Shurangama Mantra Sutra Siddham Sanskrit Ven Hsuan Hua Verses
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Om Namo Avalokiteshvara; Om Namo Maha Karuna Mantra, Dharani Sutra Maha Karuna Dharma; Om Namo Dharani Sutra Assembly of Buddhas and Bodhisattvas as Vast as the Sea. Om Namo "Sutra of the Vast, Great, Full, Unimpeded Great Compassion Heart Dharani of Avalokiteshvara the Thousand-Handed, Thousand-Eyed Bodhisattva Who Regards the World's Sounds" –
Ven. Hsuan Hua of the City of Ten Thousand Buddhas, The Dharani Sutra, Burlingame, CA: Buddhist Text Translation Society, www.BTTSonline.org, 1976: p. 1.
Verse for Opening a Sutra The unsurpassed, profound, and wonderful Dharani Sutra and Maha Karuna Mantra, Is difficult to encounter in hundreds of millions of eons, And yet, I now see and hear it, receive and uphold it, And I vow to realize the Buddha's true meaning. The Great White Canopy Light from the Buddha's Crown Foremost Spiritual Mantra Mwo he sa dan dwo Bwo da la – Mwo he sa dan dwo Bwo da la two lo ni jou - Om Syi Dan Dwo. Bo Da La. Shurangama Mantra First Four Lines Invocation: Na Mwo Sa Dan Two | Su Chye Dwo Ye | E La He Di | San Myau San Pu Two Sye. "Five Great Heart Mantras" Invocation: Chr Two Ni | E Jya La | Mi Li Ju | Bwo Li Dan La Ye | Ning Jye Li1 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
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The Mantra has five divisions which correspond to the five directions – north, south, east, west, and the middle. The Eastern Division is the Vajra Division, with Akshobhya Buddha (Medicine Buddha – Bhaisajya Guru) as the teaching host. The Southern Division is the Production-of-Jewels Division, with Production-of-Jewels Buddha (Ratna Sambhava Buddha) as the teaching host. The Central Division is the Buddha Division, with Shakyamuni Buddha (Vairochana Buddha) as the teaching host. The Western Division is the Lotus Division, with Amitabha Buddha (Amitayus Buddha – Amitofou) as the teaching host. The Northern Division is the Karma Division, with Accomplishment Buddha (Amoghasiddhi Buddha) as the teaching host. There are five divisions, because there are five huge demonic armies in this world. There are demons to the east, south, west, north, and in the center. Since there are these five demon armies, not just five demons, the Buddhas also cover the five directions to suppress the demons. If there were no Buddhas, the demons could appear openly in the world. The Shurangama Sutra - Volume Six, a simple explanation by the Venerable Master Hsuan Hua, publisher and translator Burlingame, California: Buddhist Text Translation Society, Dharma Realm Buddhist University, Dharma Realm Buddhist Association, www.BTTSOnline.org, 1st ed. 1981, 2nd ed., 2002: p. 94. ISBN 088139-___-_
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Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Introduction to the Shurangama Mantra of Ultimate Stability: The following pages of sacred texts contain an introductory explanation of the ineffable (indescribable) and wonderful Shurangama (ultimately stable) with the "modern" Sanskrit and Siddham (ancient Sanskrit) versions along with English "translations" of the Mantra. We cannot stress enough how much it is required that during the period in one's life that one chants these mantras (true words) that one makes vows to lead an ethical (compassionate - selfless) life and strives (does one's best) to uphold these vows (pranidhana in Sanskrit), practices, or moral precepts (shila). At minimum, one should follow the "Ten Commandments" of the Abrahamic religions (Judaism, Christianity, Islam); but it is best if one takes as one's fundamental (root) moral conduct the Buddhist Five Precepts below or the Yogic Yama precepts. Chant these mantras only with a heart of benefiting living beings to relieve their afflictions of desire/greed (windy vata), anger/hatred (fiery pitta), ignorance/stupidity (muddled murky kapha). Never attempt to use ANY prayer, chant or especially a mantra for selfish or greedy aims. The ends NEVER justifies the means! The ends IS the means. The mantras contained on the following sacred pages are Dharani, meaning "true words." Thus, your most important agreement with yourself (and with the Buddhas, Bodhisattvas, Sages, God(s), Goddess, Saints and, for that matter, with all living beings) in using these mantras to serve beings (Seva) is to: "Be Impeccable with Your Word." To quote The Four Agreements, a book of transformative Toltec wisdom - moral conduct by Don Miguel Ruiz, M.D., (San Rafael, California: Allen-Amber Publishing, 1997), "Speak with integrity. Say only what you mean. Avoid using the word to speak against yourself or to gossip about others." This impeccability of word implies 1. No lying, 2. No harsh speech, 3. No profane or vulgar speech, 4. No gossip or divisive speech, and 5. No frivolous speech (chit-chat, blah-blah-blah, or looselewd speech). Ruiz affirms, "Use the power of your word in direction of truth and love" (compassion). (Ruiz, front inside cover) Ruiz says more, "It sounds very simple, but it is very, very powerful. Why your word? Your word is the power that you have to create. Your word is the gift that comes directly from God" (Buddha, Bodhisattvas, Goddess). "The Gospel of John in the Bible speaking of the creation of the universe, says, 'In the beginning there was the word, and the word was with God, and the word is God.'" The Avatamsaka Sutra says "If you wish to understand the universe, realize that it is all created by the mind alone." Ruiz continues, "Through the word you express your creative power. It is through the word that you manifest everything. Regardless of what language you speak, your intent manifests through the word." This is why it doesn't matter if a mantra is chanted in modern Sanskrit, ancient Siddham Sanskrit, Hindi, Tibetan, Chinese, Japanese, English or any language. However, some languages, such as Sanskrit and Siddham have a deeply spiritual vibration to them. What matters is not the language, but your Word, your vow, your commitment, your pledge, your bond, your responsibility, your giving your breath (prana or qi). Ruiz elaborates, "What you dream, what you feel, and what you really are, will all be manifested through the word. The word is not just a sound or a written symbol. The word is a force; it is the power you have to express and communicate, to think, and thereby to create the events in your life. You can speak. What other animal on the planet can speak? The word is the most powerful tool you have as a human; it is the tool of magic." The word is the tool of Dharani - which in Sanskrit means to embrace and encompass all things and bring ultimate stability (this stability is called Shurangama in Sanskrit). Ruiz expands, "But like a sword with two edges, your word can create the most beautiful dream, or your word can destroy everything around you. One edge is the misuse of the word, which creates a living hell. The other edge is the impeccability of the word, which will only create beauty, love" (universal love - that is great compassion or Maha Karuna in Sanskrit) and heaven on Earth" (Sukhavati in Sanskrit). So be like Manjushri, the Great Wisdom Bodhisattva (Maha Prajna), the enlightened sage who uses the adamantine (vajra) wisdom sword to slice through delusion (confusion and ignorance) with the perfected union of compassion (maha karuna) and wisdom (prajna paramita). Ruiz asserts, "Depending on how it is used, the word can set you free, or it can enslave you even more than you know. Ruiz affirms, "All the magic you possess is based on your word. Your word is pure magic, and misuse of your word is black magic." These Great Compassion mantras below are ineffably and compassionately powerful pure white magic and must be used wisely and only if you selflessly keep your word in the profound sense spoken of above. Ruiz states, "The word is so powerful that one word can change a life or destroy the lives of millions of people." (Ruiz, pp. 26-27)
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Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Ruiz continues, "Now let us see what the word impeccability means. Impeccability means 'without sin.' Impeccable comes from the Latin pacatus¸ which means 'sin.' The im in impeccable means 'without sin.' Religions talk about sin and sinners, but let's understand what it really means to sin. A sin is anything that you do which goes against yourself." (Because there really is no self, then don't be selfish. Be selfless, since there is really no self. He explains, "Everything you feel or believe or say that goes against yourself is a sin. You go against yourself when you judge or blame yourself for anything. Being without sin is exactly the opposite. Being impeccable is not going against yourself." The high level realization of impeccability is to realize (Bodhi) the state of no-self (anatman) - meaning you are truly selfless (self-less) and see that you are the world and the world is you. You are not separate from the rest of humanity, you are humanity. The ultimate or the perfection (paramita) of no-self is to realize (Samyaksambodhi) that there is no me, no you, no others, and no birth and death (also spoken of as "no self, no others, no living beings, no lifespan." [Vajra Prajna Paramita Sutra]) Ruiz goes on, "When you are impeccable, you take responsibility" (respond with ability) "for your actions, but you do not judge or blame yourself. From this point of view, the whole concept of sin changes to something commonsense." (Ruiz, p. 31)
Om Namo Maha Karuna Dharani Mantra. Om Namo Sutra of the Vast, Great, Perfect, Full, Unimpeded Great Compassion Heart Dharani of the Thousand-Handed, Thousand-Eyed Bodhisattva Avalokiteshvara Who Regards the World’s Sounds: 42 Hands and Eyes Mantras:
Om Namo Shurangama Dharani: Hu Syin Du Lu Yung (Hum Bhrum) “True heart, true mind, be true and even more true. True practice, true cultivation, be true and still more true. True deeds, true actions, be true on top of true. At every thing, in every way: be true, true, true!” –Verse by the Venerable Hsuan Hua - VBS 5-1998: Mantra Line 197: Hum Bhrum 1. No lying, 2. No harsh speech, 3. No profane or vulgar speech, 4. No gossip or divisive speech, and 5. No frivolous speech (chit-chat, blah-blah-blah, or loose-lewd speech) The Venerable Buddhist Monk and Tripitaka Master Hsuan Hua of the City of Ten Thousand Buddhas explains these Mantras: “This Dharma is most rare in the world, difficult to encounter throughout hundreds of thousands of millions of eons of time. If you want to cultivate these Dharmas: 1. You cannot get angry. Because if you cultivate them, and you get angry, people won’t be able to withstand your anger – you will be too powerful for them. 2. You cannot lie if you want to cultivate these Dharmas. These are True Words (Dharanis) and therefore everything you say should be true. 3. You cannot harbor hatred if you cultivate these Dharmas. Don’t carry grudges or despise or resent others. Also, anyone who cultivates these Dharmas should adhere to the Six Great Principles of the City of Ten Thousand Buddhas: 1. No greed, 2. No contention (no fighting), 3. No seeking, 4. No selfishness, 5. No pursuit of self-benefit, 6. No lying.” “Nor should you be a ‘clay Bodhisattva’ trying to cross the ocean of suffering of birth and death, and finding it difficult to keep yourself together. Don’t go out trying to use these Dharmas to ‘save’ other people before your own skill is perfected. You need to follow the advice of a Good Knowing Advisor (a ‘Kaliyana Mitra’ in Sanskrit) and first learn to not be greedy, to not fight, to not seek, to not be selfish, and to not seek self-benefit. You should work for the sake of all of Buddhism – for all of humankind. Don’t get involved in petty dealings and ‘climbing on conditions’.” “Many of these Mantras are “Dharmas of Subduing” and that is exactly why you cannot have thoughts of anger or hatred when you practice them. You have to develop true patience and compassion before you attempt to use them at all. Do not ever use them casually. Although the transmission which has been carried out here today is difficult to meet with in hundreds of thousands of millions of eons, you have not been charged a penny for it. It has been given away free. But don’t look lightly upon it. Originally it belonged to you but you lost it. Now all I have done is given it back to you. It is now up to you to uncover your own Precious Storehouse, the Dharma Jewels of your own self-nature.” - Spoken by the Venerable Tripitaka Master Hsuan Hua at the Hall of Ten Thousand Buddhas, November 6, 1982, during the opening Ceremonies of the Sagely City of Ten Thousand Buddhas (www.DRBA.org).
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Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
How to Improve Your Memory So You Can Memorize This Shurangama Mantra to Serve Others Selflessly: For immense memory like Ananda (who memorized all the discourses of the Buddha), chant the 37th Hand and Eye of Avalokiteshvara Bodhisattva, called the "Jeweled Sutra Hand and Eye". To assist in memorizing mantras, sutras, chants, prayers, texts and other literature in order to teach and benefit beings and to relive their suffering, please chant line 57 of the Great Compassion Mantra: Mwo He Syi Two Ye. As told by Avalokiteshvara Bodhisattva in the Dharani Sutra: "For much learning and extensive study, use the Jeweled Sutra Hasta-Netram Mantra 37 (lines 55-58). It goes like this: Syi two ye. Swo pe he. Mwo he syi two ye. Swo pe he. Nan. E he la. Sa la wa ni. Ni ye two la. Bu ni di. Sa wa he." NOTE WELL: In order to chant this complete Vast Memory Mantra, one must have already Taken Refuge with the Triple Jewel (Om Namo Ratna Trayaya - I rely on the Buddha, on the Wisdom of the Buddha [Dharma], and on the Sangha - the wise practitioners of compassionate wisdom), striving to Uphold and Protect the Five Precepts: 1. No killing [must be vegetarian ideally unless it harms one's health to do so] 2. No stealing or taking that which is not given 3. No sexual misconduct or causing your sexual desire to destroy yours or others relationships 4. No lying [also no harsh speech, no profane speech, no gossip or divisive speech, no frivolous speech] 5. No taking drugs, alcohol, or even cigarettes. As said in Buddhist Ayurveda, Yoga and in the Shurangama Sutra (Volume 7), ideally, unless sick and in need of animal flesh products, one should also avoid all meat, fish, eggs, and also 1. garlic, 2, onions, 3. leeks, 4. shallots, 5. chives and 6. hing (asafetida), otherwise, just chant the shorter version of the Memory Mantra: "Syi two ye swo pe he, Mwo he syi two ye swo pe he" (which in modern day Sanskrit is "Siddhya swaha, Maha Siddhya swaha" or "Accomplishment (Success, Achievement, Attainment, Understanding, Insight, Realization), Great Accomplishment, So Be It" (Auspicious, Swallow and Digest this Mantra, Amen, Blessed Be) In the Sanghata Sutra it is stated by Shakyamuni Buddha to the Bodhisattva Mahasattva Sarvashura, "Sarvashura, anyone who hears this Sangha Sutra Dharma-Paryaya, for 8,000 eons, they will uphold what they have heard."
Mantra for Patching Flaws in the Recitation of any Mantra, Prayer or Text: Often when we chant or recite mantras, prayers, or sutra texts, our mind may be scattered and have lots of "false thinking". To eradicate this, one can chant 3x the following Mantra: "Na mo he la da na, Duo la ye ye. Qie la qie la, Ju zhu ju zhu, Mo la mo la, Hu la, Hong, He he Su da na (Sudhana), Hong, Po mo nu, So Po He." Venerable Master Hsuan Hua said, "The Shurangama Mantra is an extremely efficacious text. What does that mean? It is extremely useful and efficacious and wonderful in an inconceivable way. The Shurangama Mantra is the longest mantra within Buddhism. Its wonderful functions can only be known by the Buddhas. Even Bodhisattvas of Equal Enlightenment (Samyaksambodhi) do not totally understand it. So how can a very ordinary monk like me explain it? Basically, I can't; but I'm a person with a peculiar fault. That is, I want to do what I cannot do. What I can't explain, I want to explain. I'll try my best despite the great difficulty. What I know is like one drop of water in the great sea, but I will express it for you with the hope that you can all enter much more deeply than that and come to understand a lot more than I am able to teach you. This is my motto in explaining the Shurangama Mantra. Although I can't explain it, I will still explain it. I hope that you who have an interest and faith in the Shurangama Mantra will at the very least come to understand it better than I do." (From "Vajra Bodhi Sea" Buddhist Magazine, 11-1996)
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Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Transferring the Merit and Virtue (Punya) to All Living Beings: "I now universally transfer the merit and virtue of this Great Compassion Mantra memorization and recitation to all beings to realize Anuttarasamyaksambodhi -- the unsurpassed proper and equal right enlightenment of a Buddha. . Every thought ought to arise for the sake of living beings. Every good deed should be done for the sake of all living beings. Master Hua says that when you recite prayers or mantras, "you should transfer the merit to all living beings; you shouldn't just recite for your own sake. When you recite the name of a Buddha even once and dedicate the merit and virtue from your recitation to all living beings, you thereby increase the merit and virtue of the recitation, and you make it penetrate without obstruction." (Shurangama Sutra, Volume I, page 58)
Shurangama Mantra -- Ultimately Stable Chant A line-by-line, word-for-word comparison of the more ancient Siddham (on the left column) with the more modern Sanskrit (right column) with some vocabulary explained with explanation.
We know from Master Hsuan Hua's and other Good Knowing Advisor's teachings and profound healing experiences that the "Chinese-ified" transliteration of the Sanskrit / Siddham does bring about a "response" in the Way for those who sincerely and unselfishly read out loud, write-out, recite (from memory), protect, and uphold the Mantra while practicing the Five Precepts, the Four Unlimited Minds (Unlimited Kindness, Unlimited Compassion / Sympathy (Benevolence), Unlimited Joy (Sympathetic Joy), Unlimited Equanimity / Renunciation (treat all living beings equally, poise, comportment, deportment, demeanor, dignity, decorum, composure, calm, serenity, self control, bearing), and cultivate the Six Paramitas (Giving, Precepts, Patience, Vigor, Dhyana Samadhi, Wisdom). This work has been verified by the redactor based on "points de repares" (markers, guideposts, milestones) of the Da Bei Jou (Maha Karuna Mantra) from Master Hua's Dharani Sutra commentary, on the Medicine Master Buddha Sutra and on the Medicine Buddha Mantra plus Master Hua's Shurangama Mantra and Sutra commentaries combined with good phonetics observations combined with having heard Chinese and Indian people pronounce and mispronounce English, French and Sanskrit words over a ten year period. Consider the Vietnamese, Cantonese and Mandarin pronunciation of the Great Compassion Mantra or the Medicine Buddha Mantra and you will see widely varying pronunciations and yet they all evoke a response if one is sincere and follows the Five Precepts. Look at the Sanskrit, the Tibetan and the Chinese of the Medicine Buddha Mantra (which are all still extant) and you will see the significant similarities and yet the variations and divergences are numerous. • • • •
Essentials of Buddhism -- Basic Terminology and Concepts of Buddhist Philosophy and Practice, by Kogen Mizuno Nyanatiolka, Buddhist Dictionary -- Manual of Buddhist Terms and Doctrines, Sri Lankha: Buddhist Publication Society, 1980 Stoothill/Hodus, A Dictionary of Chinese Buddhist Terms -- Has Sanskrit and Pali with Chinese characters with no pinyin Buddhist Hybrid Sanskrit (BHS)
Texts are available for purchase online at www.VedamsBooks.com (verify on www.Google.com) Page 5
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Om Namo Avalokiteshvara; Om Namo Maha Karuna Mantra, Dharani Sutra Maha Karuna Dharma; Om Namo Dharani Sutra Assembly of Buddhas and Bodhisattvas as Vast as the Sea. Om Namo "Sutra of the Vast, Great, Full, Unimpeded Great Compassion Heart Dharani of Avalokiteshvara the Thousand-Handed, Thousand-Eyed Bodhisattva Who Regards the World's Sounds" Om Namo "Sutra of the Foremost Shurangama at the Great Buddha's Summit Concerning the Tathagata's Secret Cause of Cultivation, His Certification to the Complete Meaning and all Bodhisattvas' Myriad Practices" Page 6
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
The Dharani of Aryacalanatha PRECENTOR
Throughout the ages, it is the rarely heard virtue of the Surangama that enables a Buddha to overcome every obstacle. ALL
It dispels my one hundred million eons of upside-down views, and by its Power, this uncalculating monk can revere and obtain the Dharmakaya. I now resolve to obtain its fruit and become a Precious King; thus, I can repay the Buddha by saving the numberless assembly. I shall protect this Profound Mind, and yet also receive with respect the field of qualities. This Correct Living is called "the activity that repays the Buddha's Blessings." We humbly request that the Lord of the World bear witness to this Vow of Wisdom: In the Five Periods of the Evil World, I swear to begin entering into True Thusness, so that in the end, one and all living beings become Buddha. Finally, I will not from this practice and wisdom grasp Nirvana until this has been accomplished. Greatly Heroic! Greatly Powerful! Greatly Merciful and Compassionate One! It is also rare that one can examine and get rid of small subtle doubts, so, this morning I will advance the Unsurpassed Bodhi-Mind to the Ten Directions and also the underlying principle of this Ch'an Mountain: Sunyata's Unchanging Nature can dispel and end the turning of the Wheel that Nets the Mind into Unchanging Transformations!
Seven Praises ALL
We praise the constantly abiding in the Ten Directions Buddha! We praise the constantly abiding in the Ten Directions Dharma! We praise the constantly abiding in the Ten Directions Sangha! We praise Shakyamuni Buddha! We praise the Buddha's Expounding of the Surangama! We praise the Regarder of the World's Cries Kuan Shih Yin Bodhisattva! We praise the Diamond Thunderbolt Treasury Bodhisattva!
Introduction of the Surangama Mantra PRECENTOR
At one time the World Honored One with His Flame-shaped tuft of Hair from which spring forth One Hundred Precious Lights caused this light to spring forth in the form of a Thousand Petalled Lotus. He then transformed Himself and sat in the center of the Lotus, and, from the Top of His Head, He sent forth in the Ten Directions One Hundred Precious Lights. One by one, the Precious Lights everywhere proclaimed this manifestation in as many times and places as there are Sands in Ten Ganges Rivers. Page 7
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
The Diamond-Thunderbolt Indestructible Deva Guardians of Vairocana sought Him out, and having found Him, lifted up the mountain upon which He sat. As if it was a pestle, they carried it into the empty reaches of space where He found a Great Assembly that was looking into their equally encumbering dreads and desires. They beseeched the Buddha to have pity on them and to protect them. Thereupon, with "onemind" so as to hear the Buddha, with His Invisible Mark upon His Head, they listened as the Light-Emitting One, the Tathagata, proclaimed this Mantra:
Text of the Surangama Mantra ALL
Give Praise to the Awakened One! The Well Come One! The Holy One! The One With Perfect Universal Knowledge! The Great One! The Buddha Who Sits on Ten Million Thrones! Give Praise to all the Buddhas and Bodhisattvas! Give Praise to all the Universally Enlightened Ones! And to those who have abandoned everything--the Sangha! Give Praise to the Countless World Honored Arhats! Give Praise to those who have entered the Holy Stream! Give Praise to those who have but once more to be reborn! Give Praise to the Countless Perfected Ones! Those who prevent the Sins of Desire! Give Praise to the Devas and Immortals! Give Praise to the Accomplished One! The Knowing Immortal Tara; who if looked upon with reverence takes immediate delight in us! Give Praise to the Jewel of Salvation! Give Praise to Indra the Creator! Give Praise to the Holy One! The Guardian Deva Rudra, Lord of the Storms! And His Consort Unmada! Give Praise to the Holy One! The Immensely Strong Nara, whose utterances are Great, Perfect and Illuminating! Give Praise to this Completely Compassionate One! Give Praise to the Holy One! The Buddha Mahakara! He who crossed over in previous times! The Unfettered One! We give homage to this one of Untouched Virtue and Unsurpassed Emancipation who wore the cast-off clothing of graveyards and who was a founder of our sect. Give Praise to this Completely Compassionate One! Give Praise to the Holy One! The Nobly Descended Tathagata! Give Praise to the Nobly Descended Red Lotus! Give Praise to the Nobly Descended Diamond-Thunderbolt! Give Praise to the Nobly Descended Great Jewel! Give Praise to the Nobly Descended Great Elephant! Give Praise to the Holy One! The Sovereign Lord Sulasana, who was beyond being possessed by Joy, this Tathagata! Give Praise to the Holy One! Give Praise to Amitabha! The Well Come One! The Blessed One! The One with Perfect Universal Knowledge! Page 8
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Give Praise to the Holy One! The Unmoved Buddha Aksobhya! The Well Come One! The Blessed One! The One with Perfect Universal Knowledge! Give Praise to the Holy One! The Lapis Lazuli Radiating Medicine Teaching Buddha Bhaisajya Tathagata! Give Praise to the Holy One! The Completely Empty Teacher of Caution who takes pity on those in Hell! The Well Come One! The Blessed One! The One with Perfect Universal Knowledge! Give Praise to the Holy Ones! Ratnaketuraja! The Two Thousand Precious Buddhas of the Future! The Well Come Ones! The Blessed Ones! The Ones with Perfect Universal Knowledge! When we are in danger, if we give praise to these Highest Ones, from their dim clouds the World Honored Ones, the Tathagatas of the Ten Million Thrones, send down their protective White Canopy of Purity. Giving praise to these who are victorious over backsliding on the Three Evil Paths is the perfect true antidote, and without this antidote we are cut off from their compassion by our desires. When you are in public and are called out to, or when fragrances secretly lure you, these Protectors of the Needy will surely save you. By completely worshipping these Virtuous Ones, all wrongdoing ends and the Heavenly Beings who proclaimed this Dharani take delight in our behavior! Making Obeisance to those Enduring Ones that cause our perfection, I invoke the Destroyers of Evil! The Worthy Young Elephants who have caused the Constellations and have clearly pointed out that which is evil! Thus! I invoke the Destroyers of Evil. Thus! I cause the confinement of all enemies! These words contain the antidote that excludes evil and those that wish to prevent our passing to the Other Shore. Thus! I avoid the fire pits of Hell. Great Moon of Nirvana! Great Purifier of Sins! Great Cause of Forbearance! Great Guardian Against Injury! Great Hearer of the Cries of the World: Noble and Compassionate Tara! To whom it is given to watch over us, and who is our sworn protector! The Diamond-Thunderbolt Garland that pours down on ordinary men! The Diamond-Thunderbolt Great Utterance of the Fully Accomplished Mind for the Removing of Wickedness! The Diamond-Thunderbolt Samadhi that causes the Living Devi to be sent down from the Heights of Heaven! Great Emancipating and Nobly Compassionate Tara! The Great Guardian Against Damnation. The Diamond-Thunderbolt Auspiciously Adorned Ones! The Diamond-Thunderbolt Female Devas Who Delight in Protecting Us! The Diamond-Thunderbolt that ends our offenses and changes our dangers into a covering of fragrant flowers, flowers that spread like a ring; created by Vairocana Buddha who exists on ten thousand worlds and who takes myriad delights in these jewel-like creations! The Diamond-Thunderbolt of Golden Light!
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Vairocana's Diamond Thunderbolt that overcomes the threats of Mara! This cleansing light shines from the Buddha Vairocana and His Voice calls out, returning me to the Path of Discipline!
Surangama Mantra, Section Two ALL
When desire manifests itself, it can be cut off with the following far reaching Gatha: HUM! Danger Approaches O Yellow Flowered One! HUM! Danger Approached O Treasured One! HUM! Danger Approaches O Beyond Accomplishments One Who Is Continually Surrounded By Honors! HUM! Danger Approaches O Conqueror of All Forms! To the One who has converted multitudes of heretics, I say this danger is drawing near me! HUM! Danger Approaches! Thus I invoke the mystic formula of the Holy and Sacred One, the Tathagata who sits on Ten Million Thrones and who saves me from desires! The Great Savior of the multitudes who is honored by the fortunate multitudes! The All Knowing, who makes the earth tranquil and conveys understanding to living beings. I entrust myself to the Great Diamond Thunderbolt Illuminating One of the Pleasing Grove's Mandala! The Dread and Desire Overcoming One that I thus honor and who returns me to the Path of Discipline!
Surangama Mantra, Section Three ALL
He Who is like a King! He Who is Master of Form! He Who is like Fire! He Who is like Water! He Who is Fearless! He Who is the Teacher! He Who is like a Powerful Wheel! He Whose Tasks are Difficult! He Who is Unfettered! He In Whom the Sky Delights! He Who Created and Send Us this Dharani! He Who was the Dragon King! He Who is Above Censure! He Who is the Great Dragon! He Who is the Knowing One! He Who has Overcome Klesa! He Who has Compassion for Evil Spirits! He Who has Compassion for Malignant Demons! He Who has Compassion for Hungry Ghosts! He Who has Compassion for Female Spirits! He Who has Compassion for Demons produced by Metamorphosis! He Who has Compassion for the Demons who consume the vitality of men! He Who has Compassion for the Female Demons who poison children! Page 10
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
He Who has Compassion for the Evil Odoured Demons! He Who has Compassion for the Demons who injure children! He Who has Compassion for the Demons who cause seizures! He Who has Compassion for the Demons who cause madness! He Who has Compassion for the Demons who defile food! He Who has Compassion for the Demons of the Fiery Pits! We are carried by Birth! We are carried by Activity! We are carried by Gaining Strength! We are carried by Discriminating! We are carried by Judging! We are carried by Producing! We are carried by Feeling the Passing of Time! We are carried by Becoming Fearful! We are carried by Our Ties! We are carried by Ignorance! We are carried by Mind! When we have a strong impulse, All the Compassionate Ones use their Knowledge to furnish us with the Armor of Restraint and the Power of self-control! The Salvation from Sin knowledge that furnishes us with the armor of restraint and the power of self-control! The Conquering One's knowledge that furnishes us with the armor of restraint and the power of self-control! The Terrible Ash-covered Great Storm God's knowledge that furnishes us with the armor of restraint and the power of self-control! The Power of the Desireless One's knowledge that furnishes us with the armor of restraint and the power of self-control! The Great and Upright knowledge that furnishes us with the armor of restraint and the power of self-control! The Greatly Illuminating Condensed knowledge that furnishes us with the armor of restraint and the power of self-control! The Very Penetrating Mysterious knowledge that furnishes us with the armor of restraint and the power of self-control! The Cause of Victory, Cause of Joy One Hundred Fold Completely Pleasing knowledge that furnishes us with the armor of restraint and the power of self-control! The Preeminent Non-discriminating knowledge that furnishes us with the armor of restraint and the power of self-control! The Venerable Holy Knowledge that furnishes us with the armor of restraint and the power of self-control! The Diamond-Thunderbolt Handed, Garland after Garland, Incomparable Lord's knowledge that furnishes us with the armor of restraint and the power of self-control! The Holy Guardian that returns me to the Path of Discipline!
Surangama Mantra, Section Four
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
ALL
The Holy Dharani! It descends like a White Canopy to protect us! Give Praise to the Pure and Elegant Sovereign of the Unfettered Assembly, the Master of Salvation, the Lord Who Constantly Presides Over the Mind! Rays of Light! Rays of Light! Shining! Shining! The pervading illumination, the pervading brilliance that cuts through! HUM! HUM! Moving, moving, moving, moving, moving the world! Guardian of those who call out! Guardian of the unfortunate! Guardian of those who are yet unsaved! Guardian of those who support the wise! Guardian of those who cry out for Heavenly Knowledge! From all the Female Devas, He guards us! From all the Serpent Kings, He guards us! From all the Demons, He guards us! From all the Gods of Fragrance, Music and Sensuality, He guards us! From all the Female Demons, He guards us! From the Foul smelling Demons, He guards us! From all Hostile Written Magic, He guards us! From all Evil Eyes, He guards us! From all the Followers of Shiva, He guards us! From all seizures, He guards us! From all Violent Beings, He guards us! From all Self-Injuries, He guards us! From all Worldly Views, He guards us! And His Triumphant Hand Fills Us with Joy! From all that would injure us, He guards us! And the Activities of the Sages, He protects! The One Who Conquered the Demons' Assembly: He guards us! The Diamond-Thunderbolt that reproaches the wicked! The One Who Has Knowledge of All Beings: He guards us! The One Who Remembers Us in His Great Surpassing Contemplation: He guards us! The Diamond-Thunderbolt of Heaven! The Wisdom Enveloped Victorious Guardian! The Great Illuminating One! He Who Has Embraced All Wisdom! Give Praise to Him Who Acts as the Guardian! He guards against the spread of disease! He guards against the spread of the dissolution of the wise! He guards against the spread of ignorance! He guards against the spread of the Great Black Demon! He guards against the spread of poisoning! He guards against the spread of earthquakes! He guards against the spread of tempests! He guards against the spread of angry death causing spirits! Page 12
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
He guards against the spread of darkness on the surface of the earth! He guards against the spread of the followers of Kali! And for the freedom of mind of Hearers of the Law, He guards against the spread of celebrity! He causes injuries to be impeded and thus returns me to the Path of Discipline!
Surangama Mantra, Section Five For the Evil Hearted, the Disobedient Hearted, He is the Powerful One, the Praiseworthy One, the Fierce One, the Fragrant One, the Moving One, the Engendering One, the Living One, the Mendicant One, the Shining One, the Nurturing One, the Producing One, the Speaking One For the Wicked Hearted, the Evil Hearted, the Iron Hearted, it is: He who has compassion for Evil Spirits! He who has compassion for Malignant Demons! He who has compassion for Hungry Ghosts! He who has compassion for Female Spirits! He who has compassion for Demons produced by metamorphosis! He who has compassion for Demons who consume the vitality of men! He who has compassion for Demons who injure children! He who has compassion for Demons who cause madness! He who has compassion for Demons who defile food! He who has compassion for Demons who cause seizures! He who has compassion for those who in jure the Light of the Victorious Ones! He who has compassion for those who injure the Enlightened Ones! He who has compassion for those who cling to clouds! He who has compassion for the confused and inconsistent! He who has compassion for those who are very happy! He who has compassion for those who are unloved! He who has compassion for those who become intoxicated! He whose pleasure is the conquering of the multitude with the Light that shines in every region! He whose pleasure is in accord with His Wishes! He whose pleasure is to protect the fragrant earth! He whose pleasure is to know the abandoned! He whose pleasure is to lead the way for those who will conquer the multitude, lest they falter in their work! He whose pleasure is to set free! He whose pleasure is to mark the beautiful boundary! He whose pleasure is to descend to us from Heaven! The Complete and Universal Conqueror of the Multitude, who exists in the same realm as the deities and whose exhilarating knowledge pleases the wise! Produced by His Eye! Produced by His Mouth! Produced by His Body! Page 13
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
The One who receives our devotion! My skin, He makes firm! My teeth, He makes firm! My flesh, He makes firm! My vital spots, He makes firm! My six parts, He makes firm! My ligaments, He makes firm! My belly, He makes firm! My hair, He makes firm! My blood, He makes firm! My breast, He makes firm! My senses, He makes firm! My backbone, He makes firm! My feet, He makes firm! My whole body, from excesses, He makes firm! True Father of Wisdom! Conqueror of the Principle of Life! To whom the Creator of the World presented the "Vessels that Protect the Living" as a sign of His respect for the characteristics of this writing! He bestows on us this excellent existence! He bestows on us these Sacred Sounds! He takes pleasure in our activities! He takes pleasure in our making offerings of incense! He bestows on us the power to destroy worldly illusions! He takes pleasure in our coming together to repent our sins! He anoints our thoughts and takes pleasure in His complete power of speech and action! He bestows on us His Universal Vows! Binding our transient thoughts! This is the antidote for demons and malignant spirits, and from the desires of the illusory life!. His Sacred White Canopy protects us! The Great Diamond-Thunderbolt of Ten Million Thrones! The Great One of Surpassing Wisdom! Who causes my feet to turn to the Conqueror, the Yellow Robed One! Knowing One! Who increases my compassion! Saving One! Who increases my compassion! He of the Surpassing Knowledge! Who increases my compassion! The Heavenly One! AUM! He proceeds on the wind like fire, manifesting His devotion in place after place! The DiamondThunderbolt Handed One! HUM! To Him of Universal Attributes, Hail! Source: Shasta Abbey Liturgy Book Page 14
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Om Namo "Sutra of the Foremost Shurangama at the Great Buddha's Summit Concerning the Tathagata's Secret Cause of Cultivation, His Certification to the Complete Meaning and all Bodhisattvas' Myriad Practices." Om Namo Shurangama Mantra Dharani Smriti Sagara Siddhaya Swaha Maha Siddhaya Swaha 1 1 1 NAMO SARVARTHA "Returning our lives, bowing in reverence, is the NAMO STATHĀ Na mwo (For Sa dan two [statha], see lines 1, 5, 94, "Homage to all Buddhas and meaning of Na mwo. All three karmas made pure is 191, and 215) Sa dan two Bodhisattvas." Sa Dan Two. Affliction and Bodhi appear only from (For Na mwo [Namo -- Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418)
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"Give Praise to the Awakened One! The Well Come One! The Holy One!" (Source: Shasta Abbey Liturgy, English Shurangama Translation, Line 1)
SKT340_ Shurangama_Siddham_ Sanskrit_ with_Ven_Hua_Verses
the mind. Confused, one is a common person, enlightened, one is a Buddha." (Source of the these 4 line verses for each line of the Mantra is the Venerable Tripitaka Master Hsuan Hua of the City of 10,000 Buddhas, Vajra Bodhi Sea -- A Journal of Orthodox Buddhism hereafter referred to as simply VBS, November 1981 Issue)
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
2
Su chye dwo ye
1
SUGATĀYA
1
"The One With Perfect Universal Knowledge! The Great One!" (Shasta Abbey Shurangama Translation, Line 2)
SUGATAYA "‘Well Departed' (Sugata) describes one who has truly departed for the other shore of enlightenment and who will never fall back into the sea of birth and death. A Buddha is called Well Departed for four reasons: 1. He treads the holy way of goodness and purity, 2. He is able to attain immortal Nirvana (Am¶ta Nirv±¦a), 3. He is able to realize supreme enlightenment (Anuttarasamyaksa§bodhi) through mastery of the perfections (P±ramit±), and 4. His words are always appropriate to the occasion (up±ya) (Mizuno, K., Essential of
"Not coming, not going, the illusion of flowers in a mirror. Neither emptiness, nor form, the obliqueness of moonlight in water. Apart from dust, cut off from marks, where does one dwell? Adding a head on top of a head is to be like Yajnadatta." (Hua - VBS 121981)
Buddhism, 1996: p. 66)
3
E la he di
1
ARHATÉ
1
(For E lwo han [Arhat] see lines 3, 63, 68, 79, 84, 89 and 15, 344)
ARHATE Om Namo Shurangama Assembly of Sri Arhat Shravakas as Vast as the Sea Namaha
"Worthy of receiving offerings from both people and gods, Planting blessings, nurturing wisdom, the response accordingly penetrates. Cause and effect perfected, one is accomplished in a myriad conducts." (Hua - VBS 1-1982)
Shurangama Sutra Verse Spoken by Avalokiteshvara Bodhisattva and Now Vowed by me as well for the Sake of all Beings: "If there are those who are studying (Arhats), who have severed the twelve causal conditions, and, having severed the conditions, reveal a supreme nature, and who are superior and wonderful and manifest perfection, I will appear before them in the body of one enlightened to conditions and speak dharma for them, causing them to attain liberation." (Shurangama Sutra Volume Five -- Twenty-five Means to Enlightenment -- Page 144)
4
San myau San pu two syei ii
1
SAMYAK SAMBUDDHĀYA "Samyaksa§buddha can be
Page 16
1
SAMYA-KSAM BUDDDHAYA I Buddhist Disciple ______ (Dharma Name) __________
"Treasury of Brightness in empty space and the Dharma Realm, Greatly Wise Honored One in ten directions and three periods, To the true nature I now return my life in refuge, To proper knowledge and
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
5
Na mwo Sa dan two
2
translated as ‘Omniscient' or as ‘One who is perfectly enlightened'." (Mizuno p. 66)
solemnly vow through Bodhichitta Maha Pranidhana to realize Anuttarasamyaksa§bodhi.
enlightenment in the wonderful Dharma Hall." (Hua VBS 2-1982)
NAMO STATHĀ
NAMO SARVARTHA
"Believing the Holy Teaching and the doublyperfected Honored One, Giving inside and out is to emulate the One Capable of Humaneness. Attached to nothing is comfort and ease. In liberation of knowledge and views, there is no self or others." (Hua - VBS 3-1982)
BUDDHĀ KOTI SNĪSĀM Om Namo "Sutra of the Foremost Shurangama at the Great Buddha's Summit Concerning the Tathagata's Secret Cause of Cultivation, His Certification to the Complete Meaning and all Bodhisattvas' Myriad Practices"
"A thousand million fine marks adorn his body. Great Summit of the Buddha's Crown in secret magical writings. If one receives and upholds them with diligent vigor, In taking refuge with the Dharma Jewel, every day is new." (Hua - VBS 4-1982)
(For Sa dan two [statha], see lines 1, 5, 94, 191, and 215)
(For Na mwo [Namo -- Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418)
6
Fwo two Jyu jr Shai ni shan
2
(For Buddha Shai ni shan [Ushnisha], see lines 6, 94, 173, 192, 216, 533)
"The Buddha Who Sits on Ten Million Thrones!" (Shasta Abbey Shurangama Translation, Line 3)
(For Jyu jr [Koti -- meaning one trillion], see lines 6, 12, 222)
7
BUDDHĀ KOTI USNĪSĀM
3
NAMAH SARVA
NAMO SARVA
"Paying reverence to all Mahasattvas, In the pure field of blessings grow Bodhi sprouts. Nurture and water them, be constantly vigorous. With merit and fruition full, you join the Dragon Flower." (Hua - VBS 5-1983)
Bwo two Bwo di
3
BUDDHĀ BODHI
BUDDHĀ BODHI
"Greatly penetrating, greatly enlightened is the Great Hero. Teacher of people and gods, he is replete with blessings and wisdom. As a cause, cultivate the Six Perfections to paramita. In the fruition, fulfill a myriad practices in wonderful enlightenment thus."
Sa dwo Pi bi
3
SATVE BHYAH
SATVE BHYAH
Na mwo
Sa pe
(For Na mwo [Namo -- Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418) For Sa la pe (Sarva) [All in Sanskrit], see 99, 109, 112; Sa pe (Sarva) [All in Sanskrit], see 7, 128, 202, 221, 277, 320, 385, 386, 387, 388, 389, 391, 392, 394, 395, 396, 397, 398, 399, 403, 482, 502, 510.
8
(Hua - VBS 6-1983)
9
"Give Praise to all the Buddhas and Bodhisattvas!" (Shasta Abbey
Page 17
"Above, seeking the Buddha path to wisdom. Below, transforming beings with compassion by being of the same substance. Well regulate and subdue body, mouth, and mind. Broadly explain the supreme
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Shurangama Translation, Line 4)
discourses on greed, anger, and stupidity." (Hua - VBS 7-1983)
10
Na mwo Sa dwo nan
4
NAMO SAPTĀNĀM, "Give Praise to all the Universally Enlightened Ones! And to those who have abandoned everything--the Sangha!" (Shasta Abbey
(For Na mwo [Namo -- Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418)
Shurangama Translation, Line 5)
NAMO SAPTĀNĀM, Seven Buddhas True Words Mantra for Eradicating Offenses: "1. Li pe li pe di, 2. Chyou he chyou he di, 3. Two la ni di, 4. Ni he la di, 5. Pi li ni di, 6. Mwo he chye di, 7. Jen lin chyan di, 8. Swo pe he." (Source: Sagely City of 10,000 Buddhas Daily Recitation Handbook, 1989: pp. 4142: www.BTTSonline.org)
The Blame Dispersing Pure Words of the Seven Buddhas: "1. Calling, Calling Out! 2. Revealing, Revealing All! 3. Making Heartfelt Prayers! 4. Dissolving, Disappearing Blame! 5. Vanishing, vanished Blame! 6. Eminent Virtues Appear, and, 7. All Blame is Truly Buried and Gone by this Power, 8. Svaha!"
"Great courageous one with a great mind for the Way, Is like a lotus flower that is not defiled by the dust. In six periods of the day and night, he is ever watchful and alert, Constantly smelting real gold right within the fire." (Hua - VBS 8-1982) 1. Om Namo Vipashin Buddha of Antiquity; 2. Om Namo Shikhin Buddha; 3. Om Namo Vishvabhu Buddha; 4. Om Namo Krakucchanda Buddha; 5. Om Namo Kanakamuni Buddha; 6. Om Namo Kashyapa Buddha; 7. Om Namo Original Teacher, Shakyamuni Buddha; (Source: The Repentance-Dharma of Medicine Master Buddha - Bhaisajya-guru-vaidurya-prabh Masa, Buddhist Text Translation Society - BTTS, 1991)
(Source: Shasta Abbey Liturgy)
11
12
San myau san pu two
4
Jyu jr nan
4
(For Jyu jr [Koti -- meaning one trillion], see lines 6, 12, 222)
Page 18
SAMYAKSAMBUDDHĀ
SAMYA-KSAM BUDDHĀ
"Give Praise to all the Buddhas and Bodhisattvas!" (Shasta Abbey Shurangama Translation, Line 4)
KOTĪNĀM
KOTINAM
"Thousands of millions of Bodhisattvas and thousands of millions of Buddhas, Are superior leaders among the sages, protectors of cultivators. With a true mind, seek the
Shurangama Sutra Commentary: "Nayuta" is one of the fourteen large numbers in Sanskrit. Some say it represents one trillion; others say ten trillion. In general, it's a big number. "Ganges' sands
"All Buddhas in the ten directions and the three periods of time Renounce their lives for the Dharma and amass merit and virtue. For many kalpas they themselves practiced the Bodhisattva Way, Feeding the tiger, rescuing the eagle, in pursuit of Dharma." (Hua - VBS 9-1982) Om Namo Shurangama Sutra Dasha Bodhisattva Sangha Sagara: I eternally take refuge in the Ten Great Bodhisattvas of the Shurangama Sutra's Sea Vast Assembly of Bodhisattva Sages 1. Om Namo Arya Manjushri Bodhisattva Mahasattvaya Maha Prajna Kaya (Great Wisdom Pure Youth Bodhisattva)
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Dharma, be forever nonretreating. In the future, it is for certain one will be born in the Land of No Concern." (Hua VBS 10-1982)
of kotis" is said to be equivalent to a trillion. Not only are the Vajra Treasury-King Bodhisattvas in attendance on the Mantra, those of their lineage are also present. And each member of the entire lineage is accompanied by a retinue of Vajra beings. Day and night, they are always present wherever the Shurangama Mantra is being upheld."
Shurangama Sutra: "Ananda, you should know that eightyfour thousand nayutas of Ganges' sands of kotis of Vajra Treasury-King Bodhisattvas and their descendants, each with vajra multitudes as retinue, are ever in attendance, day and night, upon this mantra."
(Shurangama Sutra Commentary by Master Hsuan Hua, Volume Six -Establishing the Bodhimanda, p. 130)
(Shurangama Sutra, Volume Six -The Spiritual Mantra, p.130)
2. Om Namo Arya Bhaisajya Raja Bodhisattva (Physician King Bodhisattva)iii and Om Namo Arya Maha Bhaisajya Bodhisattva (Superior Physician Bodhisattva) Mahasattvaya Maha Vaidya Kaya iv (object of taste), 3. Om Namo Arya Samantabhadra Bodhisattva Mahasattvaya Maha Sadhana Kaya (Universal Worthy Bodhisattva) (ear consciousness), 4. Om Namo Arya Maintaining-the-Ground Bodhisattva Mahasattvaya Maha Bhumi Dharana Kaya (earth element), 5. Om Namo Arya Chandra Prabha Bodhisattva (Moonlight Bodhisattva) v (water element), 6. Om Namo Arya Vaidurya Bodhisattva Mahasattvaya Maha Vaidya Kaya (Lapis Lazuli Bodhisattva) vi (wind element), 7. Om Namo Arya Treasury of Emptiness Bodhisattva (Akasha Garbha Bodhisattva) (space element), 8. Om Namo Arya Maitreya Bodhisattva Mahasattvaya Maha Kshanti Kaya (Ajita Bodhisattva) (consciousness element) and 9. Om Namo Arya Mahasthamaprapta Bodhisattva Mahasattvaya Maha Bala Nama Japa Kaya (Great Strength Bodhisattva) (element of perception), 10. Om Namo Aryavalokiteshvara Bodhisattva Mahasattvaya Maha Karuna Kaya Om Sarva Abhaya (Great Compassion Bodhisattva) (ear organ) (Shurangama Sutra, Volume Five)
13
Swo she la pe jya
5
SAÀRAVAKA 6. Give Praise to the Countless World Honored Arhats! 7. Give Praise to those who have entered the Holy Stream! 8. Give Praise to those who have but once more to be reborn!" (Shasta Abbey Shurangama Translation, Lines 6 through 8)
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5
SA'SRAVAKA Prat²tya-Samutp±da (12 Conditioned Links): 1. Avidy± (Ignorance), 2. Sa§sk±ra (Actions), 3. Vijñ±na (Consciousness), 4. N±ma-r³pa (Name and Form), 5. Áa¿-¨yatana (Six Sense Organs), 6. Sparsha (Contact), 7. Vedan± (Feeling), 8. T¶Ã¦± (Craving, 9. Up±d±na (Grasping), 10. Bhava (Becoming), 11. J±ti (Birth), 12.
"Amid deep mountains and hidden valleys, they cultivate the mysterious Way. The myriad things are produced and destroyed in the twelve causal conditions. Spring flowers spontaneously blossom; autumn leaves fall. Suddenly, in bright illumination, they enlighten to real meaning." (Hua - VBS 111982) Shurangama Sutra Arhat Thus I Have Heard Order: vii Om Namo Shariputra, Mahamaudgalyayana, Mahakaushthila, Purnamaitreyaniputra, Subhuti, Upanishad, and others.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Jar±-Mara¦a (Old Age and Death) (Mizuno pp. 135-150) Shurangama Sutra Arhat Twenty-Five Sages, followed by Thus I Have Heard Order, followed by Amitabha Sutra Order. Om Namo Sri Ananda Arhat (our hero and protagonist), Sri Ajnatakaundinya Arhat (sound), Sri Upanishad Arhat (form), Sri Pure Youth Adorned with Fragrance Arhat (smell), Sri Bhadrapala Arhat (touch), Sri Mahakashyapa Arhat (dharmas-thoughts), Sri Purple-golden Light Bhikshuni Arhat (dharmasthoughts), Sri Aniruddha Arhat (eye organ), Sri Kshudrapanthaka Arhat (nose organ), Sri Gavampati Arhat (tongue organ), Sri Pilindavatsa Arhat (body organ), Sri Subhuti Arhat (Born into Emptiness) (mind organ), Sri Shariputraviii Arhat (eye consciousness), Sri Sundarananda Arhat (nose consciousness), Sri Purnamaitreyaniputra Arhat (tongue consciousness), Sri Upali Arhat (body consciousness)and Sri Mahamaudgalyayana Arhat (mind consciousness), Mahakatyayana, Mahakaushthila, Revata, Suddhipanthaka, Nanda, Rahula, Pindola Bharadvaja, Kalodayin, Mahakapphina, Vakkula, and others. 14
15
Seng chye nan
5
Na mwo Lu ji e lwo han dwo nan
6
(For Na mwo [Namo -- Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434],
Page 20
SANGHANĀM
5
SANGHANĀM "Om Namo Shurangama Sangha of 25 Enlightened Arya Bodhisattvas and Sri Arhat Shravakas Namaha"
"Pratyekas and Shrotaapannas, Solitary and Conditionally Enlightened Ones: Their meanings are the same. Diligently do they sweep clean, with singleminded resolve. Superior leadership is transmitted to those of future study and no study." (Hua - VBS 121982)
6
NAMO LOKE ARHANTĀNĀM "The First Fruit is Shrotaapanna -Position of the Way of Seeing, The Second Fruit is Sakridagamin -- Position of the Way of Cultivation, The Third Fruit is Anagamin, The Fourth Fruit is
"One worthy of offerings, killer of thieves, reaches a state of no birth. The field of blessings of the world must be plowed vigorously. Tend with care the unsurpassed Bodhi fruit. With delusion ended, in true purity the Buddha Way is accomplished." (Hua VBS 1-1983)
"Give Praise to all the Universally Enlightened Ones! And to those who have abandoned everything--the Sangha!" (Shasta Abbey Shurangama Translation, Line 5)
NAMO LOKE ARHANTĀNĀM "The first three stages of Arhatship, called fruit positions, are similar to unripened fruit on a tree. The fourth stage, the attainment of Arhatship, is called
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
366, 418) (For E lwo han [Arhat] see lines 3, 63, 68, 79, 84, 89 and 15, 344)
the Way position, and corresponds to ripe, harvested fruit." (A General Explanation of the
" ." (Hua - VBS -1983)
16
Na mwo Su lu dwo bwo nwo nan
Vajra Prajna Paramita Sutra, p. 78)
7
NAMO SROTĀPANNĀNĀM
7
"Give Praise to those who have entered the Holy Stream!" (Shasta Abbey Shurangama Translation, Line 7)
I Buddhist Disciple ______(Dharma Name)__________ solemnly vow (Om Namo Shurangama Maha Pranidhana) for infinite eons (asamkhyeya kalpas) to master the Four Noble Truths: 1. Duhkha (There is Suffering), 2. Samudaya (Cause-Accumulation of Suffering), 3. Nirodha (Extinction of Suffering), 4. Marga (Way to End Suffering) (Mizuno pp. 153-158)
NAMO SROTAPATTĀNĀM
"Enter now the flow of the Sages' Dharma nature, And turn your back on the common people's wanderings through six dusts. With view delusions cut off, one is certified to first fruition. Continue in vigor and sail in the Great Compassion Boat." (Hua VBS 2-1983) Vajra Prajna Paramita Sutra Verse Spoken by Shakyamuni Buddha and Subhuti Shravaka: "Subhuti, what do you think, can a Shrotaapanna have the thought, ‘I have obtained the fruit of Shrotaapanna.'?" Subhuti said, "No, World Honored One. And why? A Shrotaapanna means One Who Has Entered the Flow, and yet he has not entered anything. He has not entered forms, sounds, smells, tastes, tangible objects, or dharmas. For that reason he is called a Shrotaapanna." (A General Explanation of the
"A Shrotaapanna is a first stage Arhat. Certification to the first fruit of Arhatship, which is within the Small Vehicle, comes when the eighty-eight categories of view delusions are smashed." "The first fruit is that of Shrotaapanna, a Sanskrit word which means "One Who Has Entered the Flow." He opposes the flow of common people's six dusts and enters the flow of the sage's dharma-nature. Entering the flow means entering the state of the accomplished sage of the Small Vehicle." (Vajra Sutra
"The first fruit is called The Position of the Way of Seeing. The second and third fruits are called the Position of the Way of Cultivation, and the fourth fruit is called The Position of the Way of No Study (AÂaikÃa)." (Vajra Sutra Commentary, p. 78) "One who has certified to the first stage Arhatship has seven more births and deaths to undergo. He is born seven times in the heavens and seven times among men." (Vajra Sutra
(For Na mwo [Namo -- Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418)
Arhat -- Position of the Way of Certification." (Hua - VBS 81983) "Give Praise to the Countless World Honored Arhats!" (Shasta Abbey Shurangama Translation, Line 6)
Commentary, p. 78)
Vajra Prajna Paramita Sutra, page 78)
Commentary, p. 78)
17
Na mwo Swo jye li two chye mi nan (For Na mwo [Namo -- Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418)
Page 21
8
NAMO SUKRTĀGĀMĪNĀM (For Swo jye li two [Sukrta], see lines 17 & 418; Do not confuse with lines 38 & 48 Syi jye li dwo ye [Skrtaya])
"Give Praise to those who have but once more to be reborn!" (Shasta Abbey Shurangama Translation, Line 8)
8
NAMO SUKRTAGĀMINĀM (NAMO ANĀGAMĪNAM) "One of the second fruit, the Sakridagamin, returns but once, being born once in the heavens and once among men." (Vajra Sutra Commentary, p. 80)
"Although called the Once-Returner, actually there is no returning. With thought delusions terminated, one sits upon a lotus platform. In empty space, constantly manifesting the eighteen transformations, In this realm and other directions, there are a million changes." (Hua - VBS 4-1983) Vajra Prajna Paramita Sutra: "Subhuti, what do you think? Can a Sak¶d±g±min have the thought, ‘I have obtained the fruit of Sak¶d±g±min.'?" Subhuti said, "No, World Honored One. And why? A
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Sak¶d±g±min means One Who Returns Once More, but he actually does not have a returning. For that reason, he is called a Sakridagamin." (Vajra Sutra, p. 80)
18
Na mwo Lu ji san myau chye dwo nan
9
San myau
Page 22
9
NAMO LOKE SAMYA DGATANĀM
"Give Praise to the Countless Perfected Ones! Those who prevent the Sins of Desire!" (Shasta Abbey Shurangama Translation, Line 9)
(For Na mwo [Namo -- Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418)
19
NAMO LOKE SAMYAKGATANĀM
10
SAMYAKPRATIPANNĀNĀM
"Worthy and Sagely Sanghans of all the world, Greatly Wise Honored Ones of Proper, Equal Enlightenment, I offer my life in obeisance and beseech you to gather me in, So I may perfect Bodhi that neither increases nor decreases." (Hua - VBS 51983) I Buddhist Disciple ______(Dharma Name)__________ solemnly vow (Om Namo Shurangama Maha Pranidhana) in life-after-life for infinite eons (asamkhyeya kalpas) to rapidly and early on fathom and perfect (paramita) and then to exceed the level of the Srotaapana to go to the Bodhisattva stages and to eventually, through Bodhichitta Maha Pranidhana realize Anuttarasamyaksambodhi.
10
SAMYA KSRATIPATTĀNĀM
Vajra Prajna Paramita Sutra: "Subhuti, what do you think? Can an Arhat have the thought, ‘I have obtained Arhatship.'?" Subhuti said, "No, World Honored One. And why? Actually there is no dharma called an Arhat. World Honored One, if an Arhat had the thought, ‘I have attained Arhatship' that would be attachment to self, to others, to living beings and to a life. World Honored One, the Buddha says that in my attainment of the No Strife Samadhi, I am the foremost among men, that I am the foremost Arhat free from desire. World Honored One, I do not have the thought, ‘I am an Arhat free from desire.' If I had the thought, ‘I have attained Arhatship' then the World Honored One could not say, ‘Subhuti is the foremost of those who delight in practicing Arana (Pure Conduct).' Since Subhuti actually has no practice, he is called ‘Subhuti, who delights in practising Arana.'" (Vajra Sutra, p. 82) "Not returning to the Desire Realm (K±ma Dh±tu), he's certified to Nirvana. He understands
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
chye be la 20
di bwo dwo nwo nan
10
SAMYAKPRATIPANNĀNĀM
21
Na mwo Ti pe li shai nan
11
NAMO DEVARSĪNAM
(For Na mwo [Namo -- Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418)
"Give Praise to the Devas and Immortals!" (Shasta Abbey Shurangama Translation, Line 10) 28) (26) Mwo Syi Mwo Syi Li Two Yun LONG LIFE: "For the Way of the Immortals, use the FiveColored Cloud Rishi Hasta Mantra 23 (26): "Mwo shi mwo syi. Nan. " Wa dz la. Jye li la. Ja syin ja.
11
NAMO DEVARSINAM "Smelt the essence to transform it into energy; Smelt the energy to transform it into spirit; Smelt the spirit to return it to the void; Smelt the void to return it to nothingness; From nothingness, they give rise to existence." (Hua - VBS 8-1983)
the myriad dharmas and penetrates to the source. With no consciousness, no knowing, forever is one pure. In neither movement nor stillness, one is apart from words." (Hua - VBS 6-1983) "To the gods and heavenly generals who protect the Dharma City, I beseech you to let fall your blessing, Reward the good, punish the evil, examine merit and offenses, So that we will cautiously cultivate and not chatter confusedly." (Hua - VBS 7-1983) "Bowing to gods of the Desire Realm and Form (K±ma Dh±tu and R³pa Dh±tu), For a long life and long vision, they smelt the immortal cinnabar. The five energies complete their revolution and illumine the Great Way. After nine turnings to a pure yang body, one lives for ten thousand years." (Hua VBS 8-1983) Mashi Maha hridayam "Responding to those who are ready, he appears in boundless bodies. With awesome spirit, he reveals things great and small, provisional and real. This vajra indestructible body is forever free and at ease. As his heavenly eye contemplates, his heavenly ear listens." (p. 34) "For the Tao one seeks immortality and long life, For a lifespan as long as the heaven's last, neither more nor less. Just as you wish, auspiciously, penetrations and changes abound, with a lucky cloud of five colors beneath your feet." (Venerable Master Hua Verse, Dharani Sutra: p. 309) In the Sanghata Sutra Shakyamuni Buddha stated: "The Blessed One spoke: "Listen, child of the lineage. If anyone who hears the Sanghata Sutra Dharma-paryaya is able to live a lifespan of 84,000 eons, what need is there to mentions one who has the Sanghata Sutra written out and who reads it? Sarvashura, that one will produce an extremely large mass of merit." In the Sanghata Sutra it is stated: "The Bodhisattva, the great being Sarvashura said: "Blessed One, how much is the
Page 23
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
measure of an eon?" The Blessed One spoke: "Child of the lineage, listen. It is as follows. To make an analogy, a man might erect an enclosure some twelve yojanas in height, and that enclosure is completely filled with nothing but sesame seeds. Then, when one hundred years have passed, that man casts away a single sesame seed from that enclosure that is completely filled with sesame seeds. In such a manner, even when that man has used up all those sesame seeds, and even the foundation and base of that enclosure no long exist, still an eon would not have been used up."
22
23
Na mwo Syi two ye
12
Pi di ye
12
NAMO SIDDHĀYA
12
SIDDHĀYA
12
VIDAYĀ
(For Na mwo [Namo -- Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418)
VIDYĀ
Vast Eyes (Virupaksha) who oversees the Western continent Aparagodaniya; and Learned (Vaishravana) who oversees the Northern continent Uttarakuru. (Shurangama Sutra, V5: p, 149)
The Four Heavenly Kings are: Maintaining-the-Country (Dhirtarashtra) who oversees the Eastern continent Purvavideha; Increasing (Virudhaka) who oversees the Southern continent Jambudvipa (Shurangama Sutra, V5: p, 149)
(For Pi di ye, Pi two ye, Vidya [universally enlightening], see 23, 103, 165, 198, 249, 278-358, 399, 404, 410, 537, 541)
24
Two la li shai nan
12
DHARĀRSĪNĀM
12
DHARĀRSINAM
25
She pwo nu
13
ÀĀPANU
13
'SĀPANU
26
Jya la he
13
GRAHA
13
GRAHA
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"Waiting to fill the vacant place in the Knowing Contentment Heaven, they live in relaxed leisure, With no thought, no worries, and no-hang-ups. When conditions ripen, they descend to be born in the Saha realm, And universally transform the multitudes, crossing over women and men." (Hua - VBS 9-1983) "The Four great Heavenly Kings observe the good and evil, Commanding the ghosts and spirits, they supervise day-by-day. Calamities and blessing have no door, they are only brought forth by people. Cause and effect return in kind, you should not blame others." (Hua - VBS 10-1983)
"In the palaces of the Heaven of the Bliss from Transformation, the changes are miraculous. Their leisure and comfort s rare in the world. Clothing and goods materialize as they wish, in exactly the right amount. There is no affliction -- how much the less any grief." (Hua - VBS 11-1983) "The Comfort from Others' Transformations has wonders without end. In bliss profuse to overflowing, one is quite at peace. Serene, with little greed and free of any passion, One amasses virtue, practices goodness, and further sets up merit." (Hua - VBS 121983) "The retinue of all the gods planted the causes of blessings. Together they cultivated the good path, now they form a supreme kinship. You should know
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
27
Swo he swo la mwo two nan (For Swo he Swo la or Swo he Sa la [Sahasra -- 1,000], see lines 27, 120, 210, 219, 220, 222)
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13
SAHASRAMARTHĀNĀM "Give Praise to the Accomplished One! The Knowing Immortal Tara; who if looked upon with reverence takes immediate delight in us!" (Shasta Abbey Shurangama Translation, Line 11)
13
SAHA SAMARTHĀNĀM
Sahasra means "1,000" in Sanskrit.
that this is not the ultimate joy. One still needs to bring forth the great resolve for Bodhi." (Hua - VBS 1-1984) "The heavenly immortals in the trichiliochosm, With patience and vigor, piously cultivate the Way. We should take refuge with and venerate both sages and common mortals To banish completely our own arrogance and pride." (Hua - VBS 2-1984)
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
28
Na mwo Ba la he mwo ni (For Na mwo [Namo -- Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418)
14
NAMO BRAHMANE
32) (30) Two La Two La TRI-HEAL ALL: "For birth in the Brahma heavens, use the Pure Bottle Kundi Hasta Arogya Mantra 24 (30): "Two la two la. Nan. Wa dz la. Shr chye lu. Ja syin ja."
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NAMO BRAHMANE
(For Ba la he mwo ni [the God Brahma], see lines 28, 420)
This line of the Shurangama has a connection with line 30 of the Great Compassion Mantra and with the Pure Bottle Hand and Eye Mantra of the 42 Hands:
Dhara dhara (Hold on, Hold on) "Appearing as a most unusual rare and mighty hero, His adorned classic features are free of any flaws. Using virtue to move people, his mind remains humble and sincere. He is stern in appearance, yet gentle in nature." (p. 38)
14
"Those in the great Brahma heaven, pure and undefiled, Experience wondrous bliss -their blessed reward is full. Just maintain this Kundi Hand, As you'll be born there with a lifespan as long as that of a mountain." (Venerable Master Hua Verse, Dharani Sutra: p. 310)
This is the Kapha (water and earth) principle of anabolism (birth and growth). It is the "operator" aspect of "G.O.D." (Generator- Operator-Destroyer, Brahma-Vishnu-Shiva, KaphaPitta-Vata, AnabolismMetabolism-Catabolism) "Give Praise to the Jewel of Salvation!" (Shasta Abbey Shurangama Translation, Line 12)
"We entreat the Buddhas to use their power in aiding, protecting, ad supporting us, Thereby enabling us to perfectly accomplish the Dharma deeds we do. May we swiftly reach the level of non-retreat and continue to be vigorous. In the process of selecting sage and worthy ones, names may soon be announced." (Hua VBS 3-1984) The Earth Store Sutra states: "Furthermore, in the past, a Buddha named Krakucchanda appeared in the world. If a man or woman hears this Buddha's name and sincerely beholds, worships, or praises him that person will become the king of the Great Brahma Heaven in the assemblies of one thousand Buddhas of the Worthy Eon, and will there receive a superior prediction."
Great Compassion Mantra Line 30. Two La Two La This phrase is translated into "able to unite, seal and hold" The portrait shows that the Bodhisattva Avalokiteshvara manifests the appearance of a great hero who engages in ascetic practice in order to make living beings get rid of attachment of both ego and Dharma.
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
29
Na mwo Yin two la ye (For the Yin two la ye God Indra [Shakra Indra Devanam] and his consort Mye dan li [Indriye or Aindri], see lines 29, 424)
55 Mwo He Syi Two Ye GREAT MEMORY: "For much learning and extensive study, use the Jeweled Sutra Hasta Mantra 37 (53-56): Syi two ye. Swo pe he. Mwo he syi two ye. Swo pe he. Nan. E he la. Sa la wa ni. Ni ye two la. Bu ni di. Sa wa he."
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15
NAMO INDRĀYA (For Na mwo [Namo -- Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418)
Mantra for Patching Flaws in the Recitation: Na mo he la da na, Duo la ye ye. Qie la qie la, Ju zhu ju zhu, Mo la mo la, Hu la, Hong, He he Su da na (Sudhana), Hong, Po mo nu, So Po He." Chant 3x
15
NAMO INDRYA "Give Praise to Indra the Creator!" (Shasta Abbey Shurangama Translation, Line 13)
"Lord of Heaven, True God, or Indra, He dispenses the provisional for the sake of the real; he is a Great Bodhisattva. Amassing the good, cultivating blessings, he practices the Six Paramitas. Brahma gods and the Sagely assemblies all regard him with esteem." (Hua - VBS 4-1984)
I Now Universally Transfer the Merit and Virtue of this Shurangama Mantra Memorization and Recitation to All Beings to realize Anuttarasamyaksambodhi
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
30
Na mwo Pe chye pe di
16
Lu two la ye
16
(For Bhagavate [World Honored One], see lines 30, 34, 39, 49, 55, 60, 65, 70, 75, 81, 86, 93, 214, 230, 362, 364)
(For Na mwo [Namo -- Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418)
31
NAMO BHAGAVATE
"There are five kinds of terms not translated. These are terms that: 1. Have many meanings. 2. Have secret meanings. 3. Do not exist in the countries of the translators. 4. Are honored. 5. Are found in the tradition of the ancients." (Hua - VBS 5-1984) 17
RUDRĀYA
17
Shiva / Rudra / Shankara is the Vata principle of catabolism (sickness, old-age, and death). It is the "destroyer" aspect of "G.O.D." (Generator- OperatorDestroyer, Brahma-VishnuShiva, Kapha-Pitta-Vata, Anabolism-MetabolismCatabolism) 32
Wu mwo Bwo di (For the Wu mwo Bwo di [Umapati], also called Lau dan li [Raudriye] Goddess Uma [Shiva's Consort], see lines 32, 425)
18
UMĀ PATĪ "You shouldn't think that these spirits have a very low status. Actually, they are manifestations of the Buddhas." (Hua - VBS 12-1984)
RUDRAYA "You shouldn't think that these spirits have a very low status. Actually, they are manifestations of the Buddhas. For example, the earth spirit is actually a transformation of Vairochana Buddha of the Center (Shakyamuni)." (Hua - VBS 121984)
"The retinue of heavenly spirits and leisurely immortals, Earth deities and their assemblies, offer up their protection; Practitioners who with one mind cultivate the true meaning Are constantly guarded and aided so they do not give rise to anger or greed." (Hua - VBS 6-1984)
"The Guardian Deva Rudra, Lord of the Storms!" (Shasta Abbey Shurangama Translation, Line 14)
18
UMAPATĪ "The wind spirit is a manifestation of the Buddha Jeweled Accomplishment of the North (Amoghasiddhi Buddha)." (Hua - VBS 12-1984) "And His Consort Unmada!" (Shasta Abbey Shurangama Translation, Line 14)
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"Bhagavan is not translated because of its multiple meanings -- Comfortable, dazzling, with wonderful, upright adornments, His renown pervades and everywhere is auspicious. Honored and noble, both gods and humans gaze up at him with admiration." (Hua - VBS 5-1984)
"Give Praise to the Holy One! The Guardian Deva Rudra, Lord of the Storms! And His Consort Unmada!" (Shasta Abbey Shurangama Translation, Line 14)
"I take refuge in the World Honored Rudra, the Wrathful and Purifying One, companion to Uma, the One Who Brings True Peace." (Shasta Abbey: p. 59)
(For the Lu two la God Rudra [Shiva], see lines 31, 225, 292, 414)
NAMO BHAGAVATE "1. Comfortable, 2. Dazzling, 3. Upright and adorned, 4. Renowned, 5. Auspicious, 6. Honored and noble." (Hua - VBS 9-1984)
"Most victorious, violent, and rapid, great wind spirit -- Toppling houses, uprooting trees, he is quite fearsome. Even the third dhyana dreads this disaster. With feelings of anger and hatred one does oneself in." (Hua - VBS 7-1984) This line is allied with line 54 Na mwo Chye she Jyu la ye (Namo Garja Kulaya -- Karma Division of the North of Jeweled Accomplishment Buddha -Amoghasiddhi Buddha and Earth Store Bodhisattva),
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
line 108 Ning jye li and line, 169 Pe jye la dwo nwo, and line 184 Jye na.
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Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
33
Swo syi ye ye
19
SAHEYĀYA
19
SAHEYĀYA "You shouldn't think that these spirits have a very low status. Actually, they are manifestations of the Buddhas. The fire spirit is a manifestation of Amitabha Buddha of the West (Buddha of Limitless Life; also called Amitayus -- Buddha of Infinite Life)." (Hua - VBS 12-1984)
"A blazing fire rages, its heat is hard to bear. When this disaster hits, seven suns appear. The mountains wither, the seas dry up, no living thing remains. In becoming, dwelling, decaying, and going void, our karma is vast and boundless." (Hua - VBS 8-1984)
34
Na mwo Pe chye pe di
20
NAMO BHAGAVATE
20
NAMO BHAGAVATE "When your mind stops and your thinking ends, that is true wealth and honor. When selfish desires cease to be, that is the true field of blessings." (Hua - VBS 9-1984)
"Take refuge with the World Honored One, the Bhagavan And the inexhaustible Dharma jewels that are wondrously deep and still, Are with the worthy sages of the ten directions who all assemble together To bow with one mind to the god among gods." (Hua - VBS 9-1984)
21
NARAYANAYA "You shouldn't think that these spirits have a very low status. Actually, they are manifestations of the Buddhas. The water spirit is a manifestation of Akshobhya Buddha of the East (Bhaisajya Guru -- Medicine Master Buddha)." (Hua - VBS 12-1984)
"Ruling aquatic creatures, he dwells in the dragon palace. In the vast expansive ocean, he rides the surging waves. He moistens and irrigates the myriad things, Or roars in breakers, torrential swells, and inundating floods." (Hua - VBS 10-1984)
"When a thought moves, a hundred things happen. When thinking stops, the myriad things cease." (Hua - VBS 9-1984)
(For Na mwo [Namo -- Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418) (For Bhagavate [World Honored One], see lines 30, 34, 39, 49, 55, 60, 65, 70, 75, 81, 86, 93, 214, 230, 362, 364)
35
Nwo la ye (For Nwo la ye [Narayanaya], see lines 35-36, 297)
"When you reach the point of not seeking, then you have no worries." (Hua - VBS 9-1984) 21
NĀRĀYAM "I take refuge in the World Honored Naray±na of the five great mudra seals, along with His guardians." (Shasta Abbey: p. 60)
"Since these spirits are actually manifestations of the Buddhas, we people should not look down on them or assume a condescending attitude. It's for this reason that we who study the Buddhadharma should bow to all these spirits." (Hua - VBS 12-1984)
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"Give Praise to the Holy One! The Immensely Strong Nara, whose utterances are Great, Perfect and Illuminating! Give Praise to this Completely Compassionate One!"
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
(Shasta Abbey Shurangama Translation, Line 15)
Vishnu / Narayana / Krishna / Dhanvantari is the Pitta metabolic principle of metabolism (sustenance, perpetuation). It is the "operator" aspect of "G.O.D." (Generator- Operator-Destroyer, Brahma-Vishnu-Shiva, Kapha-PittaVata, Anabolism-MetabolismCatabolism) 36
37
38
Na ye
21
Pan je mwo he san mwo two la
22
Na mwo syi jye li dwo ye
23
Na mwo Pe chye pe di (For Na mwo [Namo -- Refuge], see lines 1, 5, 7, 10, 15, 16, 17,
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21
"The Great Thousand Worlds in number like grains of sand Are but a bubble on the sea. The union of the Six Creative and Receptive Is but a lightening flash across the sky." (Hua - VBS 12-1984)
PAÑCA MAHĀ SAMMUDRA
22
"The heavens rain down flowers in colorful profusion. In a light wind under a pure moon, the grasses and trees are happy. In the torrential rain of a violent gale, the birds and beasts are mournful." (Hua - VBS 12-1984)
NAMAH SKRTĀYA
23
(For Syi jye li dwo ye [Skrtaya], see lines 38, 48) (For Swo jye li two [Sukrta], see lines 17 & 418; Do not confuse with lines 38 & 48 Syi jye li dwo ye [Skrtaya])
(For Na mwo [Namo -- Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418)
39
NĀYA
24
NAMO BHAGAVATE "I take refuge in the World Honored…" (Shasta Abbey: p. 60) (For Bhagavate [World Honored One], see lines 30, 34, 39, 49, 55, 60, 65, 70, 75, 81, 86, 93, 214, 230,
24
"You shouldn't think that these spirits have a very low status. Actually, they are manifestations of the Buddhas. The spirit of emptiness is a manifestation of Production of Jewels Buddha of the South (Ratnasambhava Buddha)." (Hua - VBS 12-1984) PAMCA MAHĀ MUDRA "Heaven and earth cannot be in disharmony for even a day. People cannot be without the God of Happiness for even a day." (Hua VBS 12-1984)
"Without shape, without appearance is Shunyata. One looks but does not see it, nor can it be heard. Creation, dwelling, decay, emptiness -- each take twenty kalpas. But through it all in Vajra Samadhi, It has not moved an inch." (Hua - VBS 11-1984)
NAMO SKRTĀYA "All conditioned dharmas Are like dreams, illusions, bubbles, and reflections, Like dewdrops and like lightning -You should contemplate it this way." -- The Vajra Diamond Sutra (Vajra Prajna Paramita Sutra NAMO BHAGAVATE
"In the cloud of light of the Ocean Impression Samadhi Are reflected the myriad things in all their magnitude. Like dreams, like illusions, like bubbles, Like dewdrops, like a lightening flash -- exhaustively analyze them this way." (Hua - VBS 1-1985)
"The great Music Festival is a fusion of wondrous sounds. The mutes burst out in song while the deaf listen. Blind old-timers open their eyes to behold it all, And the very earth, woods, tiles and stones are jubilant." (Hua - VBS 12-1984)
"Devoid of falseness, possessing self-mastery, he is in the Great Samadhi. His dazzling torch of wisdom illumines the Brahma palaces. Upright and adorned, his awesome deportment covers three thousand realms, Lucky is he, and wish-fulfilling, like a never-
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418)
40
Mwo he Jya la ye
362, 364)
25
MAHĀ KĀLĀYA
aging pine." (Hua - VBS 2-1985)
25
"Mahakala, Him of the Dark Realms, who put to flight the triplyfortified cities of the haughty asuras, the Confident One, along with His host of Divine Mothers who dwell within the burning grounds of the dead." (Shasta Abbey:
(For Mwo he Jya la ye [the God Maha Kalaya], see lines 40, 307, 416)
"Give Praise to the Holy One! The Buddha Mahakala! He who crossed over in previous times! The Unfettered One! We give homage to this one of Untouched Virtue and Unsurpassed Emancipation who wore the cast-off clothing of graveyards and who was a founder of our sect." (Shasta Abbey Shurangama Translation, Line 16)
MAHĀ KĀLĀYA Mahâkâla (tib.: Nag po chen po) belongs to the Dharmapalas, the protectors of the Buddhism.
"The Great Brahma King is named Great Compassion. He rescues and guards all beings in their return. With his four arms and three eyes he regards the deviant and the proper, rewarding the good, punishing the evil, and protecting the revival of Dharma." (Hua - VBS 3-1985)
Mahakala is the wrathful deity that destroys mind chatter and brings our minds back into attentive focus. There are many different colors and forms of Mahakala, but he recognized universally as one of the great protectors of the Dharma.
p. 60)
Furthermore he is one of the destructive aspects of Shiva in Vedic Hinduism, time being seen as the destroyer of all things. This Thangka shows him as the protector with the Wish Fulfilling Gem. White in color like a snow mountain, radiating light. Who pacifies the destitute and the poverty stricken.
Source: Bremer Thangka, avalokiphauba-9a-Mahakala.jpg
www2.bremen.de.info/Nepal/Gallery2/Wrathful/5-2/C-Maha-0a.htm
41
Di li bwo la na
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TRIPURA NAGARA "Di li bwo la na is also a Great Brahma King. Di li translates as ‘supreme courage.'" (Hua - VBS 4-1985
26
TRIPURA NAGARA The great courageous heavenly king is the ancient Buddha Dipankara, ‘Burning Lamp,' making a magnanimous provisional appearance by means of his
"The great courageous king of all-pervading light, His wisdom regards what is not empty to reveal true permanence. Dipankara, the ancient Buddha, now provisionally appears. He is skilled at gathering together all those who are ready to enter the Dharma Hall." (Hua - VBS 4-1985)
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
"triply-fortified cities of the haughty asuras, …" (Shasta Abbey: p. 60)
spiritual transformations." (Hua VBS 4-1985)
This statue shows the Buddha Dipankara, a deity of Mahayana Buddhism. He is the "Enlightener" and one of the earliest of the many assumed predecessors of Buddha Shakyamuni added as the twentyfifth. He is said to have come from Depavati, a mythological city. At the moment of his birth there was a miraculous manifestation of a large number of bright lamps (Dipa), hence he was named Dipankara. Dipankara Buddha is believed to have lived 100,000 years on earth. He represented with his right hand in Abhaya Mudra and left shows the Varada. He is either sitting or standing (like here) with the monastic garment draped over the left shoulder with pleated edges, where as the lower garments is pleated in a manner of flowering skirt. Dipankara Buddha is very popular in Nepal. www2.bremen.de/info/ Nepal/Statues/other/Dipankara.htm
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Manjushri Bodhisattva is, as explained in my lectures on the Wonderful Dharma Lotus Blossom Sutra, the spiritual grandfather of Shakyamuni Buddha. Sun Moon Lamp Brilliance Buddha, the last of twenty thousand Buddhas, had eight sons, the last of whom was the Buddha Dipankara, "Burning Lamp," whose teacher was Dharma Master Wonderful Light and who bestowed the prediction of Buddhahood on Shakyamuni Buddha. The Dharma Master, Wonderful Light, is now the Bodhisattva Manjushri, who, consequently, is the master of Burning Lamp Buddha. Since Shakyamuni Buddha is the disciple of Burning
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Lamp Buddha, the Bodhisattva Manjushri is his spiritual grandfather and has greater seniority. Nonetheless, when Shakyamuni Buddha appeared in the world, Manjushri Bodhisattva came to be his disciple. Just think, for a moment, about the state of such a Bodhisattva, devoid of high, low, up, down, big, or little. As it says in the Diamond Sutra, "This Dharma is level and there is no high or low therein." Earth Store Sutra Commentary, p. 43.
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Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
42
Chye la pi two la
27
VIDRAPANA _ "Why is there a need for heavenly soldiers and generals in the heavens? It is because there are asuras in the heavens and also heavenly demons and those of externalists ways." (Hua VBS 5-1985)
43
Bwo na Jya la ye
27
KĀLAYA
44
E di mu di
28
ADHIMUKTO
29
KAÀMA SĀNA NIVASINI
"The asuras have the blessings of the heavens but they don't have the authority of the gods. That is why they are always making war on the Lord of Heaven, also known as the Jade Emperor. The Lord and his generals and troops subdue heavenly bandits and watch over them." (Hua - VBS 51985) "Jya la translates as ‘capable.' It refers to the capability to do the work of the meritorious officials who work through four shifts. Their work is to oversee the retributions for good and evil performed by people of the world." (Hua - VBS 6-1985)
(For E di mu jr dwo & E di mu di [Adhimukto], see lines 44 & 429)
45
Shr mwo she nwo ni
46
Pe syi ni
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"War results from quarrels over land and corpses fill the fields. War arises from conflicts over cities, and corpses fill the streets. The earth is made to eat the flesh of people. Such offenses cannot be expiated by death." (Hua VBS 9-1985)
"Heavenly soldiers, heavenly generals, and courageous armies, Sweep clean demonic teams and quell weird energies. The Dharma Realm becomes calm and pure: their merit and virtue is great, As they protect the proper." (Hua - VBS 5-1985)
"The heavenly monitors patrol the world in four shift. Observing goodness and bad violations, they are not biases. The year, month, day, and time are all carefully accounted for. Cause, effect, and retributions are calculated down to the tip of a hair." (Hua - VBS 6-1985) " Not Able to be Oppressed' and ‘Skilled at Consideration' In the Heaven of the Thirty-three muster heroic awesomeness. Those who are unfilial and rebellious within the four great continents, Can hardly escape their evil retribution: they fall into the turning wheel." (Hua - VBS 7-1985) "Jeweled Headdress and Flaming Tuft, great heavenly spirit, Offers up the conduct of the ten good acts, amassing virtue. Ghosts, immortals, and magical beings gaze up and worship. When one actually does one's practice cause and effect are true." (Hua - VBS 8-1985) "Wherever they turn there is no enemy, they are called the Victorious Army. Those who surrender without a fight throw down weapons and armor. By using virtue to cause people to submit, calamities and disasters are eliminated. Their very reputation scatters the troops, their protection brings peace and tranquility." (Hua - VBS 9-1985)
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
47
Mwo dan li Chye na
30
Na mwo syi jye li dwo ye (For Na mwo [Namo -- Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418)
55 Mwo He Syi Two Ye GREAT MEMORY: "For much learning and extensive study, use the Jeweled Sutra Hasta Mantra 37 (53-56): Syi two ye. Swo pe he. Mwo he syi two ye. Swo pe he. Nan. E he la. Sa la wa ni. Ni ye two la. Bu ni di. Sa wa he."
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"You do not maintain your honor and integrity. You do not know how to be cautious at all times." (Hua - VBS 10-1985)
"Cloud Youth and Wood Mother drive and ride the wind. Lightening flashes and thunder claps awaken the blind and deaf. The myriad things mutually interact, basically there is nothing. The true and mundane interchangeably function, in the original perfect penetration." (Hua - VBS 10-1985)
"If you respect other people, other people will respect you. If you are polite to other people, they will always be polite to you." (Hua - VBS 11-1985)
"The nature and appearance of the worshiper and the worshipped are empty; The response and the Way intertwine in silent penetration. With the heavenly assemblies in provisional and actual manifestation, I now take refuge forever without end." (Hua - VBS 11-1985)
(Shasta Abbey: p. 60)
(For Mwo dan li jya na [Matragana] see lines 47, 308, 417)
48
MĀTRGANA "…along with His host of Divine Mothers who dwell within the burning grounds of the dead."
31
"The myriad things are mutually created and do not harm one another. The Way is cyclical and yet does not contradict itself. The four seasons take their course and the myriad things come into being. Such is the way of heaven!" (Hua - VBS 101985) NAMAH SKRTĀYA (For Syi jye li dwo ye [Skrtaya], see lines 38, 48) (For Swo jye li two [Sukrta], see lines 17 & 418; Do not confuse with lines 38 & 48 Syi jye li dwo ye [Skrtaya])
Mantra for Patching Flaws in the Recitation: Na mo he la da na, Duo la ye ye. Qie la qie la, Ju zhu ju zhu, Mo la mo la, Hu la, Hong, He he Su da na (Sudhana), Hong, Po mo nu, So Po He." Chant 3x
I Now Universally Transfer the Merit and Virtue of this Shurangama Mantra Memorization and Recitation to All Beings to realize Anuttarasamyaksambodhi
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
49
Na mwo Pe chye pe di
32
(For Bhagavate [World Honored One], see lines 30, 34, 39, 49, 55, 60, 65, 70, 75, 81, 86, 93, 214, 230, 362, 364)
(For Na mwo [Namo -- Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418)
50
Dwo two chye dwo Jyu la ye (For Dwo two chye dwo ye [Tathagataya], see lines 50, 59, 62, 67, 74, 78, 83, 88, 94)
"From the Tushita heaven he descends to earth and enters his mother's womb. Leaving the home-life, he accomplishes the Way: this came from bitter cultivation. Extensively turning the Dharma wheel, he saves the living masses. Through Unsurpassed Bodhi the Proper Dharma is revealed." (Hua - VBS 121985)
NAMO BHAGAVATE
33
TATHĀGATA KULĀYA "The center belongs to the earth which can produce the myriad things. So we see that the Buddhas also accord with the five elements. The center, the Buddha Division, relates to the element earth. The earth can give rise to the myriad things; the earth returns to the four seasons." (Hua - VBS 1-1986) "Give Praise to the Holy One! The Nobly Descended Tathagata!" (Shasta Abbey Shurangama Translation, Line 18)
In modern Sanskrit, "kula" or "kulaya" means "retinue" or "family" or "division." "Jyu la ye refers to the lineage of the Thus Come One. The lineage of the Thus Come One is the faithful disciples of the Buddha." "Vairochana is a Sanskrit it word which translates as ‘Pervading All Places,' and refers to the pure Dharma body of the Buddha."
"In the Central Buddha-division is Vairochana, the Honored One. The Tathagata's lineage transforms the multitudes. Universally cultivate the ten thousand conducts and all the paramitas. There is no self in all dharmas: certify to perfect penetration." (Hua - VBS 1-1986) This line is allied with line 104: Chr two ni and line 170 of Vairochana.
"Everything is perfectly fused and unobstructed." (Hua - VBS 1-1986)
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Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
51
Na mwo Be tou mwo Jyu la ye
34
"In the West is Amitabha on a jeweled lotus flower, Waiting for living beings to quickly return home. Single-mindedly hold his name and never, ever retreat. Myriads of millions of countries are then reached within a kshana." (Hua - VBS 2-1986)
NAMO PADMA KULĀYA
(For Na mwo [Namo -- Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418) (For padma [lotus] see 51, 148)
This line is allied with line 105: E Jya la. "Give Praise to the Nobly Descended Red Lotus!" (Shasta Abbey Shurangama Translation, Line 19)
In modern Sanskrit, "padma" means "lotus."
52
Na mwo Ba she la Jyu la ye (For Na mwo [Namo -- Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418)
35
NAMO VAJRA KULĀYA (For Ba she la [Vajra], see lines 52, 146, 149, 152, 161, 162, 164, 175, 177, 354, 408, 414, 549, 552)
"Give Praise to the Nobly Descended Diamond-Thunderbolt!" (Shasta Abbey Shurangama Translation, Line 20) In modern Sanskrit, "vajra" means "diamond." From the Medicine Master Buddha Sutra: "At that time, twelve great Yaksha (ghost) generals in the assembly came forth. They were: General Kumbhira, General Vajra, General Mihira, General Andira, General Majira, General Shandira, General Indra, General Pajra, General Makura, General Sindura, General Chatura, and General Vikarala.
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"All that has marks is empty and false. To see all marks as no marks is to see the Thus Come One." (Hua - VBS 3-1986) Medicine Master Buddha Sutra continued: "These twelve great Yaksha generals, each with a retinue of seven thousand yakshas, raised their voices and simultaneously saluted the Buddha saying, "World Honored One. Today, relying upon the Buddha's awesome power, we are able to hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata! As a result, we have no further fear of the evil destinies. All of us are of one mind to take refuge with the Triple Jewel to the end of our lives.
"Akshobhya Buddha is the host of the Vajra Division. When his great yaksha generals each go out on patrol, The heavenly demons and their retinues flee, And the ox ghosts and horse spirits stampede." (Hua - VBS 3-1986) This line is allied with line 106: Mi li ju. Medicine Master Buddha Sutra continued: "In whatever cities, villages, countries, or secluded forests this sutra circulates, or wherever people receive and maintain the name of Medicine Master Vaidurya Light Tathagata, and revere and make offerings to him, we, together with our retinues, will guard and protect them, deliver them from all distress and fulfill all their wishes. If there are illnesses or difficulties a person wishes to get rid of, he should also read or recite this venerated sutra and tie a five-colored skein
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
53
Na mwo Mwo ni Jyu la ye
36
Na mwo Chye she Jyu la ye
37
Na mwo Pe chye pe di
"Give Praise to the Nobly Descended Great Elephant!" (Shasta Abbey Shurangama Translation, Line 22) 38
Di li cha
Shu la syi na
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"The Buddha Jeweled Birth, is Lord of the Mani Division, Replete with his retinue of Space-Bodhisattvas. The south is the region of Fire, Its fire blazes with red light, illuminating the North and South." (Hua VBS 4-1986)
"Chye She means ‘karma.' It means ‘doing Dharma,' or ‘getting things done.' In the Northern Division, Earth Store Bodhisattva leads a great number of ghosts and spirits in his retinue." (Hua - VBS 5-1986)
This line is allied with line 32 Wu mwo Bwo di [Umapati], line 108 Ning jye li and line, 169 Pe jye la dwo nwo, and line 184 Jye na. "The Great Honored Master of right, equal, proper Enlightenment, Leads sentient beings into the Lotus Pool. They behold Amitabha, Avalokiteshvara and Mahasthamaprapta Great Strength lends a hand to hurry them along." (Hua - VBS 6-1986)
"Li cha means ‘solid.' These are the heavenly storm troopers. They carry heavenly Dharma staffs that are very adorned. They are courageous generals who protect the Dharma." (Hua - VBS 7-1986) "This phrase of the mantra also means ‘good eyes,' or ‘subtle eyes,'
"With a solid, non-retreating Bodhi Heart, One is courageous and vigorous -- true and yet true again. Sprouts grow up and ascend the other shore. Dirt, bricks, tiles, and stones turn to yellow gold." (Hua - VBS 7-1986)
"Give Praise to the Holy One!" (Shasta Abbey Shurangama Translation, Line 22) 39
DRDHA
39
ÀURASENA
This line is allied with line 105: Bwo li dan la ye. "Working for the Dharma, getting things done, in the Karma Division, The members of Earth Store's clan are many. Karmic retribution, for good or evil, is never off by a hair, For iron-faced and unselfish is the Old King Yama." (Hua - VBS 5-1986)
In modern Sanskrit, "garja" means "elephant."
NAMO BHAGAVATE
"Di li cha means ‘the solid' Bodhi heart. It also means ‘growing up,' that is, the Bodhi heart grows up." (Hua - VBS 7-1986) 57
In modern Sanskrit, "mani" means "gem" or "jewel".
(For Bhagavate [World Honored One], see lines 30, 34, 39, 49, 55, 60, 65, 70, 75, 81, 86, 93, 214, 230, 362, 364)
(For Na mwo [Namo -- Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418)
56
NAMO GARJA KULĀYA "This is the Karma Division in the north, where the Buddha Amoghasiddhi is host." (Hua - VBS 5-1986)
(For Na mwo [Namo -- Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418)
55
into knots, forming the letters of our names. He should untie the knots when his wishes have been fulfilled.""
"Give Praise to the Nobly Descended Great Jewel!" (Shasta Abbey Shurangama Translation, Line 21)
(For Na mwo [Namo -- Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418)
54
NAMO MANI KULĀYA
We vow to support all living beings and do what is moral and beneficial to them, so that they may live in peace and happiness."
"Destroying the network of demons, conquering demon troops, Striking fear in the
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
"Shu la syi na means ‘destroying the demon armies. The asuras are conquered." (Hua - VBS 8-1986)
58
Bwo la he la na La she ye
40
"The Sovereign Lord Sulasana" (Shurasena), "who was beyond being possessed by Joy, this Tathagata!" (Shasta Abbey Shurangama Translation, Line 23) PRAHARANA RĀJĀYA
41
"Bwo la means ‘as-you-will,' ‘free and easy,' and also means ‘invincible.' ‘He la means ‘lion.' It also means ‘weaving a garland.' Na la means ‘able to uphold.' She ye means ‘victorious.'. (Hua - VBS 91986) TATHĀGATĀYA
42
NAMO BAGHAVATE
(For la she ye [rajaya] see lines 58, 73, 77, 87, 247, 400, 415)
59
Dwo two chye dwo ye (For Dwo two chye dwo ye [Tathagataya], see lines 50, 59, 62, 67, 74, 78, 83, 88, 94)
60
Na mwo Pe chye pe di (For Bhagavate [World Honored One], see lines 30, 34, 39, 49, 55, 60, 65, 70, 75, 81, 86, 93, 214, 230, 362, 364)
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"Give Praise to the Holy One!" (Shasta Abbey Shurangama Translation, Line 25)
and simply means not looking upon the faults of other living beings. Instead one sees all living beings as having the Buddha nature and as able to become Buddhas. That's the best way to look upon living beings -- seeing them all equally." (Hua - VBS 8-
hearts of the ugly ones. Awesome virtue conquers the hordes of heavenly thieves. With good eyes and wonderful vision, one beholds the past and the present." (Hua - VBS 8-1986)
1986)
Like Medicine Buddha Mantra "he la she ye" (King)
"As-you-will, free and easy, and invincible; Content, yet with the fierce roar of the Lion King. The adornment of the woven garland emits a rare and subtle fragrance. One who can keep the precious precepts will awaken to true permanence." (Hua - VBS 9-1986) "The Thus Come One's transformations are subtle, beyond compare. Speaking Dharma, expounding sutras, he saves the confused and muddled. All who believe, accept, and reverently practice, separate from suffering. Mindful of the Buddha and maintaining mantras, they see the Enlightened King." (Hua - VBS 10-1986) "Honored One of supreme, right, equal, proper Enlightenment, The Thus Come One Worthy of Offering of Gods and Humans, One of Clarity in Conduct, Well Gone One Who Understands the World. Resolutely, we return our lives and reverently worship him." (Hua VBS 11-1986)
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
61
Na mwo E mi dwo pe ye
43
"Give Praise to Amitabha! The Well Come One! The Blessed One! The One with Perfect Universal Knowledge! " (Shasta Abbey Shurangama Translation, Line 25)
(For Na mwo [Namo -- Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418)
62
Dwo two chye dwo ye
NAMO AMITĀBHĀYA
44
TATHĀGATĀYA
45
ARHATE
(For Dwo two chye dwo ye [Tathagataya], see lines 50, 59, 62, 67, 74, 78, 83, 88, 94)
63
E la he di (For E lwo han [Arhat] see lines 3, 63, 68, 79, 84, 89 and 15, 344)
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"We take refuge and submit to the One of Limitless Awakening in the West, Who has all the fine marks, wisdom, and light. Proper and Dependent Retribution Worlds both adorned and pure, Are filled with who-knows-howmany Sages and Worthies." (Hua - VBS 121986)
"Bowing to all the Thus Come One's followers, With One heart, we revere the Great Heroes! We only pray that they will compassionately pity and receive us, And always act as our good luck charm." (Hua VBS 1-1987) "Responsive and true, royalty among all living beings, Born into an honored family when past conditions are ripened, They help the
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Buddha propagate and disseminate the Proper Dharma, And lead the dull and deluded to escape the three destinies." (Hua - VBS 21987) 64
San myau san pu two ye
46
SAMYAKSAMBUDDHĀYA
65
Na mwo Pe chye pe di
47
NAMO BHAGAVATE (For Bhagavate [World Honored One], see lines 30, 34, 39, 49, 55, 60, 65, 70, 75, 81, 86, 93, 214, 230, 362, 364)
(For Na mwo [Namo -- Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418)
66
E chu pi ye
"We return our lives to the Assembly of Worthy Sages of Proper Enlightenment, Who rescue those in the Triple Realm, and who are Worthy of Offerings. We wish that all sentients will leaving suffering. The heavenly demons are terrified, and even the earth quakes!" (Hua - VBS 3-1987) "The compassionate father of living beings in the nine realms, Greatly Enlightened Honored One of the ten direction worlds: Those who see his visage or hear his name will be saved. The minute and dull organisms with sentience take him as their place of reliance." (Hua - VBS 4-1987)
"Give Praise to the Holy One!" (Shasta Abbey Shurangama Translation, Line 26) 48
AKSOBHYĀ
48
AKSOBHYA
"The Unmoved Buddha Aksobhya! The Well Come One! The Blessed One! The One with Perfect Universal Knowledge!" (Shasta Abbey Shurangama Translation, Line 26)
67
Dwo two Chye dwo ye
49
TATHĀGATĀYA
50
ARHATE
(For Dwo two chye dwo ye [Tathagataya], see lines 50, 59, 62, 67, 74, 78, 83, 88, 94)
68
E la he di (For E lwo han [Arhat] see lines 3,
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"Although the person is in the dust, His mind has transcended
"In the east is the One of Unmoving Happy Light. The fierce Vajra protectors subdue heavenly demons. With the two doors of suppressing and gathering in, he transforms the multitudes. According and opposing, the two interfunction in an indescribably wonderful way." (Hua - VBS 5-1987)
"In bowing to and revering the Buddha, one must be sincere. The response and the Way intertwine in silent penetration. Be vigorous for the Dharma, and forever non-retreating, Then you will see the Thus Come One, in person or in a dream." (Hua - VBS 61987) "We bow to those truly worthy, of the kingly lineage. With dedicated mind we revere them, awaiting
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
63, 68, 79, 84, 89 and 15, 344)
the dust. Planting flowers in a well, They do not get tarnished by the dust." (Hua - VBS 7-1987)
69
San myau San pu two ye
51
SAMYAKSAMBUDDHĀYA
70
Na mwo Pe chye pe di
52
NAMO BHAGAVATE "Give Praise to the Holy One!" (Shasta Abbey Shurangama Translation, Line 27)
(For Na mwo [Namo -- Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418)
conditions to ripen. Merit perfected and fruition full accomplishes the Great Way. Abiding with the Buddha in same room, one certifies to Thus Suchness." (Hua - VBS 7-1987) "I offer my life to the One of Proper Enlightenment, the God among gods, To the sages and worthies of empty space and the Dharma Realm. I wish that you will let fall your compassion and mercifully gather me in, And guard the City of Ten Thousand Buddhas for millions of years." (Hua - VBS 8-1987) "All the Thus Come Ones of the ten directions and three periods of time, In their basic substance share the same identical Dharma Body. Not increasing or decreasing, neither defiled nor pure, They forever act as great bright lamps for living beings." (Hua - VBS 9-1987)
(For Bhagavate [World Honored One], see lines 30, 34, 39, 49, 55, 60, 65, 70, 75, 81, 86, 93, 214, 230, 362, 364)
71
Bi sha she ye
53
(For Pe she she [visha - poison] see lines 132, 237, 514 -- do not confuse with Bi she she [Bhaisajya] in line 71)
BHAISAIJYA "The Lapis Lazuli Radiating Medicine Teaching Buddha Bhaisajya Tathagata!" (Shasta Abbey Shurangama Translation, Line 27)
72
Jyu lu Fei ju li ye
53
GURU VAIDŪRYA
73
Bwo la pe La she ye
54
PRABHA RĀJĀYA
(For Bwo la pe [Prabha -- radiance light], see lines 73, 175, 181, 368)
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"Medicine Master Crystal Light in the east, Takes all those with conditions to the other side. Increasing blessings, eradicating disasters, and lengthening life. When you say his name or bow reverently, you see the Dharma King." (Hua - VBS 10-1987)
In the Medicine Buddha Mantra, this line is pronounced as "Jyu lu bi liu li"
"Medicine Master Thus Come One has a blue-colored light, And is perfectly adorned with all fine marks. Appearing in lands like motes of dust to gather in creatures of all kinds, Only hoping that they will hurry up and give rise to Bodhi." (Hua - VBS 111987) "Great indeed is Prajna, the light of wisdom! It shines throughout the Dharma Realm as the King of the Nature. Unmoving in the Bodhimanda, one contemplates at ease, As the bliss of still extinction is
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
(For la she ye [rajaya] see lines 58, 73, 77, 87, 247, 400, 415)
74
Dwo two Chye dwo ye
inevitably revealed." (Hua - VBS 12-1987) 55
TATHĀGATĀYA
56
NAMO BHAGAVATE
"Praising the Thus Come Ones, and revering their disciples, One vastly cultivate offerings everywhere in lands like motes of dust. Repenting of karmic obstacles and ever vigorous, One rejoices in merit and virtue, being even more diligent yet." (Hua VBS 1-1988) "Replete with all wisdom and perfect enlightenment, Extending their vast, long tongues to break through confusion and distortion, They speak sincere and actual words to awaken the deaf and blind. But, hw many can offer up their conduct in accord with the teachings." (Hua - VBS 2-1988)
(For Dwo two chye dwo ye [Tathagataya], see lines 50, 59, 62, 67, 74, 78, 83, 88, 94)
75
Na mwo Pe chye pe di
"Give Praise to the Holy One!" (Shasta Abbey Shurangama Translation, Line 28)
(For Na mwo [Namo -- Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418)
(For Bhagavate [World Honored One], see lines 30, 34, 39, 49, 55, 60, 65, 70, 75, 81, 86, 93, 214, 230, 362, 364)
76
San bu shr bi dwo
57
SAMPUGHĪTĀ
77
Sa lyan nai la La she ye
58
SĀLENDRA RĀJĀYA "The Completely Empty Teacher of Caution who takes pity on those in Hell! The Well Come One! The Blessed One! The One with Perfect Universal Knowledge!" (Shasta Abbey Shurangama Translation, Line 28)
(For la she ye [rajaya] see lines 58, 73, 77, 87, 247, 400, 415)
78
Dwo two chye dwo ye
59
TATHĀGATĀYA
"Sincere, earnest, true in every thought, We bow to all Thus Come One's disciples, Turning to one, not two, seeking to enter with depth, And perfectly realize the Way of Enlightenment, by manifesting the Dharma Body." (Hua - VBS 5-1988)
60
ARHATE
"Sincere, sincerer, and sincerest! Reverent, more reverent, and more reverent still. We bow to all
(For Dwo two chye dwo ye [Tathagataya], see lines 50, 59, 62, 67, 74, 78, 83, 88, 94)
79
E la he di (For E lwo han [Arhat] see lines 3,
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"Sala is a Sanskrit word which means solid. It means that no amount of troubles can disturb you. A thousand demons won't change you, and ten thousand demons won't make you retreat." (Hua - VBS 4-1988)
"Supreme light pervades everywhere, From the summit of existence to the pit of nowhere. The ittybitty creatures all get saved, And bring forth the Bodhi heart to build the Bodhimanda." (Hua - VBS 31988) "‘Namo Sala Tree King Buddha'; One is solid and finely attuned to establishing merit and virtue. On the day when the Six Perfections and Ten Thousand Conducts are complete, You can cause the dead to return to life." (Hua - VBS 4-1988)
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
63, 68, 79, 84, 89 and 15, 344)
80
San myau san pu two ye
61
SAMYAKSAMBUDDHĀYA
81
Na mwo Pe chye pe di
62
NAMO BHAGAVATE
those worthy and true In the family of living beings, And are born from a lotus in ultimate bliss." (Hua VBS 6-1988) "Returning one's life to the Buddhas, World Honored Ones of proper enlightenment, The compassionate and great awesome spirit of the Triple Jewel. You should revere all worthy sages! With perfect merit and virtue, you'll certify to the wisdom-connection." (Hua - VBS 7-1988) "Bhagavan has six meaning and so it is not translated. The wonderful enlightenment of the Thus Come One pervades the three thousand worlds. Free and at ease and auspicious he roams though the Dharma Realm. If one sees his form or hears his name one will ultimately transcend the common lot." (Hua -- VBS 8-1988)
"Give Praise to the Holy Ones!" (Shasta Abbey Shurangama Translation, Line 29)
(For Na mwo [Namo -- Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418)
(For Bhagavate [World Honored One], see lines 30, 34, 39, 49, 55, 60, 65, 70, 75, 81, 86, 93, 214, 230, 362, 364)
82
She ji ye mu nwo ye
63
ÀAKYĀMUNAYE
83
Dwo two chye dwo ye
64
TATHĀGATĀYA
65
ARHATE 1. The pure Dharma Body Vairochana Buddha. 2. The perfect Reward Body Nishyanda Buddha. 3. The myriad Transformation bodies of Shakyamuni Buddha. (Hua VBS 11-1988)
66
SAMYAKSAMBUDDHĀYA
(For Dwo two chye dwo ye [Tathagataya], see lines 50, 59, 62, 67, 74, 78, 83, 88, 94)
84
E la he di (For E lwo han [Arhat] see lines 3, 63, 68, 79, 84, 89 and 15, 344)
"1. The Wonderful Observing Wisdom. 2. The Perfecting Wisdom. 3. The Great Perfect Mirror Wisdom. 4. The Equality Nature Wisdom." (Hua VBS 111988) 85
San myau san pu
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"The Heavenly Eye penetrates without obstruction. The Flesh Eye sees obstructions and doesn't penetrate. The Dharma Eye contemplates the common. The Wisdom Eye understands true emptiness. It illuminates the one substance underlying all diversity." (Hua VBS 11-1988)
"In a forest of ten thousand trees there is bound to be a Big Grove. The foliage of the beam-trees lends shade to the clustered gems. Good wood can support a big building, But useless timber and thorns are only fit for the fire." (Hua - VBS 9-1988) "Seeing the Buddha, Revere the Sangha, and nourish the root of faith. Venerating the disciples, one repays the teacher's kindness. Filiality is the basis of establishing virtue. A good cause brings a fine fruit, and the Way arises of itself." (Hua - VBS 10-1988) "Born into noble station, the family of the Dharma King, With three bodies and four wisdoms and wonderful observation, One has five eyes, the six penetrations and success in all one does. The Great Perfect Mirror shines and equality is reached." (Hua VBS 11-1988) "The Six Penetrations are the Heavenly Eye, the Heavenly Ear, the knowledge of others' thoughts, the knowledge of past lives, the penetration of the extinction of outflows, and the penetration of the complete spirit." (Hua VBS 111988) "One who meets the Bodhisattvas and Arhats of the
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
liberated Sangha, Is like a poor person who finds jewels or one who comes upon a lamp in the dark. The lead living creatures to gain enlightenment, And escape forever the turning wheel and the pit of desire and love." (Hua - VBS 12-1988) "Wisdom light shines on the world; Spiritual powers and transformations awaken the stupid and dull. Diligently we cultivate the Paramitas, And certify to the great enlightenment of the Bhagavan." (Hua VBS 1-1989)
two ye
86
Na mwo Pe chye pe di
67
"Give Praise to the Holy Ones!" (Shasta Abbey Shurangama Translation, Line 29)
(For Na mwo [Namo -- Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418) (For Bhagavate [World Honored One], see lines 30, 34, 39, 49, 55, 60, 65, 70, 75, 81, 86, 93, 214, 230, 362, 364)
87
Lan dan na Ji du La she ye
68
Dwo two chye dwo ye
RATNA KETU RAJĀYA
"Jeweled Light, Jeweled Banner, Jewel Accumulation Buddha; Jeweled Victory Thus Come One skillfully subdues the demons. Al the King's hosts can do battle; The side-doors and left-handed ways are chastened and gathered in." (Hua - VBS 2-1989)
"Ratnaketuraja! The Two Thousand Precious Buddhas of the Future! The Well Come Ones! The Blessed Ones! The Ones with Perfect Universal Knowledge!" (Shasta Abbey Shurangama Translation, Line 29)
(For la she ye [rajaya] see lines 58, 73, 77, 87, 247, 400, 415)
88
NAMO BHAGAVATE
69
TATHĀGATĀYA
70
ARHATE
71
SAMYAKSAMBUDDHĀYA
(For Dwo two chye dwo ye [Tathagataya], see lines 50, 59, 62, 67, 74, 78, 83, 88, 94)
89
E la he di (For E lwo han [Arhat] see lines 3, 63, 68, 79, 84, 89 and 15, 344)
90
San myau san pu two ye
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"All activity is impermanent, characterized by still extinction. When production and extinction are extinguished, still extinction is bliss." (Hua - VBS 4-1989)
"The eternally dwelling Triple Jewel: the Buddha, Dharma, and Sangha should be revered by all, singlemindedly and sincerely. The Thus Come One's disciples, the Arhats, are bright lamps in the dark and murky night." (Hua - VBS 3-1989) "From nothing into something and back to nothing again, The worthy and true manifest the map to ultimate bliss; Vastly cultivate offerings and always be vigorous, and bow to all the hosts of the King's clan." (Hua - VBS 4-1989) "." (Hua - VBS 5-1989)
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
55 Mwo He Syi Two Ye GREAT MEMORY: "For much learning and extensive study, use the Jeweled Sutra Hasta Mantra 37 (53-56): Syi two ye. Swo pe he. Mwo he syi two ye. Swo pe he. Nan. E he la. Sa la wa ni. Ni ye two la. Bu ni di. Sa wa he."
Mantra for Patching Flaws in the Recitation: Na mo he la da na, Duo la ye ye. Qie la qie la, Ju zhu ju zhu, Mo la mo la, Hu la, Hong, He he Su da na (Sudhana), Hong, Po mo nu, So Po He." Chant 3x
I Now Universally Transfer the Merit and Virtue of this Shurangama Mantra Memorization and Recitation to All Beings to realize Anuttarasamyaksambodhi
"If you don't have enough virtuous practice, they won't respect you. Not only will you fail to get a response, but you'll invite disaster upon yourself. These aren't things you can use as you feel like it." (Hua - VBS 61989)
72
EBHYO "I am explaining this Hooking Dharma, but you can't just casually employ this Dharma. If you can't control yourself, you can't try to control the good spirits of the various divisions." (Hua - VBS 6-1989) NAMAH SKRTV
73
IMĀM BHAGAVATE
74
STATHĀGATOSNĪSĀM
Disaster Eradicating Section from Lines 91 to Lines 109 91
92
72
Di pyau
Na mwo Sa jye li dwo (For Na mwo [Namo -- Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418)
93
Yi tan Pe chye pe dwo (For Bhagavate [World Honored One], see lines 30, 34, 39, 49, 55, 60, 65, 70, 75, 81, 86, 93, 214, 230, 362, 364)
94
Sa dan two Chye du Shai ni shan (For Tathagata, see lines 50, 59, 62,
Page 47
(For Sa dan two [statha], see lines 1, 5, 94, 191, and 215)
74
STATHĀGATO SNISĀM Om Namo "Sutra of the Foremost Shurangama at the Great Buddha's Summit Concerning the Tathagata's Secret Cause of
"The hook grabs the hosts of creepy demons, The bright light shines everywhere, bringing the dead back to life; Vairochana is the lord who anoints the crown of one's head. The supreme Vajra Master is the Buddha's transformation." (Hua - VBS 6-1989) "Di pyau means ‘bright light shining everywhere.'" (Hua - VBS 6-1989) "With one heart return and worship, drawing closer in the future. Have an audience with great sages in number like the Ganges' sands; Repay their kindness, increase your blessings, eradicate offense karma. Return to the root and go back to the source; illumine the past and present." (Hua - VBS 7-1989) "The incomparable Dharma Treasury: the emptiness of self and dharmas. Comply with the great teaching to transform all creatures. Clever expression of all dharma breaks through three poisons; Auspicious and venerated are the doctrines of the sages." (Hua - VBS 8-1989) "Reverently bow to the jeweled flower upon the Great Buddha's Summit, To the banners and canopies and to the host of other adornments. Flying, swimming, walking, growing creatures from wombs, moisture, or magic All enter the Lotus Land in the fields of ten
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
67, 74, 78, 83,88, 94) (For Buddha Shai ni shan [Ushnisha], see lines 6, 94, 173, 192, 216, 533)
95
Sa dan dwo Bwo da lan
75
SITĀTAPATRAM
75
"This mantra, Sa dan dwo bwo da lan, is the Heart of the Mantra. It is the heart of this section." (Hua - VBS 1-1990)
(For San dan dwo Bwo da lan, Sa dan dwo Be di li, Sa dan dwo Bwo da la, Syi dan dwo Bwo da la [Sitatapatram), see lines 95, 365, 370, 531)
This section beginning with line 91 and ends with line 108.
"When we are in danger, if we give praise to these Highest Ones, from their dim clouds the World Honored Ones, the Tathagatas of the Ten Million Thrones, send down their protective White Canopy of Purity." (Shasta Abbey Shurangama Translation, Line 30)
96
Na mwo A pe la shr dan
76
NAMO APARAJITAM Astanga Samgraha Ci 2/155
(For Na mwo [Namo -- Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418) "." (Hua - VBS
Cultivation, His Certification to the Complete Meaning and all Bodhisattvas' Myriad Practices"
thousand Buddhas." (Hua - VBS 9-1989)
STĀTAPATRAM Jeweled Parasol Flower Canopy "San dan dwo means ‘jeweled parasol.' Bwo da lan means ‘flowered canopy.' These parasols and canopies cover and protect the ten thousand things, so they all attain fulfillment and take their places in the scheme of things." (Hua - VBS 1-1990)
"There are jeweled parasols and flowered canopies of Vairochana Buddha. The Heart of All Mantras subdues the demon-hordes. Covered with ten thousand virtues, one obtains independence, As, nurturing those with potentials, the Mahayana is proclaimed." (Hua - VBS 1-1990)
"Help me quickly gain that invincible, unconquerable, and incomparable fruition that makes one a ‘God among gods.' That refers to realizing Buddhahood." (Hua - VBS 2-1990)
"I bow to the holy worthies in the present assembly, Seeking their certification to the Great Way's source, Their aid and protection in the realization of samadhi, And for quick attainment of the supremacy of the God among gods." (Hua - VBS 2-1990)
PRATYUDGIRAM
"Quickly step up to the other shore: you, me, and
-1990)
97
Bwo la di
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77
PRATYUNGĪRAM
77
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
(For Bwo la di Yang chi la or Bwo la dyan or Bwo la ding yang Yi chi li or Bwo la jang chi or Bwo lai jang chi lan [Pratyungiram or Pratyungire], see lines 97, 98, 217, 412, 415, 534)
98
Yang chi la
77
"When you blow the Dharma conch, the hateful demons naturally lose their hatred. It isn't that you force them to, either. They just think it over and decide to change from evil and go towards the good." (Hua - VBS 4-1990)
YUNGĪRAM "This hateful energy may cause you to run intro calamities or get various kinds of weird illnesses. These occur because hateful demons create them." (Hua VBS 4-1990)
them! All living beings go to their true home, Return to the root, go back to the source, gain to the ultimate, and Then roam at ease with happiness that knows no boundaries." (Hua - VBS 3-1990) "Blow the great Dharma conch and beat the Dharma drum! Smash and subdue hateful demons; leave the pain of sickness behind. Cause all living creatures to ascend the other shore. Vajrapani Bodhisattva always wields his Vajra pestle." (Hua - VBS 4-1990)
Source: Bremer Thangka, Ava-Mdl14a-VajraPani.jpg 99
Sa la pe
78
SARVA
78
BHŪTA GRAHA "Bwo dwo refers to ‘summit,' as in the Great Buddha's Summit. Jye la he means ‘line,' or ‘lineage.' ‘Root line' refers to
SARVA
"Representing the Buddha to proclaim and teach all creatures, All the secret hosts of magical spirits Protect and uphold the proper Dharma so it long dwells in the world. Maha Prajna enlightens all with sentience." (Hua -- VBS 5-1990)
BHŪTA GRAHA "Great Body and Self-born are the ghost king's names. Strong enough to move mountains, he's as capable as Xiang Yu. With
"With the root-line of the Great Vehicle, the Buddhas' Summit, One vastly saves conscious creatures so they leave the bog of pain. Empty space may come to an end, but one's vows have no end. Until all ascend the other shore of profound Prajna." (Hua - VBS 3-1990)
For Sa la pe (Sarva) [All in Sanskrit], see 99, 109, 112; Sa pe (Sarva) [All in Sanskrit], see 7, 128, 202, 221, 277, 320, 385, 386, 387, 388, 389, 391, 392, 394, 395, 396, 397, 398, 399, 403, 482, 502, 510.
10 0
Bwo dwo Jye la he (For Bwo dwo Jye la he, [Bhuta graha - ghost grasps], see 100, 255, 456)
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78
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
those with this disposition." (Hua - VBS 6-1990) NOTE: Do not, confuse this line Bwo dwo Jye la he (meaning the Buddha's crown chakra -summit -- ushnisha) with the same pronunciation on lines 255 and 456 which refer to "Ghost Grasps." 10 1
Ni jye la he
79
NIGRAHĀ _
10 2
Jye jya la he ni
7
KARĪM
10 3
Ba la bi di ye
80
PARAVIDYĀ "In investigating the Shurangama Mantra, first of all, you have to be unselfish. Nor should you have the thought of self-benefit. You should have an unselfish mind with great regard for public benefit -- a straight and proper mind of impartiality." (Hua VBS 6-1990)
miraculous spiritual powers, he skillfully transforms. Sporting multiple heads and multiple feet, he displays awesome spirit." (See line 255, VBS 3-2003)
"Ni means ‘leader.'" (Hua - VBS 7-1990)
For Jye jya la he ni [Karim], see 102; for jye li [Karim], see 108, 121, 124, 127. (For Pi di ye, Pi two ye, Vidya [universally enlightening], see 23, 103, 165, 198, 249, 278-358, 399, 404, 410, 537, 541)
"For the sake of others, you should have a mind of selfsacrifice. Your thought should be one of universally crossing over all living beings. If you're able to bring forth this type of mind, then in your study of the Shurangama Mantra, you will quickly attain an accomplishment." (Hua - VBS 61990) "The straight mind is the Bodhimanda." (Hua - VBS 61990)
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"Leader of the Three Vehicles, directs us to True Suchness. As head of the assembly, he makes Buddha-plans. Those with patience and vigor are in the line to Sagehood. Perfecting non-retreat, their fruition comes to ripen." (Hua - VBS 7-1990) "Those of Great Seed dispositions among the five vehicles, Rank as leaders and transform the crowds of sentient beings. Those with thought and those without thought are all crossed over, Together entering the Vairochana nature and certifying to non-production." (Hua - VBS 5-1990: p. 12) "Prajna's wondrous wisdom is the fruit of Bodhi. In transformation cities do not stop; reach the treasure trove. Contemplating and illuminating Real Mark, one understands substance and function. Certifying to proper and equal enlightenment, there is lotus after lotus." (Hua - VBS 6-1990) "This section of the Mantra is primarily concerned with the Dharma of Hooking and Summoning. It hooks and summons the heavenly demons and those of outside ways, draws them to this Way-Place, and tames and subdues them." (Hua - VBS 6-1990)
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
10 4
10 5
Chr two ni
81
E jye la (For e jya la, e jya la [akala], see lines 105, 242, 519)
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80
CCHEDANA "The next five lines of the Mantra belong to the Five Great Mantra Hearts, the first of which is the Avalokiteshvara Great Compassion Bodhisattva AsYou-Will Heart-Mantra." (Hua VBS 7-1990)
Lines 104 108 are the Five Hearts and are most important to memorize and chant 5x BEFORE eating ANY food or drink at any time.
"Stopping other evil mantras and magic, rending the demons' nets; Casting out accidental death and melting disasters and obstacles; Saving all from the karma of hate and suffering; This pure light is even more luck still!" (Hua - VBS 7-1990)
This refers to the Tathagata Kulaya and corresponds with line
AKĀLĀ
"Line 105 is the second of the Five Great Heart Mantras, the Supreme Compassion Heart-
This line is allied with line 49: Na mwo Pe chye pe di (Namo Bhagavate) and 50: Dwo two chye dwo Jyu la ye (Tathagata Kulaya -- Buddha Division of the Center of Shakyamuni -- Vairochana.) and line 170 of Vairochana. "Supreme is the great compassion of the heart-seal language. In the Western Lotus Division is a host of spirits. Add to that kindness, joy, giving, and
Untimely
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
In the Medicine Master Buddha Sutra, it is said, "The Bodhisattva Who Rescues and Liberates answered, "Greatly Virtuous One, did you not hear the Tathagata say that there are nine kinds of untimely deaths? That is why I exhort you to make lifeprolonging banners and lamps and to cultivate all kinds of blessings and virtues. Because of this cultivation of blessings, one will encounter no more sufferings or adversities through his entire life."
10 6
10 7
Here is the list of the 9 Kinds of Untimely Death from Medicine Master Buddha Sutra: Ananda asked, "What are the nine kinds of untimely death?" The Bodhisattva Who Rescues and Liberates said, "There may be living beings who fall sick. Although the illness is not serious, yet there is no doctor, no medicine, or no one to take care of them; or they meet a doctor who prescribes the wrong medicine. As a consequence, they die an untimely death which could very well have been avoided.
81
Mi li ju (For mi li ju, mi li du [mrtyu], see lines 106, 243, 520)
Bwo li dan la ye
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MRTYU Death
82
PRAÀAMANA
Mantra. This refers to the secret Heart-Seal Dharma." (Hua - VBS 8-1990)
Some of them believe in worldly deviant demons, or externalists and goblin-like teachers who recklessly predict fortune or misfortune. After hearing this kind of wild tale, such people become fearful and disturbed, and they can no longer maintain a proper frame of mind. They consult divination or oracles, thus bringing misfortunes upon themselves. In order to propitiate the spirits, they kill and sacrifice various kinds of creatures. They call upon wang liang ghosts to protect them. Although they wish to prolong this life, their efforts are to no avail. Being ignorant and confused, they believe in the deviant and hold perverse views which lead them in the end to an untimely death and rebirth in the hells, where it is difficult for them to get out. This is the first untimely death.
renunciation (equanimity), And its ingenious wonderful function rivals the work of creation." (Hua - VBS 8-1990) This line is allied with line 51: Na mwo Be tou mwo Jyu la ye (Namo Padma Kulaya -- Lotus Division of the West of Limitless Light Buddha -- Amitabha). • •
• • • • • •
The second untimely death is to be executed by order of the federal law. The third is, by indulging in hunting, frolicking, lust, wine, and debauchery, one is waylaid by nonhumans which rob him of his essence (ojas or jing-qi) and lifebreath (prana). The fourth is to be burned by fire. The fifth is to be drowned by water. The sixth is to be devoured by wild beasts. The seventh is falling from a steep cliff. The eighth is being destroyed by poison, voodoo, evil mantras, or the ghosts of flying corpses. The ninth is dying from hunger and thirst.
These are the nine kinds of untimely deaths generally spoken of by the Tathagata. There are also innumerable other kinds which cannot all be told here.
"Carrying mountains, brandishing pestles, pervading empty space, The Vajras in the East subdue the demon troops. Eighty-for thousand of them constantly protect And cause the practitioner to enter the Great Center." (Hua - VBS 9-1990) This line is allied with line 51: Na mwo Ba she la Jyu la ye (Namo Vajra Kulaya -- Diamond Division of the East of Medicine Master Buddha -Akshobhya) "The As-You-Will pearl is wonderful and inconceivable. In the Southern Division of
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Transformation Birth, it bestows fearlessness. When the Heart Mantra is received and upheld, things reveal their original shape. Li Mei and Wang Liang ghosts are drawn by its magnetic power." (Hua - VBS 101990)
10 8
10 9
Ning jye li
82
This line is allied with line 53: Na mwo Mwo ni Jyu la ye (Namo Mani Kulaya -- Jewel Division of the South of Jeweled Birth Buddha -Ratnasambhava) "Most supreme, Performing Dharma, the Vajra Heart, Wheel-turning Honored One in the Northern Accomplishment Division. Wisdom and proper samadhi take precepts as their root. With great enlightenment, one is revered by people and gods." (Hua - VBS 11-1990)
KARĪM
For Jye jya la he ni [Karim], see 102; for jye li [Karim], see 108, 121, 124, 127.
83
Sa la pe
This line is allied with line 32 Wu mwo Bwo di [Umapati], line 54 Na mwo Chye she Jyu la ye (Namo Garja Kulaya -- Karma Division of the North of Jeweled Accomplishment Buddha -Amoghasiddhi Buddha and Earth Store Bodhisattva), 169 Pe jye la dwo nwo, and line 184 Jye na. "Dispelling hatred, releasing resentment, one rejoices in harmony. Wars forever cease and things return to peace. All bonds and fetters melt away. The Five Great Heart Mantras are unfathomably wonderful." (Hua - VBS 12-1990)
SARVA
For Sa la pe (Sarva) [All in Sanskrit], see 99, 109, 112; Sa pe (Sarva) [All in Sanskrit], see 7, 128, 202, 221, 277, 320, 385, 386, 387, 388, 389, 391, 392, 394, 395, 396, 397, 398, 399, 403, 482, 502, 510.
55 Mwo He Syi Two Ye GREAT MEMORY: "For much learning and extensive study, use the Jeweled Sutra Hasta Mantra 37 (53-56): Syi two ye. Swo pe he. Mwo he syi two ye. Swo pe he. Nan. E he la. Sa la wa ni. Ni ye two la. Bu ni di. Sa wa
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Mantra for Patching Flaws in the Recitation: Na mo he la da na, Duo la ye ye. Qie la qie la, Ju zhu ju zhu, Mo la mo la, Hu la, Hong, He he Su da na (Sudhana), Hong, Po mo nu, So Po He." Chant 3x
I Now Universally Transfer the Merit and Virtue of this Shurangama Mantra Memorization and Recitation to All Beings to realize Anuttarasamyaksambodhi
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
he."
11 0
Pan two nwo
83
BANDHANA
11 1
Mu cha ni
84
MUKSANA
11 2
Sa la pe
84
SARVA
For Sa la pe (Sarva) [All in Sanskrit], see 99, 109, 112; Sa pe (Sarva) [All in Sanskrit], see 7, 128, 202, 221, 277, 320, 385, 386, 387, 388, 389, 391, 392, 394, 395, 396, 397, 398, 399, 403, 482, 502, 510.
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"Tying up the boundaries, purifying the supreme Bodhimanda, The Dharma Assembly is adorned in the Buddha-Recitation Hall. We speak in praise of the Superior wheel which forever turns, And the real truth -- principle and doctrine -- which breaks through the vast wilderness." (Hua - VBS 1-1991) "Most supreme liberation is the Dharma Jewel, Shining through the past, glorifying the present and extremely rare. With it one transcends all suffering and difficulty, Quickly certifies to Bodhi, and quits being upside-down" (Hua - VBS 2-1991: p. 14) "It dispels suffering and danger, so one gains peace and joy. It wipes out heat and affliction, so one gains clarity and calm. Mantras, spells, poisonous venom, and all deviant magic -- All of this cannot harm one's person." (Hua - VBS 3-1991: p. 14)
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
11 3
Tu shai ja
84
DUSTA
11 4
Tu shi fa
85
DUSVAPNA _
Eradicates bad dreams
11 5
Bwo na ni
85
NIVARANĪM
Great Wisdom
(For Tu syi fa [dusvapna - sleep] see lines 114, 130)
39) (37) Shr Nwo Shr Nwo GREAT WISDOM: "For great wisdom, use the Jeweled Mirror Prajna Mantra 20 (37): "Shr nwo shr nwo. Nan. Wei sa pu la. Nwo la ge cha. Wa dz la. Man cha la. Hung pan ja."
"Obstacles, afflictions and other views Cover the nature's brightness. Revealing what was hidden, One gains a lamp in the darkness. Returning to the root, going back to the source, One contemplates at ease. Putting down common emotions, Buddhahood is quickly attained." (Hua - VBS 4-1991: p. 13) "It eradicates bad dreams and inauspiciousness, Afflictions turn into Bodhi, transformed into clarity and coolness. Destroying the deviant, revealing the proper, it glorifies the Great Teaching. From eightythousand hair pores the hair-mark light pores forth." (Hua - VBS 5-1991) "Shariputra was foremost in wisdom. With unobstructed eloquence he fulfilled his great aspiration. This is Prajna -- ‘arrived at the other shore', A leader in the assembly and certified to True Suchness." (Hua - VBS 6-1991) Chinda chinda (Listen, listen) "Appearing to be good, appearing to be evil, he gathers in all beings. Now complying, no defying, he subdues our natures. Returning to the source involves curing our own faults. That way, our maha prajna wisdom gets brighter by day and by night." (p. 45) 37. Shr Nwo Shr Nwo This phrase is translated into "great wisdom and magnificent vows." The portrait shows that the Bodhisattva Avalokiteshvara manifests the appearance of Kana, the Mara general in the heaven, who transforms and benefits all heavenly beings to refrain from harming humans with disasters and calamities.
11 6
Fa la ni
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Great Wisdom
"Wisdom and stupidity are not two marks; Bodhisattvas and externalists are basically one
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
11 7
Je du la
86
CATURA _
11 8
Shr di nan
86
ÀITĪNĀM
11 9
Jye la he
87
GRAHĀ
(For je du lu - chatur [means the numeral 4], see 117, 207, 325, 406)
55 Mwo He Syi Two Ye GREAT MEMORY: "For much learning and extensive study, use the Jeweled Sutra Hasta Mantra 37 (53-56): Syi two ye. Swo pe he. Mwo he syi two ye. Swo pe he. Nan. E he la. Sa la wa ni. Ni ye two la. Bu ni di. Sa wa he."
12 0
suchness. Common folks discriminate various dharmas, But the Enlightened One is completely awake and leaves the spoken word." (Hua - VBS 71991) "Our enemies among people become loved ones in the Buddhas' lands. The Knowing One saves us from sinking beneath the wheel. Devadatta was a true dharma protector. Subduing hatred we are not defiled by the dust." (Hua - VBS 8-1991) "Doors to liberation, dispeller of disasters, bestower of great joy, The Foremost Shurangama Dharma is incomparable in the world. All obstacles ultimately end in enlightenment, as one rejects the common, ascends to Sagehood, and meshes with true understanding." (Hua - VBS 9-1991) "The host of spirit troops guard a thousand worlds. Their fierceness overwhelms and scares the ghosts and demons. The clans of gods together go toward the good. The weird ones and their crowd all run the other way." (Hua - VBS 10-1992)
Swo he sa la rau she
Mantra for Patching Flaws in the Recitation: Na mo he la da na, Duo la ye ye. Qie la qie la, Ju zhu ju zhu, Mo la mo la, Hu la, Hong, He he Su da na (Sudhana), Hong, Po mo nu, So Po He." Chant 3x
I Now Universally Transfer the Merit and Virtue of this Shurangama Mantra Memorization and Recitation to All Beings to realize Anuttarasamyaksambodhi
87
SAHASRĀNAM
Sahasra means "1,000" in Sanskrit.
88
VIDHVAM SANA KARĪM
Be sure to type in pages 49
(For Swo he Swo la or Swo he Sa la [Sahasra -- 1,000], see lines 27, 120, 210, 219, 220, 222)
12
Pi dwo beng
Page 56
"In the land that must be borne, be solid and unretreating. All are led to return and rely, or else the end up in chains. These good and faithful ones who take refuge in the Triple Jewel form a Dharma Assembly that is made auspicious by the Mahasattvas." (Hua - VBS 11-1991) "Leveling obstacles and hardships or enforcing
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
1
and 50 -- awesome guidelines from Master Hua on Mantra efficacy.
Swo na Jye li For Jye jya la he ni [Karim], see 102; for jye li [Karim], see 108, 121, 124, 127.
12 2
E shai ja bing She di nan
89
ASTABIM ÀATĪNĀM
12 3
Na cha cha dan la rau she
90
NAKSATRĀNĀM "Free us ." (Shasta Abbey: p. 60)
"Protecting the precepts, protecting the Dharma, and protecting the Sangharama, Their limitless colored lights illumine the great thousand worlds, So all accomplish the foremost wonder, obtain freedom and ease, And certify to the permanence, bliss, true self, and purity of Nirvana." (Hua - VBS 1-1992) "Chains, locks, and blazing purple light Indicate the great Vajra presence of the Power-Knights. Saving beings from danger, disasters and difficulties, They gather them in for a visit to the Dharma King." (Hua - VBS 2-1992)
Purify the eight and twenty mansions wherein the Moon of our Original Nature abides. 12 4
Bwo la sa two na Jye li
91
PRASADANA KARĪM
"Single-mindedly cultivating the Wonderful Dharma, one reaches the other shore. Bringing forth a courageous vigorous heart, one seeks Bodhi." (Hua VBS 3-1992)
For Jye jya la he ni [Karim], see 102; for jye li [Karim], see 108, 121, 124, 127. 12 5
E shai ja nan
92
ASTANAM
12 6
Mwo he Jye la he rau she
93
MAHĀ GRAHĀNĀM
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discipline, Makes everything as-you-will and auspicious too. Spirits from a thousand worlds denounce demonic threats As all are caused to submit and bow to the one ‘Able to Be Humane.'" (Hua VBS 12-1991)
It makes sense that this line is pronounced in modern Sanskrit as "Hastanam" meaning hand.
"The Vajra Jeweled Hand has deep Dharma power. The Jeweled Palm and Jeweled Fist topple the demon troops. Merit and virtue must be lofty indeed and spiritual penetrations mighty. When with body and mind one actually practices then in ever aspect one is real." (Hua - VBS 4-1992) "The Protecting Spirits of the five directions ad a host of commanders and troops Use the Great Vehicle seed-nature to manifest heir awesome magic. Their Vajras' brilliant light shines on heaven and earth As with one Hand they can switch around the sun, moon and stars." (Hua - VBS 5-1992)
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
12 7
Pi dwo beng Sa na Jye li
94
VIDHVAM SANA KARIM
94
VIDHVAM SANAKARI
For Jye jya la he ni [Karim], see 102; for jye li [Karim], see 108, 121, 124, 127.
The key Healing Section starts at line 128 and ends at line 145
12 8
Sa pe She du luix
Mantra for Patching Flaws in the Recitation: Na mo he la da na, Duo la ye ye. Qie la qie la, Ju zhu ju zhu, Mo la mo la, Hu la, Hong, He he Su da na (Sudhana), Hong, Po mo nu, So Po He." Chant 3x 95
SARVA ÀATRU
I Now Universally Transfer the Merit and Virtue of this Shurangama Mantra Memorization and Recitation to All Beings to realize Anuttarasamyaksambodhi In modern Sanskrit, "sarva" means "all."
For Sa la pe (Sarva) [All in Sanskrit], see 99, 109, 112; Sa pe (Sarva) [All in Sanskrit], see 7, 128, 202, 221, 277, 320, 385, 386, 387, 388, 389, 391, 392, 394, 395, 396, 397, 398, 399, 403, 482, 502, 510.
12 9
Ni pe la rau she
95
NIVARANĪM
13 0
Hu lan Tu syi fa
96
GURĀM DUSVAPNANĀM _
13 1
Nan je na She ni
96
CANĀ ÀARNĪM
CANĀ ' SARNI
13 2
Pe sha she
97
VISA _
VISA'SARAPRA Medicine Buddha Mantra Bhaisajya or
96
GURĀM DRASVAPNANĀM
(For Tu syi fa [dusvapna - sleep] see lines 114, 130)
(For Pe she she [visha - poison] see
Page 58
"Smashing through those out to harm, they insure peacefulness. In doing this the Vajra Spirit Generals fight to be first. With reprimands of many sorts they quell the creeps and goblins. Dispensing with the deviant in support of the proper, the fill the universe." (Hua - VBS 6-1992)
"With all good Dharmas one eradicates evils. In AsYou-Will splendid joy, one is rescued from illnesses. Inauspiciousness is gone and one knows only peace. How great are these magic phrases -- the true agata." (Hua - VBS 10-1992) "Vajra Leading Lords control the angry demons. Those who inflict harm on beings are caught in their trap. As to all the fiery poisons which infect and make plagues, Transmit, hold, read, and recite this line and the dead can come back to life." (Hua - VBS 111992) "Reverent and kindly, dispelling the multitudes' suffering death, So awesome are the heavenly spirits, wielding their staves, that all quietly follow." (Hua VBS 12-1992) "The water spirit's name is ‘wonderful without end.' On sicknesses connected with water it has a strange effect. It can remove the hardships of sickness, birth, and death, And eradicate all disasters as if they were dust." (Hua - VBS 11-1992: p. 9) "Empty space and wonderful medicine cure the demonic plagues. Illnesses due to wind, cold, heat,
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
lines 132, 237, 514 -- do not confuse with Bi she she [Bhaisajya] in line 71)
moisture, dryness, and fire are cured. Seasonal contagious diseases are put to an end. Upholding the Mantra one eradicates then all -- swo pe he! (Swaha = swallow [the mantra medicine]) (HuaSC v3:64-65) (Hua - VBS 2-1993)
97
ÀASTRA
98
AGNI _
Wu two jya la rau she
98
UDAKA UTRĀNĪM
"It casts out watery poisons and cures rheumatism, Paralysis, debility, ulcers of kidneys and intestines. Obesity, swellings, scabies, ringworm, other skin diseases And all such pain is transformed into auspicious prognostications." (Hua - VBS 5-1993)
E bwo la shr dwo Jyu la
99
APARAJITĀ GURĀ
"Compassionate Clan, Brave and Bold, Invincible, With a capacity like empty space that includes everything, Adorns te Sagely Assembly as well as protecting it." (Hua - VBS 6-1993)
100
Mantra for Patching Flaws in the Recitation: Na mo he la da na, Duo la ye ye. Qie la qie la, Ju zhu ju zhu, Mo la mo la, Hu la, Hong, He he Su da na (Sudhana), Hong, Po mo nu, So Po He." Chant 3x MAHĀ BALA CANDA
13 3
Syi dan la
13 4
E ji ni
13 5
13 6
13 7
"visha" meaning poison. Cures contagious diseases, plagues. "Most diseases are caused by demonic ghosts, plagues are caused by a whole slew of ghosts."
"The earth spirit "Solid Maintainer" protects the Saha World. When the mountains are toppled, the Earth rent, and many disasters descend, He cures all ills and infectious diseases related to those calamities. The Heart Mantra casts out the multitude of illnesses." (Hua - VBS 3-1993) "The fire spirit vowed to eradicate fiery poisons And do away with all feverish diseases. Afflictions and hatred disappear without a trace, So one is refreshed by sweet dew and gets a new lease on life." (Hua VBS 4-1993)
(For Syi dan la, and She sa dwo la [shastra], see lines 133, 238)
(For E chi ni [agni] see lines 134, 235, 421, 515)
Mwo he Bwo la
Page 59
I Now Universally Transfer the Merit and Virtue of this Shurangama Mantra Memorization and Recitation to All Beings to realize Anuttarasamyaksambodhi 100
MAHĀ CANA PRACANNI
"The one with the great Mind of the Way saves all in the Saha world. Moonlight Bodhisattva rescues us
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Jan chr 13 8
13 9
14 0
Mwo he Dye dwo
Mwo he Di she
Mwo he Shwei dwo She pe la
101
MAHĀ DĪTĀM The Shurangama Sutra, Volume 5, pp. 95-97 tells the enlightenment cultivation method of Fire Head Vajra: "Ucchushma came before the Buddha, put his palms together, bowed at the Buddha’s feet, and said to the Buddha, 'I can still remember how many kalpas ago I was filled with excessive greed and desire. There was a Buddha in the world named King of Emptiness. He said that people with too much desire turn into a raging mass of fire. He taught me to contemplate the coolness and warmth throughout my entire body.'
102
103
MAHĀ TEJAM Similar to Agni
MAHĀ SVETĀM JVALA
Mwo he Ba la Pan two la
Page 60
Shurangama Sutra continued: “A spiritual light coalesced inside and transformed my thoughts of excessive lust into the fire of wisdom. After that, when any of the Buddhas summoned me, they used the name ‘fire-head.' (huo tou jin gang) "From the strength of the fire-light samadhi, I accomplished Arhatship. I made a great vow that when each of the Buddhas accomplishes the way, I will be a powerful knight and in person subdue the demons’ hatred."
MAHĀ TEJAM In modern Sanskrit, "maha" means "great" and "tejas" or "tejam" meas "fire" or implies "pure light" or "clear light." MAHĀ SUETĀM JVALA Refers to White Robes Guan Yin never resting in her saving of living beings.
(For Shwei dwo [Sweta - white], see lines 140, 158, 178)
14 1
MAHĀ DĪPTĀM
104
MAHĀ BALĀ PANDARAVASINĪM
from the river of love. Helping us escape rebirth and the sea of pain, With Four Vast Vows he even tries to deliver all the demons." (HuaSC v3:70-71) (Hua VBS 7-1993) "Fire Head Vajra, the Great General, With a pure mind stopped desire and left the red dust. Holding to proper thought, he practices True Dharma. As a model of comportment for the assembly, he detects good and evil.." (Hua - VBS 8-1993) Shurangama Sutra continued: "The Buddha asks about perfect penetration. I used attentive contemplation of the effects of heat in my body and mind, until it became unobstructed and penetrating and all my outflows were consumed. I produced a blazing brilliance and ascended to enlightenment. This is the foremost method."
"With a capacity so vast it encompasses the Storehouse of Emptiness, All the Dharma Realms are contained and fused within him. Upon gods, humans, asuras, and the hordes of hungry ghosts As well as animals ad hell-beings, a pure light shines." (Hua VBS 9-1993) "Contemplating the light of self-mastery is the Venerable One in White. Transformations without end come from wonderful spiritual powers. Rescuing all beings everywhere with no rest day or night, He is always fearful lest some being fall into the pits of fire." (HuaSC v3:75) "." (Hua - VBS 10-1993) "Contemplating the light of self-mastery is the Venerable One in White. Transformations without end come from wonderful spiritual powers. Rescuing all beings everywhere with no rest day or
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
night, He is always fearful lest some being fall into the pits of fire." (Hua - VBS 11-1993) 55 Mwo He Syi Two Ye GREAT MEMORY: "For much learning and extensive study, use the Jeweled Sutra Hasta Mantra 37 (53-56): Syi two ye. Swo pe he. Mwo he syi two ye. Swo pe he. Nan. E he la. Sa la wa ni. Ni ye two la. Bu ni di. Sa wa he."
Mantra for Patching Flaws in the Recitation: Na mo he la da na, Duo la ye ye. Qie la qie la, Ju zhu ju zhu, Mo la mo la, Hu la, Hong, He he Su da na (Sudhana), Hong, Po mo nu, So Po He." Chant 3x
I Now Universally Transfer the Merit and Virtue of this Shurangama Mantra Memorization and Recitation to All Beings to realize Anuttarasamyaksambodhi
14 2
Pe shi ni
14 3
E li ye dwo la
14 4
Pi li jyu jr
106
BHRKUTIM
106
BHRKUTI (Vikruti of Ayurveda)
14 5
Shr pe Pi she ye
107
CEVA VIJAYA
107
JIVA CEVAJAM
105
(For E li ye dwo la [Arya Tara], see lines 143, 159)
Page 61
ARYA TĀRĀ "." (Shasta Abbey: p. 61)
"Victorious Army, delighted, answers the multitude of queries. At the time of Dragon Light King Buddha he was a Fourth Ground official. With wisdom and eloquence he resolves difficult questions And skillfully teaches and transforms all with sentience." (Hua - VBS 12-1993) "The sagely ones thrash it out at a question-andanswer session. They minutely dissect each section down to the finest hair. Upholding-the-Earth Bodhisattva acts as a certifier. Everyone is elated and experiences bondless joy." (Hua - VBS 1-1994) "Supreme is the vaidurya light of the Dharma Prince. Translucent, transparent Medicine King tasted the herbs himself. Inner and outer both clearly visible, he knew the bitter and hot, For Shen Neng all this manifested as clearly as day." (HuaSC v3:81-82) (Hua - VBS 3-1994) "All illnesses are deftly cured by the King of Physicians. Medicine King, with Medicine Superior, emits bright light. He burned his body as an offering to the Buddha. ‘This is true vigor!' With no attachment to anything he pervades the ten directions." (HuaSC v3:82-86) (Hua - VBS 4-1994)
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
55 Mwo He Syi Two Ye GREAT MEMORY: "For much learning and extensive study, use the Jeweled Sutra Hasta Mantra 37 (53-56): Syi two ye. Swo pe he. Mwo he syi two ye. Swo pe he. Nan. E he la. Sa la wa ni. Ni ye two la. Bu ni di. Sa wa he."
14 6
Ba she la Mwo li di
Mantra for Patching Flaws in the Recitation: Na mo he la da na, Duo la ye ye. Qie la qie la, Ju zhu ju zhu, Mo la mo la, Hu la, Hong, He he Su da na (Sudhana), Hong, Po mo nu, So Po He." Chant 3x
I Now Universally Transfer the Merit and Virtue of this Shurangama Mantra Memorization and Recitation to All Beings to realize Anuttarasamyaksambodhi
108
VAJRA MALETI
108
VAJRA MALCETI
(For Ba she la [Vajra], see lines 52, 146, 149, 152, 161, 162, 164, 175, 177, 354, 408, 414, 549, 552)
14 7
Pi she lu dwo
109
VIÀRŪTĀM
109
VISTRŪTAM
14 8
Bwo teng Wang jya
110
PADMA KMAM
110
PADMA YONICA
111
VAJRA JIHVA CAH
111
VAJRA JIHVA CAH
112
MALA CEVĀ
112
MALA CEVĀ
(For padma [lotus] see 51, 148)
14 9
Ba she la Jr he nwo e Je (For Ba she la [Vajra], see lines 52, 146, 149, 152, 161, 162, 164, 175, 177, 354, 408, 414, 549, 552)
15 0
Mwo la jr pe
Page 62
"The spirits of the Vajra Realm, one of the five divisions, Topple demons and externalist ways, showing rare talent. 'Not empty work' and 'great joy' are the meanings of this phrase, Referring to the spirits who save creatures from the sea of suffering." (Hua - VBS 5-1994) "Transformation in movement and stillness turns from evil to the good, As in the giant furnace true essence is smelted. Vairochana Buddha, the Vajra Host, For the sake of saving us all acts as an iron Arhat." (Hua - VBS 6-1994) "'Buddha, World Honored' is the name of a protecting spirit. Guarding the Way, protecting the virtuous, he is resolved to maintain an equilibrium. He subdues all deviant and strange demons, Who take refuge with the Proper Teaching and follow his lead in practice." (Hua - VBS 7-1994) "Pitying the suffering beings, he helps them escape, So they get rid of Ch'an samadhi's traces and was off confusion's dust, So they cast out demonic obstructions and sever desire and pride. He mindfully protects and save them from all sickness." (Hua - VBS 8-1994) "Their vajra pestles cut off the demonic obstacles that arise from desire, As they set up the Dharma banner to save living beings. Accomplishing the mark of virtue while eradicating evil habits, The spirits of the Crown-Anointing Division always protect and guard you." (Hua - VBS 9-1994)
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
15 1
Bwo la jr dwo Red Lotus Hand: 72) (70) Bwo Two Mwo Jye Syi Two Ye "For rebirth in all heavenly palaces, use the Red Lotus Rakta Padma Hasta Mantra 25 (70): "Bwo two mwo jye syi two ye. Nan. Shang jye li. Sa wa he." "The joys of the heavens surpass those of humankind. Between the vow for heavenly birth and its fulfillment lie many difficulties. But only maintain this Red Lotus Hand, And you'll be reborn there in a finger-snap, without waiting around." (Venerable Master Hua Verse, Dharani Sutra: p. 311) Padma hastaya (Lotus in the hand) "Having nothing to do, Bodhisattvas go looking for some work. As they sit on exquisite lotuses, their brilliant light radiates. Bestowing predictions of full enlightenment on all beings, They perfect Nirvana that is certified
Page 63
112
PRĀJITAH Blue Lotus Hand: 28) (26) Mwo Syi Mwo Syi Li Two Yun HEAL REBIRTH: "For rebirth in the pure lands of the ten directions, use the Blue Lotus Nila Padma Hasta Netram Mantra 19 (26): "Li two yun. Nan. Jr li jr li. Wa dz la. Bu la pan two. Hung pan ja." Mashi Maha hridayam "Responding to those who are ready, he appears in boundless bodies. With awesome spirit, he reveals things great and small, provisional and real. This vajra indestructible body is forever free and at ease. As his heavenly eye contemplates, his heavenly ear listens." (p. 34) 26. Mwo Syi Mwo Syi Li Two Yun
112
PARĀJITĀM White Lotus Hand:
"Invincible wisdom smashes the demonic hordes. With the Blue, White, and Purple ones, you can contemplate with ease. Although one is fated to die, one can return to life!" (Hua - VBS 10-1994)
29) (27) Jyu Lu Jyu Lu Jye Meng "For all kinds of merit and virtue, use the White Lotus Punya Hasta Mantra 18 (27): "Jye meng. Nan. Wa dz la. Wei la ye. Sa wa he." Kuru Kuru karmam Mighty celestial general "My body and mind are empty, the world is empty too. A mighty celestial general leads his celestial troops. Patrolling in many lands, they investigate good and evil as they roam, Rewarding merit, punishing transgressions precisely with no mistake." (p. 35) 27. Jyu Lu Jyu Lu Jye Meng
This phrase is translated into "the heart of lotus flower at great ease" The portrait shows that the Bodhisattva Avalokiteshvara manifests the appearance of Buddha Amitabha who vows to be reborn together in the land of ultimate bliss at the end of life.
This phrase is translated into "adorned merit and virtue". The portrait shows that the Bodhisattva Avalokiteshvara manifests the appearance of Bodhisattva Empty Body who leads millions of heavenly army to transform and ferry over limitless living beings.
"Mindful of the Buddha, the Dharma, and the holy Sangha, One may ascend to the jeweled lotuses in the pure lands of the ten directions. When the flower blooms, the Buddha appears,
"With the white-hued, white light of the White Lotus, One's good merit and excellent virtue are boundlessly great. If one diligently cultivates and practices this Hand and Eye, How can one
Purple Lotus Hand: 42) (40) Fwo La She Ye "For meeting the Buddhas of the ten directions, use the Purple Lotus Hasta Mantra 21 (40): "Fwo la she ye. Nan. Sa la sa la. Wa dz la jya la. Hung pan ja." Pré saya "Contemplating Sounds' teacher is the Host, Amitabha Buddha, Whose forty-eight vows transform the Saha world. Ultimate Bliss is reached through nine kinds of rebirth on three levels. The Mahayana is expressed in the flowing water and blowing wind." (p. 48) 40. Fwo La She Ye This phrase is translated into "elephant teaching" which means the "lofty elephant prince with an enlightened heart" The portrait shows the appearance of Buddha Amitabha. If living beings are always mindful of Buddha, they are not far away from the Buddha and they are sure to see the Buddha in the future. "With the miraculous, inconceivable Purple Lotus Flower, We attain Bodhi quickly, the Dharma of liberation. We meet the Buddhas of the ten directions, And never again descend into the homes of six paths." (Venerable Master Hua Verse, Dharani Sutra: p. 307)
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
to be without residue." (p. 78)
perfecting the fruit of enlightenment, Coming and going freely in the space of an instant." (Venerable Master Hua Verse, Dharani Sutra: p. 305)
worry about not arriving at the home of Dharma King?" (Venerable Master Hua Verse, Dharani Sutra: p. 304)
70. Bwo Two Mwo Jye Syi Two Ye This phrase is translated into "red lotus or accomplishment by virtuous victory". The portrait shows the Bodhisattva Avalokiteshvara manifests the appearance of Bodhisattva Efficacious Incense who holds an incense-burner in the shape of a Shu Yi (as your will) to support and protect human beings. The Earth Store Sutra states: "Furthermore, in the past, a Buddha named Padma Victory Thus Come One appeared in the world. If a man or woman hears this Buddha's name, as it passes through his or her ear faculty, that person
Page 64
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
will be reborn one thousand times in the six desires heavens. How much more will this be true if he or she sincerely recites the name of that Thus Come One." Hence, one can chant 5x "Om Namo Padma Vijaya Tathagata Swaha." 15 2
Ba she la Shan chr
113
(For Ba she la [Vajra], see lines 52, 146, 149, 152, 161, 162, 164, 175, 177, 354, 408, 414, 549, 552)
VAJRA DANDI Jeweled Sword Subdue Bhuta Hasta Mantra 4 (50): "Di li shai ni nwo. Nan. Hung pan ja."
113
VAJRA DANDI
Di shr di re. Du wei ning. Du ti swo two ye.
"The Vajra Jeweled Sword's energy can fill up the heavens. To the ends of the vertical expanse, to the bounds of the horizon, it encompassed the universe. Slicing weird creatures, dispelling the deviant, it protects the Proper Dharma. With the Liberation of No-Birth, one lives a millions years." (Hua - VBS 11-1994) Dharsinina "Wearing a necklace of human skulls, he chants this mantra. Wielding an iron spear, he makes his rounds day and night. He awakens beings to do every kind of good deed And not to fall into the boundless sea of suffering." (p. 58) 50. Di Li Shai Ni Nwo This phrase is translated into "Vajra solid and sharp". The portrait shows that the Bodhisattva Avalokiteshvara manifests the appearance of Bodhisattva Jeweled Banner who makes seal with one hand and holds a gold fork with other hand to benefit and ferry over living beings.
15 3
Pi she la je
Page 65
114
VIÀALACA
114
VI'SALACA
"The heavenly spirit is a power-knight with great awesome virtue. He can quell multitudes of demons and subdue mountains and rivers. The five grains
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
15 4
Shan dwo she
115
ÀANTĀ
115
'SANTĀ
15 5
Pi ti pe
115
VAIDEHA
115
VAIDE
15 6
Bu shr dwo
115
PUJITĀH
115
HAPUJITĀH
15 7
Su mwo Lu bwo
116
SAUMI RUPĀ
116
SOMARUPĀ
15 8
Mwo he shwei dwo
117
MAHĀ ÀVETA
117
MAHĀ SUETĀM
118
ARYA TĀRĀ
118
ARYA TĀRĀ
(For Shwei dwo [Sweta - white], see lines 140, 158, 178)
15 9
E li ye Dwo lax (For E li ye dwo la [Arya Tara], see lines 143, 159)
Page 66
"Great Moon of Nirvana! Great Purifier of Sins! Great Cause of Forbearance! Great Guardian Against Injury! Great Hearer of the Cries of the World: Noble and Compassionate Tara! To whom it is given to watch over
grow in abundance and people are all happy. The four seasons are in accord and humaneness and kindness prevail." (Hua - VBS 12-1994) "The power-knight of genius puts accidents to rest. Water, fire, wars, armies, and thieves are banished. Unlucky events become joyous occasions as High above, shines a lucky star and among people on every face is a smile." (Hua - VBS 12-1994) "Hooking with good words, he first issues a warning. Those who follow his orders find their offenses pardoned. If one can change from the deviant and cultivate the proper path, Mahaprajna will naturally appear!" (Hua - VBS 1-1995) "Being taught, transformed, opened up, and guided, the clever and dull alike Increase in benefit, so that even wastelands of wilderness become productive. With one mind, they sow and till, not thinking of the harvest. They diligently cultivate precepts, samadhi, and wisdom and store up a treasury of wisdom." (Hua - VBS 2-1995) "If you cherish others, and thy don't draw near to you, take a look at your kindness; If you respect others, but they don't reciprocate, your reverence is not yet true. Turn the light to illumine within, and seek the answer inside. The response and the Way intertwine; don't confuse this with God." (Hua - VBS 3-1995) "In the palaces of sun, moon, and stars, the gods dwell. The white-robed Holy One saves the flocks of confused beings. In both according and opposing states, remain unmoving. Mahaprajna paramita!" (Hua - VBS 4-1995) "The God of Sunlight illuminates the universe of a billion worlds -- The four cardinal points, the four intermediate directions, and the four boundlessnesses. The moon palace where Chang-e resides is like a cool and clear canopy, With twenty-eight constellations attending to the front and back." (Hua - VBS 3-1995: p. 10)
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
us, and who is our sworn protector!" (Shasta Abbey Shurangama Translation, Line 36) 16 0
Mwo he Pe la E bwo la
119
MAHĀ BALĀH APĀRĀ
119
MAHĀ VALĀH APARA
16 1
Ba she la Shang jye la Jr pe
120
VAJRA SANKALA CEVAH
120
VAJRA 'SAKĀLĀ CEVAH
"The Diamond-Thunderbolt Garland that pours down on ordinary men!" (Shasta Abbey Shurangama Translation, Line 37)
(For Ba she la [Vajra], see lines 52, 146, 149, 152, 161, 162, 164, 175, 177, 354, 408, 414, 549, 552)
16 2
Ba she la Jyu mwo li
121
(For Ba she la [Vajra], see lines 52, 146, 149, 152, 161, 162, 164, 175, 177, 354, 408, 414, 549, 552)
VAJRA KAUMĀRIH "The Diamond-Thunderbolt Great Utterance of the Fully Accomplished Mind for the Removing of Wickedness!" (Shasta Abbey Shurangama Translation, Line 38)
16 3
Jyu lan two li
122
KULANDHARĪ
16 4
Ba she la He sa dwo je
123
VAJRA HASTĀCA
(For Ba she la [Vajra], see lines 52, 146, 149, 152, 161, 162, 164, 175, 177, 354, 408, 414, 549, 552)
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"The Diamond-Thunderbolt Samadhi that causes the Living Devi to be sent down from the Heights of Heaven! Great
Kaumari means Pure Youth in Sanskrit.
"Sun, moon, stars, and constellations emit farreaching light, Which horizontally spans, vertically pervades, until it's hard to escape from it. The God Universal Fragrance need but issue a command, To send the demons, ghosts, and goblins running every which way." (Hua - VBS 6-1995) "Faced with those vajra-like triumphantly-armored beings, it's hard to keep one's eye's open. Extremely virtuous the are indeed! Their magnificent power is without end. They smash the flocks of deviant ones, so even their traces are cut off. The five grains are abundant, and peace and prosperity abound." (Hua VBS 7-1995) "The Vajra Pure Youths are heaven-true. Without even thinking, they can distinguish good and evil. In a kshana, they pervasively roam throughout the three thousand realms; In one thought, they illuminate the minds of living beings." (Hua - VBS 8-1995)
"Far apart from bondage, one draws near to virtue. The Vajra Rakshasas transform the Saha World. Adorning the Bodhimanda so it becomes supreme, The Heavenly Mother's merit and virtue is amassed in Prajna." (Hua - VBS 9-1995) "The gigantic vajra hand has five wheeled fingers. Near and far the weird energies must all hide away. It protects and supports sentient beings, so they can realize the Great Way. According to their wishes, their vows are fulfilled as they go forward on the path." (Hua - VBS 8-1995: p. 10)
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Emancipating and Nobly Compassionate Tara! The Great Guardian Against Damnation." (Shasta Abbey Shurangama Translation, Line 39) 16 5
Pi di yexi
124
VIDYA
Chyan je nwo
124
KĀMCANA
16 7
Mwo li jya
124
MALIKAH
16 8
Ku su mu
125
KUSUMBHA _
Guan Yin is Avalokiteshvara, Great Compassion Bodhisattva. Shi Chi is Mahasthamaprapta Great Strength Bodhisattva.
16 9
Pe jye la Dwo nwo
125
RANA CEVA
"This refers to Accomplishment Buddha (Amoghasiddhi) in the Northern Karmavachana Division." (Garja Kulaya) (Hua VBS 3-1996)
"Universally enlighten all living beings in the world. With skillful speech, teach and transform them so they stay far away from defilement. Vigorously go forward and ascend the other shore; Then turn the boat of compassion around and save the suffering masses." (Hua - VBS 9-1995: p. 10) "The Four Great Heavenly Kings protect the proper rules. Their princes and retinues are regal and imposing. Recording merits and offenses, good and evil, in the three realms, Day and night, the are patrolling, always on the alert." (Hua - VBS 101995) "The heavenly kings of three lights have many in their retinue. Upon the will-o'-the-wisp, the sun of paramita shines. Great and powerful vajra beings get rid of all traces of filth, Protecting and upholding practitioners so they can escape the river of love." (Hua - VBS 11-1995: p. 10) "Moonlight shines on the hearts of living beings everywhere, Clear, pure, free, clean, without a speck of dust. Amita Buddha is te Dharma Host; Bodhisattvas Guan Yin and Shih Chih are or closest relatives." (Hua - VBS 2-1996) "When the crooked mind goes straight, one's WayMind is true. Accomplishment in the Bodhimanda takes virtue as its neighbor. In the north the Host of Sages protects and upholds one. The Youth Water Light renews himself each day." (Hua - VBS 3-1996)
16 6
"Working for the Dharma, getting things done, in the Karma Division, The members of Earth Store's clan are many. Karmic retribution, for good or evil, is never off by a hair, For iron-faced
This line is allied with line 32 Wu mwo Bwo di [Umapati], line 54 Na mwo Chye she Jyu la ye (Namo Garja Kulaya -- Karma Division of the North of Jeweled Accomplishment Buddha -Amoghasiddhi Buddha and Earth Store Bodhisattva), line 108 Ning jye li and line, and line 184 Jye na.
(For Pi di ye, Pi two ye, Vidya [universally enlightening], see 23, 103, 165, 198, 249, 278-358, 399, 404, 410, 537, 541)
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"Most supreme, Performing Dharma, the Vajra Heart, Wheelturning Honored One in the Northern Accomplishment Division. Wisdom and proper samadhi take precepts as their root. With great enlightenment, one is revered by people and gods." (Hua - VBS 11-1990)
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
and unselfish is the Old King Yama." (Hua - VBS 5-1986) 17 0
Pi lu je na
126
VAIROCANA
(For the Tathagata Family [Tathagata Kulaya], see lines 40 and 50)
17 1
Ju li yexii
127
17 2
Ye la tu
17 3
Shai ni shan (For Buddha Shai ni shan [Ushnisha], see lines 6, 94, 173, 192, 216, 533)
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12) (12)
Na mwo Nwo La Jin Chr
Namo Nila kantha Vairochana Buddha
This line is allied with line 49: Na mwo Pe chye pe di (Namo Bhagavate) and 50: Dwo two chye dwo Jyu la ye (Tathagata Kulaya -- Buddha Division of the Center of Shakyamuni -- Vairochana.)
(Hail the Blue Necked One) "Clear, pure Dharmabody Vairochana Buddha Rescues vast numbers of beings here in the Saha world. Developing Vajra-like rock-solid tough physiques, We can climb up onto the other shore and reach paramita." (p. 20 of Master Hua's Great Compassion Mantra Commentary pink colored book - Excepted from 1976 Dharani Sutra Commentary)
The Five Turbidities are: 1. the Turbidity of the Kalpas (time). 2. the Turbidity of Views. 3. the Turbidity of Afflictions. 4. the Turbidity of Living Beings. 5. the Turbidity of Lifespans." (Hua VBS 5-1996)
"The many lights shine upon those of great awesome virtue. Rapid thunder and violent wind speak by transformation, Conquering those of outside ways, so they return to Proper Dharma, One forever leaves the traps of the Five Turbidities." (Hua - VBS 4-1996)
KUDARTHO_
SNĪSA (see lines 2,74, 127, 141, 165, 412)
Om Namo "Sutra of the Foremost Shurangama at the Great Buddha's Summit Concerning the Tathagata's Secret Cause of Cultivation, His Certification to the Complete Meaning and all Bodhisattvas' Myriad Practices"
"The most superior, supreme birth, complete with the power of Dharma, All the classes of beings are entirely contains within. Chuang-Tsu hit the pan and realized the Great Way. See through it and put it down; ascend the boat of compassion." (Hua - VBS 5-1996) "Limitless is the light and purity of all the Thus Come Ones. Those in the region of the Hosts of Heavenly Kings protect the Lotus Platform. Too bad we can't see the wonderful marks on the crowns of Buddhas' heads Which cause the Bodhisattvas , the Great Lords to smile." (Hua - VBS 6-1996) "The mark of the crowns, the flesh cowl, has a hundred jeweled lights. On thousand-petalled lotuses sit the Dharma Kings, Proclaiming infinite and many-layered meanings Of Vairochana Buddha's sweet-dew nectar." (Hua - VBS 7-1996)
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
17 4
Pi je lan pe Mwo ni je
128
VIJRMBHA MĀNACA
"Rakshasa ghosts and spirits may be good or evil; By subduing or accepting, they transform those in the turbid 'endured' world. Since stubborn living beings are hard to tame, There suddenly appear demons and suddenly Buddhas." (Hua - VBS 8-1996)
17 5
Ba she la Jya na jya Bwo la pe
129
VAJRA KANAKA PRABHĀ
"The Vajra Treasury Kings practice the awesome art of subduing. Without the mark of speech, they enlighten sentient beings. With merit and virtue and wonderful wisdom, the turn the Dharma Wheel, So all enter Nirvana, and strife is put to an end." (Hua VBS 9-1996)
(For Bwo la pe [Prabha -- radiance light], see lines 73, 175, 181, 38) (For Ba she la [Vajra], see lines 52, 146, 149, 152, 161, 162, 164, 175, 177, 354, 408, 414, 549, 552)
17 6
Lu she na
130
LOCANAH
130
LOCANAH "Lu she na is referring to Nishyanda Buddha. 'Nishyanda' translates as 'Light Illuminating Everywhere,' and also as 'Filling with Purity.'" (Hua - VBS 101996)
"Light Illumining Everywhere Nishyanda fills three thousand realms, The arisings of thoughts, the moving of minds, appear on the tip of a hair. Extinguishing all the habits amassed and smashing through the darkness, Sentient beings become farremoved from being upside-down." (Hua - VBS 101996)
17 7
Ba she la Dwun jr je
130
VAJRA TUNDICA
130
VAJRA TUNDĪCA
"When those in the Vajra Assembly hold aloft mountains and brandish pestles, The heavenly demons and those of outside ways run far away. Subdued, the ghosts and spirits rely on the Triple Jewel. How awesome the virtue of these Vajra beings! How busy are they, day and night!" (Hua VBS 11-1996)
131
ÀVETA
131
SUETA
131
KAMALA
131
CAKA MALA
178: Shwei Dwo Je: "The white color and white light of the white lotus flower Shines on heaven, shines on earth, shines on all dark shadows. Mountains tremble, seas roar. The sounds are awesome and farreaching. With happy minds and sincere submission, being rely on Proper Dharma." (HuaSC v4:50-51) (Hua - VBS 12-1996) " 179: Jya Mwo La: "Upon the lotus flower throne is the Great Dharma King. Those to the east, west, south, and north guard the Middle One. All the
(For Ba she la [Vajra], see lines 52, 146, 149, 152, 161, 162, 164, 175, 177, 354, 408, 414, 549, 552)
17 8
Shwei dwo je
17 9
Jya mwo la
(For Shwei dwo [Sweta - white], see lines 140, 158, 178)
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Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
18 0
Cha che shr
132
'SA'SI
132
KSA 'SASI
18 1
Bwo la pe
132
PRABHĀ
132
PRABHĀ "The watch over the Southern Production of Jewels Division." (Hua - VBS 3-1997)
ITYETE
133
MUDRA
134
(For Bwo la pe [Prabha -- radiance light], see lines 73, 175, 181, 368)
18 2
Yi di yi di
133
18 3
Mu two la
134
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See related Lines 36, 53, 107 ITE GATE "The three disasters are those of wind, water and fire." (see related Lines 32, 35, and 34 respectively -- 32 Wind Umapati Amoghasiddhi, 35 Water Narayana Bhaisajya Guru, 34 Fire Saheyaya Amitabha Eight Difficulties "The eight difficulties are: 1. being born in the hells; 2. being born as a hungry ghost; 3. being born as an animal; 4. being born in the Heaven of Long Life; 5. being born in the northern continent of Uttarakuru; 6. being blind, deaf, or mute; 7. possessing worldly intelligence and argumentative skill; and 8. being born either before or after a Buddha." (Hua VBS 4-1997) MUDRA "Mu two la is 'wisdom-seal'" according to Master Hua, hence it is a Mudra or spiritual gesture. (Hua - VBS 5-1997)
Boundary-protecting Spirits apply increasing effort. In the five directions are the Five Divisions, with five Buddhas' lights." (HuaSC v4:51-54) "." (Hua - VBS 1-1997). "With awesome virtue they manifest as Great Knights, Each upholding banners and jeweled canopies. They teach and guide living beings so the cultivate Enlightenment's Way, And all mount the boat of the perfect Dharma." (Hua - VBS 2-1997) "Power Knights as many as Ganges sands manifest large bodies. Their bright light shines afar, wondrous beyond compare. Protecting and patrolling, they guard the southern boundary. So that the evil must fall, and the good can ascend." (Hua VBS 3-1997) "Liberated, Vigorous, and Diligent Bodhisattva guards the ten directions, So beings can escape the harm of the three disasters and eight difficulties. Then the world will be peaceful, the citizens secure, And all can cultivate together and become certified in Bodhi's Hall." (Hua - VBS 4-1997)
"The wisdom of the Seal Samadhi is the King of concentrations, The wondrous universal accomplishment of the Great Way Place. The hearts of all living beings are replete with it. With sincere seeking, light naturally comes forth." (Hua - VBS 5-
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
18 4
18 5
134
Jye na
Swo pi La chan (For He la cha swo & La chan [Rakshasa ghosts] see lines 185, 203, 213, 252, 361)
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135
GANAH "Je na means 'Dharma of enactment,' 'doing what shold be done,' and 'karma vachana,' which all refer to repentance and reform. Repenting of faults show that people who have created offenses realize they should change. If they do not, then their offenses increase and get deeper and thicker day-byday. So the ancients said, 'When faults are changed, the disappear; To cover one's mistakes only aggravates them." (Hua - VBS 6-1997)
134
SARVE RAKSAM "The line, Swo pi La chan, concludes this section on seeking certification. Even such efficacious Dharmas as the Great Compassion Mantra or the Shurangama Mantra won't be magical if you three karmas are not pure. In seeking certification turn the light around and look at your body, mouth and mind - are they pure?" (Hua - VBS 7-1997)
135
GANAH "If you can repent, you will be practicing the conduct of a great hero. It is also said, 'The faults of the superior person are like eclipses in the sun and moon; All can see them. When he changes for the better, All look up to him.' Repent in front of the Assembly or a Good Knowing Advisor (Kaliyanamitra). Do what should be done, perform the karma vachana of formally repenting. Once that is done, a person can truly become one of great wisdom." (Hua - VBS 6-1997)
SARVE RAKSAM "If you repent of offenses of the body, there should be no killing, stealing, or sexual misconduct, nor should there be any thoughts of these three evil deeds in your mind. If wit one's mouth one doesn't abuse people, engage in loose speech, double-tongued speech, or lying -- the four evil of the mouth -- then one's mouth karma will be pure. Loose speech means to speak in ways that delude or defile others, saying things that are not in accord with principle, things that are defiled and not pure." (Hua - VBS 71997)
1997) "Dharma of enactment and doing what should be done make one's wisdom abundant. Spiritual light protects the Northern Realm. Vajra Vairochana manifests from the mind. Relying on the teaching to cultivate, there is no decreasing or increasing." (Hua - VBS 6-1997) "From repentance and reform one gains abundant wisdom. Spiritual light protects the Northern Realm. There are spirits in the Northern Karma Division. They watch over karma vachana matters such as repentances. Protecting the Northern Karmavachana Division, the Vajra Store Bodhisattvas carry on this work." (Hua - VBS 6-1997) This line is allied with line 32 Wu mwo Bwo di [Umapati], line 54 Na mwo Chye she Jyu la ye (Namo Garja Kulaya -- Karma Division of the North of Jeweled Accomplishment Buddha -Amoghasiddhi Buddha and Earth Store Bodhisattva), line 108 Ning jye li and line, and line 169 Pe jye la dwo nwo. "Seeking certification to repentance of body, mouth, and mind, The three karmas become pure and flawless. One holds precepts purely and strictly, until one is like the full moon. Then in an instant one gains a response and leaps across the Ten Grounds." (Hua - VBS 7-1997) "If one can get rid of greed, hatred, and stupidity in one's mind, then one's mind karma will become pure." (Hua - VBS 7-1997)
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
18 6
Jywe fan du
136
KURBBANTU "The Buddhas use various expedients and clever provisional devices. If you like candy, they give you a little candy. The same goes for hot, sour, bitter, salty -- whatever you like, you get. Then, when you are really happy, they speak the Buddha Dharma so you understand that the world is impermanent." (Hua - VBS 8-1997)
136
KURDHVANTU "This line, Jywe fan du, means 'Buddha,' 'Thus Come One,' 'World Honored One.'" (Hua VBS 8-1997)
"The Buddhas, World Honored Ones, have great compassion. With expedient provisional means, they save beings from the turning wheel, So they cast aside the deviant, return to the proper, and are always vigorous. Because at last they realize that in the future, they have a chance to make amends." (Hua VBS 8-1997)
18 7
Yin tu na Mwo mwo Sye
137
MAMA INSONA MAMĀ SYĀ
178
MAMA INSONA MAMĀ SYĀ
"A seal of approval certifies what I do. Time once wasted is hard to get back again. From now on, I shall carefully cultivate the Sagely Way, Respectfully follow precepts, and guard the pure rules." (Hua - VBS 9-1997)
(See lines 187, 232, 363, 434) (For Na mwo [Namo -- Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418)
55 Mwo He Syi Two Ye GREAT MEMORY: "For much learning and extensive study, use the Jeweled Sutra Hasta Mantra 37 (53-56): Syi two ye. Swo pe he. Mwo he syi two ye. Swo pe he. Nan. E he la. Sa la wa ni. Ni ye two la. Bu ni di. Sa wa he."
Page 73
"Vairocana's Diamond Thunderbolt that overcomes the threats of Mara! This cleansing light shines from the Buddha Vairocana and His Voice calls out, returning me to the Path of Discipline!" (Shasta Abbey Shurangama Translation, Line 44)
Mantra for Patching Flaws in the Recitation: Na mo he la da na, Duo la ye ye. Qie la qie la, Ju zhu ju zhu, Mo la mo la, Hu la, Hong, He he Su da na (Sudhana), Hong, Po mo nu, So Po He." Chant 3x
"Vairochana's Diamond Thunderbolt that overcomes the threats of Mara! This cleansing light shines from the Buddha Vairochana and His Voice calls out, returning me to the Path of Discipline!" (Shasta Abbey Shurangama Mantra Recitation)
I Now Universally Transfer the Merit and Virtue of this Shurangama Mantra Memorization and Recitation to All Beings to realize Anuttarasamyaksambodhi
"Recite, uphold, be silently mindful; keep thoughts and words few. Reveal the teaching by bringing benefit and joy; transform those in the universe. Whatever Dharma deeds we do will be done to ultimate perfection. Without increasing anything or decreasing anything, we reach Nirvana." (Hua - VBS 4-2001)
"When we chant the Shurangama Mantra, the power and the merit and virtue generated cannot be described in words. It could never be expressed in words." (Hua - VBS 10-1997: p. 11)
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
SECTION II 18 8
Wu syin
18 9
Li shai jye na
19 0
Bwo la She syi dwo
19 1
Sa dan two
19 2
Chye du
138
139
ŌM
138
RSĪ GANA
139
PRA'SASTA "She syi dwo is also pronounced su syi di and translated means ‘good success.'" (Hua - VBS 101997: p. 11)
140
ŌM "Wu Syin is the syllable Nan (Om). Nan has many meanings: 1. ‘Encouraging production' of all kinds of merit and virtue. 2. ‘Subduing' all he heavenly demons and those of externalist ways. 3. ‘Protecting' all proper Dharmas. 4. ‘The Three Bodies,' which refers to repleteness with the Dharma Body, the Reward Body and the transformation bodies." (Hua - VBS 11-1997) JHASIGANA
PRA'SASTA "Good at being able to help all beings perfect their good karma; good at helping them perfect superior karma; good at helping their vows succeed so they can reach their goals. Their ultimate goal is Nirvana." (Hua - VBS 101997: p. 11)
(For Sa dan two [statha], see lines 1, 5, 94, 191, and 215)
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141
TATHĀGATOSNĪSĀM (see lines 2,74, 127, 141, 165,
141
TATHAGATO SNĪSĀM Om Namo "Sutra of the Foremost
"The light from the white hair-mark at Vairochana Buddha's summit Surprises the deaf, shakes the blind, and startles the stupid. Those with consciousness all become enlightened, And quickly tend towards the unsurpassed Bodhimanda." (Hua VBS 11-1997) "When ghosts and spirits hear the sound Nan recited, they must put their palms together and be respectful. The must obey the commands given them. If they don't, the are punished." (Hua - VBS 11-1997) "This wisdom-light which securely dwells on the invisible summit Pertains to the Bodhisattvas of the hosts of the Vajra and Jeweled Divisions. Among them the leader is Empty Space Treasury, Who commands all the spirits to protect the Proper Dharma." (Hua - VBS 12-1997) "Wisdom arrived at the other shore is the mother of all Buddhas. The Lotus Flower Dharma Division is subtle and wonderful. How good when we successfully amass accumulated superior karma And head straight for the treasure trove, as the provisional reveals the actual." (Hua - VBS 10-1997: p. 11)
"We gods and immortals bow to the Buddha's summit, Respectfully making offerings to the sages and worthy ones. Cultivating blessings ad increasing wisdom we repent of karmic obstacles, Seeking to be born in the West -- the Land of Utmost Happiness." (Hua - VBS 11-1997) "The appearance atop the invisible summit is the foremost Shurangama. In the center is the Buddha
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
412)
Shai ni shan (For Buddha Shai ni shan [Ushnisha], see lines 6, 94, 173, 192, 216, 533)
"When desire manifests itself, it can be cut off with the following far reaching Gatha:" (Shasta Abbey Shurangama Translation, Line 45)
Shurangama at the Great Buddha's Summit Concerning the Tathagata's Secret Cause of Cultivation, His Certification to the Complete Meaning and all Bodhisattvas' Myriad Practices"
Division which saves those ‘hanging upside down.' Vairochana Buddha pervades all places: Because of that he is always here with you and me." (HuaSC v5:192-193) (Hua - VBS 12-1997)
"The Dharani true words Nan Ya Hung are Vairochana, Amitabha and Akshobhya Medicine Buddha. The Dharma, Reward and Transformation bodies' three great meanings: All sages and worthies of the ten directions come forth from these." (Hua VBS 1-1998) "Upon the golden-yellow flowers on a tall tree Sits the great garuda bird abiding in the Buddhas' sagely Way. The fragrance of the Dharma Body pervades realms as numerous as Ganges' sands. In nonretreating Bodhi one joyfully roams afar." (Hua VBS 2-1998)
19 3
Hu syin du lu yung
142 143
HŪM BHRŪM
142 143
HŪM BHRŪM
19 4
Jan pe na
144
JAMBHANA
144
JAMBHANA
"HUM! Danger Approaches O Yellow Flowered One!" (Shasta Abbey Shurangama Translation, Line 46) 19 5
Hu syin du lu yung
145 146
HŪM BHRŪM
145 146
HŪM BHRŪM
19 6
Syi dan pe na
147
STAMBHANA "This line is an auspicious Dharma, meaning that everything will be auspicious and one will obtain supreme benefit. Auspicious Dharma is Dharma that allows all to be as-you-wish and t gathers in and includes a treasury of infinite gems." (Hua - VBS 4-1998: p. 11.)
147
STAMBHANA "If you seek something, you will obtain it. It is said, ‘Those who seek riches and nobility will receive riches and nobility; those who seek honor and prestige will receive honor and prestige; those who seek sons and daughters will receive sons and daughters.' All of this is inconceivable." (Hua VBS 4-1998: p. 11.)
"The wonder of the true words and the Mantra's power is hard to conceive of. With the aid of samadhi, one's thoughts are focused. Heated afflictions change to a potion of clarity and coolness, As the supreme Buddha Jewel ever protects us." (Hua - VBS 3-1998) "This auspicious Dharma makes all entirely perfect. Gathered and contained within it is a treasury of endless jewels. The many kinds of paramitas are brought to perfection. How upright and proper are those who sit on purple lotuses." (Hua - VBS 4-1998: p. 11.)
"HUM! Danger Approached O Treasured One!" (Shasta Abbey
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Shurangama Translation, Line 47) 19 7
Hu syin du lu yung
148 149
HŪM BHRŪM
148 149
HŪM BHRŪM
19 8
Bwo la Shai di ye
150
150
PARAVIDYA "And so you shouldn't take demons so seriously. Sometimes demons aid people in their cultivation. However, they help you in reverse, causing you to cultivate. They act as augmenting conditions by testing you in your cultivation. They test you to see if you have skill and patience." (Hua - VBS 6-1998:p. 11.)
19 9
San bwo cha
PARAVIDYĀ _ "Bo la Shai di ye translates as ‘endless rescuing,' and also as ‘attracting all demons to cultivate proper teachings.' If the demons can change from being deviant and return to the proper, if they can change what is bad and turn to the good, then the too can cultivate, the too can certify to sagely fruition." (Hua - VBS 61998:p. 11.) SAMBHAKSANA KARA
150
SAMBHA
"In true, right fulfillment of the Bodhisattva practice, The Five Eyes and Six Penetrations completely manifest. With the sublimely wondrous liberation and perfect blessings and wisdom Of supreme Equal Enlightenment, one can save the flocks of worthies." (Hua - VBS 7-1998)
150
KSANAKARA
151 152
HŪM BHRŪM
"The Dharmas I practice are basically empty in nature. True Suchness is freedom and ease -- fair and just. The supreme field of blessings should be diligently tilled and planted. Enlighten yourself, enlighten others and go east or west." (Hua - VBS 81998: p. 11.) "Sincerely and honestly receive, uphold, and be mindful of the Mantra. Eventually you will accomplish the samadhi that is wonderful beyond words. Inside a sage, outside a king, foster your merit and accomplishments. Perfecting Bodhi you can reach the Heaven beyond the heavens." (Hua - VBS
(For Pi di ye, Pi two ye, Vidya [universally enlightening], see 23, 103, 165, 198, 249, 278-358, 399, 404, 410, 537, 541)
150
"HUM! Danger Approaches O Beyond Accomplishments One Who Is Continually Surrounded By Honors!" (Shasta Abbey Shurangama Translation, Line 48) 20 0
Na jye la
20 1
Hu syin du lu yung
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HŪM BHRŪM
"True heart, true mind, be true and even more true. True practice, true cultivation, be true and still more true. True deeds, true actions, be true on top of true. At every thing, in every way: be true, true, true!" (Hua - VBS 5-1998) "To attract all demons to cultivate proper teachings, Perfect your practice of specifics and principle through endless rescuing. Then birth, death, and afflictions are brought to and ultimate end. Eternity, joy, true self, and purity are proof of Bodhi." (Hua VBS 6-1998:p. 11.)
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
20 2
Sa pe yau cha
153
SARVA YAKSA
153
SARVA DUSTHANĀM STAMBHA NAKARA
153
RAKSASA
153
SARVA YAKSA RĀKSASA La cha swo is the "rakshasa ghosts." Basically, rakshasa ghosts are very evil, but after they take refuge with the Buddha, they become a good army and are known as "speedy ghosts." They can travel both in space and on the earth. They can also go up to the heavens. Rakshasa ghosts are used to teach these living beings so that they can bring forth fear in their hearts and are moved to change from bad to good. (HuaSC v5:22-23) GRAHANAM
For Sa la pe (Sarva) [All in Sanskrit], see 99, 109, 112; Sa pe (Sarva) [All in Sanskrit], see 7, 128, 202, 221, 277, 320, 385, 386, 387, 388, 389, 391, 392, 394, 395, 396, 397, 398, 399, 403, 482, 502, 510.
9-1998) "Subduing all the armies of evil ghosts, The courageous kings of ghosts obey commands. Protecting and supporting those who are good, diligent, and vigorous, With kindness and compassion they save and transform all beings." (Hua - VBS 10-1998)
(For Yau cha [Yaksha ghosts] see lines 202, 251, 387, 452, 526)
20 3
He la cha swo (For He la cha swo & La chan [Rakshasa ghosts] see lines 185, 203, 213, 252, 361)
"He is the ha of maha and means ‘Great, many and supreme.'" (Hua - VBS 11-1998: p. 11.)
20 4
Jye la he rau she
154
GRAHĀNĀM
20 5
Pi teng beng Sa na jye la
155
VIDHVAM SANAKARA
(see lines 205, 211)
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"HUM! Danger Approaches O Conqueror of All Forms! To the One who has converted multitudes of heretics, I say this danger is drawing near me!" (Shasta Abbey Shurangama Translation, Line 49)
154
"Many great and supreme Dharmas make up the Mahayana. Speedy ghosts and all the rest race around like mad. With compliant and opposing teachings the Buddhas' transformations spread. Myriad kinds return to the source, as those of the Saha are saved." (HuaSC v5:22-23) "Great, many, and supreme Dharmas comprise the Mahayana. Speedy ghosts and all the rest race around Using encouragement and exhortation to teach and spread Buddhism. All kinds of beings return to the source, getting out of the Saha world." (Hua - VBS 11-1998: p. 11.) 204: Jye La He Rau She: "All those earth and space traveling ghosts and their retinues multiply into boundless, different sorts: Yaksha and rakshasa parents and offspring, older and younger brothers, generals, and various servants and officials." (HuaSC v5:23-25) (Hua - VBS 2-1999) 205: Pi Ten Beng Sa Na Jye La: "The two kinds of spirit kings have profound, awesome power. They break through all hate and cast out calamities. Saving all from suffering and misery, they return their lives to the teaching host, Shakyamuni Buddha." (HuaSC v5:25) (Hua - VBS 1-1999: p. 12) The various spirit kings among the yakshas and rakshasas have great, awesome spiritual power. They break up all hateful toxins and disasters. They get rid of all pain and adversity. They take refuge with the
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
20 6
Hu syin du lu yung
156 157
HŪM BHRŪM
15
HŪM BHRŪM
20 7
Je du la
158
CATURĀ
20 8
Shr di nan
'SITINĀM
20 9
Jye la he
GRAHĀ
21 0
Swo he Sa la nan
SAHASTRANAM
Sahasra means "1,000" in Sanskrit.
21 1
Pi teng beng Sa na la
160
VIDHVAM SANA KARA (see lines 155, 160)
VIDHVAM SANAKARA
161 162
HŪM BHRŪM "This line represents reciting nan ya hong, purifying your three
HŪM BHRŪM
(For je du lu - chatur [means the numeral 4], see 117, 207, 325, 406)
(For Swo he Swo la or Swo he Sa la [Sahasra -- 1,000], see lines 27, 120, 210, 219, 220, 222)
"This line of the Mantra means ‘Vajra spirit.' Shi di nan is also translated as ‘arrows' or ‘swords.'" (Hua - VBS 4-1999: p. 12.)
(see lines 205, 211)
21 2
Hu syin du lu yung
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Buddha and offer their protection to every Way Place. (HuaSC v5:25) (Hua - VBS 1-1999: p. 12) "With earnest recitation of this, wonderful samadhi is gained. Sincere intent and vigor bring proof that nothing arises. But when good and evil are mixed, half defiled, half pure, We toss in the sea of suffering -- how hard to ever get out!" (Hua - VBS 2-1999: p. 11) "I now warn the host of eighty-four thousand And every great, powerful vajra spirit king: Quell disasters and harm, the treacheries of demons. With this bow and arrow of wisdom, rise in official rank." (Hua VBS 3-1999: p. 12.) "The swords of the vajra-wielding spirits are sharp and pointed. Entering samadhi, they quell the disruptive vibrations of goblins And subdue all kinds of ghosts, demons, and their like, So they change their evil into goodness and start anew." (Hua - VBS 41999: p. 12.) "The meanings are wondrous, auspicious, and also courageous in giving. Vajra Treasury Kings quell the deluded and deviant. Killer of thieves, worthy of offerings, they lead many knights. All retinues become harmonious, abiding forever in peace." (Hua - VBS 5-1999: p. 12.) "Vajra spirits to the ends of the Great Thousand Worlds, More than calculation or analogies can clearly count, Protect those who practice, cultivating wholesome Dharmas. When merit and virtue are full, the Way is realized naturally." (Hua - VBS 6-1999: p. 12.) "Screening off demonic harm bestows peace and quiet. Potential misfortune turns to luck; past karma melts away. We escape from danger unscathed; in dreams, we have nothing to fear. Congratulations to all! The clouds have parted; the sky is clear!." (Hua VBS 7-1999: p. 13.) "Concentration brings responses; being scattered leads to ruin. Recite with extreme sincerity and never change. In time your skill will deepen; samadhi will be gained. Having certified to Bodhi, you will neither
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
karmic vehicles of body, mouth, and mind, and creating a platform. At that time you must be concentrated." (Hua - VBS 81999: p. 12.) 55 Mwo He Syi Two Ye GREAT MEMORY: "For much learning and extensive study, use the Jeweled Sutra Hasta Mantra 37 (53-56): Syi two ye. Swo pe he. Mwo he syi two ye. Swo pe he. Nan. E he la. Sa la wa ni. Ni ye two la. Bu ni di. Sa wa he."
21 3
La cha
come nor go." (Hua - VBS 8-1999: p. 12.)
Mantra for Patching Flaws in the Recitation: Na mo he la da na, Duo la ye ye. Qie la qie la, Ju zhu ju zhu, Mo la mo la, Hu la, Hong, He he Su da na (Sudhana), Hong, Po mo nu, So Po He." Chant 3x
163
RAKSA RAKSA
I Now Universally Transfer the Merit and Virtue of this Shurangama Mantra Memorization and Recitation to All Beings to realize Anuttarasamyaksambodhi
163
RAKSA MAM
"Each of the heavenly Vajra immortals does guard duty, Bestowing wealth and benefit upon those on the scary path, by gathering in and subduing hundreds of thousands of myriad beings. With infinite, awesome virtue, blessings and wisdom are fulfilled ." (HuaSC v5:39-40) La cha means "all the Vajra heavenly immortals." Each of them watches over the Bodhimanda and the cultivators, bestowing wealth and benefit upon those on the scary path. This lines also means "wealth and goods." The Vajra immortals are very rich and endowed with abundant blessings, and so they are able to benefit living beings. La Cha also means "frightening," referring on the one hand to the terrifying paths of rebirth that living beings are caught up in, and on the other hand to the great awesome virtue of the Vajra immortals. With their awesome virtue, the immortals are able to make the demons and ghosts afraid. Once the demons and ghosts become afraid, they are willing to change their evil and go toward the good. (Hua - VBS 10-1999)
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Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
21 4
Pe che fan
164
BHAGAVAM
164
BHAGAVAM
(For Bhagavate [World Honored One], see lines 30, 34, 39, 49, 55, 60, 65, 70, 75, 81, 86, 93, 214, 230, 362, 364)
"We rely on the World Honored Ones of awesome spiritual power as we rescue and protect all upsidedown living beings. May they all leave suffering and obtain peace, and establish a foundation so that they may soon obtain the Enlightened Way." (HuaSC v5:41-43) "Relying on the World Honored One's awesome spiritual might, They rescue and protect all inverted sentient beings. They universally vow that living beings will leave suffering and attain bliss, And early on set a foundation for the Way of Enlightenment. (Hua - VBS 10-1999: p. 10)
21 5
Sa dan two
21 6
Chye du shai ni shan
165
STATHĀ
165
GATOSNĪSA (see lines 2,74, 127, 141, 165, 412)
(For Sa dan two [statha], see lines 1, 5, 94, 191, and 215)
(For Buddha Shai ni shan [Ushnisha], see lines 6, 94, 173, 192, 216, 533)
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"Returning our lives, bowing in reverence, is the meaning of Na mwo. All three karmas made pure is Sa Dan Two. Affliction and Bodhi appear only from the mind. Confused, one is a common person, enlightened, one is a Buddha." (Hua - VBS 11-1981) Om Namo "Sutra of the Foremost Shurangama at the Great Buddha's Summit Concerning the Tathagata's Secret Cause of Cultivation, His Certification to the Complete Meaning and all Bodhisattvas' Myriad Practices"
PE CHYE FAN, Bhagavan, is one of the ten titles of the Buddhas. There are six meanings of the title Bhagavan, and so the word is not translated. Yet another meaning is included here. It refers to how all Dharma protectors rely on the awesome spiritual penetrations of the Buddhas of the ten directions. The awesome spiritual power of the World Honored Ones is infinite, and so all the Bodhisattvas and Dharma protectors draw on that power to aid and protect them in their work. They go to all worlds to teach and transform living beings. (HuaSC v5:41-43) (Hua VBS 11-1999) "The unending eternally-abiding sages of the ten directions And all who protect the Dhara f the Great Bright Lamp Use the two methods of subduing and gathering in to skillfully rescue us. Vajra secret traces transform all beings." (Hua - VBS 11-1999: p. 11.) "I now take refuge with the Greatness of the Buddha's Summit -- The Inexhaustible Treasury of Dharma and the Light of Wisdom. I vow to understand the wonderful Dharani And to respectfully uphold the meanings spoken by the Thus Come Ones." (Hua VBS 12-1999)
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
21 7
Bwo la dyan
21 8
She ji li
166
55 Mwo He Syi Two Ye GREAT MEMORY: "For much learning and extensive study, use the Jeweled Sutra Hasta Mantra 37 (53-56): Syi two ye. Swo pe he. Mwo he syi two ye. Swo pe he. Nan. E he la. Sa la wa ni. Ni ye two la. Bu ni di. Sa wa he."
21 9
PRATYŪNGIRE
"The Dharma Light shines everywhere; the sound is masterful. We bow sincerely in respect to the secret, magic phrases, Hoping to evoke the power of responses that tally with the Way, We are intent upon returning to our origin and being certified to Bodhi." (Hua - VBS 1-2000) "Bow without dwelling; transformations occur life and life. How infinite and endless the meanings, full and profuse. Tathagatas in ten directions gather us in an receive us. Leaving suffering, we attain bliss and escape the fiery pit." (Hua - VBS 2-2000)
(For Bwo la di Yang chi la or Bwo la dyan or Bwo la ding yang Yi chi li or Bwo la jang chi or Bwo lai jang chi lan [Pratyungiram or Pratyungire], see lines 97, 98, 217, 412, 415, 534)
Mwo he Swo he Sa la
Mantra for Patching Flaws in the Recitation: Na mo he la da na, Duo la ye ye. Qie la qie la, Ju zhu ju zhu, Mo la mo la, Hu la, Hong, He he Su da na (Sudhana), Hong, Po mo nu, So Po He." Chant 3x
167
I Now Universally Transfer the Merit and Virtue of this Shurangama Mantra Memorization and Recitation to All Beings to realize Anuttarasamyaksambodhi
MAHĀ SAHASRA
167
BHŪJE SAHASRA
168
Sahasra means "1,000" in Sanskrit.
(For Swo he Swo la or Swo he Sa la [Sahasra -- 1,000], see lines 27, 120, 210, 219, 220, 222)
22 0
Bwo shu Swo he Sa la
168
22 1
Shr li sha
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168
'SIRSA
BHUJE SAHA STRA
Sahasra means "1,000" in Sanskrit.
"Translates as ‘wielders' and as ‘flowers." (Hua - VBS 4-2000)
(For Swo he Swo la or Swo he Sa la [Sahasra -- 1,000], see lines 27, 120, 210, 219, 220, 222)
MAHĀ SAHA STRĀ
168
'SIRSA
"Supreme and Mighty is a Vajra spirit courageous and heroic. He grinds up demons and externalists, quelling their weird vibrations. Patient and firm, he removes the obstacles of afflictions. For the sake of teaching, he toils to establish outstanding merit." (Hua - VBS 3-2000) "Wielders of Vajra can brandish their demonsubduing swords So that we can be born by transformation from lotuses in seven-jeweled pools. Shakyamuni Buddha realized the Way beneath the Bodhi tree And goes on saving beings everywhere, lifting us out of the mire." (Hua - VBS 4-2000) "Wonderful Leader Luck is a great Vajra spirit. His renown alone can inconceivably transform beings. Changing their evils, they go toward the good,
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
22 2
Jyu jr Swo he sa ni
169
KOTI 'SATA SAHASRA NETRE
169
KOTI SAHA STRANETRE
"HUM! Danger Approaches! Thus I invoke the mystic formula of the Holy and Sacred One, the Tathagata who sits on Ten Million Thrones and who saves me from desires! The Great Savior of the multitudes who is honored by the fortunate multitudes!" (Shasta Abbey Shurangama Translation, Line 50)
(For Jyu jr [Koti -- meaning one trillion], see lines 6, 12, 222) (For Swo he Swo la or Swo he Sa la [Sahasra -- 1,000], see lines 27, 120, 210, 219, 220, 222)
55 Mwo He Syi Two Ye GREAT MEMORY: "For much learning and extensive study, use the Jeweled Sutra Hasta Mantra 37 (53-56): Syi two ye. Swo pe he. Mwo he syi two ye. Swo pe he. Nan. E he la. Sa la wa ni. Ni ye two la. Bu ni di. Sa wa he."
Mantra for Patching Flaws in the Recitation: Na mo he la da na, Duo la ye ye. Qie la qie la, Ju zhu ju zhu, Mo la mo la, Hu la, Hong, He he Su da na (Sudhana), Hong, Po mo nu, So Po He." Chant 3x
I Now Universally Transfer the Merit and Virtue of this Shurangama Mantra Memorization and Recitation to All Beings to realize Anuttarasamyaksambodhi
22 3
Di li e bi ti Shr pe li dwo
170
ABHEMDYA JVALITA
170
ASIDYA JVALITA
22 4
Ja ja ying jya
171
NATANAKA
171
NATANAKA
"The All Knowing, who makes the earth tranquil and conveys understanding to living beings."
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lessening their errors, Until straightaway they enter the Dharma Realms' Ten Thousand Buddhas' Hall." (Hua - VBS 5-2000) "Hook and Treasury are both names of Vajra Spirits. Bones of the body can form sharira, derived from precepts' virtue. Samadhi and wisdom create embellishments in five colors. Solid, and unable to be destroyed, they blaze with eternal light." (Hua - VBS 6-2000)
"We respectfully pay homage to the Great Wheel Vajra Spirit, One honored with a thousand heads, a thousand hands, and a thousand eyes. Awesome virtue nurtures and moistens, anointing the crowns of heads. In protecting and upholding cultivators this spirit is unsurpassed." (Hua - VBS 7-2000) "When we are free of obstacles and actively practicing, breakthroughs can happen. All dharma will be unobstructed when we reach Noble Birth. Bright light shines everywhere, protecting the Triple Jewel. We spirits of the precepts rescue confused
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
(Shasta Abbey Shurangama Translation, Line 50) 22 5
Mwo he ba she lu two la
172
(For the Lu two la God Rudra [Shiva], see lines 31, 225, 292, 414)
MAHĀ VAJRA DĀRA
beings who are as if drunk." (Hua - VBS 8-2000) 172
MAHĀ VAJRO DARA "Everyone who upholds the Shurangama Mantra receives protection from these vajra treasury Bodhisattvas." (Hua - VBS 9-2000)
"These are the 84,000 great vajra treasury Bodhisattvas. They continually follow people who accept and uphold the Shurangama Mantra in order to protect them." (Hua - VBS 9-2000)
"The multitudes of great vajra beings protect practitioners. By letting out the lion's roar and rolling the Dharma's thunder, They effectively enable sentient beings to escape their obstacles. Crossing beyond all suffering, we can reach the depths of Prajna." (Hua - VBS 9-2000)
"I entrust myself to the Great Diamond Thunderbolt Illuminating One of the Pleasing Grove's Mandala!" (Shasta Abbey Shurangama Translation, Line 50) 22 6
Di li pu pe na
22 7
Man cha la
22
Wu syin
TRBHUBANA
173
TRBHUVANA
174
MANDALA
Like Tribhuvan Kirti. "Enlightened One." 174
MANDALA
"We set up the platform for chanting the Shurangama Mantra by reciting nan ya hung." (Hua - VBS 11-2000)
"Man da la is he platform. When we chant the mantra, we need a platform." (Hua - VBS 11-2000)
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175
ŌM
175
ŌM
"We take refuge with all Buddhas of the three periods of time, And with utmost earnestness bow to all sages and worthy ones. Eighty-four thousand Vajra Treasury Bodhisattvas Safeguard cultivators, helping them escape confusion." (Hua - VBS 10-2000) "The Enlightened Ones certify the setting up of the Dharma Platform, We soon attain samadhi and then rescue those suspended upside-down. Gathering them in, we help beings get free of their pain and suffering. The Great Shurangama Samadhi is always with us." (Hua - VBS 11-2000)
"Another command to the hosts of Dharma
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
8
22 9
Swo syi di
176
23 0
Bwo pe du
176
23 1
Mwo mwo
23 2
Yin tu na Mwo mwo Sye
SVASTIR_
176
"The Three Virtues are 1) the virtue of the Dharma Body, 2) the virtue of prajna, 3) the virtue of liberation." (Hua - VBS 1-2001)
BHAVATU
176
177
MAMA
177
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INSONA MAMĀ SYĀ "In studying mantras, you must be sincere in your intent. If your mind is not proper, then no matter what you stud, it will be deviant. If your mind is proper, then there is a response. If your mind, is proper, it must also be sincere and attentive in every thought. If your are not the least big sloppy, if you do not skimp on materials and try to get off easy, then you will have a response." (Hua - VBS 4-2001)
MAMA "May whatever Dharmas we cultivate, such as the Shurangama Dharma of upholding the Shurangama Mantra, be carried to complete perfection." (Hua - VBS 3-2001)
"We are praying that whatever Dharmas we practice will swiftly be perfected." (Hua - VBS 3-2001)
178
BHAVATU "Whatever we seek will be ours; that is the meaning of ‘according with our intent.'" (Hua - VBS 2-2001)
"If you seek to be reborn in the heavens, then you will not fall into the hells. If you seek a son, you ca have a son. If you seek a daughter, you ca have a daughter." (Hua - VBS 2-2001)
(For Bhagavate [World Honored One], see lines 30, 34, 39, 49, 55, 60, 65, 70, 75, 81, 86, 93, 214, 230, 362, 364)
(See lines 187, 232, 363, 434)
SVASTIR_
178
INSONA MAMĀ SYĀ "If you are not proper or sincere, but have deviant knowledge and views and try to hurt people, then you are practicing the dharmas of a demon king Demons hurt people. Those who really want to cultivate the Dharma never hurt people under any circumstances. They always benefit people and don’t' recite mantras with the thought of controlling demons or of conquering their enemies. In Buddhism, one has no enemies. You never try to get even with people. No matter how harmful
protectors; An order to all divisions of spirit-youths: Always follow those who practice and cause them to wake up, So all can go together to the Dragon Flower Assembly." (Hua - VBS 12-2000) "Becoming accomplished in all Dharmas, we abide in Proper Samadhi. Those perfecting the Three Virtues are the honored ones who gain wonderful enlightenment. Saving ourselves and saving others is the practice of Bodhisattvas. Climbing to the top of Nirvana Mountain, we can reach Prajna Peak." (Hua - VBS 1-2001) "This line means Bhagavan, Buddha, World Honored One. Other translations include ‘perfect' and ‘according with our intent.' ‘Wholesome and happy' tells us how we must be to enter the Shurangama Samadhi. And from within all that, infinite wisdom will surely emerge." (Hua - VBS 2-2001) "We entreat the Buddhas to use their power in aiding, protecting, ad supporting us, Thereby enabling us to perfectly accomplish the Dharma deeds we do. May we swiftly reach the level of non-retreat and continue to be vigorous. In the process of selecting sage and worthy ones, names may soon be announced." (Hua VBS 3-2001) "Recite, uphold, be silently mindful; keep thoughts and words few. Reveal the teaching by bringing benefit and joy; transform those in the universe. Whatever Dharma deeds we do will be done to ultimate perfection. Without increasing anything or decreasing anything, we reach Nirvana." (Hua - VBS 4-2001) "Cultivate the paramita of patience; do not try to get even with anyone. This kind of doctrine of forgiveness is what makes Buddhism higher than all other doctrines. It is the outstanding characteristic of Buddhism. Although Christians say, 'Love your enemy,' they are just talking. They take Buddhism as their enemy and they always refer to it as demonic. Buddhism's most important point is that we don't even
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
"The Dread and Desire Overcoming One that I thus honor and who returns me to the Path of Discipline!" (Shasta Abbey Shurangama Translation, Line 50) 55 Mwo He Syi Two Ye GREAT MEMORY: "For much learning and extensive study, use the Jeweled Sutra Hasta Mantra 37 (53-56): Syi two ye. Swo pe he. Mwo he syi two ye. Swo pe he. Nan. E he la. Sa la wa ni. Ni ye two la. Bu ni di. Sa wa he."
Page 85
Mantra for Patching Flaws in the Recitation: Na mo he la da na, Duo la ye ye. Qie la qie la, Ju zhu ju zhu, Mo la mo la, Hu la, Hong, He he Su da na (Sudhana), Hong, Po mo nu, So Po He." Chant 3x
someone is towards you, you must bear it." (Hua - VBS 42001)
hurt demons. We still gather them in and refuse to become enemies with them. This point is what makes Buddhism a special teaching. All living beings are viewed with compassion and never harmed." (Hua VBS 4-2001)
I Now Universally Transfer the Merit and Virtue of this Shurangama Mantra Memorization and Recitation to All Beings to realize Anuttarasamyaksambodhi
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Eradicating Disasters Section
Part III 23 3
179
La shr
RĀJA BHAYA
179
(King -- see 233)
"He Who is like a King!" (Shasta Abbey Shurangama Translation, Line 51) 23 4
180
Ju la Ba ye
CORA BHAYA
"For example, if someone tries to cast a hex on you or recites an evil mantra to harm you, you can completely destroy and wipe out all of his deviant dharmas by reciting this section of the Shurangama Mantra." (Hua - VBS 5-2001)
RĀJABHAYA
"This line resolves all sorts of problems with the law. It also aids lonely elders and orphaned children. The most supreme honored one brings benefit and joy, Inspires awe, dispels disasters, and augments wisdom and blessings." (Hua - VBS 5-2001)
"This Bodhisattva is replete with awesome virtue, intimidating might and venerable virtue. He can eradicate disasters, increase all blessing, and unveil wisdom " (Hua - VBS 5-2001)
Means ‘Most Supreme Honored One' and ‘Benefit and Joy.' (Hua VBS 5-2001)
Pe ye
"The third assembly of the mantra is for eradicating all disasters, including trouble with the law, robbery, floods, fires, hurricanes, spells" poisons, weapons, and war. (Hua - VBS 52001)
180
CORABHAYA "This is a hooking and summoning Dharma." The sense organs are thieves. (Hua - VBS 6-2001)
"Cora means thief." (MonierWilliams Sanskrit-English Dictionary, p. 400.)
"He Who is Master of Form!" (Shasta Abbey Shurangama Translation, Line 52) 23 5
E chi ni
182
Pe ye (For E chi ni [agni] see lines 134, 235, 421, 515)
23 6
Wu two jya Pe ye
AGNI BHAYA
181
"Translates as ‘repetitive verses.' In the Sutras, repetitive verses follow and reiterate the meanings stated in the prose." (Hua - VBS 7-2001)
"He Who is like Fire!" (Shasta Abbey Shurangama Translation, Line 53) 181
UDAKA BHAYA "If you recite this line of the mantra, you can dispel wind disasters like windstorms." (Hua - VBS 8-2001)
AGNIBHAYA
182
UDAKABHAYA Udaka means water in Sanskrit, as in the Ayurvedic "udaka vaha srotas."
"This mantra resolves difficulties made by thieves and plunderers, And ties up eyes, ears, nose, tongue, body and mind. The superior master Vairochana heads the Buddha division. The World Honored One taught Dharma; we should study it well." (Hua - VBS 62001)
"Repetitive Verses,' or a spirit's name, dispels the difficulty with fire. The white-robed one is in the south. Sentient beings are rescued so they leave heated afflictions. And all gain clear coolness and the brightness of their lamp." (Hua - VBS 7-2001)
"The Six Desire Heavens have the Five Signs of Decay: Even the Third Dhyana undergoes the disaster of wind. Although through cultivation we can reach Neither Though Nor Non-Thought, It would be better to go to the Western Land and then come back again." (Hua - VBS 8-2001)
"He Who is like Water!" (Shasta
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Abbey Shurangama Translation, Line 54) 23 7
183
Pi sha Pe ye
She sa dwo la Pe ye (For Syi dan la, and She sa dwo la [shastra], see lines 133, 238)
183
184
'SASTRA BHAYA Because of the power of the Sutras and Shastras (commentaries) no fighting occurs.
VISABHAYA "If you recite this mantra often, you will not be poisoned." "When you recite this line of the mantra, the poisons turn into sweet dew." (Hua - VBS 9-2001)
"This line is for dispelling all poisonous drugs. You can dissolve any toxin." (Hua - VBS 9-2001)
(For Pe she she [visha - poison] see lines 132, 237, 514 -- do not confuse with Bi she she [Bhaisajya] in line 71)
23 8
VISA BHAYA
184
'SASTRABHAYA "Avert the difficulty with knives, guns, all kinds of bombs. What does the alleviating? It is the power of the Sutras and Shastras." (Hua - VBS 102001)
57) (55) Mwo He Syi Two Ye GREAT MEMORY: "For much learning and extensive study, use the Jeweled Sutra Hasta Mantra 37 (53-56): Syi two ye. Swo pe he. Mwo he syi two ye. Swo pe he. Nan. E he la. Sa la wa ni. Ni ye two la. Bu ni di. Sa wa he."
"The Vajra spirits are well able to benefit beings. Their unhindered eloquence can stop knife blades. Stocks, bonds, handcuffs, and chains come unlocked. Disasters are quelled, difficulties ended, and disputes resolved." (Hua - VBS 10-2001) Maha Siddhaya "When the massive bright light he emits shines on the whole world, Those born from wombs, eggs, transformation, or moisture no longer hand upside down. Beings in nine realms achieve Proper Enlightenment. Now lofty, Eternity, Bliss, True Self, and Purity are!" (p. 63)
In the Sanghata Sutra it is stated by Shakyamuni Buddha to the Bodhisattva Mahasattva Sarvashura, "Sarvashura, anyone who hears this Sangha Sutra Dharma-Paryaya, for 8,000 eons, they will uphold what they have heard."
Page 87
"This mantra can dispel the poison in any concoction, In vegetation, wood, and chemicals that harm people. All such toxins are completely neutralized. We can leaving suffering, attain bliss, and be liberated." (Hua - VBS 9-2001)
"First place in erudition goes to Ananda; For broad learning and fine memory, there's Confucius' Yen Yuan. Reading and reciting the Great Vehicle's profound Prajna, One's wisdom flows forth just like a bubbling spring." (Venerable Master Hua Verse, Dharani Sutra: p. 323) 55. Mwo He Syi Two Ye This phrase is translated into "great accomplishment". The portrait shows that the Bodhisattva Avalokiteshvara manifests the appearance of Bodhisattva Emitting Light who holds a jeweled banner on hands and emits bright light to benefit and
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
ferry over living beings. 23 9
Pe la Jya jye la
185
Pe ye
PARACAKRA BHAYA
185
PARACAKRABHAYA "This line means ‘discussions," also the ‘treasury of Shastras,' and ‘Karmavachana."
"If we want the world to be free of war, we should always recite this line of the mantra." (Hua - VBS 112001)
"Discussions and Dharma deeds keep the wonderful wheel turning. Vajra generals appease the war-like atmosphere. Troops obey orders, and armed conflicts are stopped. Weapons and armor are thrown off; celebrations of peace ensue." (Hua - VBS 11-2001)
"He Who is like a Powerful Wheel!" (Shasta Abbey Shurangama Translation, Line 57) 24 0
Tu shai cha Pe ye
186
DURBHIKSA BHAYA
186
DRAKSABHAYA
24 1
E she ni Pe ye
187
A'SANI BHAYA
187
A'SATIBHAYA
E jya la
188
24 2
"Prevents disasters of thunder and lightening. One won't be devastated by thunder or struck by lightening." (Hua - VBS 7-2002)
"translates as ‘leaving existence,' ‘without obstruction.' (Hua - VBS 72002)
(For e jya la, e jya la [akala], see lines 105, 242, 519)
AKĀLĀ _
188
AKĀRA MRTYU BHAYA Untimely death.
"Those who can hold precepts will leave suffering and hardship. Immune from the distress of hunger and famine, they will gain liberation. Vajra Knights will protect them with awesome spiritual might. Those dying of poverty, those freezing or starving will come back to life." (Hua - VBS 12-2001) "Without obstruction is the name of a spirit of emptiness, Who helps dispel the fears connected with thunder and lightening. Shastras, discussions, teachings and commentaries quell disasters. One such is the Foremost Shurangama at the Great Buddha's Summit." (Hua - VBS 1-2002) "Untimely and accidental deaths are truly mournful. The disasters of land, sea, and air cannot be prevented. Uphold and recite this supreme mantra to eradicate calamities and obstacles. The great Vajra General rescues beings throughout the ten directions." (Hua - VBS 2-2002) "Supreme is the great compassion of the heart-seal language. In the Western Lotus Division is a host of spirits. Add to that kindness, joy, giving, and renunciation (equanimity), And its ingenious wonderful function rivals the work of creation." (Hua - VBS 8-1990) This line is allied with line 51: Na mwo Be tou mwo
Page 88
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
24 3
Mi li ju
Pe ye
188
Death
MRTYU BHAYA
(For mi li ju, mi li du [mrtyu], see lines 106, 243, 520)
Jyu la ye (Namo Padma Kulaya -- Lotus Division of the West of Limitless Light Buddha -- Amitabha) "The unprecedented Dharma is wondrous and inexpressible, Granting safety from all accidents. Celestial spirits in golden armor offer silent protection. Rewarding the good and punishing the evil, they show no favoritism." (Hua - VBS 3-2002) "Carrying mountains, brandishing pestles, pervading empty space, The Vajras in the East subdue the demon troops. Eighty-for thousand of them constantly protect And cause the practitioner to enter the Great Center." (Hua - VBS 9-1990)
24 4
Two la ni Bu mi Jyan
189
DHARANĪ "He Who Created and Send Us this Dharani!" (Shasta Abbey Shurangama Translation, Line 61)
189
DHARANĪ BHUMIKAM "After one's three karmas are pure, one can ‘Unite and Uphold.'" (Hua VBS 4-2002)
This line is allied with line 51: Na mwo Ba she la Jyu la ye (Namo Vajra Kulaya -- Diamond Division of the East of Medicine Master Buddha -Akshobhya) "I now take refuge with the Great Dharani. The earth spirit Firm and Solid doesn't miss a chance. This mantra eradicates all disasters. With a straightforward mind for the Way, We quickly realize nonproduction." (Hua - VBS 4-2002)
BHUMI
"Of fear of being overwhelmed by earthquakes and whatever else would crush me on its coils." (Shasta Abbey: p. 63) Page 89
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
24 5
Bwo chye bwo two
189
KAMPA BHAYA
189
PA YAPADA BHAYA
24 6
Wu la jya pe dwo Pe ye
190
ULKOPĀTA BHAYA
190
URKĀPĀTA BHAYA
24 7
La she Tan cha
191
RĀJA DANDA
191
RAJADANDA BHAYA
Pe ye
BHAYA
Pe ye
24 8
Nwo chye
"La she is the name for snakes. Tan cha is a jeweled staff."(Hua - VBS 72002)
"Of fear of ." (Shasta Abbey: p.
(For la she ye [rajaya] see lines 58, 73, 77, 87, 247, 400, 415)
63)
192
Pe ye
NAGA BHAYA
192
NAGA BHAYA
"Of fear of ." (Shasta Abbey: p. 63)
24 9
Pi tyau dan Pe ye
193
VIDYU BHAYA
193
VIDYU BHAYA
25 0
Su bwo la na Pe ye
194
SUPARNI BHAYA
194
SUPARNA BHAYA
Page 90
"Poisons in gold and silver, pebbles, soil and trees Turn into sweet dew as the spiritual mantra is recited. It bestows the most superior vajra prediction. Virtuous ones will not be lonely with Bodhisattvas for company." (Hua - VBS 5-2002) "Wonderful beyond words, this verse allows one to pass through perils unscathed. This great are rare Dharma resembles a bubbling spring. Original stories, causes and conditions, as well as spontaneous verses; A lucky star shines brightly to relieve suffering." (Hua - VBS 6-2002) "The stings of poisonous snakes and scorpions wound, But the jeweled staff tames, dispels disasters. Sweet dew nourishes larvae of every kind, So hand in hand they reach the land of no more births, but Ultimate Bliss." (Hua - VBS 7-2002) "The endless flow of rivers, streams, lakes, and oceans Is related to the harvest of the five grains. The disasters of dragons, whales, and alligators Are replaced by long-lasting auspiciousness." (Hua - VBS 8-2002) "Expansive, sent from the heavens, they skillfully regulate The swift thunder and ferocious gales that devastate And the hailstorms and lightning that cause disasters. These vajra precept spirits rescue innocent beings." (Hua - VBS 9-2002) "Wonderful lotus eases the problem of birds with golden wings, Relieving us too, from past offenses numbering sands in River Ganges. Earning merit and adding up virtue, we cultivate Prajna. As we perfect Bodhi, we shall be on our way home soon!. " (Hua VBS 10-2002)
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
55 Mwo He Syi Two Ye GREAT MEMORY: "For much learning and extensive study, use the Jeweled Sutra Hasta Mantra 37 (53-56): Syi two ye. Swo pe he. Mwo he syi two ye. Swo pe he. Nan. E he la. Sa la wa ni. Ni yetwo la. Bu ni di. Sa wa he."
25 1
Yau cha Jye la he
Mantra for Patching Flaws in the Recitation: Na mo he la da na, Duo la ye ye. Qie la qie la, Ju zhu ju zhu, Mo la mo la, Hu la, Hong, He he Su da na (Sudhana), Hong, Po mo nu, So Po He." Chant 3x
195
(For Yau cha [Yaksha ghosts] see lines 202, 251, 387, 452, 526)
25 2
La cha sz Jye la he
Bi li dwo Jye la he
196
RAKSASA GRAHĀ
YAKSA GRAHĀ
"Valiant, strong, violent and evil, whether traveling by land or air, Those of the same race should listen attentively! Guard the spiritual and animal souls and follow the Right Teaching. When your merit fills the universe, you'll gain a new life." (Hua - VBS 112002)
196
RAKSASA GRAHĀ
"Speedy and terrifying rakshasa ghosts Guard the ladies-in-waiting and protect their chastity. They eradicate all life-threatening disasters, So one escapes perilous paths and is not struck by lightning." (Hua VBS 12-2002)
197
PRETA GRAHĀ "The esoteric wonder is inexhaustible. It is truly difficult to fathom. The secret words of vajra come from the inherent nature. The Shurangama Mantra contains miraculous wonders. Cultivators and ordinary people can open the Five Eyes and Six
""Corpse-guarding ghost" and "grandfather"-- Bi Li Dwo. With vast and sincere filiality, worship your ancestors. Worship and respect them often, as if they were alive. Maha Prajnaparamita!" (Hua - VBS 12003)
"He Who has Compassion for Malignant Demons!" (Shasta Abbey Shurangama Translation, Line 68) 197
PRETA GRAHĀ "He Who has Compassion for Hungry Ghosts!" (Shasta Abbey Shurangama Translation, Line 69)
Page 91
195
"He Who has Compassion for Evil Spirits!" (Shasta Abbey Shurangama Translation, Line 67)
(For He la cha swo & La chan [Rakshasa ghosts] see lines 185, 203, 213, 252, 361)
25 3
YAKSA GRAHĀ
I Now Universally Transfer the Merit and Virtue of this Shurangama Mantra Memorization and Recitation to All Beings to realize Anuttarasamyaksambodhi
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
25 4
Pi she je Jye la he
198
PI'SACA GRAHĀ
198
Penetrations." (Hua - VBS 12003) PI'SACA GRAHĀ
"He Who has Compassion for Female Spirits!" (Shasta Abbey Shurangama Translation, Line 70)
"This insane ghost devours vital energy. He sucks human marrow and the essence of grains. Eradicate the obstructions of poisons and drugs In order to uphold the endless principles of the Thus Come Ones." (Hua - VBS 2-2003)
"He Who has Compassion for the Demons who consume the vitality of men!" (Shasta Abbey Shurangama Translation, Line 72) 25 5
Bu dwo
199
BHŪTA GRAHĀ
199
BHUTA GRAHĀ
200
KUMBHANDA GRAHĀ
200
KUMBHANDA GRAHĀ
Jye la he (For Bwo dwo Jye la he, [Bhuta graha - ghost grasps], see 100, 255, 456)
25 6
Jyou pan cha Jye la he
Page 92
"Great Body and Self-born are the ghost king's names. Strong enough to move mountains, he's as capable as Xiang Yu. With miraculous spiritual powers, he skillfully transforms. Sporting multiple heads and multiple feet, he displays awesome spirit." (Hua VBS 3-2003) "Paralysis ghosts shaped like winter melons and jars Prevent accidents and calamities -- Whether in a carriage in the city, or by avalanche or thunderbolt. Coming and going safely, one stays away from disasters." (Hua - VBS 4-2003)
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
25 7
Bu dan na Jye la he
201
PUTANA GRAHĀ
201
PUTĀNA GRAHĀ
25 8
Jya ja bu dan na Jye la he
202
KATA PUTANA GRAHĀ
202
KATA PUTANA GRAHĀ
"He Who has Compassion for the Evil Odored Demons!" (Shasta Abbey Shurangama Translation, Line 74) 25 9
Syi chan du Jye la he
203
SKANDA GRAHĀ
203
SKANDA GRAHĀ
26 0
E bwo syi mwo la Jye la he
204
APASMARA GRAHĀ
204
APASMARA GRAHĀ "If you can uphold the five precepts, for every precept you will have five Dharma-protecting good spirits to protect you. If you don't hold precepts, those five Dharma-protecting spirits will desert you, and then the five demons will draw near." "." (Hua - VBS 9 2003)
Epilepsy
(For E bwo sa mwo la, E bwo syi mwo la, E bwo syi mwo li [epilepsy], see 260, 395, 461)
grand and petite mal epilepsy--1/4 t tagara 1/4t brahmi BID to prevent future attacks "He Who has Compassion for the Demons who cause seizures!" (Shasta Abbey Shurangama Translation, Line 76)
26 1
Wu tan mwo two Jye la he
205
UTMADĀ GRAHĀ "He Who has Compassion for
Page 93
205
UMADĀ GRAHĀ
"Developing tremendous attachment, they guard bodies already dead. When they leave delusion far behind, they become clearheaded even in dreams. With the paramitas of patience and vigor, The light of wisdom shines throughout, so up he steps, onto a jeweled lotus." (Hua - VBS 5-2003) "This guardian of the soul is extremely malodorous and ravenous. Beings in the east, west, south and north stay far away. Eating excrement and drinking urine, it suffers from intense thirst. Creating karma, one undergoes the retribution: It's hard to cheat oneself." (Hua - VBS -2003)
"A wholesome product, the insect-ruling ghost bewitches beings with its poison. Rare indeed! It is also called fragrant spirit. Yellow jaundice and other calamities Are quickly dispelled by the Youth Dharma Protector." (Hua - VBS 7-2003) "Called a big tall tree, it takes the form of a wild fox. This blue-colored ghost disturbs people. It is also the name of an epilepsy-ruling spirit. The youth bows in worship everyday." (Hua - VBS 8-2003)
"Swift and ferocious, it rules the mighty wind. On land, trees fall over and at sea, the waves rush. A spiral force forms in the air. The black ghost king pushes with both hands." (Hua - VBS 9-2003)
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
the Demons who cause madness!" (Shasta Abbey Shurangama Translation, Line 77) 26 2
Che ye Jye la he
206
CCHĀYĀ GRAHĀ
206
CCHĀYĀ GRAHĀ
26 3
Syi li pe di Jye la he
207
REVATI GRAHĀ
207
REVATI GRAHĀ
"For much learning and extensive study, use the Jeweled Sutra Hasta Mantra 37 (53-56): Syi two ye. Swo pe he. Mwo he syi two ye. Swo pe he. Nan. E he la. Sa la wa ni. Ni ye two la. Bu ni di. Sa wa he."
Page 94
"Of fear of entanglements with Révati." (Shasta Abbey: p. 63) Mantra for Patching Flaws in the Recitation: Na mo he la da na, Duo la ye ye. Qie la qie la, Ju zhu ju zhu, Mo la mo la, Hu la, Hong, He he Su da na (Sudhana), Hong, Po mo nu, So Po He." Chant 3x
"The pleasures of the five desires cover up the true nature. The three poisons pervade, concealing the clarity of wisdom. The conditions and impressions of the sense organs and sense objects bring many obstructions. Drifting clouds arise in the emptiness of prajna." (Hua - VBS 10-2003) "Living alone by rivers and swamps, avoiding the multitudes, It simultaneously plays eight types of music with wood, metal and stone. A lion amuses itself by constantly dancing. Bearing resemblance to a dog, it rules the animals." (Hua - VBS 11-2003)
I Now Universally Transfer the Merit and Virtue of this Shurangama Mantra Memorization and Recitation to All Beings to realize Anuttarasamyaksambodhi
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
26 4
She dwo He li nan
208
Jye pe He li nan
209
26 6
Lu di la He li nan
210
26 7
Mang swo He li nan
211
26 8
Mi two He li nan
212
26 9
Mwo she He li nan
213
26 5
UJA HĀRINYĀ
208
ŪJĀ HĀRINYĀ
209
GARBHĀ HĀRINYĀ
210
RUDHIRĀ HĀRINYĀ
211
MAMSĀ HĀRINYĀ
212
MEDĀ HĀRINYĀ
213
MAJJA HĀRINYĀ "‘Mo she' means life-eating ghost. It eats the life force of humans and other beings. The life force refers to the spirit. When a person's spirit is eaten, he or she will die." (Hua - VBS 5-2004)
214
JĀTĀ HĀRINYĀ
"By being mindful, may I be cleansed of whatever would rob me of my giving rise to spiritual intentions." (Shasta Abbey: p. 64)
GARBHA HĀRINYĀ (Fetus Tissue) "Of whatever would rob me of the Child whilst It is still developing in the Hara." (Shasta
"The essence-and-energy eating ghost reforms and aspires to virtue. The multitudes of the Ghost Mother unite with a heavenly spirit. Before taking refuge with the Triple Jewel, he was named Vengeful Bandit. As the Buddha's follower, he is called Vanquisher of Demons." (Hua - VBS 1-2003) "The fetus-eating ghost is also a secret protector For the honored heavenly Lord, leading his retinue Of men and women, spouse, parents and children To guard the Way-place and help save beings universally." (Hua - VBS 1-2004)
Abbey: p. 64)
RUDHIRĀ HĀRINYĀ (Rakta: Red Blood Cell-Tissue)
MĀMSĀ HĀRINYĀ (Muscle Tissue) "Of whatever would rob me of my ." (Shasta Abbey: p. 64)
MEDĀ
HĀRINYĀ
(Fat, Adipose Tissue)
MAJJĀ
HĀRINYĀ
(Bone Marrow , Nervous system Tissue) "Of whatever would rob me of my marrow." (Shasta Abbey: p. 64)
27 0
She dwo He li nu
Page 95
214
JATĀ HĀRINYĀ "Of whatever would rob me of
"Seeking out stench and filth, the blood-eating ghost Consumes essences and blood for nourishment. With supreme vigor, it attains paramita And boards the great Dharma vessel of mahaprajna.." (Hua - VBS 22004) "The big white ghost eats greasy fats. The mother of the Vajra Division, and all the worthy spirits, Day and night vigorously examine the wholesome and unwholesome, Rewarding meritorious deeds and penalizing offenses without fail." (Hua - VBS 3-2004) "Hundreds of millions of great birth-eating ghosts Wait for an opportunity to cause obstructions at King Yama's gate. To die shortly after birth and transmigrate again Is a retribution for killing that never errs." (Hua - VBS 4-2004) "Longevity, early death, poverty, and accomplishment are self-created. It is I, not heaven, who determines m own life destiny. Deluded, we create karma and must undergo the retribution. We are entangled in our own offenses; it is never off in the slightest." (Hua - VBS 5-2004) "This line of the mantra is also translated as ‘wind ghost spirit,' a spirit who likes to cause hurricanes that take the lives of trees, houses, and humans. People lose their lives." (Hua - VBS 5 2004) "We should rescue beings in the ghost realm, Who eat filth, drink liquids, and love foul odors. Greasy fats are their daily food. The cold, heat, and freezing chill
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
my vomit." (Shasta Abbey: p. 64) 27 1
Shr bi dwo He li nan
215
Pi dwo He li nan
216
27 3
Pe dwo He li nan
217
BASĀ HĀRINYĀ
217
VĀNTĀ HĀRINYĀ
27 4
E shu je He li nu
218
A'SUCYA HĀRINYĀ
218
A'SUCYĀ HĀRINYĀ
27 5
Jr dwo He li nu
219
CITTĀ HĀRINYĀ
219
CINCA HĀRINYĀ
JIVITĀ HĀRINYĀ
215
JIVITĀ HĀRINYĀ
216
VITA HĀRINYĀ
"Of whatever would rob me of my bodily excretions ." (Shasta Abbey: p. 64)
27 2
55 Mwo He Syi Two Ye GREAT MEMORY: "For much learning and extensive study, use the Jeweled Sutra Hasta Mantra 37 (53-56): Syi two ye. Swo pe he. Mwo he syi two ye. Swo pe he. Nan. E he la. Sa la wa ni. Ni ye
Page 96
BĀNTA HĀRINYĀ "Of whatever would rob me of my ." (Shasta Abbey: p. 64)
"Of whatever would rob me of my mind." (Shasta Abbey: p. 64)
Mantra for Patching Flaws in the Recitation: Na mo he la da na, Duo la ye ye. Qie la qie la, Ju zhu ju zhu, Mo la mo la, Hu la, Hong, He he Su da na (Sudhana), Hong, Po mo nu, So Po He." Chant 3x
are greatly intensified." (Hua - VBS 6 2004) "‘Sacrifice,' ‘cold forest' and ‘giant king of trees': Innumerable freezing ghosts race about madly. Shivering, their teeth clatter against each other. Insanity is the karmic result of greed." (Hua - VBS 7 2004) "The buds and stamens of flowers become luxurious blossoms. Hordes of ghosts and their friends gather together. By eating honey and drinking dew, they relieve their hunger and thirst. Briefly stopping the burning fires, they attempt to quell karma's disasters." (Hua - VBS 8 2004) "This means ‘great body,' ‘mother,' and fresh ‘fruits.' By seeing the form and smelling the fragrance, ghosts know the flavor. Whether eating by contact, or by thought, they enjoy it. Causes and conditions being what they are, They are tortured in their own karma." (Hua - VBS 9 2004) "‘No worries' and ‘likeable' are the names of flowers and trees. The seeds of the five grains cannot grow without their nature. This line also means ‘incomparable' and ‘colorful bright blaze.' Thousands of changes, myriads of transformations' wondrous power and efficacy!" (Hua - VBS 10 2004) "Eating lamps, drinking light, and swallowing flames of fire, these ghosts are competitive and obstinate; They fight about who's right and who's wrong. When the mind is without obstacles, one leaves fear far behind, and Confused dream thinking is entirely cast away." (Hua - VBS 11 2004)
I Now Universally Transfer the Merit and Virtue of this Shurangama Mantra Memorization and Recitation to All Beings to realize Anuttarasamyaksambodhi
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
two la. Bu ni di. Sa wa he."
27 6
Di shan Sa pi shan
220
TESĀM SARVESĀM
220
TESĀM SARVESĀM
"Awesome virtue quells the deviant and smashes evil demons. With laughing words, ‘good indeed!' The kings gather in upright and virtuous ones. They influence those with consciousness to cultivate precepts and samadhi, To return to the origin, go back to the source, and take refuge with the Buddhas." (Hua - VBS 12 2004)
27 7
Sa pe Jye la he nan
221
SARVA GRAHĀNAM
221
SARVA GRAHĀNAM
"All the ghost and spirit kings mentioned above Are the leaders who protect practitioners in the ten directions. Good and faithful ones resolve to seek the proper path. They help you go directly to the Hall of Enlightenment." (Hua - VBS 1 2005)
VIDYĀM_
222
VIDYĀM
"Wondrous and hard to fathom is the great bright mantra treasury. The awesome virtue of Proper Enlightenment is the most supreme. It pervades all places; the light universally shines. The eternallyabiding Buddha Jewel remains forever auspicious." (Hua - VBS 2-2005)
(Sa pwo jye la he nan)
"By being mindful of , , may I be cleansed." (Shasta Abbey: p. 65)
For Sa la pe (Sarva) [All in Sanskrit], see 99, 109, 112; Sa pe (Sarva) [All in Sanskrit], see 7, 128, 202, 221, 277, 320, 385, 386, 387, 388, 389, 391, 392, 394, 395, 396, 397, 398, 399, 403, 482, 502, 510.
27 8
Pi two ye she
27 9 28 0
Chen two ye mi
222
CCHINDAYĀMI
222
CCHIN DAYAMI
"." (Hua - VBS 3-2005)
Ji la ye me
223
KĪLAYĀMI
223
KILAYĀMI
"." (Hua - VBS 4-2005)
Bwo li Ba la je jya
224
PARI BRĀJAKA
224
PARIBRĀJAKA
"." (Hua - VBS 5-2005) "." (Hua - VBS 6-2005)
Chi li dan
224
KRTĀM
224
KRTAM
"." (Hua - VBS 7-2005)
Pi two ye she
225
VIDYĀM_
225
VIDYĀM CCHINDAYAMI
"." (Hua - VBS 8-2005)
28 1
28 2 28 3
222
"Ye she translates as ‘awesome virtue,' and also as ‘epitome.' This line of the mantra is also a great bright mantra with the great bright light treasury. When you repeat this line of the mantra, light pervades everywhere. It is impossible to fathom the wonderful aspects of this line." (Hua -- VBS 2 2005)
(For Pi di ye, Pi two ye, Vidya [universally enlightening], see 23, 103, 165, 198, 249, 278-358, 399, 404, 410, 537, 541)
Page 97
"By being mindful of , , may I be cleansed." (Shasta Abbey: p. 65)
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
28 4 28 5 28 6
Chen two ye mi
225
CCHINDAYĀMI
Ji la ye mi
226
Cha yan ni
227
28 7 28 8 28 9 29 0 29 1
Chi li dan
227
Pi two ye she
29 2
KILAYĀMI
"." (Hua - VBS 9-2005)
KĪLAYĀMI
(DĀKA) DĀKINI KRTĀM
"." (Hua - VBS 10-2005)
DĀKINĪ
Note the Dakini Devis
"." (Hua - VBS 11-2005)
KRTĀM
KRTAM
"." (Hua - VBS 12-2005)
228
VIDYĀM_
VIDYĀM
"." (Hua - VBS 1-2006)
Chen two ye mi
228
CCHINDAYĀMI
CCHINDAYAMI
"." (Hua - VBS 2-2006)
Ji la ye mi
229
KĪLAYĀMI
KILAYĀMI
"." (Hua - VBS 3-2006)
Mwo he Bwo su Bwo dan ye Lu two la
230
MAHĀ PA'SUPATIYA
"By being mindful of , , may I be cleansed." (Shasta Abbey: p. 65)
(For Cha chi ni [Dakini] see 286, 463, 505)
"." (Hua - VBS 4-2006)
"By being mindful of , , may I be cleansed." (Shasta Abbey: p. 65) 231
Chi li dan
231
KRTĀM
KRTAM
"You shouldn't think that these spirits have a very low status. Actually, they are manifestations of the Buddhas. For example, the earth spirit is actually a transformation of Vairochana Buddha of the Center (Shakyamuni)." (Hua - VBS 12-1984) "The retinue of heavenly spirits and leisurely immortals, Earth deities and their assemblies, offer up their protection; Practitioners who with one mind cultivate the true meaning Are constantly guarded and aided so they do not give rise to anger or greed." (Hua - VBS 6-1984) "." (Hua - VBS 5-2006) "." (Hua - VBS 6-2006)
Pi two ye she
232
VIDYĀM_
VIDYĀM
"." (Hua - VBS 7-2006)
Chen two ye mi
232
CCHINDAYĀMI
CCHINDAYAMI
"." (Hua - VBS 8-2006)
Ji la ye mi
233
KĪLAYĀMI
KILAYĀMI
"." (Hua - VBS 9-2006)
(For the Lu two la God Rudra [Shiva], see lines 31, 225, 292, 414)
RUDRA "By being mindful of Rudra, the Purifier who rages like a tempest, may I be cleansed." (Shasta Abbey: p. 65)
29 3 29 4 29 5 29 6
226
Page 98
Shiva / Rudra / Shankara is the Vata principle of catabolism (sickness, old-age, and death). It is the "destroyer" aspect of "G.O.D." (Generator- OperatorDestroyer, Brahma-Vishnu-Shiva, Kapha-Pitta-Vata, AnabolismMetabolism-Catabolism)
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
29 7
Nwo la ye na
234
(For Nwo la ye [Narayanaya], see lines 35-36, 297)
NĀRĀYĀMNA "By being mindful of Naray±na, may I be cleansed." (Shasta Abbey: p. 65)
29 8 29 9 30 0 30 1 30 2
30 3 30 4 30 5 30 6 30
Narayana Vishnu "You shouldn't think that these spirits have a very low status. Actually, they are manifestations of the Buddhas. The water spirit is a manifestation of Akshobhya Buddha of the East (Bhaisajya Guru -- Medicine Master Buddha)." (Hua - VBS 12-1984)
"Ruling aquatic creatures, he dwells in the dragon palace. In the vast expansive ocean, he rides the surging waves. He moistens and irrigates the myriad things, Or roars in breakers, torrential swells, and inundating floods." (Hua - VBS 10-1984)
Chi li dan
234
KRTĀM
KRTAM
Vishnu / Narayana / Krishna / Dhanvantari is the Pitta metabolic principle of metabolism (sustenance, perpetuation). It is the "operator" aspect of "G.O.D." (Generator- Operator-Destroyer, Brahma-VishnuShiva, Kapha-Pitta-Vata, Anabolism-MetabolismCatabolism) "." (Hua - VBS 10-2006) "." (Hua - VBS 11-2006)
Pi two ye she
235
VIDYĀM_
VIDYĀM
"." (Hua - VBS 12-2006)
Chen two ye mi
235
CCHINDAYĀMI
CCHINDAYAMI
"." (Hua - VBS 1-2007)
Ji la ye mi
236
KĪLAYĀMI
KILAYĀMI
"." (Hua - VBS 2-2007)
Dan two Chye lu cha shi
237
TATVA GARUDA The Great Peng Bird
Chi li dan
237
KRTĀM
KRTAM
"." (Hua - VBS 4-2007)
Pi two ye she
238
VIDYĀM_
VIDYĀM
"." (Hua - VBS 5-2007)
Chen two ye mi
238
CCHINDAYĀMI
CCHINDAYAMI
"." (Hua - VBS 6-2007)
Ji la ye mi
239
KĪLAYĀMI
KILAYĀMI
"." (Hua - VBS 7-2007)
Mwo he Jya la
240
MAHĀ KALA _
"Mahakala, Him of the Dark
"The Great Brahma King is named Great
Page 99
"." (Hua - VBS 3-2007)
"By being mindful of the True Garuda, who swallows the serpent of hate, may I be cleansed." (Shasta Abbey: p. 65)
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
(For Mwo he Jya la ye [the God Maha Kalaya], see lines 40, 307, 416)
7
"By being mindful of Mahak±la" (Shasta Abbey: p. 65)
Realms, who put to flight the triply-fortified cities of the haughty asuras, the Confident One, along with His host of Divine Mothers who dwell within the burning grounds of the dead."
Compassion. He rescues and guards all beings in their return. With his four arms and three eyes he regards the deviant and the proper, rewarding the good, punishing the evil, and protecting the revival of Dharma." (Hua - VBS 3-1985) "." (Hua - VBS 8-2007)
(Shasta Abbey: p. 60)
30 8
Chi li dan
240
KRTĀM
"The myriad things are mutually created and do not harm one another. The Way is cyclical and yet does not contradict itself. The four seasons take their course and the myriad things come into being. Such is the way of heaven!" (Hua - VBS 10-1985) KRTAM
Pi two ye she
241
VIDYĀM_
VIDYĀM
"." (Hua - VBS 11-2007)
Chen two ye mi
241
CCHINDAYĀMI
CCHINDAYAMI
"." (Hua - VBS 12-2007)
Ji la ye mi
242
KĪLAYĀMI
KILAYĀMI
"." (Hua - VBS 1-2008)
Jya bwo li jya
243
KĀPALIKA
Chi li dan
243
KRTĀM
KRTAM
"." (Hua - VBS 3-2008)
Pi two ye she
244
VIDYĀM_
VIDYĀM
"." (Hua - VBS 4-2008)
Chen two ye mi
244
CCHINDAYĀMI
CCHINDAYAMI
"." (Hua - VBS 5-2008)
Ji la ye mi
245
KĪLAYĀMI
KILAYĀMI
"." (Hua - VBS 6-2008)
She ye Jye la
246
JAYAKARA
Mwo dan li Chye na
240
"…and his host of Divine Mothers, may I be cleansed."
(For Mwo dan li jya na [Matragana] see lines 47, 308, 417)
30 9 31 0 31 1 31 2 31 3
MATRGANA (Shasta Abbey: p. 65)
"Cloud Youth and Wood Mother drive and ride the wind. Lightening flashes and thunder claps awaken the blind and deaf. The myriad things mutually interact, basically there is nothing. The true and mundane interchangeably function, in the original perfect penetration." (Hua - VBS 10-1985) "." (Hua - VBS 9-2007) "." (Hua - VBS 10-2007)
"." (Hua - VBS 2-2008)
"By being mindful of Kap±lika, whose skull is our begging bowl, may I be cleansed." (Shasta Abbey: p. 65)
31 4 31 5 31 6 31 7 31 8
(For She ye Jye la- Jaya Kara [means victory], see 318, 401)
"." (Hua - VBS 7-2008)
"By being mindful of those who make us victorious," (Shasta Abbey: p. 65)
Page 100
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
31 9
Mwo du Jye la
32 0
Sa pe La two Swo da na
246
MADHUKARA
Madhu means "sweet" in Sanskrit.
"." (Hua - VBS 8-2008)
Sarva means "all" in Sanskrit. Artha refers to "means", "resources", and "wealth" in Sanskrit. S±dhana means "practice"
"." (Hua - VBS 9-2008)
"those who offer us the Divine Nectar," (Shasta Abbey: p. 65)
(For Mwo du Jye la- Madhu Kara [means Sweet Nectar], see 319, 402)
247
SARVARTHA SĀDHANA "and those who grant us the means to do all that needs to be done, may I be cleansed." (Shasta
(For Sa pe La two Swo da na or Sa pe La two Swo two li -- Sarva Artha Sadhana [means All Resources for Cultivation], see 320, 403)
Abbey: p. 65)
For Sa la pe (Sarva) [All in Sanskrit], see 99, 109, 112; Sa pe (Sarva) [All in Sanskrit], see 7, 128, 202, 221, 277, 320, 385, 386, 387, 388, 389, 391, 392, 394, 395, 396, 397, 398, 399, 403, 482, 502, 510.
32 1 32 2 32 3 32 4 32 5
Chi li dan
247
KRTĀM
KRTAM
"." (Hua - VBS 10-2008)
Pi two ye she
248
VIDYĀM_
VIDYĀM
"." (Hua - VBS 11-2008)
Chen two ye mi
248
CCHINDAYĀMI
CCHINDAYAMI
"." (Hua - VBS 12-2008)
Ji la ye mi
249
KĪLAYĀMI
KILAYĀMI
"." (Hua - VBS 1-2009)
Je du la
250
CATUR_
"." (Hua - VBS 2-2009)
32 6
Pe chi ni
250
BHAGINĪ
"." (Hua - VBS 3-2009)
32 7 32 8 32 9 33 0
Chi li dan
250
KRTĀM
KRTAM
"." (Hua - VBS 4-2009)
Pi two ye she
251
VIDYĀM_
VIDYĀM
"." (Hua - VBS 5-2009)
Chen two ye mi
251
CCHINDAYĀMI
CCHINDAYAMI
"." (Hua - VBS 6-2009)
Ji la ye mi
252
KĪLAYĀMI
KILAYĀMI
"." (Hua - VBS 7-2009)
(For je du lu - chatur [means the numeral 4], see 117, 207, 325, 406)
"By being mindful of the Four Divine Sisters, the Transcendent Virtues that abide within the world beyond form, , may I be cleansed." (Shasta Abbey: p. 65)
(For fu chi ni or pe chi niBhagini[means the Divine Sisters], see 326, 407)
Page 101
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
33 1
Pi li yang Chi li jr
253
Nan two ji Sha la Chye na Bwo di
254
"." (Hua -- VBS 8-2009)
SIRIYAN GIRITI "By being mindful of Br²ngiriti, bringer of victory,…" (Shasta Abbey: p. 65)
33 2 33 3
"Nandikéshvara, bringer of joy, …." (Shasta Abbey: p. 65) 254
GANA PATI "and G±napati, clearer of paths, may I be cleansed." (Shasta Abbey: p. 65)
Shiva / Rudra / Shankara is the Vata principle of catabolism (sickness, oldage, and death). It is the "destroyer" aspect of "G.O.D." (GeneratorOperator-Destroyer, Brahma-Vishnu-Shiva, Kapha-Pitta-Vata, Anabolism-MetabolismCatabolism) "You shouldn't think that these spirits" or gods and goddesses "have a very low status. Actually, they are manifestations of the Buddhas." (Hua - VBS 12-1984)
Page 102
"." (Hua - VBS 9-2009)
NANDIKE'SVARA
Ganesh is the son of Shiva. You shouldn't think that these spirits have a very low status. Actually, they are manifestations of the Buddhas. For example, the earth spirit" (Shiva) "is actually a transformation of Vairochana Buddha of the Center (Shakyamuni)." (Hua VBS 12-1984) Being part Elephant, Ganesh is very "earthy." "The retinue of heavenly spirits and leisurely immortals, Earth deities" (Shiva) "and their assemblies, offer up their protection; Practitioners who with one mind cultivate the true meaning Are constantly guarded and aided so they do not give rise to anger or greed." (Hua VBS 6-1984)
"Remover of obstacles" "Om Gam, G±napatiyé Namaha" "Jai Ganesh" -- Son of Shiva and Uma For the Lu two la God Rudra [Shiva], see lines 31, 225, 292)
Ganesh is the son of Uma. She is "the wind spirit", who "is a manifestation of the Buddha Jeweled Accomplishment of the North (Amoghasiddhi Buddha)." (Hua - VBS 12-1984) "Most victorious, violent, and rapid, great wind spirit" (Uma) -- "Toppling houses, uprooting trees, he is quite fearsome. Even the third dhyana dreads this disaster. With feelings of anger and hatred one does oneself in." (Hua - VBS 7-1984)
"Display as well images of "all Four Heavenly Kings, with Vinayaka to the left and right of the door." Vinayaka is another Dharma protector who is particularly ugly and frightening. The Chinese description is of two beings, Dharma Protector P'in Na, who has a human body and a boar's head, and Dharma Protector Yeh Chia who has a human body and an elephant's head and a long trunk. The Indian depictions show Vinayaka, identified with the god Ganesha (Ganapati), as one being possessing a human body with an elephant head. Vinayaka also appears as two standing beings with human bodies and elephant heads; the transformation into such bizarre appearances is intentional in order to instill fear in people so they will behave themselves. At the door of the Bodhimanda, then, these images are placed on both sides for protection." (Shurangama Sutra Commentary by Master Hsuan Hua, Volume Six -- Establishing the Bodhimanda, p. 82)
Shurangama Sutra: Vinayaka as well as all the evil ghost kings and their retinues will be led by deep kindness to always guard and protect them. Commentary: "Vinayaka was mentioned in the description of setting up the Bodhimanda. He is a protector with the various transformations which often show a boar or an elephant head with a trunk on a human body. In general he is extremely ugly. He "as well as the evil ghost kings and their retinues will be led by deep kindness to always guard and protect them." Having been influenced by the profound compassion of the Buddha in the past, these
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
ghost kings and Dharma protectors have resolved to always guard and protect those who recite and uphold the Shurangama Mantra. The advantages of reciting the Shurangama Mantra are truly inconceivable." Shurangama Sutra, Volume 6, Commentary by Ven. Hsuan Hua, The Spiritual Mantra p. 129
"." (Hua - VBS 10-2009)
33 4
Swo syi ye
255
33 5 33 6 33 7 33 8
Chi li dan
255
KRTĀM
"." (Hua - VBS 12-2009)
Pi two ye she
256
VIDYĀM_
"." (Hua - VBS 1-2010)
Chen two ye mi
256
CCHINDAYĀMI
"." (Hua - VBS 2-2010)
Ji la ye mi
257
KĪLAYĀMI
"." (Hua - VBS 3-2010)
Page 103
SAHEYA
"." (Hua - VBS 11-2009)
"By being mindful of , , may I be cleansed." (Shasta Abbey: p. 65)
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
33 9
Na jye na She la pe na
258
34 0 34 1 34 2 34 3 34 4
Chi li dan
258
KRTĀM
"." (Hua - VBS 5-2010)
Pi two ye she
259
VIDYĀM_
"." (Hua - VBS 6-2010)
Chen two ye mi
259
CCHINDAYĀMI
"." (Hua - VBS 7-2010)
Ji la ye mi
260
KĪLAYĀMI
"." (Hua - VBS 8-2010)
E lwo han
261
ARHANTA
"." (Hua - VBS 9-2010)
34 5 34 6 34 7 34 8 34 9
Chi li dan
261
KRTĀM
"." (Hua - VBS 10-2010)
Pi two ye she
261
VIDYĀM_
"." (Hua - VBS 11-2010)
Chen two ye mi
261
CCHINDAYĀMI
"." (Hua - VBS 12-2010)
Ji la ye mi
262
KĪLAYĀMI
"." (Hua - VBS 1-2011)
Pi dwo la chye
263
VĪTARĀ GANA
35 0 35 1 35 2 35 3
Chi li dan
263
KRTĀM
"." (Hua - VBS 3-2011)
Pi two ye she
264
VIDYĀM_
"." (Hua - VBS 4-2011)
Chen two ye mi
264
CCHINDAYĀMI
"." (Hua - VBS 5-2011)
Ji la ye mi
265
KĪLAYĀMI
"." (Hua - VBS 6-2011)
NAGNA 'SRAMANA
Shramana -- Monk
"." (Hua - VBS 4-2010)
"By being mindful of , , may I be cleansed." (Shasta Abbey: p. 65)
(For E lwo han [Arhat] see lines 3, 63, 68, 79, 84, 89 and 15, 344)
"By being mindful of the Arahants (Arhats), may I be cleansed." (Shasta Abbey: p. 65)
Vitala? Vishnu incarnation?
"." (Hua - VBS 2-2011)
"By being mindful of the excellent and distinguished assembly of monks (Bhikshu Sangha), may I be cleansed." (Shasta Abbey: p. 65)
Page 104
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
35 4
Ba she la Bwo ni
265
"." (Hua - VBS 7-2011)
VAJRA PANI (For Ba she la [Vajra], see lines 52, 146, 149, 152, 161, 162, 164, 175, 177, 354, 408, 414, 549, 552) (For Pani, see lines 354, 471, 552)
"By being mindful of Vajrap±ni, …" (Shasta Abbey: p. 65)
35 5 35 6
"." (Hua - VBS 8-2011)
Jyu syi ye jyu shi ye Jya di bwo di
"The Bodhichitta of all the Tathagatas who hand holds the Jewel, may I be cleansed."
"." (Hua - VBS 9-2011)
(Shasta Abbey: p. 65)
35 7 35 8 35 9 36 0 36 1
Chi li dan
267
KRTĀM
"." (Hua - VBS 10-2011)
Pi two ye she
268
VIDYĀM_
"." (Hua - VBS 11-2011)
Chen two ye mi
268
CCHINDAYĀMI
"." (Hua - VBS 12-2011)
Ji la ye mi
269
KĪLAYĀMI
"." (Hua - VBS 1-2012)
RAKSA
"." (Hua - VBS 2-2012)
36 2 36 3
Pe chye fan
271
BHAGAVAM
Yin tu na Mwo mwo Sye
272
INSONA MAMA SYA
La cha wang
RAKSA MĀM
(For He la cha swo & La chan [Rakshasa ghosts] see lines 185, 203, 213, 252, 361)
(For Bhagavate [World Honored One], see lines 30, 34, 39, 49, 55, 60, 65, 70, 75, 81, 86, 93, 214, 230, 362, 364)
"." (Hua - VBS 3-2012) "Recite, uphold, be silently mindful; keep thoughts and words few. Reveal the teaching by bringing benefit and joy; transform those in the universe. Whatever Dharma deeds we do will be done to ultimate perfection. Without increasing anything or decreasing anything, we reach Nirvana." (Hua VBS 4-2001)
(See lines 187, 232, 363, 434)
"." (Hua - VBS 4-2012) "For much learning and extensive study, use the Jeweled Sutra Mantra 37: Syi two ye. Swo pe he. Mwo he syi two ye.
Page 105
Mantra for Patching Flaws in the Recitation: Na mo he la da na, Duo la ye ye. Qie la qie la, Ju zhu ju zhu, Mo la mo la, Hu la, Hong, He he Su da na
I Now Universally Transfer the Merit and Virtue of this Shurangama Mantra Memorization and
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
(Sudhana), Hong, Po mo nu, So Po He." Chant 3x
Swo pe he. Nan. E he la. Sa la wa ni. Ni ye two la. Bu ni di. Sa wa he."
Recitation to All Beings to realize Anuttarasamyaksambodhi
Part IV 36 4
36 5
Pe chye fan
273
San dan dwo Bwo da la
Abbey: p. 66)
274
SITĀTAPATRA "I dedicate myself to Your Canopy of White Light." (Shasta Abbey: p. 66)
(For San dan dwo Bwo da lan, Sa dan dwo Be di li, Sa dan dwo Bwo da la, Syi dan dwo Bwo da la [Sitatapatram), see lines 95, 365, 370, 531)
36 6
BHAGAVAM "O Exalted One, …" (Shasta
(For Bhagavate [World Honored One], see lines 30, 34, 39, 49, 55, 60, 65, 70, 75, 81, 86, 93, 214, 230, 362, 364)
Na mwo Tswei du di E syi dwo na la la jya
275
NAMO STUTE
276
ASITĀNALARKAH
36 8
Bwo la pe
277
PRABHA
36 9
Syi pu ja
277
SPHUTA
36 7
(For Bwo la pe [Prabha -- radiance light], see lines 73, 175, 181, 368)
Page 106
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
37 0
Pi jya
278
VIKA SITĀTAPATREH
279
JVALA JVALA
280
DARA DARA VIDARA VIDARA _ CCHINDA CCHINDA
Sa dan dwo Be di li (For San dan dwo Bwo da lan, Sa dan dwo Be di li, Sa dan dwo Bwo da la, Syi dan dwo Bwo da la [Sitatapatram), see lines 95, 365, 370, 531)
37 1 37 2 37 3 37 4 37 5 37 6
Shr fwo la Shr fwo la Two la Two la Pin two la Pin two la Chen two Chen two Hu syin Hu syin 1. Pan ja 2. Pan ja 3. Pan ja 4. Pan ja 5. Pan ja
281 281 28228 3
HŪM HŪM
284 285
1. PHAT 3. PHAT 5. PHAT
"Hu." (Shasta Abbey: p. 66) 2. PHAT 4. PHAT
Not found in Buddhist Hybrid Sanskrit
(For pan [phat], see lines 376-384, 385-413, 415-431, 552-553)
Page 107
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
37 7
286
Swo he 55 Mwo He Syi Two Ye GREAT MEMORY: "For much learning and extensive study, use the Jeweled Sutra Hasta Mantra 37 (53-56): Syi two ye. Swo pe he. Mwo he syi two ye. Swo pe he. Nan. E he la. Sa la wa ni. Ni ye two la. Bu ni di. Sa wa he."
37 8 37 9
SVĀHĀ
Mantra for Patching Flaws in the Recitation: Na mo he la da na, Duo la ye ye. Qie la qie la, Ju zhu ju zhu, Mo la mo la, Hu la, Hong, He he Su da na (Sudhana), Hong, Po mo nu, So Po He." Chant 3x
Syi syi Pan
287
HE HE
E mu jya ye Pan
288
AMOGHAYĀ PHAT "." (Shasta Abbey: p. 66)
Page 108
I Now Universally Transfer the Merit and Virtue of this Shurangama Mantra Memorization and Recitation to All Beings to realize Anuttarasamyaksambodhi
PHAT See Amoghasiddhi Buddha.
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
38 0 38 1 38 2 38 3 38 4
E bwo la ti he dwo Pan Pe la Bwo la two Pan E su la
289
APARATIHATĀYA PHAT
290
VARA PRADĀYĀ
291
ASURA
Pi two la
291
VIDRĀ
Bwo jya Pan
291
PAKĀYA PHAT
PHAT
"To the One who puts the warring asura to flight, Peace!" (Shasta Abbey: p. 66)
GREAT MEMORY: "For much learning and extensive study, use the Jeweled Sutra Hasta Mantra 37 (53-56): Syi two ye. Swo pe he. Mwo he syi two ye. Swo pe he. Nan. E he la. Sa la wa ni. Ni ye two la. Bu ni di. Sa wa he."
38 5
Sa pe Ti pi Bi pan
292
For Sa la pe (Sarva) [All in Sanskrit], see 99, 109, 112; Sa pe (Sarva) [All in Sanskrit], see 7, 128, 202, 221, 277, 320, 385, 386, 387, 388, 389, 391, 392, 394, 395, 396, 397, 398, 399, 403, 482, 502, 510.
Mantra for Patching Flaws in the Recitation: Na mo he la da na, Duo la ye ye. Qie la qie la, Ju zhu ju zhu, Mo la mo la, Hu la, Hong, He he Su da na (Sudhana), Hong, Po mo nu, So Po He." Chant 3x
I Now Universally Transfer the Merit and Virtue of this Shurangama Mantra Memorization and Recitation to All Beings to realize Anuttarasamyaksambodhi
SARVA DEVE BHYAH PHAT
Sarva means "all" in Sanskrit. Deva means "heavenly being" in Sanskrit.
"To all celestial beings, Peace!" (Shasta Abbey: p. 66)
(For pan [phat], see lines 376-384, 385-413, 415431, 552-553) 38 6
Sa pe Na chye Bi pan For Sa la pe (Sarva) [All in Sanskrit], see 99, 109, 112; Sa pe (Sarva) [All in Sanskrit], see 7, 128, 202, 221, 277, 320, 385, 386, 387, 388, 389, 391, 392, 394, 395, 396,
Page 109
293
SARVA NAGE BHYAH PHAT
Naga means "dragon" in Sanskrit.
"To all nagas, Peace!" (Shasta Abbey: p. 66)
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
397, 398, 399, 403, 482, 502, 510.
38 7
Sa pe Yau cha Bi pan
294
For Sa la pe (Sarva) [All in Sanskrit], see 99, 109, 112; Sa pe (Sarva) [All in Sanskrit], see 7, 128, 202, 221, 277, 320, 385, 386, 387, 388, 389, 391, 392, 394, 395, 396, 397, 398, 399, 403, 482, 502, 510.
SARVA YAKSE BHYAH PHAT "To all imps of mischief and scorn, Peace!" (Shasta Abbey: p. 66)
Other synonyms for "imp" are "elf", "goblin", "gremlin", "pixie", "sprite", "fairy", "demon", "rascal", "scamp" , "urchin", and "mischievous child."
(For Yau cha [Yaksha ghosts] see lines 202, 251, 387, 452, 526) 38 8
Sa pe Chyan ta pe Bi pan For Sa la pe (Sarva) [All in Sanskrit], see 99, 109, 112; Sa pe (Sarva) [All in Sanskrit], see 7, 128, 202, 221, 277, 320, 385, 386, 387, 388, 389, 391, 392, 394, 395, 396, 397, 398, 399, 403, 482, 502, 510.
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295
SARVA GANDHARVE BHYAH PHAT "To all who distract by singing, Peace!" (Shasta Abbey: p. 66)
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
38 9
Sa pe Bu dan na Bi pan
296
For Sa la pe (Sarva) [All in Sanskrit], see 99, 109, 112; Sa pe (Sarva) [All in Sanskrit], see 7, 128, 202, 221, 277, 320, 385, 386, 387, 388, 389, 391, 392, 394, 395, 396, 397, 398, 399, 403, 482, 502, 510.
SARVA PUTANE BHYAH PHAT "To all, Peace!" (Shasta Abbey: p.
Jya ja Bu dan na Bi pan
297
KATA PUTANE BHYAH PHAT
39 1
Sa pe Tu lang jr di
298
SARVA DURLAMGHIMTE BHYAH PHAT
299
SARVA DUSPRA_
Chi shai di Bi pan Sa pe Shr pe li Bi pan
299
KSITE BHYAH PHAT
300
Sa pe E bwo syi mwo li Bi pan
301
SARVA JVARE BHYAH PHAT SARVA APASMĀRE BHYAH PHAT
39 4
39 5
Bi pan Sa pe Tu zi bi li
"Developing tremendous attachment, they guard bodies already dead. When they leave delusion far behind, they become clearheaded even in dreams. With the paramitas of patience and vigor, The light of wisdom shines throughout, so up he steps, onto a jeweled lotus." (Hua - VBS 5-2003)
66)
39 0
39 2 39 3
PASTE IN MATERIAL FROM SHURANGAMA SUTRA VOLUME 6 ABOUT THESE GHOSTS
(see Shr fa la, Shr pe li [Jvara - fever], see 394, 471, 476, 477, 482, 506)
"Called a big tall tree, it takes the form of a wild fox. This blue-colored ghost disturbs people. It is also the name of an epilepsy-ruling spirit. The youth bows in worship everyday." (Hua - VBS 8-2003)
(For E bwo sa mwo la, E bwo syi mwo la, E bwo syi mwo li [epilepsy], see 260, 395, 461)
39 6
39 7
Sa pe She la pe na Bi pan Sa pe Di di ji Bi pan
Page 111
302
SARVA 'SRAMANE BHYAH PHAT
303
SARVA TĪRTHIKE BHYAH PHAT
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
39 8
39 9
Sa pe Dan mwo two ji Bi pan Sa pe Pi two ye
Page 112
304
SARVA UNMĀMDE BHYAH PHAT
(see 398, 459)
305
SARVA VIDYĀ
(For Pi di ye, Pi two ye, Vidya [universally enlightening], see 23, 103, 165, 198, 249, 278358, 399, 404, 410, 537, 541)
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
40 0
La shr Je li Bi pan
305
RĀJE CĀRYE BHYAH PHAT
RĀJA BHAYA
306
JAYA KARA "To all those who make us victorious," (Shasta Abbey: p. 67) MADHU KARA "or offer us the Divine Nectar,"
Jaya or Jai means "victory" in Sanskrit.
(For la she ye [rajaya] see lines 58, 73, 77, 87, 247, 400, 415)
40 1
She ye Jye la
40 2
Mwo du Jye la
40 3
5-2001)
(For She ye Jye la- Jaya Kara [means victory], see 318, 401)
306
(For Mwo du Jye la- Madhu Kara [means Sweet Nectar], see 319, 402)
Sa pe La two Swo two li Bi pan
"This line resolves all sorts of problems with the law. It also aids lonely elders and orphaned children. The most supreme honored one brings benefit and joy, Inspires awe, dispels disasters, and augments wisdom and blessings." (Hua - VBS
Madhu means "sweet" in Sanskrit.
(Shasta Abbey: p. 67)
310
SAVĀRTHA SADDHĀKE BHYAH PHAT "or create the means to do all that needs to be done, …" (Shasta
(For Sa pe La two Swo da na or Sa pe La two Swo two li -- Sarva Artha Sadhana [means All Resources for Cultivation], see 320, 403)
Sarva means "all" in Sanskrit. Artha refers to "means", "resources", and "wealth" in Sanskrit. S±dhana means "practice" or "
Abbey: p. 67)
SEE MONIER WILLIAMS
308
VIDYĀ _
Vidya means "knowledge" in Sanskrit.
CARYE
Acharya means "teacher" in Sanskrit.
40 4
Pi di ye
40 5
Je li Bi pan
308
40 6
Je du la
309
CATUR_
40 7
Fu chi ni Bi pan
309
BHAGINĪ
(For Pi di ye, Pi two ye, Vidya [universally enlightening], see 23, 103, 165, 198, 249, 278-358, 399, 404, 410, 537, 541)
BHYAH PHAT "or are teachers of spiritual knowledge, Peace!" (Shasta Abbey: p. 67)
(For je du lu - chatur [means the numeral 4], see 117, 207, 325, 406)
(For fu chi ni or pe chi niBhagini[means the Divine Sisters],
Page 113
BHYAH PHAT "To the Four Divine Sisters,
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
see 326, 407) (For pan [phat], see lines 376-399, 415-431, 552-553)
40 8
Ba she la
40 9
Jyu mwo li
Peace!" (Shasta Abbey: p. 67) 310
VAJRA _
310
KAUMĀRI
(For Ba she la [Vajra], see lines 52, 146, 149, 152, 161, 162, 164, 175, 177, 354, 408, 414, 549, 552)
"To the Vajra Handmaidens who uphold the Families and …"
Kumari or Kaumari means "Young Maidens" or "Young Virgins" in Sanskrit.
(Shasta Abbey: p. 67)
41 0
Pi two ye
41 1
La shr
41 2
Mwo he bwo la ding yang
311
VIDYĀ
Vidya means "knowledge" in Sanskrit.
311
RĀJE BHYAH PHAT
RĀJA BHAYA "This Bodhisattva is replete with awesome virtue, intimidating might and venerable virtue. He can eradicate disasters, increase all blessing, and unveil wisdom " (Hua - VBS 5-2001)
"This line resolves all sorts of problems with the law. It also aids lonely elders and orphaned children. The most supreme honored one brings benefit and joy, Inspires awe, dispels disasters, and augments wisdom and blessings." (Hua VBS 5-2001)
"Quickly step up to the other shore: you, me, and them! All living beings go to their true home, Return to the root, go back to the source, gain to the ultimate, and Then roam at ease with happiness that knows no boundaries." (Hua - VBS 3-1990)
"The Dharma Light shines everywhere; the sound is masterful. We bow sincerely in respect to the secret, magic phrases, Hoping to evoke the power of responses that tally with the Way, We are intent upon returning to our origin and being certified to Bodhi." (Hua - VBS 1-2000)
(For Pi di ye, Pi two ye, Vidya [universally enlightening], see 23, 103, 165, 198, 249, 278-358, 399, 404, 410, 537, 541)
"to the Lords of Knowledge, Peace!" (Shasta Abbey: p. 67)
Bi pan 312
MAHĀ PRATYUNG_
312
IRE BHYAH PHAT "To the, Peace!" (Shasta Abbey: p.
(For Bwo la di Yang chi la or Bwo la dyan or Bwo la ding yang Yi chi li or Bwo la jang chi or Bwo lai jang chi lan [Pratyungiram or Pratyungire], see lines 97, 98, 217, 412, 415, 534)
41 3
Yi chi li
bi pan
66) 55 Mwo He Syi Two Ye GREAT MEMORY: "For much learning and extensive study, use the Jeweled Sutra Hasta Mantra 37 (53-56): Syi two ye. Swo pe he. Mwo he syi two ye. Swo pe he. Nan. E he la. Sa la wa ni. Ni ye two la. Bu ni di. Sa wa he."
41 4
Ba she la Shang jye la ye (For Ba she la [Vajra], see lines 52,
Page 114
313
Mantra for Patching Flaws in the Recitation: Na mo he la da na, Duo la ye ye. Qie la qie la, Ju zhu ju zhu, Mo la mo la, Hu la, Hong, He he Su da na (Sudhana), Hong, Po mo nu, So Po He." Chant 3x
I Now Universally Transfer the Merit and Virtue of this Shurangama Mantra Memorization and Recitation to All Beings to realize Anuttarasamyaksambodhi
VAJRA ÀANKALĀYA
Shankara refers to Shiva. Shiva / Rudra / Shankara is the
"To the Vajra Shank±ra, the
"You shouldn't think that these spirits have a very low status. Actually, they are manifestations of the
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
146, 149, 152, 161, 162, 164, 175, 177, 354, 408, 414, 549, 552)
Beneficent Lord of Transformations , Peace!" (Shasta Abbey: p. 67) (For the Lu two la God Rudra [Shiva], see lines 31, 225, 292, 414)
41 5
Bwo la jang chi La she ye pan (For Bwo la di Yang chi la or Bwo la dyan or Bwo la ding yang Yi chi li or Bwo la jang chi or Bwo lai jang chi lan [Pratyungiram or Pratyungire], see lines 97, 98, 217, 412, 415, 534) (For la she ye [rajaya] see lines 58, 73, 77, 87, 247, 400, 415) (For pan [phat], see lines 376-384, 385-413, 415-431, 552-553)
Page 115
314
PRATUNGIRA RĀJAYA PHAT
Vata principle of catabolism (sickness, old-age, and death). It is the "destroyer" aspect of "G.O.D." (Generator- OperatorDestroyer, Brahma-Vishnu-Shiva, Kapha-Pitta-Vata, AnabolismMetabolism-Catabolism)
"When you blow the Dharma conch, the hateful demons naturally lose their hatred. It isn't that you force them to, either. They just think it over and decide to change from evil and go towards the good." (Hua - VBS 4-1990)
Buddhas. For example, the earth spirit is actually a transformation of Vairochana Buddha of the Center (Shakyamuni)." (Hua - VBS 12-1984) "The retinue of heavenly spirits and leisurely immortals, Earth deities and their assemblies, offer up their protection; Practitioners who with one mind cultivate the true meaning Are constantly guarded and aided so they do not give rise to anger or greed." (Hua - VBS 6-1984) "Blow the great Dharma conch and beat the Dharma drum! Smash and subdue hateful demons; leave the pain of sickness behind. Cause all living creatures to ascend the other shore. Vajrapani Bodhisattva always wields his Vajra pestle." (Hua - VBS 4-1990) "This hateful energy may cause you to run intro calamities or get various kinds of weird illnesses. These occur because hateful demons create them." (Hua - VBS 4-1990)
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Source: Bremer Thangka, Avaloki5a-VajraPani.jpg 41 6
Mwo he Jya la ye
315
(For Mwo he Jya la ye [the God Maha Kalaya], see lines 40, 307, 416)
MAHĀ KĀLĀYA "To Mahak±la, Peace!" (Shasta Abbey: p. 67)
"Mahakala, Him of the Dark Realms, who put to flight the triply-fortified cities of the haughty asuras, the Confident One, along with His host of Divine Mothers who dwell within the burning grounds of the dead."
"The Great Brahma King is named Great Compassion. He rescues and guards all beings in their return. With his four arms and three eyes he regards the deviant and the proper, rewarding the good, punishing the evil, and protecting the revival of Dharma." (Hua - VBS 3-1985)
(Shasta Abbey: p. 60)
41 7
Mwo he Mwo dan li jya na
316
(For Mwo dan li jya na [Matragana] see lines 47, 308, 417)
MAHĀ MATRGANA "To His host of Divine Mothers, Peace!" (Shasta Abbey: p. 67)
"…along with His host of Divine Mothers who dwell within the burning grounds of the dead." (Shasta Abbey: p. 60)
"The myriad things are mutually created and do not harm one another. The Way is cyclical and yet does not contradict itself. The four seasons take their course and the myriad things come into being. Such is the way of heaven!" (Hua - VBS 10-1985) 41 8
Na mwo swo jye li dwo
317
"Cloud Youth and Wood Mother drive and ride the wind. Lightening flashes and thunder claps awaken the blind and deaf. The myriad things mutually interact, basically there is nothing. The true and mundane interchangeably function, in the original perfect penetration." (Hua - VBS 10-1985)
NAMAH SKRTĀYA PHAT "To the, Peace!" (Shasta Abbey: p. 67)
ye pan (For Swo jye li two [Sukrta], see lines 17 & 418; Do not confuse with lines 38 & 48 Syi jye li dwo ye [Skrtaya])
41 9
Bi shai na bei
ye pan
318
VISNAVIYE PHAT "To Vishnu, perpetuator of all phenomenon, Peace!" (Shasta Abbey: p. 67)
42 0
Bwo la he mwo ni ye pan (For Ba la he mwo ni [the God Brahma], see lines 28, 420)
Page 116
219
BRAHMĪNĪYE PHAT "To Brahma, creator of all phenomena, Peace!" (Shasta
Vishnu / Narayana / Krishna / Dhanvantari is the Pitta metabolic principle of metabolism (sustenance, perpetuation). It is the "operator" aspect of "G.O.D." (Generator- Operator-Destroyer, Brahma-Vishnu-Shiva, KaphaPitta-Vata, AnabolismMetabolism-Catabolism) This is the Kapha principle of anabolism (birth and growth). It is the "operator" aspect of
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Abbey: p. 67)
42 1
E chi ni
ye pan
42 2
Mwo he jye li
320
(For E chi ni [agni] see lines 134, 235, 421, 515)
"G.O.D." (Generator- OperatorDestroyer, Brahma-Vishnu-Shiva, Kapha-Pitta-Vata, AnabolismMetabolism-Catabolism)
AGNIYE PHAT "To Agni, wisdom's flame which consumes all ignorance and passion, Peace!" (Shasta Abbey: p. 68)
ye pan
321
MAHĀ KĀLĪYE PHAT "To Mahakal², Her of the Dark Realms, Peace!" (Shasta Abbey: p. 68)
42 3
Jye la tan chr
ye pan
322
Kali, the Goddess of
Death.
KARADANDIYE PHAT "To Kal±dandi, wielder of the scythe of death, Peace!" (Shasta Abbey: p. 68)
42 4
Mye dan li
ye pan
323
INDRĪYE PHAT
"To A²ndri, who follows upon Indra as violence follows upon warlike intentions, Peace!" (Shasta
(For the Yin two la ye God Indra [Shakra Indra Devanam] and his consort Mye dan li [Indriye or Aindri], see lines 29, 424)
Senses For the Yin two la ye God Indra [Shakra Indra Devanam], see lines 29, 424)
Abbey: p. 68)
42 5
42 6
Lau dan li
ye pan
324
(For the Wu mwo Bwo di [Umapati], also called Lau dan li [Raudriye] Goddess Uma [Shiva's Consort], see lines 32, 425)
Je wen cha
ye pan
RAUDRĪYE PHAT "To the Ra³dri, who follows upon Rudra as self-righteousness and brutality follow upon rage, Peace!" (Shasta Abbey: p. 68)
325
CAMUNDĪYE PHAT "To the Cham³ndi, weaver and severer of enchantments, Peace!" (Shasta Abbey: p. 68)
Page 117
For the Lu two la God Rudra [Shiva], see lines 31, 225, 292)
"You shouldn't think that these spirits" and goddesses "have a very low status. Actually, they are manifestations of the Buddhas." (Hua - VBS 12-1984)
"Lord of Heaven, True God, or Indra, He dispenses the provisional for the sake of the real; he is a Great Bodhisattva. Amassing the good, cultivating blessings, he practices the Six Paramitas. Brahma gods and the Sagely assemblies all regard him with esteem." (Hua - VBS 4-1984) "The wind spirit is a manifestation of the Buddha Jeweled Accomplishment of the North (Amoghasiddhi Buddha)." (Hua - VBS 12-1984) "Most victorious, violent, and rapid, great wind spirit -- Toppling houses, uprooting trees, he is quite fearsome. Even the third dhyana dreads this disaster. With feelings of anger and hatred one does oneself in." (Hua - VBS 7-1984)
Look this one up on the Internet
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Om Aim Rhim Klim Chamundaye Viche 42 7
Jye lwo la dan li ye pan
326
42 8
Jya bwo li
327
42 9
E di mu jr dwo
43 0
Jya shr mwo she nwo
328
43 1
Pe sz ni
329
KALARATRĪYE "To Kal±ratri, who brings the dark night of death, Peace!" (Shasta Abbey: p. 68)
ye pan
KĀPĀRĪYE PHAT "To Kap±li, who wears the necklace of skulls, Peace!" (Shasta Abbey: p. 68)
328
(For E di mu jr dwo & E di mu di [Adhimukto], see lines 44 & 429)
ADHIMUKTO "To the, Peace!" (Shasta Abbey: p. 68)
'SMA 'SANA "To the, Peace!" (Shasta Abbey: p. 68)
ye pan
(For pan [phat], see lines 376-384, 385-413, 415-431, 552-553)
VASINĪYE PHAT "To the, Peace!" (Shasta Abbey: p. 68)
55 Mwo He Syi Two Ye GREAT MEMORY: "For much learning and extensive study, use the Jeweled Sutra Hasta Mantra 37 (53-56): Syi two ye. Swo pe he. Mwo he syi two ye. Swo pe he. Nan. E he la. Sa la wa ni. Ni ye two la. Bu ni di. Sa wa he."
Mantra for Patching Flaws in the Recitation: Na mo he la da na, Duo la ye ye. Qie la qie la, Ju zhu ju zhu, Mo la mo la, Hu la, Hong, He he Su da na (Sudhana), Hong, Po mo nu, So Po He." Chant 3x
43 2 43 3
Yan ji jr
330
YEKE CITTĀ
Sa two pe sye
331
SATVA SYA
43
Mwo mwo yin tu na
332
MAMA
Page 118
I Now Universally Transfer the Merit and Virtue of this Shurangama Mantra Memorization and Recitation to All Beings to realize Anuttarasamyaksambodhi
177
MAMA
"We entreat the Buddhas to use their power in aiding,
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
4
mwo mwo sye (See lines 187, 232, 363, 434)
55 Mwo He Syi Two Ye GREAT MEMORY: "For much learning and extensive study, use the Jeweled Sutra Hasta Mantra 37 (53-56): Syi two ye. Swo pe he. Mwo he syi two ye. Swo pe he. Nan. E he la. Sa la wa ni. Ni ye two la. Bu ni di. Sa wa he."
(INSONA MAMA SYA)
(INSONA MAMA SYA)
"We are praying that whatever Dharmas we practice will swiftly be perfected." (Hua - VBS 3-2001)
"May whatever Dharmas we cultivate, such as the Shurangama Dharma of upholding the Shurangama Mantra, be carried to complete perfection." (Hua - VBS 3-2001)
Mantra for Patching Flaws in the Recitation: Na mo he la da na, Duo la ye ye. Qie la qie la, Ju zhu ju zhu, Mo la mo la, Hu la, Hong, He he Su da na (Sudhana), Hong, Po mo nu, So Po He." Chant 3x
I Now Universally Transfer the Merit and Virtue of this Shurangama Mantra Memorization and Recitation to All Beings to realize Anuttarasamyaksambodhi
protecting, ad supporting us, Thereby enabling us to perfectly accomplish the Dharma deeds we do. May we swiftly reach the level of non-retreat and continue to be vigorous. In the process of selecting sage and worthy ones, names may soon be announced." (Hua - VBS 3-2001) "Recite, uphold, be silently mindful; keep thoughts and words few. Reveal the teaching by bringing benefit and joy; transform those in the universe. Whatever Dharma deeds we do will be done to ultimate perfection. Without increasing anything or decreasing anything, we reach Nirvana." (Hua VBS 4-2001)
Part V
Page 119
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
43 5 43 6
Tu shai ja
Jr dwo
333
DUSTA CITTĀ
340
DRASTA CITTĀ (332)
E mwo dan li
Jr dwo
334
AMAITRA CITTĀ
341
PAPA CITTĀ
55 Mwo He Syi Two Ye GREAT MEMORY: "For much learning and extensive study, use the Jeweled Sutra Hasta Mantra 37 (53-56): Syi two ye. Swo pe he. Mwo he syi two ye. Swo pe he. Nan. E he la. Sa la wa ni. Ni ye two la. Bu ni di. Sa wa he."
43 7 43 8 43 9 44 0 44 1 44 2 44 3 44 4 44 5 44 6 44 7 44 8
Mantra for Patching Flaws in the Recitation: Na mo he la da na, Duo la ye ye. Qie la qie la, Ju zhu ju zhu, Mo la mo la, Hu la, Hong, He he Su da na (Sudhana), Hong, Po mo nu, So Po He." Chant 3x
I Now Universally Transfer the Merit and Virtue of this Shurangama Mantra Memorization and Recitation to All Beings to realize Anuttarasamyaksambodhi
Wu she
He la
335
UJĀ HĀRĀ
342
RAUDRA CITTĀ
Chye pe
He la
336
GARBHA HĀRĀ
343
VIRVAISA CITTĀ
Lu di la
He la
337
RUDHIRĀ HĀRĀ
344
AMAITRA CITTĀ (333)
Pe swo
He la
338
VASĀ HĀRĀ
345
UTMĀDAYANTI
Mwo she
He la
339
MAJJĀ HĀRĀ
346
KĪLAYANTĪ
She dwo
He la
340
JATĀ HĀRĀ
Shr bi dwo
He la
341
JĪVITA HĀRĀ
Balya (Ba lyau ye) He la
342
BALYĀ HĀRĀ
Chyan two
He la
343
GANDHĀ HĀRĀ
Bu shr bwo He la
344
PUSPĀ HĀRĀ
Pwo la
He la
345
PHALĀ HĀRĀ
Pe sye
He la
346
SASYĀ HĀRĀ
55 Mwo He Syi Two Ye GREAT MEMORY: "For much learning and
Page 120
Mantra for Patching Flaws in the Recitation: Na mo he la da
MATRAYANTI
I Now Universally Transfer the Merit and Virtue of this
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
extensive study, use the Jeweled Sutra Hasta Mantra 37 (53-56): Syi two ye. Swo pe he. Mwo he syi two ye. Swo pe he. Nan. E he la. Sa la wa ni. Ni ye two la. Bu ni di. Sa wa he."
44 9 45 0 45 1
na, Duo la ye ye. Qie la qie la, Ju zhu ju zhu, Mo la mo la, Hu la, Hong, He he Su da na (Sudhana), Hong, Po mo nu, So Po He." Chant 3x
Be bwo
jr dwo
347
PĀPA CITTĀ
Tu shai ja
jr dwo
348
DUSTA CITTĀ
Lau two la
jr dwo
349
RAUDRA CITTĀ
55 Mwo He Syi Two Ye GREAT MEMORY: "For much learning and extensive study, use the Jeweled Sutra Hasta Mantra 37 (53-56): Syi two ye. Swo pe he. Mwo he syi two ye. Swo pe he. Nan. E he la. Sa la wa ni. Ni ye two la. Bu ni di. Sa wa he."
45 2
Yau cha
45 3
La cha swo
45 4 45 5 45 6
Bi li dwo Pi she je
Jye la he
Mantra for Patching Flaws in the Recitation: Na mo he la da na, Duo la ye ye. Qie la qie la, Ju zhu ju zhu, Mo la mo la, Hu la, Hong, He he Su da na (Sudhana), Hong, Po mo nu, So Po He." Chant 3x 350
YAKSA GRAHĀ
351
RĀKSASA GRAHĀ
Jye la he
352
PRETA GRAHĀ
Jye la he
353
PI'SACA GRAHĀ
354
BHŪTA GRAHĀ
(For Yau cha [Yaksha ghosts] see lines 202, 251, 387, 452, 526)
Jye la he
(For He la cha swo & La chan [Rakshasa ghosts] see lines 185, 203, 213, 252, 361)
Bu dwo Jye la he
Shurangama Mantra Memorization and Recitation to All Beings to realize Anuttarasamyaksambodhi
I Now Universally Transfer the Merit and Virtue of this Shurangama Mantra Memorization and Recitation to All Beings to realize Anuttarasamyaksambodhi
"Valiant, strong, violent and evil, whether traveling by land or air, Those of the same race should listen attentively! Guard the spiritual and animal souls and follow the Right Teaching. When your merit fills the universe, you'll gain a new life." (Hua - VBS 11-2002) "Speedy and terrifying rakshasa ghosts Guard the ladies-in-waiting and protect their chastity. They eradicate all life-threatening disasters, So one escapes perilous paths and is not struck by lightning." (Hua - VBS 12-2002) ""Corpse-guarding ghost" and "grandfather"-- Bi Li Dwo. With vast and sincere filiality, worship your ancestors. Worship and respect them often, as if they were alive. Maha Prajnaparamita!" (Hua - VBS 1-2003) "This insane ghost devours vital energy. He sucks human marrow and the essence of grains. Eradicate the obstructions of poisons and drugs In order to uphold the endless principles of the Thus Come Ones." (Hua - VBS 2-2003) "Great Body and Self-born are the ghost king's names. Strong enough to move mountains, he's as capable as Xiang Yu. With miraculous spiritual powers, he skillfully transforms. Sporting multiple heads and multiple feet, he displays awesome spirit." (Hua - VBS 3-2003)
(For Bwo dwo Jye la he, [Bhuta graha - ghost grasps], see 100, 255, 456)
45 7
Jyou pan cha
Jye la he
355
KUMBHANDA GRAHĀ
45 8
Syi chyan two Jye la he
356
SKANDA GRAHĀ
Page 121
"Paralysis ghosts shaped like winter melons and jars Prevent accidents and calamities -- Whether in a carriage in the city, or by avalanche or thunderbolt. Coming and going safely, one stays away from disasters." (Hua - VBS 42003) "A wholesome product, the insect-ruling ghost bewitches beings with its poison. Rare indeed! It is also called fragrant spirit. Yellow jaundice and other calamities Are quickly dispelled by the Youth Dharma Protector."
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
45 9
Wu dan mwo two Jye la he
357
UTMĀDA GRAHĀ
(Hua - VBS 7-2003) "Swift and ferocious, it rules the mighty wind. On land, trees fall over and at sea, the waves rush. A spiral force forms in the air. The black ghost king pushes with both hands." (Hua - VBS 9-2003)
(see 398, 459)
46 0
Che ye
Jye la he
358
CCHAYĀ GRAHĀ
46 1
E bwo sa mwo la Jye la he
359
APASMARĀ GRAHĀ
360
DĀKA
360
DĀKINĪ GRAHĀ
"The pleasures of the five desires cover up the true nature. The three poisons pervade, concealing the clarity of wisdom. The conditions and impressions of the sense organs and sense objects bring many obstructions. Drifting clouds arise in the emptiness of prajna." (Hua - VBS 10-2003) "Called a big tall tree, it takes the form of a wild fox. This blue-colored ghost disturbs people. It is also the name of an epilepsy-ruling spirit. The youth bows in worship everyday." (Hua - VBS 8-2003)
(For E bwo sa mwo la, E bwo syi mwo la, E bwo syi mwo li [epilepsy], see 260, 395, 461)
46 2 46 3
Jai chywe ge
46 4
Li fwo di
Jye la he
361
REVATI GRAHĀ
46 5 46 6 46 7 46 8 46 9 47 0
She mi jya
Jye la he
362
JAMIKĀ GRAHĀ
She jyu ni
Jye la he
363
'SAKUNI GRAHĀ
Na di jya
Jye la he
364
NANDĪKĀ GRAHĀ
E lan pe
Jye la he
365
LAMVIKĀ GRAHĀ
Chyan du bwo ni Jye la he
366
KANTAPĀNI GRAHĀ
Cha chi ni
Jye la he
(For Cha chi ni [Dakini] see 286, 463, 505) "Living alone by rivers and swamps, avoiding the multitudes, It simultaneously plays eight types of music with wood, metal and stone. A lion amuses itself by constantly dancing. Bearing resemblance to a dog, it rules the animals." (Hua - VBS 11-2003)
Mu two la
(For Pani, see lines 354, 471, 552)
55 Mwo He Syi Two Ye GREAT MEMORY: "For much learning and extensive study, use the Jeweled Sutra Hasta Mantra 37 (53-56): Syi two ye. Swo pe he. Mwo he syi two ye. Swo pe he. Nan. E he la. Sa la wa ni. Ni ye two la. Bu ni di. Sa wa he."
Page 122
Mantra for Patching Flaws in the Recitation: Na mo he la da na, Duo la ye ye. Qie la qie la, Ju zhu ju zhu, Mo la mo la, Hu la, Hong, He he Su da na (Sudhana), Hong, Po mo nu, So Po He." Chant 3x
I Now Universally Transfer the Merit and Virtue of this Shurangama Mantra Memorization and Recitation to All Beings to realize Anuttarasamyaksambodhi
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
47 1
Shr fa la
367
47 2 47 3 47 4
Yin jya syi jya Jwei di yau jya Dan li di yao jya Je tu two jya
367
EKĀHIKĀ
Single Dosha
368
DVAI TYA KĀ
Dual Dosha
TRE TYA KĀ
Tri Dosha
369
CATURTHA KĀ
370
NITYĀ JVARA _
47 8
Ni ti Shr fa la Bi shan mwo Shr fa la Bwo di jya
Four Dosha -VPK-Rakta Eternal Fever
47 9
Bi di jya
373
48 0
Shr li shai mi jya
374
48 1
Swo ni bwo di jya Sa pe Shr fa la
375
47 5 47 6 47 7
48 2
JVARA (see Shr fa la, Shr pe li [Jvara - fever], see 394, 471, 476, 477, 482, 506)
(see Shr fa la, Shr pe li [Jvara - fever], see 394, 471, 476, 477, 482, 506)
371
VISMA JVARA (see Shr fa la, Shr pe li [Jvara - fever], see 394, 471, 476, 477, 482, 506)
372
376
VĀTIKĀ (Vata-Vayu WindCaused) PAITTIKĀ (Pitta-Agni--Fire-WaterCaused) 'SLESMIKĀ (Kapha -- ShleshmaWater-Earth-OilMucous-Fat-Caused) SANDIPATIKĀ (Sannipatika--Tri-DoshaCaused) SARVA JVARĀ (see Shr fa la, Shr pe li [Jvara - fever], see 394, 471, 476, 477, 482, 506)
For Sa la pe (Sarva) [All in
Page 123
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Sanskrit], see 99, 109, 112; Sa pe (Sarva) [All in Sanskrit], see 7, 128, 202, 221, 277, 320, 385, 386, 387, 388, 389, 391, 392, 394, 395, 396, 397, 398, 399, 403, 482, 502, 510.
48 3 48 4
Shr lu ji di Mwo two Pi da lu Jr jyan
377
'SIRORTTI
378
ARDHĀ VABHE DHAKA
55 Mwo He Syi Two Ye GREAT MEMORY: "For much learning and extensive study, use the Jeweled Sutra Hasta Mantra 37 (53-56): Syi two ye. Swo pe he. Mwo he syi two ye. Swo pe he. Nan. E he la. Sa la wa ni. Ni ye two la. Bu ni di. Sa wa he."
48 5 48 6 48 7
E chi Lu chyan Mu chywe Lu chyan Jye li tu Lu chyan
Mantra for Patching Flaws in the Recitation: Na mo he la da na, Duo la ye ye. Qie la qie la, Ju zhu ju zhu, Mo la mo la, Hu la, Hong, He he Su da na (Sudhana), Hong, Po mo nu, So Po He." Chant 3x 379
AKSI ROGAM (Eye Disease)
380
MUKHA ROGAM (Mouth Disease)
381
HRDROGAM (Heart Disease)
55 Mwo He Syi Two Ye GREAT MEMORY: "For much learning and extensive study, use the Jeweled Sutra Hasta Mantra 37 (53-56): Syi two ye. Swo pe he. Mwo he syi two ye. Swo pe he. Nan. E he la. Sa la wa ni. Ni ye two la. Bu ni di. Sa wa he."
48 8 48 9
Jya la he Jye lan jye na
Page 124
Mantra for Patching Flaws in the Recitation: Na mo he la da na, Duo la ye ye. Qie la qie la, Ju zhu ju zhu, Mo la mo la, Hu la, Hong, He he Su da na (Sudhana), Hong, Po mo nu, So Po He." Chant 3x
I Now Universally Transfer the Merit and Virtue of this Shurangama Mantra Memorization and Recitation to All Beings to realize Anuttarasamyaksambodhi
I Now Universally Transfer the Merit and Virtue of this Shurangama Mantra Memorization and Recitation to All Beings to realize Anuttarasamyaksambodhi
GRAHĀ 'SŪLAM 382
KARNDA 'SŪLAM
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
49 0 49 1 49 2 49 3 49 4 49 5
49 6 49 7 49 8 49 9 50 0 50 1
Shu lan Dan dwo Shu lan Chi li ye Shu lan Mwo mwo Shu lan Ba li shr pe Shu lan Bi li shr pe Shu lan Wu two la Shu lan Jye jr Shu lan Ba shi di Shu lan Wu lu Shu lan Chang chye Shu lan He syi dwo Shu lan Ba two
Page 125
383
DANDA 'SŪLAM
384
387
HRDAYA 'SŪLAM (Heart Pain) MARMA 'SŪLAM (Marma point Pain) PĀRĀ'SVA 'SŪLAM
388
PRISTA 'SŪLAM
389
UDARA 'SŪLAM udara shulaabdominal pain
390
KATI 'SŪLAM
391
392
BASTI 'SŪLAM (Bladder Pain) UR 'SŪLAM
393
JAMGHA 'SŪLAM
394
HASTA 'SŪLAM (Hand Pain) PĀDA 'SŪLAM
386
395
pain in pericardium- cardiac pain true cardiac pain- retro sternal inguinal pain
uru sthambha- thrombophlebitis urah shula - chest pain increased with coughing, sneezing
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
50 2
Shu lan Swo fang ang chye
396
(Foot Pain) SARVANGA (All Limbs)
For Sa la pe (Sarva) [All in Sanskrit], see 99, 109, 112; Sa pe (Sarva) [All in Sanskrit], see 7, 128, 202, 221, 277, 320, 385, 386, 387, 388, 389, 391, 392, 394, 395, 396, 397, 398, 399, 403, 482, 502, 510.
50 3
Bwo la jang chye Shu lan
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396
PRATIYUNGA 'SŪLAM
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
55 Mwo He Syi Two Ye GREAT MEMORY: "For much learning and extensive study, use the Jeweled Sutra Hasta Mantra 37 (53-56): Syi two ye. Swo pe he. Mwo he syi two ye. Swo pe he. Nan. E he la. Sa la wa ni. Ni ye two la. Bu ni di. Sa wa he."
50 4
Mantra for Patching Flaws in the Recitation: Na mo he la da na, Duo la ye ye. Qie la qie la, Ju zhu ju zhu, Mo la mo la, Hu la, Hong, He he Su da na (Sudhana), Hong, Po mo nu, So Po He." Chant 3x 397
BHŪTA VETĀDA
398
DĀKINI
JVARA
50 5
Bu dwo Bi bwo cha Cha chi ni
50 6
Shr pe la
398
50 7 50 8
399
DATRŪ
399
KANTYU KITI
50 9 51 0
Two tu lu jya Jyan du lu Ji jr Pe lu dwo pi Sa bwo lu
399
BHALOTAVAI
400
SARVA LOBHĀ
51 1 51 2 51 3 51 4
He ling chye Shu sha dan la Swo na jye la Pi sha yu jya
400
LINGA
401
'SOSTRA
401
SANAGARĀ
402
VISAYOGA
I Now Universally Transfer the Merit and Virtue of this Shurangama Mantra Memorization and Recitation to All Beings to realize Anuttarasamyaksambodhi
(For Cha chi ni [Dakini] see 286, 463, 505) (see Shr fa la, Shr pe li [Jvara - fever], see 394, 471, 476, 477, 482, 506)
For Sa la pe (Sarva) [All in Sanskrit], see 99, 109, 112; Sa pe (Sarva) [All in Sanskrit], see 7, 128, 202, 221, 277, 320, 385, 386, 387, 388, 389, 391, 392, 394, 395, 396, 397, 398, 399, 403, 482, 502, 510.
Page 127
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
(For Pe she she [visha - poison] see lines 132, 237, 514 -- do not confuse with Bi she she [Bhaisajya] in line 71)
51 5
E chi ni
51 6 51 7 51 8 51 9
Wu two jya Mwo la pi na Jyan dwo la E jya la
52 0
403
AGNI
403
UDAKA
404
MARĀVERA
404
KANTARĀ
405
AKĀLA
(For E chi ni [agni] see lines 134, 235, 421, 515)
(For e jya la, e jya la [akala], see lines 105, 242, 519)
Mi li du
405
MRTYU
(For mi li ju, mu li du [mrtyu], see lines 106, 243, 520)
"Supreme is the great compassion of the heart-seal language. In the Western Lotus Division is a host of spirits. Add to that kindness, joy, giving, and renunciation (equanimity), And its ingenious wonderful function rivals the work of creation." (Hua - VBS 8-1990) This line is allied with line 51: Na mwo Be tou mwo Jyu la ye (Namo Padma Kulaya -- Lotus Division of the West of Limitless Light Buddha -- Amitabha ) "Carrying mountains, brandishing pestles, pervading empty space, The Vajras in the East subdue the demon troops. Eighty-for thousand of them constantly protect And cause the practitioner to enter the Great Center." (Hua - VBS 9-1990) This line is allied with line 51: Na mwo Ba she la Jyu la ye (Namo Vajra Kulaya -- Diamond Division of the East of Medicine Master Buddha -Akshobhya)
52 1 52 2 52 3 52 4
Da lyan bu jya Di li la ja Bi li shai jr jya Sa pe na jyu la
Page 128
405
TRAIMUKA
406
TRAILĀTAKA
407
BR'SCIKA
408
SARPA NAKULA
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
52 5 52 6
409
SIMHA BYAGHRA
409
RIKSA DARA RIKSA
Dan la chu Mwo la shr Fei di shan Swo pi shan Syi dan dwo Bwo da la
410
CAMARA _
410
JĪVIBHE _
410
TESAM
410
SARVESAM
411
SITĀTAPATRA
Mwo he ba she lu
412
Sz yin chye bi Jye la li yau cha (For Yau cha [Yaksha ghosts] see lines 202, 251, 387, 452, 526)
52 7 52 8 52 9 53 0 53 1
"His Sacred White Canopy protects us!" (Shasta Abbey Shurangama Translation, Line 198)
xiii
53 2
Page 129
(For San dan dwo Bwo da lan, Sa dan dwo Be di li, Sa dan dwo Bwo da la, Syi dan dwo Bwo da la [Sitatapatram), see lines 95, 365, 370, 531)
MAHĀ VAJRO "The Great DiamondThunderbolt of Ten Million Thrones!" (Shasta Abbey Shurangama Translation, Line 199)
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
53 3
Shai ni shan
53 4
Mwo he Bwo lai jang chi lan
412
SNĪSĀM
Om Namo "Sutra of the Foremost Shurangama at the Great Buddha's Summit Concerning the Tathagata's Secret Cause of Cultivation, His Certification to the Complete Meaning and all Bodhisattvas' Myriad Practices"
413
MAHĀ PRATYUNGIRAM
"When you blow the Dharma conch, the hateful demons naturally lose their hatred. It isn't that you force them to, either. They just think it over and decide to change from evil and go towards the good." (Hua - VBS 4-1990)
(For Buddha Shai ni shan [Ushnisha], see lines 6, 94, 173, 192, 216, 533)
(For Bwo la di Yang chi la or Bwo la dyan or Bwo la ding yang Yi chi li or Bwo la jang chi or Bwo lai jang chi lan [Pratyungiram or Pratyungire], see lines 97, 98, 217, 412, 415, 534)
"The Dharma Light shines everywhere; the sound is masterful. We bow sincerely in respect to the secret, magic phrases, Hoping to evoke the power of responses that tally with the Way, We are intent upon returning to our origin and being certified to Bodhi." (Hua VBS 1-2000)
"This hateful energy may cause you to run intro calamities or get various kinds of weird illnesses. These occur because hateful demons create them." (Hua VBS 4-1990)
"Quickly step up to the other shore: you, me, and them! All living beings go to their true home, Return to the root, go back to the source, gain to the ultimate, and Then roam at ease with happiness that knows no boundaries." (Hua - VBS 3-1990) "Blow the great Dharma conch and beat the Dharma drum! Smash and subdue hateful demons; leave the pain of sickness behind. Cause all living creatures to ascend the other shore. Vajrapani Bodhisattva always wields his Vajra pestle." (Hua - VBS 4-1990)
Source: Bremer Thangka, Ava-Mdl7a-Vajrapani.jpg
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
53 5 53 6
Ye bwo tu two She Yu she now Byan da li na
414
YABA DVADA
414
'SA YŌJANĀ
415
BHYANTARENA "The Great One of Surpassing Wisdom! Who causes my feet to turn to the Conqueror, the Yellow Robed One!" (Shasta Abbey Shurangama Translation, Line 200)
55 Mwo He Syi Two Ye GREAT MEMORY: "For much learning and extensive study, use the Jeweled Sutra Hasta Mantra 37 (53-56): Syi two ye. Swo pe he. Mwo he syi two ye. Swo pe he. Nan. E he la. Sa la wa ni. Ni ye two la. Bu ni di. Sa wa he."
53 7 53 8
53 9 54 0
Mantra for Patching Flaws in the Recitation: Na mo he la da na, Duo la ye ye. Qie la qie la, Ju zhu ju zhu, Mo la mo la, Hu la, Hong, He he Su da na (Sudhana), Hong, Po mo nu, So Po He." Chant 3x
Pi two ye Pan tan Jya lu mi
415
VIDYA
416
BANDHAM KAROMI
Di shu Pan tan Jya lu mi
417
DI'SA
417
BANDHAM KAROMI
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I Now Universally Transfer the Merit and Virtue of this Shurangama Mantra Memorization and Recitation to All Beings to realize Anuttarasamyaksambodhi
(For Pi di ye, Pi two ye, Vidya [universally enlightening], see 23, 103, 165, 198, 249, 278-358, 399, 404, 410, 537, 541)
"Knowing One! Who increases my compassion!" (Shasta Abbey Shurangama Translation, Line 201)
"Saving One! Who increases my compassion!" (Shasta Abbey
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Shurangama Translation, Line 202) 54 1 54 2
54 3
Bwo la pi two Pan tan Jya lu mi
418
PRAVIDYĀ
418
BANDHAM KAROMI
Da jr two
419
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(For Pi di ye, Pi two ye, Vidya [universally enlightening], see 23, 103, 165, 198, 249, 278-358, 399, 404, 410, 537, 541)
"He of the Surpassing Knowledge! Who increases my compassion!" (Shasta Abbey Shurangama Translation, Line 203) TADYATHĀ
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
54 4
Nan
420
ŌM "The Heavenly One! AUM!"
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
(Shasta Abbey Shurangama Translation, Line 204) 54 5 54 6 54 7 54 8 54 9 55 0 55 1
55 2
421
E na li Pi she ti Pi la Ba she la Two li Pan two Pan two ni
422
ANALE
423
VI'SUDDHE
423
VAIRA
455
423
VAJRA
456
VAIRA VAJRA PANI PHAT (424) HŪM (425)
424
BANDHA BANDHANI
457
BHRŪM PHAT (426)
Ba she la Bang ni Pan
425
"He proceeds on the wind like fire, manifesting His devotion in place after place!" (Shasta Abbey Shurangama Translation, Line 205) VAJRA PANI PHAT
458
(For Ba she la [Vajra], see lines 52, 146, 149, 152, 161, 162, 164, 175, 177, 354, 408, 414, 549, 552) (For Pani, see lines 354, 471, 552) (For pan [phat], see lines 376-384, 385-413, 415-431, 552-553)
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(For Ba she la [Vajra], see lines 52, 146, 149, 152, 161, 162, 164, 175, 177, 354, 408, 414, 549, 552)
DHĀRI
"The Diamond-Thunderbolt Handed One!" (Shasta Abbey Shurangama Translation, Line 205)
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Source: Bremer Thangka, peaceful_Vajrapani2a.jpg
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
55 3
Hu syin Du lu ying Pan
426
Swo pe he
427
HŪM BHRŪM PHAT "HUM! To Him of Universal Attributes, Hail!" (Shasta Abbey Shurangama Translation, Line 206)
Source: Bremer Thangka, peaceful_Vajrapani1a.jpg 55 4
55 Mwo He Syi Two Ye GREAT MEMORY: "For much learning and extensive study, use the Jeweled Sutra Hasta Mantra 37 (53-56): Syi two ye. Swo pe he. Mwo he syi two ye. Swo pe he. Nan. E he la. Sa la wa ni. Ni ye two la. Bu ni di. Sa wa he."
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SVĀHĀ
SVĀHĀ (427)
Mantra for Patching Flaws in the Recitation: Na mo he la da na, Duo la ye ye. Qie la qie la, Ju zhu ju zhu, Mo la mo la, Hu la, Hong, He he Su da na (Sudhana), Hong, Po mo nu, So Po He." Chant 3x
I Now Universally Transfer the Merit and Virtue of this Shurangama Mantra Memorization and Recitation to All Beings to realize Anuttarasamyaksambodhi
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
A SURE SIGN OF THE PROPER DHARMA The Venerable Master's Lecture in Kaohsiung, Taiwan, on November 9-10, 1988 Translated and copyright by the Buddhist Text Translation Society -------------------------------------------------------------------------------NA MO SA DAN TUO SU QIE DUO YE E LA HE DI SAN MIAO SAN PU TUO XIE NA MO SA DAN TUO FO TUO JU ZHI SHAI NI SHAN NA MO SA PO BO TUO BO DI SA DUO PI BI NA MO SA DUO NAN SAN MIAO SAN PU TUO JU ZHI NAN SUO SHE LA PO JIA SENG QIE NAN NA MO LU JI E LUO HAN DUO NAN NA MO SU LU DUO BO NUO NAN NA MO SUO JIE LI TUO QIE MI NAN NA MO LU JI SAN MIAO QIE DUO NAN SAN MIAO QIE BO LA DI BO DUO NUO NAN NA MO TI PO LI SHAI NAN NA MO XI TUO YE PI DI YE TUO LA LI SHAI NAN SHE PO NU JIE LA HE SUO HE SUO LA MO TUO NAN NA MO BA LA HE MO NI NA MO YIN TUO LA YE I just recited the first twenty-eight lines of the Shurangama Mantra. These twenty-eight lines tell us to take refuge in all the Buddhas, all the Bodhisattvas, all the Hearers, all Those Enlightened by Conditions, and all the gods throughout empty space and the Dharma Realm. The last line, "Na mo yin tuo la ye," refers to what Chinese people call the Jade Emperor. Those who do not understand the Buddhadharma say, "The Jade Emperor belongs to Taoism. We shouldn't bow to him." They don't realize that the Jade Emperor is just Lord Shakra. As Buddhist disciples, we should also respect him and gather him in. This first section of the Shurangama Mantra is the section for protecting and supporting the Triple Jewel. Therefore, when this section is recited, all the demons, goblins, ghosts, and other strange creatures flee far away. They retreat as far as they can go. Therefore, in Buddhism it is said that if there is even one person in the world who can recite the Shurangama Mantra, then the demons, goblins, ghosts, and all the other weird creatures will not dare to openly show themselves in the world. If not even one person can recite the Shurangama Mantra from memory, then at that point all the demons, goblins, ghosts, and all the other weird creatures will appear in the world. They will wreak havoc, but no one will recognize them. Right now, since there are still people who can recite the Shurangama Mantra, the demons,
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
goblins, ghosts, and all the other weird creatures don't dare to openly show themselves in the world. There is a verse that expresses the meaning of this section of the Mantra. A thousand red lotuses protect one's body. As one sits astride a black unicorn. Seeing this, the myriad demons go away to hide. Dharma Master Ji Gong had this wonderful sound. A thousand red lotuses protect one's body. A thousand red lotuses come to protect your body. As one sits astride a black unicorn. When you recite the mantra, you are sitting astride a unicorn. Seeing this, the myriad demons go away to hide. They all flee, because they are afraid to face such awesome virtue. We all know about the character Ji Gong in Buddhism. In his time, Ji Gong used this section of mantra, so the verse says that Dharma Master Ji Gong had this wonderful sound. This verse gives the general meaning of this section of the Mantra text. If we were to go into detail, the Shurangama Mantra is wonderful beyond words. Thus it is also said: The esoteric wonder is inexhaustible; it is truly difficult to fathom. The secret words of Vajra come from the inherent nature. The Shurangama Mantra contains miraculous wonders. Cultivators and ordinary people can open the Five Eyes and Six Penetrations. The esoteric wonder is inexhaustible; it is truly difficult to fathom. The Shurangama Mantra is extremely wonderful, and its transformations are inconceivable. It is very difficult to fathom. The secret words of Vajra come from the inherent nature. The secret words of Vajra, the Shurangama Mantra, is the secret within the secret. It is Vajra that supports and protects this mantra, which comes from our own Buddha-nature. The Shurangama Mantra contains miraculous wonders. The Shurangama Mantra is also known as a magical text. It is very miraculous and especially potent. That's why it's said, "The Shurangama Mantra contains miraculous wonders." Cultivators and ordinary people can open the Five Eyes and Six Penetrations. If you constantly recite the Shurangama Mantra with singleminded concentration, not thinking of anything else, you can attain the Five Eyes and the Six Penetrations. You can experience inconceivable states and transformations which are beyond the understanding of ordinary people. Therefore, I hope everyone will study and recite the Shurangama Sutra and will recite the Shurangama Mantra from memory. Most scholars say the Shurangama Sutra is false and claim that it was not spoken by the Buddha. They say they have various pieces of evidence and documents to support their claim. This is all because they fear the Shurangama Sutra and have no way to deal with the principles in the Shurangama Sutra. What they fear most in the Shurangama Sutra are the Four Clear Instructions on Purity. The Four Clear Instructions on Purity serve as a demon-spotting mirror. All the demons, goblins, ghosts, and weird creatures are reflected in their true form. Furthermore, the section on the Fifty Skandha-demons exposes the celestial demons and externalists to the bone, enabling people to recognize their demonic appearance. Anyone who can memorize the Shurangama Sutra is a true disciple of the Buddha. In the declining period of the Buddhadharma, the first Sutra to disappear will be the Shurangama Sutra. Why will it disappear? Because these so-called scholars, professors, and even left-home people all claim it is false. Over time, their theory will become widespread, and people will all believe what they say and take the Shurangama Sutra to be false. Even Buddhist disciples will consider it false, and after a while the Sutra will disappear. That's how the Sutras become extinct; people no longer study them, so they disappear. In the Shurangama Sutra, the Four Clear Instructions on Purity—which explain killing, stealing, lust, and lying—are absolutely accurate and definite. That's why those scholars and professors fear the Four Clear Instructions on Purity. They only want to listen to muddled instructions, and they are terribly afraid of the Clear Instructions. If they admitted that the Shurangama Sutra is true, they would have no ground to stand upon. They would not be able to defend their smoking, drinking, and womanizing, for everyone would know them for what they are. The principles of the Shurangama Sutra are extremely accurate, extremely logical, and as clear as can be. That's why the entire Shurangama Sutra is a demon-spotting mirror. When this demon-spotting mirror is hung up, the demons, goblins, ghosts, and weird creatures are frightened out of their wits.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
If what I have just said about the Shurangama Sutra and the Shurangama Mantra does not accord with the Buddhas' mind and the Sutra's meaning, and if the Shurangama Sutra is really false, I am willing to stay forever in the hells and never come out to see the people in the world. Although I am a stupid person, I am not so foolish that I would want to go to the hells and never come out. For that reason, you should all deeply believe in the Shurangama Sutra and the Shurangama Mantra. What I have just said is my vow. If what I said does not accord with the Buddhas' mind, I am willing to go to the hells. I now request the infinite, endless, eternally dwelling Buddhas, Dharma, and Sangha—the Triple Jewel in the ten directions throughout empty space and the Dharma Realm—to silently certify what I have said and to enable all living beings to quickly realize the Buddha Way. I also request the Bodhisattvas Mahasattvas in the ten directions; the Sound Hearers and Those Enlightened by Conditions in the ten directions; all the Worthies and Sages in the Sangha; and all the Dharma-protecting gods of the Radiant Assembly to emit light and shine upon all living beings, enabling them to leave suffering, attain bliss, and be liberated from birth and death. I also pray that all of you Good and Wise Advisors will instruct me if I have said something that disagrees with the Buddhadharma. Although I am not intelligent, I hope you will try to teach me. Since I am a very stupid person with limited views, my words are far from perfect. Whether you are a left-home person or a layperson, I hope you will kindly teach me. I shall bow in respect and be grateful all my life. If there is anyone who recites the Shurangama Sutra, I am willing to serve and make offerings to such a cultivator all my life. When the Proper Dharma prospers, the Shurangama prospers. When the Proper Dharma declines, the Shurangama becomes extinct. From this, you should all realize how important the Shurangama Sutra is in Buddhism. "The Shurangama is for opening wisdom. The Dharma Flower is for becoming a Buddha. The Avatamsaka is for teaching living beings." Therefore, in America I started out by lecturing on the Shurangama Sutra to a group of over thirty students from the University of Washington in Seattle. During the ninety-six days of summer vacation, I lectured on the Shurangama Sutra to those college students. During that time, there was only a half day's break on Saturdays. Aside from that, I lectured on the Sutra every day, and they all took notes. In the beginning, I lectured once a day, and then they studied on their own. After half a month, I assessed the time and the length of the Shurangama Sutra. Fearing that I might not finish in time, I began lecturing twice a day. After a while, I calculated again and decided that I still would not be able to finish, so I started lecturing three times a day. Finally, in the last half month or more, I lectured four times a day. During the Summer Shurangama Study and Cultivation Session, not only did I lecture on the Sutra, I also cooked the meals, made tea, and did the grocery shopping and everything else for them. You could say I single-handedly took on all the monastic chores. Of course I could have asked the students to take turns working, but I did not want to interfere with their cultivation and study of the Sutra. So I didn't let a single person help. Although I dare not say I was practicing the Bodhisattva Way, if people wanted to study the Shurangama Sutra, I was willing to dedicate my life to serve and support them. After ninety-six days, I finished lecturing on the Shurangama Sutra. With the end of this lecture, people in America were beginning to give recognition to Buddhism. At the end of the Shurangama Sutra lecture series, five people left the home-life. On New Year's Day, I said to the assembly, "This year, five lotuses will bloom in American Buddhism. In the future, these five lotuses will spread Buddhism in the West." That's what I said then. After they graduated from the Summer Shurangama Study and Cultivation Session, five Americans left the homelife. I sent them to Hai Hui (Sea-like Assembly) Monastery in Taiwan to receive the precepts. The Good and Wise Advisors in Taiwan told them, "The present time is the Dharma-ending Age. No one cultivates anymore. You're still eating one meal a day? You've been cheated by your teacher." When my American disciples heard this, they thought, "Oh, so we've been cheated by our teacher. What should we do?" The Good and Wise Advisors said, "Well, go ahead and eat. Drink wine and eat meat." The five people started to have doubts about Buddhism. "Why did our teacher teach us to eat one meal a day, and now they tell us we should eat in the morning and evening as well? What's going on? There must be something wrong here." Their minds were swayed and they wanted to start eating more meals, but they had a meeting and decided to go back and make sure before they did that. They also told the Good and Wise Advisors in Taiwan that they slept sitting up. Some people in Taiwan told them, "You sleep sitting
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
up? People did that when the Buddha was in the world. Now the Buddha isn't around anymore, so why do you do it? It's really a case of Americans being cheated by the Chinese." What happened then? When they returned, they got mischievous. They said, "In Taiwan, everyone eats three meals a day. We shouldn't eat just one meal." They acted naughty with me. They said more, but I don't remember that much. It took more than three months before their doubts were resolved. At that time, some people in Taiwan would say, "Dharma Master Hsuan Hua has taken some hippies as disciples in America. There are many hippies hanging out in Golden Gate Park, and Dharma Master Hsuan Hua goes there to meditate. When the hippies see him meditating, they're curious and go up to talk to him. Then Dharma Master Hsuan Hua tells them to go visit the temple. They go to the temple and find that the life-style there is pretty similar to their hippie life-style, so they all leave the home-life." There is another rumor in Taiwan: "You know what? Dharma Master Hsuan Hua takes drugs with the hippies in America. The hippies take LSD and marijuana. They can get high on just one capsule of LSD and feel as carefree as if they were in the Land of Ultimate Bliss. But Dharma Master Hsuan Hua can take more than ten capsules without being affected in the least. He doesn't get high or feel as carefree as if he were in the Land of Ultimate Bliss. That's why all those hippies admire him and left the home-life under him. Don't believe in him." You can talk back and forth, but whether they are hippies or not does not matter. He who works hard in cultivation is good. He who does not work hard in cultivation is not good. If he is not a hippie, but he does not cultivate, that's not good. If he is a hippie and he cultivates, that's just as good. Therefore, in Buddhism, mere talking about cultivation doesn't count. There must be real practice and real benefit. Don't just say, "I have concentration. I have this samadhi or that samadhi." And another person also comes up with another kind of samadhi. Now I will tell everyone about some lines that I thought of: Paying lip service to samadhi, They say, "I am right and you are wrong." In time, their original appearance is revealed, And they are covered with offenses. This is saying that people just pay lip service to Buddhism and treat it as child's play. They talk carelessly without taking responsibility for cause and effect. Who will fall into the Hell of Ripping Out Tongues? Precisely that kind of person. When they get there, their tongues will be ripped out and they won't be able to talk anymore. In their minds they will think, "What a mess I'm in. If I knew this was going to happen, I wouldn't have fooled around like that." They always paid lip service to samadhi, saying, "I'm right. You're wrong about every-thing. Even if you were right, I'd say you were wrong. And if you're wrong, I also say you're wrong." Would you say that is just? In everything, they say "I am right and you are wrong." In time, their original appearance is revealed. After a long distance, one will know a horse's stamina. After a long time, one will see a person's heart. In time, their true form is uncovered. And they are covered with offenses. Their bodies are covered by offense karma. They enter the Hell of Ripping Out Tongues without even realizing it. "Dharma Master, don't scold people. As you speak the Dharma, why are you scolding people?" you ask. I am not scolding anyone. I bow to the ants and mosquitoes every day; how would I dare to scold people? But I cannot refrain from telling the truth. The truth is just like that. Let me tell you, it's just those people that criticize me who have taught and helped me, making me the way I am today. So the people who criticize and slander me are all my Good and Wise Advisors. They are all my teachers. My teachers all pay lip service to Chan. I know how to do it because I learned it from my teachers. I have another verse: All people are my teachers. I am a teacher for all people. I always teach myself. I myself am always a teacher.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
"All people are my teachers." Everyone is my teacher. As long as you have blood and breath, I want to learn from you. If you are good, I learn the good. If you are bad, I learn the bad. I want to learn until I am a martial arts expert, skilled in all weapons. That way, when I am challenged to a fight, I will have many winning moves. "I am a teacher for all people." I am also everyone's teacher. "I always teach myself." I am very often a teacher for myself. I am also constantly a teacher for others. That way, everyone can encourage one another to vigorously advance on the Bodhi Way. Let's not linger in the Saha world, scheming and calculating about wins and losses. Let's see who will reach the Land of Ultimate Bliss first! Someone says, "Dharma Master, you keep arguing and refusing to admit that you are scolding people. Do you admit it? If you admit that you are scolding people, then you won't scold them anymore. Right?" But the one who scolds people is like "one who spits up into the skies, and gets the spit back on his own face." We should like being scolded, because when people scold us, they are giving us fertilizer. Our fields are not fertile, so they need to be fertilized. Then our crops will be abundant and our fruits will thrive. "Dharma Master, you just said that all people are your teachers. But there are good people and bad people, and if you take them all as teachers, you will learn to be both good and bad," you object. You have mis-understood. When I say "All people are my teachers," I mean that good people teach me how I should be, and I learn to be like them. Bad people teach me how I should not be, and I learn not to be like them. That's why all people are my teachers. "I always teach myself." We ourselves must always be alert and not make mistakes, not act in ignorance. We should use bright wisdom in handling all matters instead of using stupidity and ignorance to take care of things. We must turn states around, rather than be turned by states. "Do not fail to perform a good deed, thinking it is trivial. Do not perform an evil deed, thinking it is insignificant." Don't think, "That good deed is trivial. I'm not going to do it. That bad deed is really minor. I'll go ahead and do it. It doesn't matter." For example, you think, "I'm vegetarian, but it won't matter if I eat an egg." But in the future when you are reborn as a chicken, you will know that it was because you ate chicken eggs. If you are not clear in these small matters, then you are "mixing good and evil, and the retribution will not be off." It's not fun at all. I've gone kind of crazy today, and I don't really know what I'm saying. If I have offended you, please come up and give me a beating or scolding. I will be very delighted. Source: www.dharmaradio.org\ShurangamaMantra28Lines.htm
Shurangama Mantra
xiv
1
Na Mwo
Sa dan two
5 7
Na Mwo Na Mwo
Sa dan two Sa pe
10
Na Mwo
Sa dwo nan
15 16 17 18
Na Mwo Na Mwo Na Mwo Na Mwo
Lu ji e lwo han dwo nan Su lu dwo bwo nwo nan Swo jye li two chye mi nan Lu ji san myau chye dwo nan
21 22
Na Mwo Na Mwo
Ti pe li shai nan Syi two ye
Page 141
Su chye dwo ye E la he di San myau san pu two syexv xvi Fwo two jyu jr shai ni shan Bwo two bwo di Sa dwo pi bi San myau san pu two Jyu jr nan Swo she la pe jya Seng chye nan
2 3 4 6 8 9 11 12 13 14
San myau chye be la di bwo dwo now nan
19 20
Pi di ye Two la li shai nan
23 24
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
28 29
Na Mwo Na Mwo
30
Na Mwo pe chye pe di
34
Na Mwo pe chye pe di
39
Na Mwo pe chye pe di
49
Na Mwo pe chye pe di
55
Na Mwo pe chye pe di
60
Na Mwo pe chye pe di
65
Na Mwo pe chye pe di
70
Na Mwo pe chye pe di
75
Na Mwo pe chye pe di
25 26 27
Lu two la ye Wu mwo bwo di Swo syi ye ye Nwo la ye Na ye Pan je mwo he san mwo two la Na mwo syi jye li dwo ye Mwo he jya la ye Di li bwo la na Chye la pi two la Bwo na jya la ye E di mu di Shr mwo she nwo ni Pe syi ni Mwo dan li chye na Na mwo syi jye li dwo ye Dwo two chye dwo jyu la ye Na mwo be tou mwo jyu la ye Na mwo ba she la jyu la ye Na mwo mwo ni jyu la ye Na mwo chye she jyu la ye Di li cha Shu la syi na Bwo la he la na la she ye Dwo two chye dwo ye Na mwo e mi dwo pe ye Dwo two chye dwo ye E la he di San myau san pu two ye E chu pi ye Dwo two chye dwo ye E la he di San myau san pu two ye Bi sha she ye Jyu lu fei ju li ye Bwo la pe la she ye Dwo two chye dwo ye
31 32 33 35 36 37 38 40 41 42 43 44 45 46 47 48 50 51 52 53 54 56 57 58 59 61 62 63 64 66 67 68 69 71 72 73 74
San bu shr bi dwo Sa lyan nai la la she ye Dwo two chye dwo ye E la he di San myau san pu two ye She ji ye mu nwo ye Dwo two chye dwo ye E la he di San myau san pu two ye Lan dan na ji du la she ye
76 77 78 79 80 82 83 84 85 87
Ba la he mwo ni Yin two la ye
81
Na Mwo pe chye pe di
86
Na Mwo pe chye pe di
Page 142
She pwo nu Jye la he Swo he swo la mwo two nan
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Dwo two chye dwo ye E la he di San myau san pu two ye 91 92 93 94 95 96 97 98 99 100 101 102
Di pyau Na mwo sa jye li dwo Yi tan pe chye pe dwo Sa dan two chye du shai ni shan Sa dan dwo bwo da lan Na mwo e pe la shr dan Bwo la di Yang chi la Sa la pe Bwo dwo jye la he Ni jye la he Jye jya la he ni
103
Ba la bi di ye
104
Chr two ni
105 106 107 108
E jye la Mi li ju Bwo li dan la ye Ning jye li
109 110 111 112 113 114 115 116 117 118 119
Sa la pe Pan two nwo Mu cha ni Sa la pe Tu shai ja Tu shi fa Bwo na ni Fa la ni Je du la Shr di nan Jye la he
120
Swo he sa la
rau she
123
Na cha cha dan la
rau she
126
Mwo he jye la he
rau she
129
Ni pe la
rau she
135
Wu two jya la
rau she
137 138 139 140
Mwo he Mwo he Mwo he Mwo he
Page 143
88 89 90
Five Hearts Mantraxvii invoking the Five Buddhas of the Center, East, West, North and South to purify food
Ends War
Eradicates nightmares Opens up your Wisdom Opens up your Wisdom
Pi dwo beng swo na jye li E shai ja bing she di nan Bwo la sa two na jye li E shai ja nan Pi dwo beng sa na jye li Sa pe she du luxviii Hu lan tu syi fa Nan je na she ni Pe sha she Syi dan la E ji ni E bwo la shr dwo jyu la
121 122 124 125 127 128 130 131 132 133 134 136
bwo la jan chr dye dwo di she shwei dwo she pe la
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
141
Mwo he
ba la pan two la
142 144
Pe shi ni Pi li jyu jr
146
Ba she la
mwo li di
149
Ba she la
jr he nwo e je
152
Ba she la
shan chr
161 162 164
Ba she la Ba she la Ba she la
shang jye la jr pe jyu mwo li he sa dwo je
175 177
Ba she la Ba she la
jya na jya bwo la pe dwun jr je
187
Yin tu na mwo mwo sye
E li ye dwo la Shr pe pi she ye
143 145
Pi she lu dwo Bwo teng wang jya Mwo la jr pe Bwo la jr dwo Pi she la je Shan dwo she Pi ti pe Bu shr dwo Su mwo lu bwo Mwo he shwei dwo E li ye dwo laxix Mwo he pe la e bwo la
147 148 150 151 153 154 155 156 157 158 159 160
Jyu lan two li Pi di yexx Chyan je nwo Mwo li jya Ku su mu Pe jye la dwo nwo Pi lu je na Ju li yexxi Ye la tu Shai ni shan Pi je lan pe mwo ni je Lu she na Shwei dwo je Jya mwo la Cha che shr Bwo la pe Yi di yi di Mu two la Jye na Swo pi la chan Jywe fan du
163 165 166 167 168 169 170 171 172 173 174 176 178 179 180 181 182 183 184 185 186
Hu syin du lu yung Hu syin du lu yung Hu syin du lu yung
193 195 197
Part II 188 189 190 191 192 194 196 198 199
Wu syin Li shai jye na Bwo la she syi dwo Sa dan two Chye du shai ni shan Jan pe na Syi dan pe na Bwo la shai di ye San bwo cha
Page 144
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
200 202 203 204 205 207 208 209 210 211
Na jye la Sa pe yau cha He la cha swo Jye la he rau she Pi teng beng sa na jye la Je du la Shr di nan Jye la he Swo he sa la nan Pi teng beng sa na la
213 214 215 216 217 218
La cha Pe che fan Sa dan two Chye du shai ni shan Bwo la dyan She ji li
219 220 221 222
Mwo he Bwo shu Shr li sha Jyu jr
223 224 225 226 227 228 229 230 231 232
Di li e bi ti shr pe li dwo Ja ja ying jya Mwo he ba she lu two la Di li pu pe na Man cha la Wu syin Swo syi di Bwo pe du Mwo mwo
Hu syin du lu yung
201
Hu syin du lu yung
206
Hu syin du lu yung
212
swo he sa la swo he sa la swo he sa ni
Yin tu na mwo mwo sye Part III
233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248
La shr Ju la E chi ni Wu two jya Pi sha She sa dwo la Pe la jya jye la pe ye Tu shai cha E she ni E jya la Mi li ju Two la ni bu mi jyan Bwo chye bwo two Wu la jya pe dwo La she tan cha Nwo chye
Page 145
pe ye ba ye pe ye pe ye pe ye pe ye pe ye pe ye pe ye
Prevents weapons of mass destruction Prevents weapons of mass destruction
pe ye pe ye pe ye pe ye pe ye
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
249 250
Pi tyau dan Su bwo la na
pe ye pe ye
251 252 253 254 255 256 257 258 259 260 261 262 263
Yau cha La cha sz Bi li dwo Pi she je Bu dwo Jyou pan cha Bu dan na Jya ja bu dan na Syi chan du E bwo syi mwo la Wu tan mwo two Che ye Syi li pe di
jye la he jye la he jye la he jye la he jye la he jye la he jye la he jye la he jye la he jye la he jye la he jye la he jye la he
264 265 266 267 268 269 270 271 272 273 274 275
She dwo Jye pe Lu di la Mang swo Mi two Mwo she She dwo Shr bi dwo Pi dwo Pe dwo E shu je Jr dwo
he li nan he li nan he li nan he li nan he li nan he li nan he li nan he li nan he li nan he li nan he li nan he li nan
276 277
Di shan sa pi shan Sa pe jye la he nan
281 286 291 292 297 302 307 308 313 318 319 320 325 326 331 332 333 334 339
Bwo li ba la je jya Cha yan ni Mwo he bwo su bwo dan ye Lu two la Nwo la ye na Dan two chye lu cha shi Mwo he jya la Mwo dan li chye na Jya bwo li jya She ye jye la Mwo du jye la Sa pe la two swo da na Je du la Pe chi ni Pi li yang chi li jr Nan two ji sha la Chye na bwo di Swo syi ye Na jye na she la pe na
Page 146
Pi two ye she Chen two ye mi
Ji la ye me
Chi li dan Chi li dan
Pi two ye she Pi two ye she
Chen two ye mi Chen two ye mi
Ji la ye mi Ji la ye mi
Chi li dan Chi li dan Chi li dan
Pi two ye she Pi two ye she Pi two ye she
Chen two ye mi Chen two ye mi Chen two ye mi
Ji la ye mi Ji la ye mi Ji la ye mi
Chi li dan Chi li dan
Pi two ye she Pi two ye she
Chen two ye mi Chen two ye mi
Ji la ye mi Ji la ye mi
Chi li dan
Pi two ye she
Chen two ye mi
Ji la ye mi
Chi li dan
Pi two ye she
Chen two ye mi
Ji la ye mi
Chi li dan Chi li dan
Pi two ye she Pi two ye she
Chen two ye mi Chen two ye mi
Ji la ye mi Ji la ye mi
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
344 349 354 355 356 361 362 363
E lwo han Pi dwo la chye Ba she la bwo ni Jyu syi ye jyu shi ye Jya di bwo di
Chi li dan Chi li dan
Pi two ye she Pi two ye she
Chen two ye mi Chen two ye mi
Ji la ye mi Ji la ye mi
Chi li dan
Pi two ye she
Chen two ye mi
Ji la ye mi
La cha wang Pe chye fan
Yin tu na mwo mwo sye Part IV
364 365 366 367 368 369 370 371 372 373 374 375 376 377
Pe chye fan San dan dwo bwo da la Na mwo tswei du di E syi dwo na la la jya Bwo la pe Syi pu ja Pi jya sa dan dwo be di li Shr fwo la shr fwo la Two la two la Pin two la pin two la Chen two chen two Hu syin hu syin Pan ja Pan ja Pan ja Pan ja Pan ja Swo he
378 379 380 381 382 383 384
Syi syi E mu jya ye E bwo la ti he dwo Pe la bwo la two E su la Pi two la Bwo jya
385 386 387 388 389 390 391 392 393 394 395 396 397 398 399 400
Sa pe Sa pe Sa pe Sa pe Sa pe Sa pe Sa pe Sa pe Sa pe Sa pe Sa pe Sa pe Sa pe
Page 147
pan pan pan pan pan
ti pi na chye yau cha chyan ta pe bu dan na Jya ja bu dan na bi ban tu lang jr di tu zi bi li Chi shai di shr pe li e bwo syi mwo li she la pe na di di ji dan mwo two ji pi two ye La shr je li
bi pan bi pan bi pan bi pan bi pan bi pan bi pan bi pan bi pan bi pan bi pan bi pan bi pan bi pan
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
401 402 403 404 405 406 407 408 409 410 411 412 413
She ye jye la Mwo du jye la Sa pe la two swo two li bi pan Pi di ye Je li bi pan Je du la Fu chi ni bi pan Ba she la Jyu mwo li Pi two ye La shr bi pan Mwo he bwo la ding yang Yi chi li bi pan
414 415 416 417 418 419 420 421 422 423 424 425 426 427 428 429 430 431
Ba she la shang jye la ye Bwo la jang chi la she Mwo he jya la ye Mwo he mwo dan li jya na Na mwo swo jye li dwo Bi shai na bei Bwo la he mwo ni E chi ni Mwo he jye li Jye la tan chr Mye dan li Lau dan li Je wen cha Jye lwo la dan li Jya bwo li E di mu jr dwo Jya shr mwo she nwo Pe sz ni
432 433 434
Yan ji jr Sa two pe sye
ye pan ye pan ye pan ye pan ye pan ye pan ye pan ye pan ye pan ye pan ye pan ye pan ye pan
Mwo mwo yin tu na mwo mwo sye Part V
435 436
Tu shai ja E mwo dan li
jr dwo jr dwo
437 438 439 440 441 442 443 444 445 446 447
Wu she Chye pe Lu di la Pe swo Mwo she She dwo Shr bi dwo Ba lyau ye Chyan two Bu shr bwo Pwo la
he la he la he la he la he la he la he la he la he la he la he la
Page 148
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
448
Pe sye
he la
449 450 451 452 453 454 455 456 457 458 459 460 461 462 463 464 465 466 467 468 469 470
Be bwo Tu shai ja Lau two la Yau cha La cha swo Bi li dwo Pi she je Bu dwo Jyou pan cha Syi chyan two Wu dan mwo two Che ye E bwo sa mwo la Jai chywe ge Cha chi ni Li fwo di She mi jya She jyu ni Mu two la Na di jya E lan pe Chyan du bwo ni
jr dwo jr dwo jr dwo jye la he jye la he jye la he jye la he jye la he jye la he jye la he jye la he jye la he jye la he
471
jye la he jye la he jye la he jye la he jye la he jye la he jye la he
Shr fa la
476 477
Ni ti Bi shan mwo
shr fa la shr fa la
482
Sa pe
shr fa la
485 486 487
E chi Mu chywe Jye li tu
lu chyan lu chyan lu chyan
488 489 490 491 492 493 494 495 496 497 498
Jya la he Jye lan jye na Dan dwo Chi li ye Mwo mwo Ba li shr pe Bi li shr pe Wu two la Jye jr Ba shi di Wu lu
shu lan shu lan shu lan shu lan shu lan shu lan shu lan shu lan shu lan shu lan
Page 149
Yin jya syi jya Jwei di yau jya Dan li di yao jya Je tu two jya
472 473 474 475
Bwo di jya Bi di jya Shr li shai mi jya Swo ni bwo di jya Shr lu ji di Mwo two pi da lu jr jyan
478 479 480 481 483 484
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
499 500 501 502 503
Chang chye He syi dwo Ba two Swo fang ang chye Bwo la jang chye
504 505 506 507 508 509 510 511 512 513 514 515 516 517 518 519 520 521 522 523 524 525 526 527 528 529 530 531 532 533 534 535 536 537
Bu dwo bi bwo cha Cha chi ni Shr pe la Two tu lu jya Jyan du lu ji jr Pe lu dwo pi Sa bwo lu He ling chye Shu sha dan la Swo na jye la Pi sha yu jya E chi ni Wu two jya Mwo la pi na Jyan dwo la E jya la Mi li du Da lyan bu jya Di li la ja Bi li shai jr jya Sa pe na jyu la Sz yin chye bi Jye la li yau cha Dan la chu Mwo la shr Fei di shan Swo pi shan Syi dan dwo bwo da laxxii Mwo he ba she lu Shai ni shan Mwo he bwo lai jang chi lan Ye bwo tu two She yu she nwo Byan da li na
538 540 542
Pi two ye Di shu Bwo la pi two
544 545 546 547 548 549 550 551 552
Da jr two Nan E na li Pi she ti Pi la Ba she la Two li Pan two pan two ni Ba she la bang ni pan
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shu lan shu lan shu lan shu lan
Pan tan jya lu mi Pan tan jya lu mi Pan tan jya lu mi
539 541 543
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
553 554
Hu syin du lu ying pan
Swo pe he
The Buddha-nature is great, and it is inherent in us all. Just that is the incomparably great Buddha. Now we are not only speaking of the great Buddha, we are referring to the crown of his head: his summit. And the great The General Explanation of the Title 9
Buddha's summit refers to the appearance of yet another great Buddha. "How big is that Buddha?" you ask. That Buddha is invisible. He is referred to in the verse that we recite before reciting the Shurangama Mantra: The transformation atop the invisible summit poured forth splendorous light and proclaimed this spiritual mantra. What is invisible can be said not to exist. How can one refer to the existence of a great Buddha when he cannot even be seen? What cannot be seen is truly great. If it weren't so big as to be invisible, why do you suppose you couldn't see it? "Little things are invisible, not big ones." Really? The sky is big, but can you see all of it? No! The earth is vast, but can you see its entire surface? No. What is truly great cannot be seen. The great Buddha's "invisible summit emits a light." "How great is the light?" Think it over. Could a great Buddha emit a small light? Naturally the light he emits is so great it illuminates all places. "Does it shine on me?" It has shone on you all along. "Then why am I not aware of it?" Do you want to know of it? When the mind is pure the moon appears in the water. When the thoughts are settled the sky is without a cloud. Volume One -- The Ten Doors of Discrimination 10
If your mind is extremely pure, the Buddha's light will shine on you and illumine your mind like the moonlight deeply penetrating clear water. If your mind is impure, it is like a puddle of muddy water through which no light can pass. The mind in samadhi is like a cloudless sky, a state that is inexpressibly wonderful. If you can truly purify your mind, then you can obtain the strength of the Shurangama Samadhi.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
In general, these are the reasons that Shakyamuni Buddha, in over three hundred Dharma assemblies held for over forty-nine years, spoke the sutras and taught the Dharma in the world. With particular reference to the Shurangama Sutra, six causes and conditions lie behind its being spoken. The first of these six is: I. The Dependence on Erudition and the Neglect of SamadhiPower. The Buddha's disciple and cousin, Ananda, was very learned; he read widely and he was very knowledgeable. He followed the Buddha for several decades and could remember the Dharma spoken at every Dharma assembly. His memory was so keen that once he heard something, he never forgot it. Ananda didn't have to force himself to remember, it came very naturally. Often, however, learned people force themselves to remember the principles they read in books and they come to rely upon their learning. "Look at me," is their attitude, "I know more than all of you. I have Ph.D.'s in science, philosophy, and literature. Why, I have more than a hundred Ph.D.'s!" Although Ananda's ability to learn came Volume One -- The Ten Doors of Discrimination 36
naturally, he also relied on it too much, and he neglected developing his samadhi-power. He thought samadhi was not important. "I know a lot of things and have wisdom. That's sufficient. Samadhi-power isn't important. It is said that through samadhi one develops wisdom, but I already have wisdom." So he forgot about samadhi. The Shurangama Sutra was spoken for Ananda's sake, precisely because he didn't have sufficient samadhi-power. He had not done the work of meditation required to develop it. When others were sitting investigating Dhyana, Ananda would go read a book or write instead. The wonderful quality of the Shurangama Lecture and Cultivation Session, in which this sutra is being explained, is that it combines the actual practice of sitting in meditation with the understanding gained from the study of the Sutra. You can practice meditation in accord with your new understanding. Through the application of effort, you can become enlightened. But it is essential both to develop samadhi and to acquire learning. In other words, Ananda hadn't cultivated true-appearance prajna; he thought he could realize Buddhahood through literary prajna alone. He thought that since he was the Buddha's cousin, the Buddha, who had realized Buddhahood, would certainly help him realize Buddhahood, too. Thinking that it didn't really matter whether he cultivated or not, he ended up wasting a lot of time. One day, as the Shurangama Sutra relates, Ananda went out to receive alms by himself. He took his bowl and went from house to house. While walking alone on the road, he encountered the daughter of Matangi. Ananda was particularly handsome, and when Matangi's daughter saw him, she was immediately attracted to him.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
But she didn't know how to snare him. So she went back and told her mother, "You absolutely must get Ananda to marry me. If you don't, I'll die." Now the mother, Matangi, belonged to the religion of the Kapilas, the "tawny-haired," and she cultivated this religion's mantras and dharma-devices, which were extremely effective. Causes and Conditions for the Arising of the Teaching 37
Since Matangi really loved her daughter, she used a mantra of her sect -- a mantra that they claimed had come from the Brahma heaven -- to confuse Ananda. Ananda didn't have any samadhipower, so he couldn't control himself. He followed the mantra and went to Matangi's daughter's house, where he was on the verge of breaking the precepts. The first five precepts prohibit killing, stealing, sexual misconduct, lying, and the taking of intoxicants; and Ananda was about to break the precept against sexual misconduct. The Buddha knew about it as it was happening. Realizing his cousin was in trouble, he quickly spoke the Shurangama Mantra to break up the former Brahma Heaven mantra of the Kapila religion. Ananda's confusion had made him as if drunk or as if he had taken dope -- he was totally oblivious to everything. But when the Buddha recited the Shurangama Mantra, its power woke Ananda up from his confusion, and there he was wondering how he had gotten himself into such a situation. He returned, knelt before the Buddha, and cried out in distress. "I have relied exclusively on erudition and have not perfected any strength in the Way. I haven't any samadhi-power. Please, Buddha, tell me how the Buddhas of the ten directions have cultivated so they were able to obtain samadhi-power." In reply the Buddha spoke the Shurangama Sutra. This was the first reason that it was spoken. The second reason it was spoken was: II. To Warn About Those With Insane Wisdom Who Cherish Deviant Thoughts. There are many intelligent people in the world who, despite their intellectual ability, do not follow proper paths, but instead use their knowledge in ways that harm people. This is deviant thought. They harbor deviant thoughts and have no desire to put an end to them, because they think they are correct. They outsmart themselves and act in a very confused way. The Sutra issues a warning about them. Volume One -- The Ten Doors of Discrimination 38
There is a proverb that says: Intelligence is helped by hidden virtue. Hidden virtue leads you to enter the path of intelligence. Those who do not practice hidden virtue, but make use of intelligence alone, Will be defeated by their own intelligence. People are intelligent because in past lives they undertook virtuous practices. Perhaps they studied hard in past lives, or they
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
read many Buddhist sutras. But intelligence is established by doing this good work in secret. It is "hidden virtue" that others do not see. Intelligence does not come to people who do a good deed and then strike the gong, beat the drum, and put an ad in the paper or on television saying, "I, so-and-so, have just now done something good." Such a person may have done good deeds, but this is not hidden virtue. Good deeds that are done unknown to anyone are hidden virtue; they are genuine good deeds. So it is said: Good done hoping others will notice it is not true good. Evil done fearing others will discover it is great evil. People who want the good they do to be known haven't done genuine good; they're just being greedy for a good reputation. The very greatest kind of evil is done secretly in the fear that people will find out. Hidden virtue practiced in the past may endow us with intelligence, but if we don't use our intelligence correctly, if we don't practice hidden virtue and do good deeds, but instead do evil, our intelligence defeats us and we defeat our intelligence. It becomes merely a petty knowledge, a petty intelligence, not true intelligence. For example, the great general Tsau-Tsau of the Three Kingdoms Period in China was extremely intelligent, but as Causes and Conditions for the Arising of the Teaching 39
deceptive as a ghost. But great Emperor Yao of China was said to have divine wisdom. Wise people are sometimes even called gods. But, one should not view gods too highly in the Buddhadharma. They do not hold a very high position. They are simply Dharma Protectors whose job is to protect the Triple Jewel of the Buddha, the Dharma, and the Sangha. One of great good who falls will join the ranks of evil. If someone who does great evil recognizes it and changes, he can be considered a person of great good because he has had the courage to change. However, when someone who ordinarily does good deeds decides to do evil and cheat people because he doesn't notice any particular response to his former conduct, he thereby becomes a very evil person since he is one who clearly knows what is right and intentionally does wrong. A person with "insane wisdom" does upside-down things -improper things -- and still feels he is correct. He may go so far as to commit murder and say: "If I hadn't killed that man, he might have killed others. But because I have killed him, he won't kill anyone else." In truth, the victim was not a potential murderer at all, but the killer had a grudge against him. This is deviant thought. Someone basically in error makes up a rationale for his behavior; he makes up a fine story to avoid the judgment of the courts. Although he is wrong, he is very convincing and he wins his case. This is insane wisdom. The Shurangama Sutra warns people against making arguments based on deviant thoughts. It warns
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
people who do this not to cherish deviant thoughts, not to be convinced that they are right, but to change their ways and to correct their thinking so they may return to the proper path, to proper thought. The third reason for the speaking of the Sutra is: III. To Point to the True Mind and Manifest the Basic Nature. The Shurangama Sutra points directly to our mind so we may see our nature and realize Buddhahood. "What is this mind?"3 Volume One -- The Ten Doors of Discrimination 40
It is the true mind, which cannot be seen. The heart within your chest that you can see is merely the flesh-heart, the only function of which is to keep you alive. It is not the true mind. It certainly cannot lead you to genuine understanding. If the heart within your chest were the true mind, it should be able to accompany you when you die. However, a person's body remains after death and the flesh heart is still within it. So the flesh heart is not your true mind. Your true mind is the Buddha nature. "Where is the Buddha nature?" It is "not outside or inside or in the middle." The Sutra text will explain this principle in great detail. The Sutra will also explain the "ten instances of manifesting the seeing-nature," that is, one's true mind. This is the third reason the Sutra was spoken: to point out the pure nature and bright substance of the eternally dwelling true mind, which neither comes nor goes, neither moves nor changes. It is the basic substance, without defilement; its nature is pure, its substance, bright. The fourth reason the Sutra was spoken is: IV. To Display the Samadhi of the Nature and to Exhort Us to Actual Certification. There are many Dharma-doors in the cultivation of samadhi. Externalists also develop samadhis; but in cultivating samadhis, if one is off at the beginning even by a hair's breadth, one will miss the mark in the end by a thousand miles. Therefore it is necessary to cultivate proper samadhi, and to avoid cultivating deviant samadhi. The samadhis cultivated by externalists are deviant samadhis, not proper samadhis. Because their samadhis are not the proper samadhi of the true nature, they will never achieve sagehood, no matter how long they cultivate. It is said: When the nature is in samadhi, demons are subdued and every day is blissful; 3. In
Chinese the word for "mind" is also the word for "heart."
Causes and Conditions for the Arising of the Teaching 41
When false thoughts do not arise everywhere is peaceful. Why do people have demonic obstacles when they cultivate? Why do karmic obstacles arise? It is just because people's natures lack samadhi. If the nature is in samadhi, all demons can be subdued. There are many kinds of demons. This sutra explains fifty kinds of "skandha demons". Actually there are many, many demons: Page 156 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
heavenly demons, earth demons, human demons, ghost demons, and weird demons. Heavenly demons are the demon-kings in the heavens who come to disturb your dhyana concentration. Earth demons that dwell on the earth, human demons, ghost demons, weird demons, and strange creatures also all come to disturb your dhyana concentration. "Why do they do this?" Because before you attain Buddhahood you are a member of the demons' family. When you decide to leave the family of demons, cultivate dhyana concentration, end birth and death, and break through the turning wheel, the demons are still fond of you. They love you and can't let you go. Therefore they come to bother your spirit and disturb your dhyana concentration. If you have no concentration-power, you can be turned by the demon-states and end up following them. If you have concentrationpower, you won't be turned. You will be "thus, thus unmoving / clear and eternally bright." To be "thus, thus unmoving" is to have concentration power. To be "clear and eternally bright" is to have wisdom-power. With the combined powers of concentration and wisdom, no demon can move you. But if you have no concentration or wisdom-power, you will follow the demons and become their children and grandchildren. It is extremely dangerous. The reason externalists do not develop the concentration of the nature is because they apply effort to the branches, not the root; they work on the false shell of a body. Their mistake is to identify the sixth consciousness, the ordinary mind, with their true mind. As Volume One -- The Ten Doors of Discrimination 42
a result of their cultivation they get a little of the experience of still quiescence but what they experience is not actual. They force themselves to keep their thoughts from arising, but they haven't dug out the root of their polluted thinking, so they can't end birth and death. It is like trying to use a rock to prevent grass from growing. When the rock is removed, the grass grows right back. When cultivators of external religions relax their efforts, it is just like removing the rock. Their methods are not ultimate. In dhyana cultivation, one investigates the meditation topic, "Who is mindful of the Buddha?" By investigating this topic one sweeps away all dharmas and leaves all appearances. In seeking for "who?" one penetrates to the root of all polluted thinking and rips it out. If you use this method, the day will come when your contemplation will suddenly penetrate through and you will suddenly become enlightened. Then you will know whether your nostrils are pointing up or down. At present you don't know whether your nostrils face up or down. Once you are enlightened, you will know, and then you're on your way. When Shakyamuni Buddha spoke the Shurangama Sutra, there were in India various religious groups that did not discuss enlightenment. Rather, they imitated the behavior of cows or dogs. This strange practice came about because someone, while sitting in
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
samadhi, had seen a cow reborn in the heavens, and this person concluded, "I should study the behavior of cows." He began to eat grass, to live outside in a cowshed, and to learn how to even sleep like a cow. When he wasn't sleeping he cultivated a bit of samadhi, but he had no genuine accomplishment; it was deviant samadhi. Another religion of that time came about because someone had a confused dream in which a dog was born in the heavens. This person decided that if he imitated the behavior of dogs, he too would be born in the heavens. He modeled himself after a dog in every way; guarding the door, eating things dogs eat, and sleeping the way dogs do. But in the end such cultivation did not bring ultimate accomplishment. Causes and Conditions for the Arising of the Teaching 43
Another old cultivator of another religion cultivated the NoThought Samadhi, in which he didn't think of anything. He was without polluted thinking, and finally in his cultivation he was born in the No-Thought Heaven. But birth in the No-Thought Heaven is not ultimate, and eventually he fell. This too is considered a deviant samadhi. All these methods taught by externalists are not ultimate, not fundamental, they are not cultivation of the self-nature, our origin. Using the ordinary mind and its false thinking to cultivate the Buddhadharma is like trying to make rice by cooking sand. It will never succeed. You can cultivate for countless ages, but you won't escape the turning wheel, you won't realize Buddhahood. It is essential for those of you who wish to cultivate to meet a Master who has genuine understanding, in order for you to be able to attain genuine samadhi power. In order to attain real samadhi-power, you will certainly have to undergo the tests of demons, also. As I mentioned earlier, there are many kinds of demons: there are external demons and internal demons. The external demons are not too difficult to subdue, but the demons produced in your own mind are hard to defeat. Certain demons that bring sickness are also hard to subdue. When I was about seventeen or eighteen, I studied the Buddhadharma and yet was very arrogant. My arrogance prompted me to say an insane thing: "Most people are afraid of demons, but I have no fear of them. In fact, demons fear me." Wouldn't you say that was an insane remark? "No matter what kind of demons they are -heavenly demons, earth demons, spirit demons, ghost demons, human demons -- no matter what kind, I have no fear of them." After I finished spouting off, what do you suppose happened? I was attacked by a sickness demon, and then it was I who feared the demons, not the demons who feared me, because sickness inhibits one's movements like a yoke and chains. My body wouldn't obey my commands. I told it to walk, but it wouldn't; I told it to sit, but it couldn't. From morning to night I lay on the bed unable to eat or drink. The demon had me trapped. Then I realized what I had said Volume One -- The Ten Doors of Discrimination 44
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
was all wrong. I had boasted that I wasn't afraid of demons, but now when the sickness-demon caught me I was powerless. I was so sick that I was oblivious to everything. It seemed certain I would die. But just as I was lingering on for one last breath -- when I was almost dead but not quite -- another thing happened to me. I saw the Three Filial Sons Wong of Manchuria: two monks -- one a Taoist Master and one a Buddhist Bhikshu, and one a layman. The three came and told me to come out and play, and I followed them outside. It was very strange: just outside the door I started to walk, but my feet weren't touching the ground. Although I wasn't in an airplane, I was in empty space. It wasn't like mounting the clouds and driving the fog, however, it was like being enveloped in space. I walked on the tops of houses and soon they looked very small, and I could see lots of people below. We went to all the famous temples, mountains, and great rivers. We went to the four sacred mountains in China: Wu Tai (Five Peaks), E Mei, Jyou Hua (Nine Flowers), and Pu Two. Wherever we went there were lots of temples and lots of people. We didn't stop with China, however, and soon were flying over foreign lands where the people were fair-haired and blue-eyed. We went from place to place so quickly that it was like watching a movie, where frame after frame flashes on the screen in a constant change of scene, except there was no projector or screen, and I actually went to the places I saw. After seeing and hearing many things, I arrived back at my own front door. I opened the door and looked into my house, and there on the bed was another me. The moment I realized there were two of me I became one, and my breath and pulse returned. "He hasn't died!" exclaimed my father and mother, who were seated beside me. "He's alive!" Then I realized that when I had seen myself on the bed unable to move, I had been sick. I asked my father and mother about it, and they said I had been in a coma for seven or eight days, and had seemed dead. So, I am a living dead man. Even I myself thought I was dead, and then I was born anew. After that I wasn't so insane. I never said that I didn't fear demons or that Causes and Conditions for the Arising of the Teaching 45
demons feared me. Take my advice: whatever you do, don't say things like that. If you say, "I'm not afraid of anything," in the future you will encounter something that will frighten you. But to say "I'm afraid of everything" is also incorrect. In general, don't even bring up such useless topics. Prior to my illness, I was an instructor at the Way-Virtue Society. I lectured on the advantages of benevolence, righteousness, the Way, and good conduct. Not only did I just exhort others to do good deeds, I myself also practiced benefiting others. I had cultivated to the point that I felt I had a little skill. One day I read an article about Jang Sywan's exemplary way of life and I decided I wanted to be just like him. I vowed to heaven that I would practice the deeds of Jang Sywan. But after I made the vow I regretted it.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
"Of what use is imitating him?" I wondered doubtfully. And, strangely enough, that very evening a demon came to test me to see if I really could keep my vow. If you make vows, the Bodhisattvas may come to test you. The point is, don't speak arrogantly; take care to avoid something that pleases you or in time something will happen to cause you to be displeased. Keep your mind on cultivation of the Way. Don't use the mind that ordinary people use but rather a mind that is intent on the Way. Cultivate the samadhi of the nature and seek actual accomplishment. Actual accomplishment is the opposite of what is empty and false. One whose accomplishment is empty and false may suddenly think, "I have just realized Buddhahood," and while sitting in dhyana he may feel that his body is like the Buddha's, emitting light and moving the earth. Actually there isn't anything going on at all. The experience is empty and false: it is not the accomplishment of the Way. One may think: "Sitting here in dhyana, I saw the Buddha give me a prediction, saying, ‘You will soon realize Buddhahood. Don't bother to cultivate. You are a Buddha already.'" This, too, is a false experience; it is not genuine accomplishment of the Way. Volume One -- The Ten Doors of Discrimination 46
Shakyamuni Buddha accomplished the Way beneath the Bodhi tree. He sat there for forty-nine days, and then one evening, he saw a star and awakened to the Way. "Strange indeed, strange indeed, strange indeed," he said, "all living beings have the Buddha-nature. All can become Buddhas." However, before he had accomplished Buddhahood, a heavenly demon came to test him. It transformed into a beautiful woman who came before the Buddha and spoke seductively, trying to get him to abandon his cultivation and marry her instead. But the Buddha, from within his samadhi, was not moved by the sight of this exquisite creature. He just thought, "You think you are really beautiful, but actually you are an old hag. Countless wrinkles line your face and from your eyes and nose flow filthy tears and mucus. There is snot in your nose and phlegm and saliva in your mouth. Your whole body is filthy, and yet you still come and try to cheat me." The Buddha contemplated this thought from within samadhi and transformed the demon's power so that the demon turned into an old woman. Her hair turned white, her teeth fell out, and her nose began to run with snot. She looked wretched. "Look at yourself," the Buddha told the demon. The demon looked and was so ashamed that she ran away. Many such demons came to test the Buddha, but the Buddha was never turned. Since he was not turned by the demons, he accomplished the Buddha-Way. When people work hard cultivating the Way, they are likely, at crucial stages of development, to undergo the tests of demons. Before you have any skill the demons won't test you, but once you develop a little skill, they will try you out. If you don't recognize it as a test, then you may run off and join the retinue of demons. If you
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
want to cultivate to the point of actual accomplishment, you must develop the samadhi of the nature. When you cultivate by working on the samadhi of the nature, and your nature is not moved, you will naturally have samadhi-power and your accomplishment will naturally be true and actual, not false. If you are moved by demons, then your samadhi is not true and proper but is rather a deviant samadhi, which will not lead you to Buddhahood. Causes and Conditions for the Arising of the Teaching 47
Earlier I mentioned the deviant samadhis developed by people who studied the behavior of cows and dogs. How did the cow and dog they imitated happen to get born in the heavens? In a former life, the cow had cultivated the Ten Good Deeds, but before that it had done many bad things. The retribution for the evil deeds caused it to be born as a cow and the reward for its cultivation of the Ten Good Deeds led it, at death, to be reborn in the heavens. The same was true for the dog. Not knowing the past causes and conditions of the cow and the dog that led to their rebirth in the heavens, these people thought that it was merely being a cow or a dog in the present life that led to the heavenly reward. So they blindly imitated the behavior of cows and dogs. Nothing came of their cultivation, however, and they couldn't obtain actual accomplishment. Actual accomplishment means the genuine realization of one's own perfect, clear inherent wisdom and samadhi-power, where samadhi aids wisdom and wisdom aids samadhi in a mutual, perfect, unobstructed interpenetration. It is to realize the true fundamental substance; it is to obtain one's own true mind. The fifth reason the Buddha spoke this sutra is: V. To Destroy Upside-down Thoughts and Dispel Subtle Delusions. Upside-down thoughts are improper. People are really upsidedown. Well, people aren't actually upside-down; their thinking is. When Ananda and Matangi's daughter returned to the Buddha, Ananda bowed and asked for instruction. After hearing it, he spoke a verse, which begins: The wonderfully deep dharani, the unmoving honored one, The foremost Shurangama King is rarely found in the world. The "unmoving honored one" is the Shurangama Samadhi. The entire sentence refers to Shakyamuni Buddha. It is rare because, as the third line of the verse says, "It melts away my inverted thoughts Volume One -- The Ten Doors of Discrimination 48
gathered in a million kalpas." Life after life, for limitless, boundless kalpas, Ananda had been striking up upside-down thoughts, thinking of improper things. "Upside-down thoughts" refer to any of the thoughts worldly people have. The function of the Shurangama Sutra is to destroy and melt away these inverted polluted thoughts and to dispel our subtle delusions. Subtle delusions may be so subtle that the eyes can't see them,
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
the ears can't hear them, and the mind cannot form thoughts about them. As soon as we give rise to one unenlightened thought, the Three Subtle Delusions arise, although the space of a thought is very short. Delusion can be likened to dust. If there is dust flying about in a room where there is a mirror, the mirror will immediately catch a lot of dust particles. These particles of dust will go unnoticed until they become so thick that they cloud the mirror. Our subtle delusions are like the dust on the mirror. Fundamentally, our own nature is like a bright mirror -- it is the Great Perfect Mirror-Wisdom. But because of the production of these fine delusions, the bright mirror becomes coated and grows dimmer and dimmer. Great Master Shen Syou's verse says: The body is a Bodhi tree, The mind like a bright mirror stand. Time and again brush it clean; And let no dust alight. Some people say this verse is incorrect. I say it is correct. Why? He is telling us to constantly cultivate, to time and again brush clean the mind so that it doesn't catch any dust. Brush it morning and night, for when you have cleared up the dust of the subtle delusions, the mirror of your own nature will shine brightly. Before one has become enlightened, one should honor this doctrine and cultivate in accord with it. Causes and Conditions for the Arising of the Teaching 49
The Great Master, the Sixth Patriarch, said in reply: Originally Bodhi has no tree, The bright mirror has no stand. Originally there is not a single thing, Where can the dust alight? This verse was spoken by one who was already enlightened. One who is enlightened can understand and cultivate in accord with this verse. It is said: When not one thought arises, the entire substance manifests. When the six roots suddenly move, one is covered by clouds. When not one thought is produced, the Buddha-nature and samadhi appear. When your eyes, ears, nose, tongue, body, and mind suddenly move and take control, it is as if the sky has suddenly clouded over. So one must put an end to inverted false thoughts and dispel the subtle doubts and then one can very quickly realize Buddhahood. Unfortunately, though, no one wants to realize Buddhahood. People would rather flow along in the Five Turbidities, flowing along and forgetting to return. They take suffering as bliss, turn their backs on enlightenment and unite with defiling objects. Although they have not ended birth and death, they nonetheless think themselves pretty fine, saying, "Look at me, I am intelligent and handsome. Everyone who sees me likes me and I
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
understand what others don't." Actually such people are just like mirrors attracting dust. The more dust that gathers, the dimmer the mirror gets until it reflects no light at all. They may think themselves smart in this present life, but wait and see: perhaps ten lives from now they will end up as stupid as pigs. Therefore, in this life we must decide where we will be going -- we must recognize Volume One -- The Ten Doors of Discrimination 50
clearly what our destiny will be, what path we will take. Then there is hope. The sixth reason the Buddha spoke this Sutra is: VI. To Clarify the Two Doors for the Benefit of Living Beings of the Present and Future. The Two Doors are the Dharma-door of Level Equality, which is the Actual Dharma, and the Expedient Door, which is the Provisional Dharma. Provisional Dharma is not real, but is temporary and impermanent. Actual Dharma is real and forever unchanging. There are two Dharmas: Provisional and Actual. The Expedient Dharma, which is the Provisional Dharma, may be illustrated by the following event: Once Shakyamuni Buddha saw a child toddling toward a well. The child was on the brink of falling into the water and would surely drown before anyone could reach it. The Buddha knew that if he called to the child to come back that it wouldn't listen, but would keep right on running. He said instead, "I have candy in my hand. Come back quickly and I will give my candy to you." When the child heard there was candy to eat it turned around and came back. Actually there wasn't anything in the Buddha's hand. But was the Buddha lying? Was he cheating the child? No. The child was just about to fall into the well. If the Buddha hadn't enticed it in such a way as to cause it to turn immediately, it would have drowned. The Buddha extended his empty fist and said there was candy in it. The child came because it wanted to eat candy. The Provisional Dharma-door is used to teach and transform living beings. Basically there isn't anything at all, but the Buddha says to living beings, "I have treasures. Come to me and I will give you a jewel -- a priceless gem -- and other fine things." Because living beings are greedy, they follow along to reap the advantages. Ultimately they have been enticed by an expedient Dharma-door. The Provisional Dharma, then, refers to the clever skill-in-means used to save living beings. Causes and Conditions for the Arising of the Teaching 51
The Dharma-door of Level Equality -- the Actual Dharma -- and the Provisional Dharma-door were both used in speaking this sutra. By means of these two Dharma-doors living beings are led to separate themselves from suffering and to obtain bliss, so that they eventually may give proof to the result and realize Buddhahood. The Two Doors benefit living beings of the present and future. The "present" here can refer to the time when the Buddha taught, and it can also refer to now. Living beings of the present and future
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
can obtain the benefit of being enriched by the Dharma. To make the Two Doors understood for the benefit of living beings of the present and future is the last of the six reasons for the arising of the teaching.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Sutra:
At that time, because Ananda was begging in sequential order, he passed by a house of prostitution and was waylaid by Ananda's Fall 135
a powerful artifice. By means of a mantra of the Kapila religion, formerly of the Brahma Heaven, the daughter of Matangi drew him onto an impure mat. Commentary:
At that time Ananda was being stern and proper, honoring with propriety the method for obtaining food. Because Ananda was begging in sequential order -- by going door to door, house to house -- he passed by a house of prostitution and was waylaid by a powerful artifice. It was not real, but was something conjured up. The daughter of Matangi had urged her mother to make use of a mantra, which allegedly had come from the gods of the Brahma Heaven and had been brought down to the human realm. But it was phony; it was empty and false, so it is called an "artifice." Matangi is a Sanskrit name, interpreted to mean "Vulgar Lineage," indicating that she was not honorable. Her daughter's name was Prakriti, which is Sanskrit for "Basic Nature." Ananda was snared by a mantra of the Kapila religion, formerly of the Brahma Heaven. Matangi had learned her false mantra from members of the tawny-haired religion. In fact, the mantric device was falsely named, because it was not really a transmission from the Brahma Heaven. Its proponents just claimed it was, and in that way got people to believe in them. However, the recitation of the mantra was able to turn Ananda's spirit and soul upside down and he fell into a stupor as if asleep, dreaming, or drunk. Without realizing what was happening he went into the house of prostitution. The mantra "which came from the Brahma Heaven," had rendered him totally oblivious and had totally confused his self-nature. "Basically Ananda was a sage who had been certified as having attained the first fruition. Then why was the mantra purported to have come from the Brahma Heaven able to confuse him?" you wonder. He became confused because he had concentrated on studying the sutras and had not been attentive to samadhi-power; and so Volume One -- Ananda's Fall 136
although he had attained the first fruition; his samadhi-power was still insufficient. Therefore when he encountered this kind of demon he was confused by her, and the daughter of Matangi drew him onto an impure mat. Ananda was extremely handsome. His features were almost as perfect as the thirty-two fine marks of the Buddha. Ananda's skin was snowy white and glistened like silver, sparkled like frost. Most Indians had dark complexions but Ananda's skin was extremely soft, supple, smooth, and especially fair. That is why Matangi's daughter was infatuated with Ananda the moment she laid eyes on
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
him and went running to tell her mother that she wanted Ananda. "He's a disciple of the Buddha," her mother said. "How can you want him? He's a Bhikshu and cannot marry. You can't have him." "That doesn't make any difference to me," replied her daughter. "Mother, you're going to have to think of a way to trap Ananda for me. If I can't marry Ananda I won't go on living," she said obstinately. Her desire was so overpowering that it was a matter of life and death. "Ah," thought Matangi, "She loves him so much. I'll have to think of a way to do what cannot be done." So she used the mantra, a deviant dharma from the Kapila religion, and recited until Ananda became hypnotized. He followed her in a daze like a drunken beggar, in such a stupor that he couldn't tell east from west, or north from south. He went right into the house and followed Matangi's daughter into her room and onto the bed. Sutra:
With her licentious body she stroked and rubbed him until he was on the verge of destroying the precept-substance. Commentary:
This was a dangerous spot to be in! With her licentious body she caressed him until he was on the verge of destroying the precept-substance. He still hadn't broken it. This is an important Ananda's Fall 137
point. When one receives the precepts one becomes endowed with a certain substance, which, if destroyed, is as serious as if your very life had been cut off. It is extremely important for people who have left the home-life not to break precepts. If precepts are broken, you might just as well die. As for Ananda, if the text said that his precept-substance was "already" destroyed, it would mean it would be all over for him, Ananda would have fallen, and in the future he would have had a great deal of difficulty in cultivating successfully. Why did Matangi's daughter have such a compelling attraction for Ananda? It stemmed from the fact that Ananda and Matangi's daughter had been married to one another in five hundred former lives. Because they had been a married couple in so many former lives, as soon as she saw Ananda this time, her old habits took over, and she fell madly in love with him. Ananda had been her husband before and she was determined to have him for a husband again. Because of those seeds passed down life after life, she was now willing to sacrifice everything -- even her very life -- for the sake of her love for Ananda. D4 The Tathagata compassionately rescues him. E1 He quickly returns and speaks the mantra.
Sutra:
The Tathagata, knowing Ananda was being taken advantage of by the indecent artifice, finished the meal and immediately began his return journey. The king, great officials, elders, and laypeople followed along after the Buddha, desiring to hear the essentials of Dharma. Commentary:
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Whenever the Buddha accepted an offering he always spoke the Dharma after the meal for the sake of the vegetarian host. Only after speaking the Dharma would he return to the sublime abode of the Jeta Grove. But this time there were special circumstances. The Tathagata, knowing Ananda was being taken advantage of by the indecent artifice, finished the meal and immediately began his return journey. Knowing that Ananda had met with difficulty Volume One -- Ananda's Fall 138
and was on the verge of destroying the Precept-substance, the Buddha ate quickly, and as soon as he finished he immediately returned to the sublime abode of the Jeta Grove. In fact, I imagine he did not eat very much, since his beloved disciple and cousin and personal attendant was in trouble. The Buddha thought, "Ah, my attendant is being waylaid by demons. He's been captured by demons. How can this be?" The king, great officials, elders, and laypeople followed along after the Buddha, desiring to hear the essentials of the Dharma. Everyone knew that there was some important reason why the Buddha had not spoken Dharma for the vegetarian host after the meal. They thought that the reason for the hasty retreat would certainly be announced, so everyone -- the king, the officials, the elders, and the laypeople -- followed the Buddha back to the sublime abode of the Jeta Grove. Why? Everyone had forgotten everything else but the single-minded desire to understand whatever important principle of Dharma was about to be spoken. They didn't know what had come up that was so unusual. Everyone was anxious to hear what the Buddha would say.
Sutra:
Then the World Honored One emitted a hundred rays of jeweled and fearless light from his crown. Within the light appeared a thousand-petalled precious lotus, upon which was seated a transformation-body Buddha in full-lotus posture, proclaiming a spiritual mantra. Commentary:
Shakyamuni Buddha, the World Honored One, emitted a hundred rays of jeweled and fearless light from his crown. The hundreds of rays can represent the hundred realms. Within the light appeared a thousand-petalled jeweled precious lotus, which can represent the Thousand Suchnesses. These meanings can be investigated gradually. Now it is enough to understand the passage in general. From his crown, the crown of his head, were emitted a hundred rays of jeweled light and from these lights Ananda's Fall 139
radiated fearless lights. The rays of "fearless lights" showed possession of a great awesome virtue. Fearing nothing, they were able to subdue all heavenly demons and externalists. No mantra whatever could withstand them. Not even one "purported to have
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
come from the Brahma Heaven." The hundred rays of jeweled light also brought forth a thousand-petalled jeweled lotus, upon which was seated a transformationbody Buddha in full-lotus posture. In "full lotusposture" you sit with your legs crossed over one another, your feet resting on the tops of opposite thighs. There is a great deal of merit and virtue involved in sitting in full lotus. This transformation-body Buddha was proclaiming a spiritual mantra. He pronounced the Shurangama Mantra. For Shakyamuni Buddha to have a transformation-body Buddha speak the mantra represents the secret cause within the secret cause, the king of kings of mantras. The Shurangama Mantra is extremely important. If you who study the Buddhadharma can learn the Shurangama Mantra in this life, you will not have been a human being in vain. If you do not learn the Shurangama Mantra, it will be like climbing a mountain made of the Seven Jewels -- gold, silver, crystal, lapis lazuli, mother-of-pearl, red pearl, and carnelian -- and coming back down empty-handed. You arrive at the top of the mountain and you think about picking up some gold or perhaps some pearls, but then wonder if you should take silver instead. In the end you can't decide which ones it would be best to take and so you come away without any at all. That is the situation of people who can't memorize the Shurangama Mantra. So I hope that everyone will at the very least study hard enough so that they are able to recite it from memory. Not to speak of several weeks' effort, it is worth several years' effort if needed. It is extremely valuable. And this opportunity you have now to encounter it is extremely rare, very hard to come by. It is "the unsurpassed, profound, subtle, wonderful Dharma." There is nothing higher, nothing deeper. The Buddha used the Shurangama Mantra to save Ananda, who had already attained the first fruition of Arhatship. Now, if you ordinary people Volume One -- Ananda's Fall 140
do not rely on the Shurangama Mantra, how can you end birth and death? Therefore each of you should resolve to take my advice in this. I will tell you a story that illustrates the merit of sitting in full lotus-posture. Once there was a Bhikshu who did not cultivate, but concentrated instead on reciting sutras and repentances for the dead for money. Whenever someone died, he would accept requests to take the deceased across the sea of suffering by reciting sutras and performing repentances. One day he was returning to the monastery after having spent the day reciting sutras for the deceased. He passed a house with a dog in the yard. The dog began to bark at him, and he overheard the wife inside the house say to her husband: "Go see who it is." Then the Bhikshu saw the husband peer out the slit in the curtain and reply, "Oh, it's just that ghost who peddles sutras and repentances." He passed on by, but the words echoed in his ears. Why had that man called him a "ghost who peddles sutras and repentances"?
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Why hadn't he called him a "Buddha" who peddles sutras and repentances? Or an "Immortal Sage" who peddles sutras and repentances? As he continued on his way to the monastery, it suddenly began to rain and he took shelter under a bridge. "I guess I'll sit in meditation," he thought, and he pulled up his legs in full lotusposture. After he had sat for a while, two ghosts came by. When they reached the spot where he was sitting they suddenly stopped, and one said to the other, "There's a golden pagoda! Hurry up! Let's start bowing. The sharira (relics) of the Buddha are kept in golden pagodas! If we bow to the Buddha's relics our offenses will soon disappear." With that the two began to bow. After they had bowed for a while, the legs of the "ghost who peddled sutras and repentances" started to hurt, and in order to be more comfortable, he released the full lotus-posture into half-lotus, that is, with the left leg above, the right leg beneath, and the left foot resting on the right thigh. The next time the two ghosts came up from a bow they Ananda's Fall 141
noticed something strange. "Hey," said one to the other. "That golden pagoda just turned into a silver pagoda! Do you see that?" "So what?" said the other. "Silver pagodas are still something special. We should keep bowing." So the two of them kept bowing. They bowed for about half an hour or an hour, or maybe it was only twenty minutes; there was no clock, so there's no way to know. Soon enough the Bhikshu's legs hurt again. He unfolded them and lazily stretched them out, just like some people do when they are tired of sitting in meditation. "I think I'll lie down," he thought. But just then the two bowing ghosts caught a glimpse of their pagoda turning into a pile of mud. "Hey! Look at that!" one cried. "Quick! Let's clobber it." Realizing the ghosts were about to beat him up, the Bhikshu froze in fear and slipped neatly back into full lotus just in the nick of time. "Oh!" the two ghosts cried in unison. "It does have the Buddha's relics in it! It's going through all kinds of weird changes. One minute it's a golden pagoda, the next a silver pagoda, and then it turns into mud. We'd better just keep bowing no matter what happens next," and they continued non-stop until dawn. The incident had a lasting effect on the "ghost who peddled sutras and repentances." He sat there thinking, "If I sit in full lotus there is a golden pagoda, if I sit in half lotus there is a silver pagoda, and if I don't sit at all there's nothing but a pile of mud. I had better start to cultivate and stop peddling sutras and repentances." He buried himself in the task at hand and worked diligently at his cultivation. After he had cultivated, he eventually became enlightened and was given the name Dhyana Master Gwei Bi, "Pressured by Ghosts," because if it hadn't been for those two ghosts who were threatening to beat him up, he might have continued to procrastinate and never gotten around to cultivating. E2 The messenger is sent and Ananda is rescued.
Sutra:
He commanded Manjushri to take the mantra and go provide protection, and, when the evil mantra was extinPage 169 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Volume One -- Ananda's Fall 142
guished, to lend support, and to encourage Ananda and Matangi's daughter to return to where the Buddha was. Commentary:
It takes a person with great wisdom to rescue a stupid person. Although Ananda had certified to the first fruition of Arhatship, his samadhi-power was not enough to keep him from being confused by Matangi's false mantra. To save him, the Buddha manifested a hundred rays of jeweled light, and a thousand-petalled lotus, and a transformation-body Buddha who spoke the Shurangama Mantra. Still, Ananda was a long way off, and so the Buddha needed a member of the Sangha to take the mantra and go save Ananda. So Shakyamuni Buddha commanded Manjushri to take the mantra and go provide protection. He was to go to the house of prostitution, the home of Matangi, and rescue and protect Ananda. Within the Shurangama Mantra are several phrases that are specifically directed at breaking up externalist dharmas; in this its efficaciousness is unsurpassed. As soon as Manjushri went to Matangi's house and recited the Shurangama Mantra, the evil mantra was dispelled. The "mantra purported to have come from the Brahma Heaven" was no longer efficacious. Ananda woke up. The Bodhisattva Manjushri then needed to lend support, and to encourage Ananda and Matangi's daughter to return to where the Buddha was. Ananda had been confused by the mantratrick and had just "come to," so he was disoriented and had no idea where he was; it was as if he had just awakened from a dream. So Manjushri Bodhisattva lent him support, took hold of him and pulled him up. "Why did he encourage Matangi's daughter?" you ask. If he had not encouraged her at that time, her own life would have been in danger and perhaps his as well. She was so distraught she might have tried to kill Manjushri Bodhisattva for having taken away the one she loved so much. Had he not reassured her at that point, she would have been beside herself. Who knows what she might have done out of her jealousy? Ananda's Fall 143
Manjushri Bodhisattva said, "You are a very beautiful girl. I can see you are a good woman. Come along with me and we will go talk things over with the Buddha and find out if your wishes can be fulfilled. I'll put in a good word for you. It will all work out, I'm sure." He chose his words carefully, expediently, being discreet and tactful so as not to arouse her anger or cause her to harm or kill herself. With Manjushri supporting Ananda and encouraging Matangi's daughter, they returned to where the Buddha was, to the sublime abode of the Jeta Grove. From "Thus I have heard" to this point in the text is called the "preface". The preface includes the "testimony of faith", that is, the section that fulfills the Six Fulfillments, and certifies that the sutra can be believed. The entire preface is also called the "postscript", although it Page 170 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
comes at the beginning of the sutra. "Isn't that a contradiction?" one may ask. "How can it be both a preface and a postscript?" When the sutra was first spoken, this initial section of text did not exist. It was written by Ananda at the time the sutras were compiled, and for this reason is called the "postscript". The preface is also called the "general preface" because other sutras also have similar prefaces. It is called the "foreword" as well, because it is placed at the beginning of the sutra, even though it was written after the sutra was spoken. The second part of the preface is called the "prologue". It explains the causes and conditions involving Ananda and Matangi's daughter that led to the speaking of this sutra. It is important for those who study the Buddhadharma to be able to distinguish the various sections of the sutra text. In this way one can come to "deeply enter the Sutra Treasury". Boring your way in you will come to have "wisdom like the sea". In fact you should think like this: "It is I who spoke this sutra. Its principles have come forth from my heart." If you can be like that, in such a way that the Volume One -- Ananda's Fall 144
sutra and your basic substance become one, then there will be no deep and no shallow. You will no longer feel that the study of sutras is difficult, but will take it as a matter of course. The text of the Shurangama Sutra is extremely well written. Of all the Chinese classics, such as The Four Books and The Five Classics, none is a finer piece of literature. I regard the Shurangama Sutra as the ultimate in literary texts, wonderful to the extreme. People who wish to study Chinese should not miss the opportunity to penetrate the Shurangama Sutra text. Anyone who does so will have a thorough foundation in the Chinese language and will be able to understand all of Chinese literature. B2 Text proper. C1 A complete explanation of the wonderful samadhi for accomplishing Buddhahood. D1 Ananda requests samadhi. E1 He regrets excessive learning and requests samadhi.
Sutra:
Ananda saw the Buddha, bowed, and wept sorrowfully, regretting that from time without beginning he had been preoccupied with erudition and had not yet perfected his strength in the Way. He respectfully and repeatedly requested an explanation of the very first expedients of the wonderful shamatha, samapatti, and dhyana, by means of which the Tathagatas of the ten directions had realized Bodhi. Commentary:
Manjushri Bodhisattva had used the Shurangama Mantra to rescue Ananda, and after a time on the road, during which a gentle breeze probably sprang up, brushing softly against their faces and bringing Ananda awake from his dream, they reached the Jeta Grove. Ananda saw the Buddha, bowed, and wept sorrowfully. His grief was extreme. Sorrow welled up from deep within him and he Page 171 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
wept silently, out of remorse. The finest word in this section of text is the word regretting, because it indicates that Ananda had awakened. If he hadn't been regretful, then upon returning to the Ananda's Fall 145
Jeta Grove he still would not have been able to be honest about what had happened. He would have returned to where the Buddha was and acted as if nothing had happened. He would have put on a front. The very best thing about Ananda was that he didn't put on a front. He came back, faced the Buddha and bowed, without any pretences, because he knew he had to correct his errors and change his ways. He wanted the Buddha to teach him new paths. Because of this, he was able later to realize enlightenment. From time without beginning means not just this time in this present life, but many lives, many eons past, from the time Ananda very first became a person. No one could say when that was, so it is referred to as time without beginning. He had been preoccupied with erudition. Life after life, time after time he had concentrated on his studies, so that he had developed "great learning and strong memory"; but he had neglected to develop, had not yet perfected his strength in the Way, that is his samadhi-power. His samadhi-power was very meager, extremely immature. Fortunately, Shakyamuni Buddha had rescued him, so he placed himself on the ground in obeisance, paying deference with his body and mind. He respectfully and repeatedly bowed over and over again, without being the least bit lazy about it. He requested of Shakyamuni Buddha that the Buddha explain the principle by which the Tathagatas of the ten directions had realized Bodhi. He didn't ask the Tathagatas, the Thus Come Ones of the ten directions to speak; you should not misread the text at this point. If Ananda was asking the Buddhas of the ten directions to speak, what was Shakyamuni Buddha doing there? He was Shakyamuni Buddha's disciple; would he have ignored what was right before him and gone seeking instead for some distant Buddhas of the ten directions? No; the text means that he turned to Shakyamuni Buddha and asked him to explain what doctrine the Tathagatas of the ten directions had relied on to become enlightened. Ananda didn't know what skill he ought to develop in order Volume One -- Ananda's Fall 146
to realize Buddhahood; but he had heard of three kinds of samadhi -- shamatha, samapatti, and dhyana; so he brought them up and referred to them each as wonderful, in order to emphasize them. As soon as Shakyamuni Buddha heard his request, he knew Ananda was an outsider: that he didn't know about the samadhi for realizing Buddhahood. And what is the samadhi for the realization of Buddhahood? It is the Shurangama Samadhi. It was just because Ananda didn't understand the Shurangama Dharma-door that he proceeded to bring up a lot of arguments, as the text describes below.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
The very first expedients. Ananda wanted to know about expedient Dharma-doors for the beginner, the easiest way to start cultivating, the simplest methods of practice. Some people have immediately become prejudiced. "Ananda concentrated on erudition and almost ended up by falling," they say. "Obviously it is useless to study a lot. I'm going to cultivate samadhi exclusively, and not study at all." This one-sided view is not in accord with the Middle Way. The principle of being in accord with the Middle Way is to be neither too far to the left or too far to the right, or too far in front or too far behind. Ananda was also prejudiced because he concentrated on learning and neglected samadhi. But if you concentrate exclusively on samadhi and neglect learning, your wisdom won't develop. You must study to gain understanding, and you must also practice to gain samadhi, and then the two will be integrated. At the Buddhist Lecture Hall we both investigate Sutras and meditate. By putting aside everything else and not letting your mind wander to the north, south, east, and west, you can concentrate your whole attention on the Buddhadharma. Don't waste valuable time. Don't just chatter on at random or do things which are of no benefit. You can't make squares and circles if you don't have a compass, and in the same way, you have to follow the rules in your daily practice. In the Ch'an hall, when the wooden fish is hit three times it is a signal to stop and be still. Durinq that period no one should talk. Those who Ananda's Fall 147
do may receive a beating from Wei T'o Bodhisattva's Jeweled Pestle. "He hasn't hit me yet," you say. He hasn't gotten angry yet. But when he does, things get serious fast. So everyone should take care to genuinely follow the rules. When the rules are followed, there can be successful accomplishments. Don't be so casual. The people in this assembly are basically very well-behaved, but just in case some may have forgotten the importance of the rules I am mentioning them once again. During the period set aside for study of the Shurangama Sutra, all should single-mindedly apply themselves to the study of the Sutra and to their meditation. If you do, I can guarantee there will be a response and you will have some accomplishment. If you do not become greatly enlightened, you will certainly gain a little enlightenment. You won't miss out on the merit and virtue. If you are sincere and single-minded during this period of study and practice, you will certainly gain some advantages. I am not cheating you. However, if you don't follow the rules you'll be like the Mongolian who goes to the opera and misses out altogether.6 You've come from far away for no other reason than to study the Dharma, and that makes me very happy -so much so, that no matter how hard I have to work I don't fear the suffering. During the Dharma assembly I am determined to research and explain the Sutra, do everything in my power to bring
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
the Sutra out in the open for you. It is my hope that all of you will obtain the advantages to be gained from the Buddhadharma. However, although I say this, whether you listen or not is still up to you. If you chose not to listen, there is nothing I can do, because I am not you and you are not me. 6. When
someone is totally out of it, the Chinese use this phrase to describe him, saying he's like the Mongolian who goes to see a Chinese opera and comes away without having understood a word that was said. Volume One -- Ananda's Fall 148
You can also say that you are me and I am you. How? We are connected to one another in that we breathe the same air. Thought of in this way, everyone becomes one identical substance, and so you shouldn't obstruct me and I shouldn't obstruct you. Everyone investigates the Buddhadharma together and becomes enlightened together. If there is one who has not yet become enlightened, then I will not have fulfilled my responsibility. Pay no attention to whether the Buddhadharma seems deep or shallow. You should resolve: "If I understand, I will investigate further, and if I don't understand, I want to investigate even more." Understanding a little is a lot better than not understanding anything at all. You should say to yourself: "If I understand one word of the Sutra the Dharma Master is lecturing, that's one word which I never understood before, and that makes it worthwhile; I've obtained advantage." The value of that single word is inexpressibly great. Why was Ananda unable to resist the mantra "formerly of the Brahma Heaven," since he had after all reached the first stage of Arhatship? It was because in the past, in cultivating samadhi, he had used his conscious mind. The conscious mind is subject to production and extinction and is not ultimate. A samadhi which is developed by using the thought-processes of the conscious mind, such as the "stop and contemplate" method of the Tyan Tai teaching, involves the eighth consciousness. It does not address the nature which is neither produced nor extinguished. If one bases one's work on the nature which is neither produced nor extinguished, one can cultivate a samadhi which is neither produced nor extinguished. That is a genuine samadhi, one that cannot be moved by outside forces. But Ananda used only his conscious mind in whatever he did. For instance, when he listened to Sutras, he used his mind to remember the principles the Buddha spoke. But the conscious mind which remembered the principles cannot lead to the fundamental Ananda's Fall 149
solution. So when Ananda encountered a demonic state, he failed to recognize it. It is essential for people who cultivate the Way to be able to recognize their environment. If you can recognize states when they arise, you won't be influenced by them. They won't move you. Samadhi-power can be victorious over any state whether it be good, bad, agreeable, or disagreeable. In the midst of them all, you can
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
remain "thus, thus, unmoving, completely and eternally bright." That is genuine samadhi-power. If happy situations make you happy and sad events make you sad, you're being influenced by states. If you keep jumping from joy to anger, to sorrow, to happiness, you're being influenced by states. Not to be influenced by external states is to be like a mirror: when something appears it is reflected, when it passes there is stillness. The basic substance of the mirror is always bright. It cannot be defiled. To have samadhi-power and not to move is to have genuine wisdom, thorough understanding. It is very important to understand this. "Shamatha" is a Sanskrit word which is interpreted to mean "still and pure." However, it is a stillness and purity which is forced. One attains a kind of samadhi by deliberately forcing the mind to have samadhi-power and not to strike up false thinking. It is not the ultimate samadhi. It is merely a kind of expedient device cultivated by those of the Small Vehicle. At the very beginning of his teaching, Shakyamuni Buddha taught this method to those of the Two Vehicles. "Samapatti," also Sanskrit, is interpreted to mean "contemplation and illumination" of such dharmas as the twelve causal conditions and the four truths. "Dhyana," also Sanskrit, is interpreted to mean "thought-cultivation" or "still consideration." One uses the mind to trace the coming and going of thoughts, in much the same way as in the cultivation of "stopping and contemplating." The Tyan Tai School lists three stoppings which relate to the Three Contemplations: Volume One -- Ananda's Fall 150
empty, false, and the middle. That teaching is basically a good one, but it is nothing compared to the Shurangama Samadhi. Dhyana can be ultimate or non-ultimate. Those of the Small Vehicle cultivate using the conscious mind; they make discriminations using the conscious mind. Since the conscious mind is subject to production and extinction, its use will not lead to the genuine solid samadhi of the Buddha. "What should we cultivate?" you wonder. The Shurangama Samadhi. "How do we cultivate the Shurangama Samadhi?" The Sutra text will gradually make that clear. If you attend to the explanation of the Sutra and understand it, you will know how to achieve the Shurangama Samadhi. You won't be left in a daze 7. At present you don't know where to begin and are like someone standing in a dense forest on the side of a mountain while trying to see what the face of the mountain looks like. As the poet Su Teng P'o put it: I can't tell what Lu Mountain really looks like Because I myself am standing on the mountain. If he had walked away from it, though, he could have seen. Now we are within the Shurangama Samadhi; you are boring your way into
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
the Shurangama Samadhi and if you continue to progress you will gradually come to see it clearly. Then you will know you have obtained a real gem. You'll be able to climb the jeweled mountain, grab two big fistfuls of gold, fill your arms with the gems and go back down the mountain. Even if you continually take from it, the supply will never be exhausted. It will be an endless supply, more than you could ever use in a lifetime. In the future you will be able 7. The
leng ( ) of leng yen ( ), Shurangama, means "a daze" and is the state a Sangha-member is said to enter when he or she commits the Shurangama Mantra to memory; they are said to be leng pan nien ( ), "dazed for half a year." Ananda's Fall 151
to achieve the Shurangama enlightenment and then go on to teach and transform living beings. Sutra:
At that time Bodhisattvas as numerous as the sands of the Ganges, great Arhats, pratyekas, and others from the ten directions, were also present. Pleased at the opportunity to listen, they withdrew silently to their seats to receive the sagely instruction. Commentary:
That time is when Ananda asked Shakyamuni Buddha to explain how the Tathagatas of the ten directions had realized Bodhi, that is, Right Enlightenment. It has already been mentioned that Bodhisattvas as numerous as the sands of the Ganges were present, so this refers to yet more Bodhisattvas. The Ganges River is miles wide and its sands are as fine as flour, like fine motes of dust. During a storm, the sands and stones fly about, as dangerous as desert dust-storms. Now, how many grains of such fine sand would you estimate there to be in a river some 15 miles wide? Could you figure it? Probably even the best mathematician would be unable to come up with a number. Since the Ganges' sands are unreckonable, they are used to represent a non-existent number, a number beyond all calculations. A Bodhisattva, an "enlightened being," is also called "a living being with a great Way-mind." No matter how badly people may act towards him, he doesn't hold it against them. He absolutely never becomes irritated, never loses his temper. His Way-mind is firm and vast. A Bodhisattva is also called a "dedicated lord," since he has already resolved to be a Bodhisattva. The ten directions. The Amitabha Sutra speaks of the Buddhas of the six directions, but it does not mention the ten directions. The six are north, east, south, and west, up, and down. The additional four are northeast, southeast, northwest, and southwest. I say, though, that basically there isn't even one direction. The earth is round, so what directions can there be? But the Buddhist Sutras Volume One -- Ananda's Fall 152
speak of ten directions, and besides, the "round" I speak of is not yet an established fact; so don't rely on what I say. As I see it, the
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
world is transformed from a single source; everything is within the Great Light Treasury, the Tathagata Store, where there is no north, south, east, west, or the four intermediate points, or up or down. That is the way I see it, but perhaps it is not right. There were, not little arhats, but great Arhats, whose Way was great. It does not mean that they were physically big, that they were particularly tall. It means that their Dharma-nature was great, the power of their Dharma was great, their cultivation of virtue was great. Arhat has three meanings: 1. Worthy of offerings. They were worthy of the offerings of gods and people. In the causal ground a bhikshu "begs for his food" and as a result, as an Arhat, he is "worthy of offerings." 2. Killer of thieves. The Buddha taught people not to kill. Isn't killing a violation of precepts? No, not in this case, because the thieves referred to are not external thieves, but the thieves within you. "What are the thieves within us?" you wonder. There are the thieves of ignorance, the thieves of affliction, and the six thieves -- the eyes, ears, nose, tongue, body, and mind. Unbeknownst to you, they rob you. You don't realize it, but when your eyes look at things, your essential energies were originally full, but once you start looking at a lot of things the thieves which are your eyes steal your valuable treasures. When you listen to things all the time, then your hearing-nature disperses and your vital energies are stolen away. You shouldn't say, "My eyes are my best friend and my ears always help me out, my nose smells things and my tongue distinguishes tastes -- they are all very helpful." No. These six thieves steal your unsurpassed true treasures. They plunder the wealth of your household without your even Ananda's Fall 153
realizing it. You've got a thief for a neighbor but don't even realize it; you say, "Don't blame him for stealing my things!" This is a very, very important point I am making. Don't be mistaken and think I am just joking. If you hadn't lost these things, you would have realized Buddhahood long ago. Look into it, think it over. You feel you haven't lost anything? Well, I know that the things you have lost are priceless treasures no money could buy. You've lost them and you still think everything is just fine. "My eyes can see so far -- clearer than anyone else's," you say and think that this is good. But the more clearly you see the more essential energy is lost. At this point you say, "Dharma Master, one of your lectures is more than enough. You haven't said anything that has the least bit of principle to it." Since you haven't yet understood what I say, of course you are going to think it lacks principle. Wait until you understand and then you will know that what I say is genuine principle. 3. Not born.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Not born, Arhats are also not extinguished; they are not subject to production and extinction. They have attained the patience of the non-production of dharmas. They do not have to undergo birth and death again. That is, they have "done what had to be done and do not undergo any further existence." They will not fall into the three realms, although they haven't attained Anuttarasamyaksambodhi, the unsurpassed proper and equal right enlightenment. In the Sutra in Forty-two Sections the Buddha said, Be careful not to believe your own mind: your mind cannot be believed. Once you have attained Arhatship, then you can believe your own mind. "Why can't one believe one's own mind?" you ask. Because your mind is false thinking, and if you believe false thinking you will do false things; if you do false things, you must undergo a false birth and death. If you don't believe the false Volume One -- Ananda's Fall 154
thoughts, if you don't trust your own mind, then you can avoid the false birth and death. "When can one believe one's own mind?" When you attain the fourth stage of Arhatship you can believe your own mind. Until then you shouldn't choose to listen to yourself instead of to the advice of a Good and Wise Advisor. The right thing to do is to listen to the instructions of a Good and Wise One. Pratyekas, Pratyekabuddhas -- those Enlightened to Conditions and Solitarily Enlightened Ones -- and others were also present. Pleased at the opportunity to listen, they withdrew silently to their seats to receive the sagely instructions. There were many, many more beings as well, not just one or two, who all wanted to hear the sound of the Dharma the Buddha was speaking, the wonderful sagely instructions, the doctrines of the Holy Ones. They really liked to listen, and they sat silently to one side to hear the Buddha speak. 155
CHAPTER 5
The Way to Shamatha D2 The Tathagata replies about Shamatha. E1 He explains the wonderful samadhi from beginning to end. F1 He explains the general name of the Buddha's samadhi causing Ananda to know the causes cultivated and the fruition obtained by all Buddhas.
Sutra:
In the midst of the great assembly, the World Honored One then extended his golden arm, rubbed Ananda's crown, and said to Ananda and the great assembly, "There is a samadhi called the King of the Foremost Shurangama at the Great Buddha's Summit Replete with the Myriad Practices; it is a path wonderfully adorned and the single door through which the Tathagatas of the ten directions gained transcendence. You should now listen attentively." Ananda bowed down to receive the compassionate instruction humbly.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Commentary:
Originally this section appeared later in the text, but the Elder Dharma Master Yuan Ying saw that it did not fit well there and so he moved it to this place. I have also looked into this several times and I agree that this section of text should appear here. It does not seem appropriate in the other place; it does not tie with what proceeds and follows it there. Here it fits in sequence. Volume One -- The Way to Shamatha 156
Then means when the great Arhats and the Great Bodhisattvas as many as the sands in the Ganges River had all assembled from the ten directions, wishing to receive the sagely instruction, and when Ananda had implored the Buddha to explain the initial expedients of cultivation by which the Tathagatas of the ten directions had attained wonderful shamatha, wonderful samapatti, and wonderful dhyana: it was then that the World Honored One extended his golden arm and rubbed Ananda's crown. The Buddha's arm was naturally golden; it isn't that he had gilded it. In Buddhism, rubbing the crown of the head represents compassionate loving protection for living beings. Now the Buddha, too, speaks of love, but this is not the ordinary love; rather it is a compassionate, universally pervasive love which protects all beings and causes all their demon-obstacles to disappear. It is not the selfish, emotional love which most people refer to. Take careful note of this point. Of all the kinds of love in the world, the strongest is parents' love for their children. No matter how bad a child may act toward his parents, they'll still forgive him. "He's just a child," they'll say. "He doesn't understand things." Even when a small child strikes his father or scolds his mother, the parents simply regard it with amusement, and don't feel that he has done anything wrong. "Why are parents like that?" you ask. Because they love their children so much. The love of parents for their children is deeper and fiercer than the love between husband and wife. I admire Americans in this respect. By the time their children are eighteen years old they are allowed to stand on their own. Sometimes parents don't pay any attention to them after that age. That is fine; it is very good to raise sons and daughters to be independent of their parents. The only problem is that the children are often not experienced enough at that age to exercise mature judgement and so they easily get off to a wrong start. They are easily blown over by the winds of current trends or are pulled into The Way to Shamatha 157
the water by friends who are not upright, and once they have landed in the water it is not easy for them to get back out by themselves. As a result, at the present time in America there are many young people who don't recognize their country, who don't know the meaning of a home, even to the point that they don't even know what they themselves are all about. From morning to night they take LSD, marijuana and other drugs until they lose all clarity and Page 179 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
are totally confused from dawn to dusk. If you ask them what they do for their country they say, "What does it have to do with me?" If you inquire about their family they say, "I don't have any." You might say they have left home, and yet of course they haven't, although they claim to have no home. They're caught in a total vacuum and that to me is most pitiful. The Buddha's loving protection for all living beings is like that of parents for their children yet stronger. Rubbing the crown is an expression of that loving protection. Just as an acupuncture needle revitalizes your blood and energy, so, as he rubs your crown, the Buddha's hand emits light which dispels all the darkness within you. In this way he relieves you of all evil and increases your good roots. "I've missed the opportunity," you lament. "If only I had been born when the Buddha was in the world, I could have asked the Buddha to rub my crown so my evil would be eradicated and my good roots increased." Who told you not to be born at the time when the Buddha was in the world? Who told you to be born now? You can't blame anyone but yourself. And regret is of no use. Don't be regretful. You can't blame other people. You can't blame heaven. And you can't blame the Buddha. We have been born now, so now we should study the Buddhadharma. If we are sincere enough the Buddha will be moved and will come and rub our crowns in expression of his loving protection. Although the Buddha has entered Nirvana, his pure Dharmabody pervades all places. You should not think that the Buddha has left us. The Buddha is always with us; it's just that we Volume One -- The Way to Shamatha 158
cannot see him. All our daily activities -- walking, standing, sitting, lying down, eating, getting dressed -- take place within the Buddha's Dharma-body. So we are always with the Buddha. It is just that the eyes of ordinary people haven't the spiritual penetration to see the Buddha. The Buddha rubbed Ananda's crown and said to Ananda and the great assembly, "There is a samadhi called The King of the Foremost Shurangama at the Great Buddha's Summit Replete with the Myriad Practices; it is a path wonderfully adorned and the single door through which the Tathagatas of the ten directions gained transcendence." Not only Ananda but everyone in the great assembly as well -- the great bhikshus, great Bodhisattvas, the king, elders, and laypeople -- was instructed by the Buddha in the "ultimately durable" king of samadhis, which includes within it all the samadhis of all the myriad methods of cultivation. All Buddhas of all places have reached Buddhahood along this wonderful, splendid path and through this one door. You should now listen attentively. "Listen carefully. Pay attention," the Buddha told Ananda. "Don't be nonchalant when you listen to me speak Sutras. Take all of your essential energy and pour it into your ears. Don't strike up false thoughts. Don't sit there
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
during the Sutra lecture and be thinking about running out on the streets to see what is happening." Ananda bowed down to receive the compassionate instruction humbly. When Ananda heard the Buddha say that, he stood up and then bowed, and humbly awaited the holy teaching. He remained kneeling ready to listen to what the Buddha was about to say about the Shurangama, the King of Samadhis.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
born of desire and love. Why? The vapors of desire are coarse and murky. From foul and putrid intercourse comes a turbid mixture of pus and blood which cannot give off such a magnificent, pure, and brilliant concentration of purple-golden light. And so I thirstily gazed upward, followed the Buddha, and let the hair fall from my head." Commentary:
When Ananda often thought to himself that these characteristics cannot be born of desire and love, he used his ordinary discriminating consciousness, his ordinary mind which is subject to production and extinction. How, he thought, could the thirty-two special characteristics of the Buddha be born from emotional, lustful, desire and thoughts of love? The vapors of desire are coarse and murky. From foul and putrid intercourse comes a turbid mixture of pus and blood. Men and women have intercourse and think it is good, but it actually gives off vapors which are extremely rancid. We can't rely on our bodies born from the desire of men and women to give off such a magnificent, pure, and brilliant concentration of purple-golden light, the color of distant mountains, which constantly illumines the Buddha's body. Thinking this, Ananda thirstily gazed upward, followed the Buddha, and let the hair fall from his head. Ananda forsook one The Way to Shamatha 163
kind of love, his emotional love for his family, and took up another kind: he fell in love with the Buddha's appearance. And that is the reason Ananda left the home-life. Right here is where Ananda made his mistake. He didn't leave home out of a genuine desire to cultivate the Way and after he left home he concentrated too heavily on studying the Sutras. Earlier, I said that you should change the love which exists between married couples into a love for the Buddhadharma. But that doesn't mean that merely by love alone you can put an end to birth and death. "What must be done?" you ask. You need to genuinely cultivate the Way. You have to be mindful of what you are doing at all times and in all places. You must never forget for even a moment to practice and uphold the Buddhadharma. Early in the morning and late at night you should be studying the Shurangama Sutra, sitting in meditation, and listening to the Sutra lectures. Don't have false thinking and don't talk so much, since neither can help you at all in your study of the Sutra or your investigation of Ch'an. You should stake your very lives on the work and sacrifice everything else in order to study Buddhism. Then the understanding you gain will enable you to be genuinely wise and truly intelligent. But since Ananda was solely concerned with loving the Buddha, he didn't cultivate samadhi. He thought (as he confesses in the text), "The Buddha is my older cousin. When the time comes Page 182 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
the Buddha will give me samadhi power." He didn't realize that no one could stand in for him, in body or in mind. Ananda was very intelligent, probably more intelligent than any of us, but when he concentrated on studying the Sutras at the expense of cultivating samadhi, he was too smart for his own good. He mastered the words but not the substance. He could remember all the Dharma the Buddha had spoken and never got one word of it wrong, but without any samadhi-power, he fell under the spell of the "Brahma Heaven" mantra of Matangi's daughter. Volume One -- The Way to Shamatha 164
Instead of imitating the Buddha's wisdom, his awakening, and his Way-virtue, Ananda just modeled himself on the Buddha's appearance. In past lives he was probably attached to appearances, and so he concentrated on the superficial aspect of things. Although he remembered the Sutras the Buddha spoke, he didn't pay a lot of attention to what they said. He was more concerned with the Buddha's appearance to the point that if on any given day he just saw the Buddha, that was enough to make him happy. Anyone who wants to obtain genuine samadhi power must first cast love aside. But to replace love with hate is another mistake. "I don't love anything," you say. "I despise whoever I see. Stay away from me! I want to be alone. I want to cultivate by myself." With this attitude, you'll never obtain samadhi. You must neither hate nor love. It should be as if there were no difference between you and other people. Everyone is equal. If you are one with and equal to other people, who is there to love? Who is there to hate? No one. "I can't manage that," you say. "That's hard work." If you can work hard, then you can obtain what is true. If you don't work hard, you won't obtain it. Follow the teachings, and don't listen to your own thoughts about it. The ordinary mind is the Way. Because Ananda liked the Buddha's adorned appearance, he was able to reject the deep compulsion for worldly kindness and love and let the hair fall from his head. When the Buddha was in the world, those who left home under him did not have to shave their heads. The Buddha simply said, "Good man, you are now renouncing worldly life and leaving home. Let your beard and hair fall of itself and let you be robed in the kashaya." As soon as the Buddha said this the bhikshu's hair and beard would fall out, because the Buddha used his spiritual penetrations to cause it to fall. Now that the Buddha has entered Nirvana we have to receive the precepts at a precept-platform, but when the Buddha was in the world one became possessed of the precept substance when he spoke those few words, and one was robed in the precept sash. The Way to Shamatha 165
In China the precept-platform used to be three years long. But three years eventually proved too long, so a scientific method was adopted to speed up the process so that one could receive the precepts in fifty-three days. Now some places transmit the precepts
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
in eighteen days, and there are even places that will do it in a week. Now from mechanization we've advanced to electronics, to the point that in Hong Kong on Ta Yu Mountain there are places where the precepts are transmitted in three days' time. Actually, a threeday precept-platform is not in accord with Dharma. K2 He points out that all living beings have a misconception.
Sutra:
The Buddha said, "Very good, Ananda. You should all know that all living beings are continually born and continually die, simply because they do not know the everlasting true mind, the bright substance of the pure nature. Instead they engage in false thinking. It has been so since time without beginning. Their thoughts are not true, and so the wheel keeps turning. Commentary:
The Buddha said, "Very good, Ananda." The Buddha encourages Ananda, telling him he has done a very good thing to resolve to become a bhikshu. Then he addresses the entire assembly, the great bhikshus, great Arhats, great Bodhisattvas, and all the people present, saying that they should all know that all living beings are continually born and continually die -- birth and death are undergone in a continuous succession which never ceases, and we leave behind a pile of bones as large as a mountain. Birth and death; death and birth; birth and death. Where did you come from, and where are you going? You don't know. You are dragged about by your karmic conditions, your karmic obstacles. Where will you be born next? Where were you before? You don't even know how you got here and you don't know where you will go after you die. "Why is there birth and death?" you ask. Volume One -- The Way to Shamatha 166
Because you don't understand, do not know the everlasting true mind which does not move or waver, which is not produced or extinguished, which is not defiled or pure, and to which there is nothing added or taken away. Because this mind does not move or waver it is called "everlasting." Because there is nothing to be added or taken away from it, it is called "true." Merely to know of the true mind is not enough; you must also recognize the bright substance of the pure nature. This is your own self-nature, your Dharma-nature. It is clear and pure, and its brilliance pervades and illumines everything everywhere. But you aren't aware of it; you've forgotten it. It is like a bright pearl hidden in your clothing. The Dharma Flower Sutra tells of a wealthy man whose son was unhappy at home and ran away. But just before he left, his parents, who feared their son would end up penniless and become a vagrant sleeping in the streets, secretly sewed a pearl that grants all wishes into the youth's clothing. The son left, and as predicted soon ended up a drifter. But he didn't realize that a priceless pearl was sewn in his clothing, so he couldn't take advantage of the benefit it would provide him. The bright substance of your everlasting pure Page 184 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
nature, your true, unchanging mind, is like the youth's priceless pearl: since you are unaware of it, you can't use it to good advantage. Instead you engage in false thinking. It has been so since time without beginning. You use the conscious mind, which is subject to production and extinction. Its thoughts are not true, but it takes control of you and makes you murky and confused; it spins you around and pulls you into the mire. Since your actions are based on it, the wheel keeps turning in a perpetual cycle of birth and death. But if your false thinking is cast out and exhausted once and for all and no more is produced, and you recognize your true mind, your births and deaths will cease.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Sutra:
"I am the Tathagata's youngest cousin. I have received the Buddha's compassionate love and have left the home-life, but I have been dependent on his affection, and as a consequence have pursued erudition and am not yet without outflows. Commentary:
Now Ananda thinks over how he has spent his time since he has left the home-life. He says, "I am the Tathagata's youngest cousin." In Shakyamuni Buddha's family there were four kings and eight sons. His father was one of the four brothers, each of whom had two sons. Ananda was the youngest of them. I have received the Buddha's compassionate love and have left the home-life. I followed the Buddha and left the home-life. In leaving home, one leaves the home of ignorance which could be said to be everyone's house; one leaves the home of the three realms, that is, the realm of desire, the realm of form, and the formless realm; one leaves the home of affliction; and one leaves the worldly home, that is the home of one's family. When you leave home, you leave these and many other kinds of homes. But though Ananda left his worldly home, he had not yet severed his emotional feelings. He still had not left the homes of ignorance and affliction or the home of the three realms. But I have been dependent on his affection. Ananda confesses that he has relied too much on his family tie with the Tathagata. He allowed himself to be disobedient sometimes in order to get the Buddha's attention. He would sometimes act like a The False Consciousness is Not the Mind 217
child and be deliberately rambunctious, or he would purposefully not abide by the rules, and he expected the Buddha to sympathize with him, to take care of him. And as a consequence have pursued erudition and am not yet without outflows. He concentrated on learning at the expense of samadhi. Ananda had reached the first stage of Arhatship, but it is not until the fourth stage that one is without outflows. At the fourth stage one puts an end to birth and death does not have to flow back into the three realms. But in the first stage, outflows remain. Sutra:
"I could not overcome the Kapila mantra. I was spun around by it and sank in the house of prostitution, all because I did not know the location of the realm of reality. Commentary:
I could not overcome the Kapila mantra. I was incapable of opposing the mantra that came from the Brahma Heaven which the religion of the yellow-haired used -- that deviant dharma of those "side doors and outside ways." I did not have enough strength to counteract it and was spun around by it and sank in the house of prostitution. The deviant mantra plunged me into confusion and I sank as if drowning in the sea. There is another explanation, since
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
the Chinese character for "sank" is also the word for urine: Ananda is indicating that he came in contact with something unclean. He went into the filthy brothel where women sold themselves. He found himself stuck there as if in a cesspool and could not extricate himself. If the Buddha had not used the Shurangama Mantra to rescue him, Ananda would not have had the opportunity to compile the sutras. If the Sutra Store had been compiled at all, it would have been done by someone else. Ananda would have had no part in it. Fortunately Shakyamuni Buddha used the Shurangama Mantra to rescue him, so he was able to compile the Shurangama Sutra and give us a record of these causes and conditions. All because I did not know the location of the realm of reality. The realm of reality is another name for the true mind. Why Volume One -- The Way to Shamatha 218
did I sink in the house of prostitution? Because I did not know where the fundamental true mind is. To this very moment, Ananda is still trying to find a location for the mind. He's being boggled by his own intelligence. He keeps spinning around in it and doesn't know how to get out. Sutra:
"I only hope that the World Honored One, out of great kindness and pity, will instruct us in the path of shamata guide the icchantikas and overthrow the mlecchas." Commentary:
I only hope that the World Honored One, out of great kindness and pity. Now I only have one wish, that the World Honored One will extend his great compassion, to rescue me from my suffering and bring me bliss. I hope the Buddha will instruct us in the path of shamata guide the icchantikas and overthrow the mlecchas. World Honored One, teach not only myself but all those in the great assembly, who upon hearing the Dharma have given rise to doubts. Instruct us in how to develop concentration; show us the path to the cultivation of the Dharma door of stillness. "Icchantika" is a Sanskrit word which is interpreted to mean "insufficient faith." Icchantikas are those whose faith is deficient, and a deficiency of faith is the same as no faith at all. Icchantikas are also said to be those who have "burned up their good roots." What is left once their good roots are burned up? Bad roots. Dharma Master Tao Sheng once explained the Nirvana Sutra in China before the final volume had arrived from India. In the first half of the sutra, it says that icchantikas have no Buddha-nature. Host Dharma Masters then explained the line as meaning that Icchantikas cannot become Buddhas. Actually, in the final volume of the sutra it says that icchantikas can also become Buddhas, but at that time the final volume of the sutra was not known in China. Nevertheless, when Dharma Master Tao Sheng came to that passage of text in the first part of the sutra, he did not follow its apparent meaning, but explained instead that icchantikas can The False Consciousness is Not the Mind 219
become Buddhas. As a result, the other Dharma Masters opposed Page 187 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
him, were jealous of him, and said that he had had the nerve to contradict the sutra's meaning and had done it just to be different. Actually, Dharma Master Tao Sheng wasn't saying the sutra was wrong or that the Buddha had spoken incorrectly. He understood the principle behind it, and although he had not seen the final volume of the sutra, he already realized that the Buddha could not have spoken the Dharma this way. But because jealousies had been aroused, no one came to listen to him explain sutras any longer, so he went to Su Chou, near Shanghai, to Hu Ch'iu Mountain. There he lectured the Nirvana Sutra to the rocks. When he again reached the passage of text that said icchantikas do not have the Buddhanature, he asked the rocks, "I say icchantikas also have the Buddhanature. What do you say? Am I right, or not?" The rocks on the mountain bowed their heads in silent assent. So it is said: When Sheng the Venerable spoke the Dharma, Even the rocks bowed their heads. Basically, of course, rocks are senseless things which cannot move, but even so they agreed with Dharma Master Tao Sheng's explanation and so bowed their assent. There are reasons for this. I believe there were ghosts and spirits sitting or sprawled out on the rocks. On second thought, they couldn't have been sprawled out, because you have to sit up when you listen to sutras. When the Dharma Master asked his question, the ghosts and spirits were so exuberant in their agreement that they made the rocks shake. Or, perhaps in past lives these rocks had spiritual natures which were now hidden away in a casing of rock, and this is why they could register their agreement. So, When Sheng the Venerable spoke the Dharma, Even the rocks bowed their heads. Still, icchantikas are extremely difficult to save. When you elucidate principle for them, they never quite believe you. "Hey", they say, "Who ever heard of such a thing?" No matter how well Volume One -- The Way to Shamatha 220
you speak Dharma for them, they don't believe you. They are like Kaushthila who took "non-acceptance" as his doctrine. No matter what you said to him, he wouldn't listen, he wouldn't accept it. That's an icchantika. "Mleccha" is a Sanskrit word which is interpreted to mean "a fondness for defilement." Mlecchas like unclean places. Mleccha also means "evil knowledge and views." Most people's knowledge and points of view are good, but these people's are evil. They are solely intent upon doing wrong. They exude nothing but poisonous fluids, which are not only bad for them but also influence others to imitate them. So we people should clean up a bit and not take special pleasure in filth. Ananda asked the Buddha to overcome the mlecchas and prevent people from falling victim to a fondness for unwholesome places, from having such a problem. Sutra:
After he had finished speaking, he placed his five limbs on
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
the ground along with the entire great assembly. Then they stood on tiptoe waiting attentively and thirstily to respectfully hear the instructions.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Or become accomplished in outside ways as heavendwellers or as demon-kings or as members of the retinue of demons; What is meant by "outside ways"? The term has been mentioned often. Those who "seek the Dharma outside the mind" are said to follow an outside way. In fact, everyone who has not reached enlightenment or realized Buddhahood can be said, in a sense, to be outside the Way. There are many heavens. The one closest to us is the Heaven of the Four Kings. It lies halfway up Mount Sumeru on the north, south, east, and west. The Four Heavenly Kings are the Heavenly King of Increase and Growth, the Heavenly King of Learning, the Heavenly King of the Broad Eyes, and the Heavenly King Who Volume One -- The Way to Shamatha 232
Upholds his Country. The lifespan of the inhabitants of the Heaven of the Four Kings is 500 years. However, fifty years among us people is equivalent to only one day and night in that heaven. Above the Heaven of the Four Kings is the Trayastrimsha Heaven where the lifespan of inhabitants is 1000 years. A hundred years among people is equivalent to one day and night in the Trayastrimsha Heaven. Trayastrimsha is Sanskrit for "thirty-three," since the Trayastrimsha Heaven is made up of thirty-three heavens, eight each on the north, south, east, and west sides of Mount Sumeru, making thirty-two, with the thirty-third, the Trayastrimsha Heaven located on Mount Sumeru's peak. The Lord of the Trayastrimsha Heaven was a woman in the past. Once she saw a Buddha-image in a temple which had a leak in its roof. She resolved to repair the leak so the rain would not ruin the Buddha-image. She was a poor peasant woman, but she had friends, and she convinced thirty-two of her friends to join in her resolve. It was the merit and virtue derived from cultivating this vow which enabled those thirty-three people to be born in the heavens and become rulers of the Heaven of the Thirty-three. In the Shurangama Mantra is the phrase "Na mwo Yin Two La Ye." "Na mwo" means homage to and "Yin Two La Ye" is the heavenly lord of the Heaven of the thirty-three(Indra). The Heaven of the Four Kings and the Heaven of the Thirtythree are the first two desire-heavens. The rest of the heavens will be explained in detail later. The demon-kings dwell in the sixth desire-heaven. Not only demon-kings, but an entire population of demons dwells there: demon women, demon-children, and demon-grandchildren. Demons, too, have retinues, or followings, and the demon-kings hold court in the sixth desire heaven, where they reign supreme. Most of the dharmas cultivated in outside ways lead the cultivators to end up as demon kings at best, and more commonly as ordinary demons. At worst they will end up as demon-women. Demonwomen are particularly beautiful and quite seductive. It doesn't Page 190 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
The False Consciousness is Not the Mind 233
matter who you are. Ananda, for example, who had accomplished the first stage of Arhatship, didn't have enough samadhi-power to keep control of himself when he saw a demon-woman. He was ready to try anything. Demon-women are very powerful. You people who cultivate the Way should be careful not to let a demon attract you. What do I mean by that? If you don't have sufficient samadhi power, you won't be able to maintain your composure when you encounter this situation, and the demon will spin you around and you will find yourself trailing along after a demon-woman into a demon's hole. If I say any more, the demons will complain, "You're saying so much and exposing all our faults," so I'll stop talking. In general, just be careful. Develop your samadhi-power thoroughly, and then there will be nothing to fear. This is a most wonderful test I'm giving you. Why can't they become Buddhas or even become demonkings? It is that they do not know the two fundamental roots and are mistaken and confused in their cultivation. These two roots are extremely important and will be explained in the following passages. And they misunderstand; they are mistaken about how to cultivate and as a result become confused. They don't know how to work properly. For example, there is an outside way in India which professes to cultivate asceticism by sleeping on beds of nails. They say that one derives merit and virtue from bearing that kind of pain. What merit and virtue is there in that? Even if you were to sleep on knives, it would be of no use. Other people in India emulate the morality of cows and dogs. They mimic the behavior of those animals. Why? It is also a case of being mistaken and confused in their cultivation. They consider themselves genuine cultivators of the Way, but they are practicing non-beneficial ascetic practices which reap no fruit, no matter how hard you cultivate them. What are they like? Now the Buddha gives us an example. They are like one who cooks sand in the hope of creating savory Volume One -- The Way to Shamatha 234
delicacies. They may pass through as many aeons there are motes of dust, but in the end they will not obtain what they want. The sand will remain nothing but sand. It cannot change into food. Those who do not understand the two fundamental roots and are mistaken and reckless in their cultivation are doing what amounts to the same thing. O2 The Tathagata explains what the two roots are.
Sutra:
"What are the two? Ananda, the first is the root of beginningless birth and death, which is the mind that seizes upon conditions and that you and all living beings now make use of, taking it to be the self-nature.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Sutra:
"The second is the primal pure substance of the beginningless Bodhi Nirvana. It is the primal bright essence of consciousness that can bring forth all conditions. Because of conditions, you consider it to be lost.
Sutra:
"Living beings lose sight of the original brightness: therefore, though they use it to the end of their days, they are unaware of it, and without intending to they enter the various destinies.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
58
Seeing Does Not Return N5 He shows that seeing does not return. O1 Ananda seeks to decisively renounce his attachment.
Sutra:
Having received the Buddha's compassionate rescue and profound instruction, Ananda's tears fell, and he folded his hands and said to the Buddha, "I have heard these wonderful sounds of the Buddha and have realized that the wonderful bright mind is fundamentally perfect; it is the eternally dwelling mind-ground. Commentary:
As the beginning of the Sutra relates, Ananda fell into the hands of people of an external path and was in grave danger, since he was on the verge of destroying the precept-substance. The Buddha instructed Manjushri Bodhisattva to use the Shurangama Mantra to rescue Ananda and bring him back, and the Buddha then instructed him repeatedly, one doesn't know how many times. So the Sutra says, having received the Buddha's compassionate rescue and profound instruction, Ananda's tears fell, and he folded his hands and said to the Buddha. Ananda was so grateful to the Buddha that he didn't know what to do, so he wept. His tears kept falling as he spoke. Seeing Does Not Return 59
"I have heard these wonderful sounds of the Buddha and have realized that the wonderful bright mind is fundamentally perfect; it is the eternally dwelling mind-ground. Having been instructed in subtle and wonderful doctrines as have just been spoken, such Dharma sounds as these, I understand now that the wonderful bright mind, the mind-ground, is fundamentally perfect, perfect from the beginning. I now understand that it is the pure nature and bright substance of the permanently dwelling true mind." Sutra:
"But now in awakening to the Dharma-sounds that the Buddha is speaking, it is my conditioned mind which I use to contemplate them reverently. Having just obtained the mind, I do not acknowledge that it is the fundamental mind-ground. Commentary:
"But now in awakening to the Dharma-sounds that the Buddha is speaking, it is my conditioned mind which I use to contemplate them reverently." Ananda says that in understanding the subtle, wonderful Dharma-sounds and in respectfully looking upon the Buddha's countenance and contemplating the sound of his voice, he is still using his mind which seizes on conditions. "Having just obtained the mind, I do not acknowledge that it is the fundamental mind-ground." Ananda says he has obtained it, but he doesn't dare acknowledge it. He doesn't dare recognize it Page 193 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
and admit completely that it is his true mind. The Buddha explained to him, "The mountains, the rivers, the great earth, everything is your true mind. They are all within your true mind." The Buddha explained that the seeing nature is just the permanently dwelling true mind of each one of us. Ananda understood the doctrine, but he still doesn't dare accept it and make it his true mind. He hasn't turned himself around immediately. So instead here he is asking questions again. Ananda always has something to say. Volume One -- The Seeing Nature 60
Sutra:
"I pray that the Buddha will take pity on me and proclaim the perfect sound to pull out my doubts by the roots and enable me to return to the unsurpassed Way." Commentary:
Why doesn't Ananda dare accept the doctrine? He says that when he listened to the Buddha speak Dharma, he was listening with his mind which seizes upon conditions. He thinks that if there were no mind which seized upon conditions, no dharma would be heard. This is a mistake. Here is Ananda with yet another layer of delusion. He said, "It's all right to reject my mind which seizes upon conditions, but if I put aside my mind which seizes upon conditions, what will I use to listen to Dharma? I won't have a mind." He still thinks that the mind which seizes upon conditions is his true mind. He doesn't know that your mind which seizes upon conditions, which makes discriminations, is the conscious mind which is subject to production and extinction. If you can put aside and listen to Dharma, then you will be genuinely listening to the Dharma. If you listen to the Dharma with the true mind, all dharmas are true. If you listen to the Dharma with your mind which seizes upon conditions, then no matter how much you listen, it always seems to be right and yet somehow not right. There's a continual doubt. You should receive the Dharma with the true mind. But Ananda doesn't know that, and so he doesn't dare accept what Shakyamuni Buddha said about the true mind. He was afraid that if he accepted the true mind, he wouldn't be able to listen to the Dharma, and listening to the Dharma was what was most important to him. He thought, "It doesn't matter to me if it is the mind subject to production and extinction or what kind of mind it is, what counts is whether I get to listen to the Dharma." It is this point that he has not understood and that causes him to have doubts. Seeing Does Not Return 61
Since he didn't accept the doctrine, he said, "I pray that the Buddha will take pity on me and proclaim the perfect sound." The "perfect sound" is the perfect unobstructed sound. The perfect sound is the one perfect sound. It is said, "The Buddha speaks the Dharma with one sound; living beings understand it, each according to his kind." When people hear the one perfect sound, they understand it; when gods hear it, gods understand it; when ghosts hear it, ghosts understand it; even when animals hear it, they Page 194 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
understand it. Every category of living beings -- people, gods, Bodhisattvas, Arhats, great bhikshus, animals, beings in the hells, hungry ghosts -- each understands the doctrines which the Buddhas speak with a single voice. When the Buddha speaks the Dharma, living beings only need have conditions with the Buddha, and no matter how far away they are from him, they can hear it just the same as if they were right at the Buddha's side. They don't notice the distance. Would you say that is wonderful or not? So Ananda asks the Buddha to instruct him with the perfect sound, and "to pull out my doubts by the roots and enable me to return to the unsurpassed Way. I have not gotten rid of my doubts yet. The roots of doubt are still in my mind. If the Buddha will help me pull them out, I will be able to understand the unsurpassed doctrine." O2 The power of the Thus Come One provides refutation and revelation. P1 He refutes that the conditioned mind has a place it returns to. Q1 He refutes the place of conditioned objective dharmas.
Sutra:
The Buddha told Ananda, "You still listen to the Dharma with the conditioned mind, and so the Dharma becomes conditioned as well, and you do not obtain the Dharma-nature. It is like when someone points his finger at the moon to show it to someone else. Guided by the finger, that person should see the moon. If he looks at the finger instead and mistakes it for the moon, he loses not only the moon but the finger also. Why? He mistakes the pointing finger for the bright moon. Volume One -- The Seeing Nature 62
Commentary:
Granting Ananda's request that his doubts be removed, the Buddha said, "You still listen to the Dharma with the conditioned mind, and so the Dharma becomes conditioned as well. You are still using your mind that seizes upon conditions, and so as you listen to the Dharma it also becomes conditioned. It turns into a dharma subject to production and extinction, and you do not obtain the Dharma-nature. You do not obtain the basic substance and nature of the Dharma. It is like when someone points his finger at the moon to show it to someone else. Guided by the finger, that person should see the moon. I'll give you an example. I point to the moon and say to you, ‘See? That's the moon.' The appropriate things for you to do is look at the moon. If he looks at the finger instead and mistakes it for the moon, he loses not only the moon but the finger also. But you don't look at the moon I'm pointing at; you look at my finger and say, ‘Ah, that's the moon. That's what the moon is like.' You take the finger for the moon, and so you lose the moon. You miss out." The Sutra speaks earlier of "losing your true nature." Here someone looks at a finger and takes it for the moon, and so he not only loses the moon, he doesn't even recognize the other persons' finger. It is lost too. Why? He mistakes the pointing finger for the bright moon. He recognizes neither the finger nor the moon. Who is he? It is Ananda
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
who is like that. The moon is the true mind. The Dharma which is spoken is the finger, since the Buddha speaks the Dharma to point to the true mind. And so the light of the true mind is lost, and even the Dharma is not understood. Thus the Buddha said, "You listen to the Dharma with your conditioned mind, and the Dharma becomes conditioned also." Would you say a person like that is pitiable? I think that kind of person is pitiable. Sutra:
"Not only does he lose the finger, but he also fails to recognize light and darkness. Why? He mistakes the substance of the finger for the bright nature of the moon, and so he does Seeing Does Not Return 63
not understand the two natures of light and darkness. The same is true of you. Commentary:
"Not only does he lose the finger, but he also fails to recognize light and darkness." He doesn't recognize either the finger or the moon for what they are, and so they are lost. And yet, neither is really lost. They are still there. It is just that he doesn't understand. He also doesn't understand or recognize light and darkness. In other words, this person basically doesn't know what is meant by enlightenment or what is meant by the lack of enlightenment, what is meant by ignorance and what is meant by true understanding. "Why? He mistakes the substance of the finger for the bright nature of the moon." He confuses the nature of the substance of the finger which is dark, and the bright nature of the moon. Isn't that upside-down? Everyone knows it is. But he wants to do it anyway. "And so he does not understand the two natures of light and darkness." He doesn't even know what is meant by the concept of light and darkness. This is utter stupidity, wouldn't you say? "The same is true of you. Ananda, you are just like the person who mistakes the finger for the moon and completely fails to understand light and darkness. You listen to the Dharma with the mind which seizes upon conditions and you're afraid that if you accept the doctrine of the true mind, you won't be able to hear the Dharma. You think the true mind is just in the Dharma, and so you mistake the finger for the moon. You can't tell light from darkness, which means you don't have any genuine wisdom. Go ahead and listen to the Dharma with the conditioned mind as much as you want, but the more you listen the stupider you'll become. The more you run, the farther away you'll get." One doesn't know how Ananda felt then. Earlier, when he lost track of his mind, he was upset and startled and didn't know what to do. He leapt from his Volume One -- The Seeing Nature 64
seat. Now that the Buddha has told him he has lost both the finger and the moon, one doesn't know what he thought. The Buddha speaks Dharma to point to the true mind. But Ananda mistakenly heard that the true mind was just in the Dharma. Page 196 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
So the Buddha used the analogy of the finger and the moon to point this out to Ananda.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Seeing Transcends the Ordinary N9 He shows that the seeing transcends the ordinary. O1 He rejects spontaneity. P1 Ananda expands on the doctrine of permanence and asks about spontaneity. Q1 He starts with the permanence of the nature of things. Q2 He wonders how it compares to the teaching of externalists.
Sutra:
Ananda said to the Buddha, "World Honored One, it is truly as the Dharma King has said: the condition of enlightenment pervades the ten directions: clear, everlasting, and by nature neither produced nor extinguished. How does it differ, then, from the first brahma Kapila's teaching of the ‘profound truth' or from the teaching of the ascetics who throw ashes on themselves or from the other externalist sects that say there is a ‘real self' which pervades the ten directions? Commentary:
In response to Shakyamuni Buddha's discussion of "is" and "is not," Ananda said to the Buddha, "World Honored One, it is truly as the Dharma King has said: the condition of enlightenment pervades the ten directions: clear, everlasting, and by nature neither produced nor extinguished." "Clear" refers to what is pure and tranquil. Take for example a bowl of muddy water. We wouldn't say it was clear. But after the silt and sand have settled, so that you can see to the bottom, we say it is clear. The Seeing Transcends the Ordinary 143
nature of the condition of enlightenment is pure, clear, everlasting, and neither produced nor extinguished. "How does it differ, then, from the first brahma Kapila's teaching of the ‘profound truth' or from the teaching of the ascetics who throw ashes on themselves or from the other externalist sects that say there is a ‘real self' which pervades the ten directions?" The First Brahman Kapila said that he had descended from the Great Brahma Heaven, a god born among people, and that in the future he would be born in the Great Brahma Heaven according to his resolve. He said, "In the future all of us will return to the Great Brahma Heaven." He was a proponent of the Brahma Heaven. "Brahma" means "pure," and Kapila, as I explained earlier -- however, I believe that no one remembers -means "the external path of the yellow-haired." Do you remember Matangi's daughter? She made her mother make use of the former Brahma Heaven mantra of the Kapilas, the very sect being discussed here. The "Profound Truth" discussed by external paths has also been explained. In that dull dark inactive state, one doesn't know anything at all. "Profound" means a total lack of perception. You might say that one becomes drunk, and yet one isn't drunk. You might say that one has taken drugs, and yet one hasn't. It is simply that one doesn't know anything at all. In India there is an external path which practices asceticism. The adherents say they want to live a "natural" existence, so they
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
don't wear very much clothing or wash their bodies, and they lie in ashes and roll around in them until their entire bodies are covered with them. These are the outside-the-Way ascetics who throw ashes on themselves. There is another outside-the-Way sect whose adherents sleep on beds of nails. They hammer nails into a bed and they sleep on top of them. The nails don't pierce their flesh, and they say it is because they have a "vajra indestructible body." Would you say that is cheating people, or isn't it? There are other outside-the-Way sects whose adherents cultivate non-beneficial ascetic practices, such as those who don't eat food but only eat grass or the leaves of trees. Volume One -- The Seeing Nature 144
All of these sects are included in those Ananda refers to as believing in a True Self that pervades the ten directions. But as to the worth of their practices, although they endure extreme discomfort., their work will not lead to ultimate success. For instance, the non-beneficial practice of sleeping on beds of nails, and having the nails not pierce one's flesh is not of any particular worth. After all, a pig's skin is more or less impenetrable by nails; do pigs therefore have the Way? Nails can't pierce a cow's hide; do cows therefore have the Way? No. So this is a bitter practice which is not beneficial. You should not make a mistake here and think they are necessarily endowed with a vajra indestructible body just because I said they consider themselves endowed with one. In fact it is a false notion. It's just like having a pig's skin or a cow's hide and is certainly not anything extraordinary. They practice this method every day, and so they accomplish that kind of fruition and become endowed with that particular talent. But it does not count as any kind of spiritual skill, nor does it mean they have the Way. Ananda asked the Thus Come One, "You say the condition of enlightenment pervades the ten directions; what is the difference between it and the true self which they say pervades the ten directions?" Q3 He also wonders if the Buddha is opposing his own doctrine.
Sutra:
"Also, in the past, the World Honored One gave a lecture on Mount Lanka explaining the principle thoroughly for the sake of Great Wisdom Bodhisattva and others: ‘Externalist sects always speak of spontaneity. I speak of causes and conditions which is an entirely different principle.' Commentary:
Ananda continues, "Also, in the past, the World Honored One gave a lecture on Mount Lanka explaining the principle thoroughly for the sake of Great Wisdom Bodhisattva and others: When the Lankavatara Sutra was spoken, the Bodhisattva Seeing Transcends the Ordinary 145
Great Wisdom was the interlocutor, just as in the Shurangama Sutra the Venerable Ananda is the interlocutor. "And others" means that not only Great Wisdom Bodhisattva but many other Bodhisattvas were there as well. "The World Honored One spoke the doctrine that externalist sects always speak of spontaneity."
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
The various outside-the-Way sects at that time constantly explained the doctrine of spontaneity. What doctrine is that? This is what they say: Who unloosed the rivers and seas and piled up the mountain peaks? Who sharpened the thorns and brambles, who painted the birds and beasts? Of all there is, none has a creator; Therefore I say that it comes into being spontaneously. Who started the seas? You can't name the person who began the seas. Nor can you find the person who initiated the rivers. Although in China there was an Emperor Yu who tamed the waters, there probably wasn't that kind of talent yet in India. Who took the earth and piled it into mountains? Who created the mountain peaks? How is it they are so high? By asking who made them, they come to the conclusion that they arose spontaneously. Spontaneously a river appeared, a sea came into existence. Spontaneously there were mountains. The thorns and brambles, the birds and beasts -absolutely everything, without any help from people, is produced of itself. "Of all there is, none has a creator; therefore I say that it comes into being spontaneously." But I speak of causes and conditions. Here Ananda is quoting what the Buddha said earlier. Buddha, you explained the Dharma of causes and conditions, which is not the same state. It is not the same as the outside-theWay sects' view of spontaneity. However, the doctrine I hear you speaking now seems the same as the doctrine spoken by sects outside the Way. You say that the condition of enlightenment Volume One -- The Seeing Nature 146
pervades the ten directions, and the outside-the-Way sects say that their True Self also pervades the ten directions. Isn't that the same? The name is different, that's all. Your condition of enlightenment is more than likely the True Self. And their True Self is more than likely the condition of enlightenment. Isn't that the way it is? What is meant by the "cause" and the "condition" that the Buddha speaks of? I have often told you. The cause is the seed. What contributes to its growth are the conditions. Planting a seed in the ground is a cause. Conditions are the aiding factors which contribute to the growth -- mud, dirt, water, manure, sunlight, and other such things are called the conditions which aid and contribute to its growth. Buddha, you said that everything consists of causes and conditions, and that the causes and conditions break up the outside-the-Way sects' dharma of spontaneity. Causes and conditions are not the same as spontaneity, and so they destroy the theory of spontaneity. But your condition of enlightenment and the outside-the-Way sects' true self both pervade the ten directions. The ten directions extend only so far, and if yours pervades it and theirs pervades it, they must be the same.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Sutra:
"Now as I contemplate the nature of enlightenment as spontaneous, as neither produced nor extinguished, and as apart from all empty falseness and inversion, it seems to have nothing to do with your causes and conditions or the spontaneity advocated by others. Would you please enlighten us on this point lest we should fall into deviant paths, thus enabling us to obtain the true mind, the bright nature of wonderful enlightenment?" Commentary:
"Now as I contemplate the nature of enlightenment as spontaneous -- I carefully contemplate the enlightened nature which the World Honored One spoke of as being spontaneous. It is neither produced nor extinguished; isn't that spontaneity? It is apart from all empty falseness and inversion -- apart from all Seeing Transcends the Ordinary 147
upside-down characteristics and from the upside-down mind. It seems to have nothing to do with your causes and conditions or the spontaneity advocated by others. It doesn't seem to be causes and conditions and it also is different from spontaneity. But, then again, it seems to be the same." This is what is meant by "seems to be and yet is not." "Would you please enlighten us on this point lest we should fall into deviant paths. Buddha, how can you teach me so that I won't believe in the theories of those outside-the-Way sects?" "Deviant paths" refers to outside-the-Way sects. "Thus enabling us to obtain the true mind, the bright nature of wonderful enlightenment?" How can I obtain my true mind? I ask the Buddha to have compassion and instruct me. P2 The Thus Come One refutes this by bringing up the doctrine of according with conditions. Q1 He upbraids him for doubting and asks about the substance.
Sutra:
The Buddha told Ananda, "Now I have instructed you with such expedients in order to tell you the truth, yet you do not awaken to it but mistake it for spontaneity. Commentary:
The Buddha is devoid of a temper, but it is probable he was frowning when he said this, because that small disciple was much too confused. The Buddha told Ananda, "Now I have instructed you with such expedients in order to tell you the truth. I have been explaining this and that aspect of it -- I have already explained it seven or eight ways. This is the ninth of the Ten Manifestations of the Seeing, and you still don't understand. How can you be this way?" "Expedients" are skillful, provisional Dharma-doors which are not actual. They are a case of "regarding the opportunities and dispensing the teaching in order to speak Dharma for people." The Buddha looks to see what doctrine he should use to instruct Ananda and then uses a clever, wonderful, provisional, expedient dharma, such as the various analogies and ways of manifesting the seeing he has already used, and such as his questioning Ananda about the Volume One -- The Seeing Nature 148
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
mind. "Truths" refer to the true and actual Dharma the Buddha has also explained. "And you still have not awaken." The Buddha was very put out with Ananda when he said that. After all that I've said to you, after all the principles I've explained, you still don't listen, and you haven't understood in the least. Instead, you produce doubts about its being spontaneity. You still compare the doctrine I explain with the spontaneity of the outside-the-Way sects. You are really making a mistake. How can you be so dense? How can you compare them? They are not the same at all." Sutra:
"Ananda, if it definitely were spontaneous, you should be able to distinguish the substance of the spontaneity. Commentary:
"Ananda, let me tell you: if it definitely were spontaneous -if you are determined to say that the doctrine I explain is the same as the spontaneity of the outside-the-Way sects, you should be able to distinguish the substance of the spontaneity. Now we will examine this spontaneity and make it clear and delineate it. The spontaneity has a substance. They say, for example, ‘Who loosed the rivers?' Rivers come into existence spontaneously, and so there is still a river. ‘Who loosed the seas?' They say the seas exist spontaneously, so there is still a sea. The sea is the basic substance of spontaneity. It still has a substance. They say, ‘Why piled up the mountains?' No person could make a mountain, so the mountains are spontaneously born. So there is still the substance of a mountain. The substance of the mountain is the substance of spontaneity. Now where is the spontaneous substance of my Dharma? Speak up." Q2 He questions him and immediately offers a refutation.
Sutra:
"Now you look into the wonderful bright seeing. What is its self? Does the seeing take bright light as its self? Does it take Seeing Transcends the Ordinary 149
darkness as its self? Does it take emptiness as its self? Does it take solid objects as its self? Commentary:
"You still have not understood, so I will explain it for you further. You listen." The Buddha presents another theory to reveal to him that it is separate from all ordinary seeing. "Now you look into the wonderful bright seeing. What is its self? Use your mind again to take a look. What self is there in the condition of your enlightened seeing's wonderful brightness? What is your seeing's basic substance? You say the seeing is spontaneous? If it is spontaneous, it must have a substance. What is the basic substance of the seeing? Tell me. Does the seeing take bright light as its self? Does the seeing take light as its spontaneous basic substance? Does it take darkness as its self? Does darkness make up the spontaneous substance of the seeing? Does it take emptiness as its self? Does it take emptiness to make up its spontaneous basic substance? Or does it take solid objects as its self? Or does form
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
make up its spontaneous basic substance? Speak up." Now he has asked Ananda, and Ananda will have a comeback. But before he can speak, the Buddha offers his own refutations. Sutra:
"Ananda, if its self consists in light, you should not see darkness. Moreover, if it takes emptiness as the substance of its self, you should not see solid objects. Continuing in the same way, if it takes all dark appearances as its self, then when it is light, the seeing-nature is cut off and extinguished, and how can you see light?" Commentary:
The Buddha explains it for Ananda a little more deeply. "Ananda, if its self consists in light, you should not see darkness. If you take light to be the basic substance of spontaneity, and if you say seeing is the same as spontaneity, then when it is dark, the light should be cut off and extinguished, that is, it should disappear; and so you should not see darkness. After all, you say Volume One -- The Seeing Nature 150
light is its basic substance, so how could it see when it is dark? Moreover, if it takes emptiness as the substance of its self, you should not see solid objects. By solid objects is meant places which cannot be seen through. If you take emptiness to be the spontaneous basic substance of your seeing, your seeing should disappear in the face of solid objects. Without emptiness, its own substance is gone. Continuing in the same way, if it takes all dark appearances as its self, then when it is light, the seeingnature is cut off and extinguished, and how can you see light? The principle holds in every case. The seeing-nature would be extinguished when there is light. Thus to say that darkness is its basic substance is also a mistake." O2 He rejects causes and conditions. P1 Ananda relents on spontaneity and wonders about causes and conditions.
Sutra:
Ananda said, "I am certain that the nature of this wonderful seeing is not spontaneous. Now I discern that it is produced from causes and conditions. But I do not yet have it clear in my mind. I now ask the Thus Come One how this idea is consonant with the nature of causes and conditions." Commentary:
Ananda said before that it was not causes and conditions; now he says that it is. Ananda also can fluctuate. Ananda said, "I am certain that the nature of this wonderful seeing is not spontaneous. Certainly, just as you say, the subtle wonderful seeing-essence which sees everything is not spontaneous, because it has no substance. Now I discern that it is produced from causes and conditions." He doesn't say now that he considers; he says he discerns the doctrine. "But I do not yet have it clear in my mind. I think the seeing is produced from causes and conditions, but then again it seems to not be in accord with principle. It seems that there is no such thing. That's what I think, but my mind is not absolutely
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
clear about it." What do you think of him? He doesn't understand, but he still keeps trying on hats. Now he's trying on the causes-andSeeing Transcends the Ordinary 151
conditions hat. "I now ask the Thus Come One how this idea is consonant with the nature of causes and conditions. World Honored One, how can this doctrine be explained? How can it fit with the nature of causes and conditions? Please explain this to me, Buddha." Now it was not the Buddha who said that the seeingessence is produced from the nature of causes and conditions; it was Ananda who said it, and he himself doesn't understand. He wants the Buddha to explain it. Basically what Ananda said lacks principle. He doesn't understand the doctrine. First he says it is spontaneity, then he says it is causes and conditions, and then because he doesn't understand how it could be, he wants someone else to explain it. Meeting someone like Ananda is enough to give one a headache. P2 The Thus Come One refutes it by bringing up the doctrine used to refute spontaneity. Q1 First he refutes causes.
Sutra:
The Buddha said, "You say it is causes and conditions. I ask you again: because you are now seeing, the seeing-nature manifests. Is it because of light that the seeing exists? Is it because of darkness that the seeing exists? Is it because of emptiness that the seeing exists? Is it because of solid objects that the seeing exists? Commentary:
The Buddha said, "You say it is causes and conditions. You want me to explain to you how it is consonant with the nature of causes and conditions. But it's you who say it is causes and conditions. Well , I will explain about causes and conditions for you. But first I want to ask you something. I ask you again: because you are now seeing, the seeing-nature manifests. Your seeing-nature appears before you. Is it because of light that the seeing exists? Is it because of darkness that the seeing exists? Is it because of emptiness that the seeing exists? Is it because of solid objects that the seeing exists? In the end, how does your Volume One -- The Seeing Nature 152
seeing-essence come into being?" The Buddha is truly one of great kindness and great compassion. He encounters someone who keeps "kneading the bean curd" so to speak -- who keeps going back and forth and around and about -- and with the utmost compassion, he still keeps explaining to him. It's probably the case that Ananda has been spoiled by the Buddha. He was the Buddha's favorite cousin and he was in the habit of being allowed to say and do as he pleased. He's just like these disciples of mine now who are not afraid of their teacher. They dare to say anything at all -- right to the teacher's face. When I was in Hong Kong, my disciples didn't dare open their mouths when they were around me. They were very afraid of me. You American disciples are not afraid of your teacher. And I don't wish to make you afraid of me, so for now it's "yes." Page 204 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
"Okay." Sutra:
"Ananda, if light brings it into existence, you should not see darkness, and if it exists because of darkness, you should not see light. It is the same with emptiness and solid objects. Commentary:
"Ananda, you should know that I have already explained many similar doctrines. Now I will explain it once again for you. Ananda, if light brings it into existence -- if you say the seeing exists because of light -- you should not see darkness. When it is dark, you should not be able to see darkness. If it exists because of darkness, you should not see light. If you say, ‘Ah, it is not because of light that it exists, but because of darkness, there is seeing because of darkness,' then when it is light your seeing would disappear. Why? You rely on the darkness in order to see; now that the darkness is gone, your seeing is also gone. The very same doctrine applies in other cases. If it is because of emptiness that the seeing exists, then where there are solid objects it would disappear. If it is because of solid objects that the seeing exists, then where there is emptiness it would disappear. But that isn't how it is with you. You can see when it is light, you can see when it is dark, you Seeing Transcends the Ordinary 153
can see where there is emptiness, and you can see where there are solid objects. How could your suggestion that the seeing is based on causes and conditions be correct?" Q2 He refutes conditions.
Sutra:
"Moreover, Ananda, does the seeing derive from the condition of light? Does the seeing derive from the condition of darkness? Does the seeing derive from the condition of emptiness? Does the seeing derive from the condition of solid objects? Commentary:
"I spoke before about causes: now I will ask you about conditions. I will explain it a little more clearly for you." Do you see how compassionate the Buddha is? He sees Ananda still standing there wide-eyed and staring, having still not understood, so he explains it again. "Moreover, Ananda, does the seeing derive from the condition of light? Does the seeing derive from the condition of darkness? Does the seeing follow upon light, or does it follow upon darkness? Does the seeing derive from the condition of emptiness? Does the seeing derive from the condition of solid objects? Is it from the causal condition of emptiness that there is seeing? Or is it from the causal condition of solid objects that there is seeing?" Sutra:
"Ananda, if it exists because of the condition of emptiness, you should not see solid objects. If it exists because of the condition of solid objects, you should not see emptiness: it is the same with light and darkness.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Commentary:
"Ananda, if it exists because of the condition of emptiness -if it is because of the emptiness that there is seeing, you should not see solid objects. The principle here is about the same as the one Volume One -- The Seeing Nature 154
explained above. But because of the Buddha's compassion, he explains it in great detail, not fearing the trouble involved. If it exists because of the condition of solid objects -- if it is due to solid objects that there is seeing, you should not see emptiness: it is the same with light and darkness. The doctrine of it being from the condition of light or from the condition of darkness is the same as the doctrine of its being from emptiness or from solid objects. O3 He rules out the false and ordinary.
Sutra:
"Thus you should know that the essential, enlightened wonderful brightness is due to neither causes nor conditions and it does not arise spontaneously. Commentary:
Now the Buddha again rouses Ananda from his stupidity. "Thus you should know -- don't continue to be so confused! -- that the essential, enlightened wonderful brightness, the seeing, is due to neither causes nor conditions. It is not because of causes, it is not because of conditions, and it does not arise spontaneously. Now do you know? Sutra:
"It is not that which is not spontaneous. It is not that it is not; nor is it that it is not not. It is not that which ‘is' or ‘is not.' Commentary:
It is something transcending all contraries, relativities, and partialities. "It is not that which is not spontaneous." Now this certainly does not say that the seeing-essence does rise spontaneously. The double negative means that there is not even no spontaneous arisal. "It is not that it is not; nor is it that it is not not." There is neither a negation nor a lack of negation. There is no is, and there is no is not. "It is not that which ‘is' or ‘is not.'" There isn't any correct or incorrect. You can't think about this with your mind that makes distinctions. Once you think about "is" and Seeing Transcends the Ordinary 155
"is not," you have left the doctrine of the seeing essence. Then what is there? Sutra:
"Any dharma is that which is apart from all characteristics. Commentary:
If you separate from all empty and false characteristics, that is the true and actual Dharma. Don't base your skill on empty and false characteristics. "Any dharma is that which is apart from all characteristics." If you can be separate from all empty and false characteristics, that is your genuine seeing-essence, that is the genuine wonderful Dharma. What are these characteristics? They are the characteristics of false thought. To be apart from false
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
thought is the wonderful Dharma of true suchness. If you do not separate yourself from the characteristics of false thinking, you do not unite with the wonderful Dharma of true suchness. O4 He scolds him for bringing up the ordinary.
Sutra:
"Now in the midst of dharmas, how can you use your mind to make distinctions that are based on worldly sophistries, terms, and characteristics? That is like grasping at empty space with your hand: you only succeed in tiring yourself out. How could empty space possibly yield to your grasp?" Commentary:
The World Honored One continues speaking to Ananda: Now in the midst of dharmas, how can you use your mind to make distinctions that are based on worldly sophistries, terms, and characteristics? Why do you dwell in false thoughts and use your mind? Why do you base your skill on false thought? Worldly doctrines of spontaneity and causes and conditions are sophistries. Sophistries are clever discussions of unreal things. You use the terms and characteristics of sophistries to make distinctions about my wonderful Dharma, to make distinctions about my wonderful Volume One -- The Seeing Nature 156
Shurangama Samadhi. How can you do that? That is like grasping at empty space with your hand. To use your mind which has false thinking, your conscious mind that makes distinctions, to fathom the wonderful Shurangama Samadhi is like trying to grab hold of empty space and stroke it with your hand. How can you capture empty space? Were you to ask a child if empty space can be grasped, even the child would say it can't be done. What you are doing now is grasping at empty space. It is like Teng Hua Feng, who said, "First capture empty space, then you can capture Teng Hua Feng." He said it to a ghost which had captured him. Upon being captured, he reasoned with the ghost: "Wait a bit, can't you?" he said. "There's a small matter I haven't finished attending to. When I have finished that up, I'll accompany you to see King Yama." Who was Teng Hua Feng? He was a cultivator of the Way, a monk with samadhi-power. When he was in samadhi, the ghosts and spirits couldn't see him. But he was visible to the ghosts and spirits when he left the samadhi. That time he had left samadhi, and the Ghost of Impermanence paid him a visit. What is the Ghost of Impermanence? When your time comes to die, it is the friend who comes to accompany you to see King Yama. That friend came and captured Teng Hua Feng and said, "Your life should end. Come with me to see King Yama," And he locked Teng Hua Feng up in hand cuffs and iron chains. Teng Hua Feng said to him, "Friend, don't be so impolite. I still have one thing to attend to, and then I will go with you." The ghost thought, "You're opposing me for having captured Page 207 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
you. Well, it doesn't matter if I show you a little courtesy." So he said, "What do you have to attend to?" Whereupon Teng Hua Feng folded up his legs into full lotus posture, and as soon as he was settled he entered samadhi. The Seeing Transcends the Ordinary 157
samadhi he entered was the No-Thought Samadhi. Just before he entered it, he said, "Now go and capture empty space, and then you can take along Teng Hua Feng." He said, "If you can capture empty space, then come back and take me to see King Yama." Once he had entered samadhi, the ghost had no way of capturing him. So everyone should know that samadhi-power is extremely important. Samadhi-power is not being turned around by things, but being able to turn everything around. Didn't it say earlier in the text, "If you can turn things around, then you are the same as the Thus Come One." Cultivating to develop samadhi-power is the same. You have it no matter what circumstance you encounter. I will explain a doctrine to you which is not a joke, but is true: if a man truly has samadhi-power, when he sees a woman, no matter how pretty she is, he can refrain from moving his mind. He can avoid giving rise to emotional desire. That is samadhi-power. If as soon as you see a woman you grow unsteady and start to shake and a hand suddenly grows right out of your throat, that's a lack of samadhi-power. We can switch the sentence around and say that is the same for women when they see men. They should remain in a state of unmoving suchness, and if they are able to remain unturned by the emotional desire, they have samadhi-power. That's just the first step. You shouldn't think that that is something extraordinary in itself. That's the first step. The first step is to gain the ability to not be turned around by emotional desire, so that seeing is the same as not having seen. You face situations without a mind. You're confronted with the experience and still haven't any mind. That is samadhi-power. You can measure the extent of your samadhi-power by yourself. For example, if you can remain unmoved when the emotional desire between men and women comes to mind, then you have a little bit of samadhi-power. To take it farther, if you can remain in the company of your girl friend without the arising of the least incident, that is genuine skill. But the skill is not easily developed. If you have that kind of samadhi-power, you certainly can cultivate and develop a vajra indestructible body. If you lack that samadhipower, what is to be done? Don't be satisfied with the status quo, Volume One -- The Seeing Nature 158
saying, "I haven't got that much samadhi-power, so forget it, I'm not going to cultivate. I'll just give in to it." That's useless. You're just riding for a fall. The less samadhi power you have, the more you must cultivate. For instance, "I sit in meditation and the pain comes. The more pain there is, the more I want to sit. I will force myself to do what is difficult." That is also samadhi-power. You only succeed in tiring yourself out. The Buddha tells Ananda that using his mind to invent sophistries about the seeingnature
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
is like trying to grasp empty space. All you do is toil bitterly, to no avail. You wear yourself out and exhaust your own energy. You lose your strength. After all, if you continually paw at empty space with your hand, can you deny that your arm would get tired? Eventually your hand would hurt and would start to ache from weariness. You knead and clutch and grasp and can't get hold of empty space. You grasp it and there's nothing, you grasp again and again there is nothing. It would truly be a case of having nothing to do and going to look for something to do. And that's the way Ananda was. He didn't have anything to do. It was probably the case that as a monk he ate his fill and for lack of anything to do he began clutching at empty space. How could empty space possibly yield to your grasp? How could empty space comply so that you could catch it? Empty space is basically empty; how could you capture it? If there were something you could grasp, then it would not be empty space. There has to be a thing before you can grasp it. For instance, this cup: because there is a cup, I am able to grasp it. If the cup weren't there you could grasp back and forth and up and down and there still wouldn't be anything. So the Buddha likens Ananda, who develops his skill based exclusively on the conscious mind that makes distinctions, to someone who grasps at empty space. The principle is the same. You just increase your own weariness, which is not of the least benefit to the self-nature.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
P3 He concludes by exhorting them to persevere and well consider Bodhi.
Sutra:
"You narrow-minded Sound Hearers are so inferior and ignorant that you are unable to penetrate through to the purity of the characteristic of reality. Now I will teach you. You should consider it well, and do not become weary or negligent on the wonderful road to Bodhi." Commentary:
Shakyamuni Buddha said, "You narrow-minded Sound Hearers, you people of the Two Vehicles, are so inferior and ignorant. Your minds are very narrow and small, your awareness is quite inferior. You are completely without knowledge. You Sound Hearers know only how to benefit yourselves and not how to benefit others. You know only how to attend to yourselves, and you pay no attention to the pain and suffering of other living beings. You are "self-ending arhats." "Ignorant" means to have no genuine knowledge. The knowledge spoken of here, however, is not that of ordinary worldly knowledge, but the genuine knowledge of the Great Vehicle Buddhadharma. You lack knowledge of genuine Great Vehicle Buddhism. This also refers to the wonderful samadhi of the Shurangama primary meaning. You Sound Hearers don't understand it, and so you are unable to penetrate through to the purity of the characteristic of reality." "To penetrate through" means to understand, At present your minds are too heavily attached, the distinctions your mind makes are too profuse, for you to understand what lies in the Great Vehicle teaching, the Great Vehicle Buddhadharma, the purity of the characteristic of reality. Seeings is Apart from Seeing 169
What is meant by the characteristic of reality? The characteristic of reality is no characteristic. This is the first explanation. Yet nothing is without the characteristic of reality: that is the second explanation. All characteristics are produced from within it. That is what is meant by the characteristic of reality being no characteristic, yet nothing being without the characteristic of reality. The third explanation is that there are no characteristics and there is nothing which is not a characteristic. All dharmas are born from the characteristic of reality. So the "characteristic of reality" is the basic substance of dharma. So you want to find the characteristic of reality, since it is the basic substance of dharma? What is it ultimately like? You cannot see it. It just has been given a name, "the characteristic of reality", that's all. It's as Lao Tze said, "The way that can be spoken of is not the eternal Way." If you can talk about your way, if you can explain it, then it is not the eternal way. "The name that can be named is not the eternal name." If you have a name that can be spoken out, it is not an eternal name. So then he said, "The nameless is the beginning of heaven and earth. The named is the mother of the myriad things." That's what Lao Tze's philosophy is like. All I'm doing now is bringing it up to help make the doctrine clear. The characteristic of reality is true emptiness and it is also Page 210 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
wonderful existence. Do you say that true emptiness is empty? It is not, because within it is produced wonderful existence. Wonderful existence is certainly not existence. True emptiness is not empty, and wonderful existence does not exist. Because it does not exist, it is said to be wonderful existence. Because it is not empty, it is said to be true emptiness. The characteristic of reality is the same doctrine. If you understand this doctrine, a thorough understanding of a single thing is a thorough understanding of everything. What is our self-nature like? The self-nature is like empty space. Would you say there is anything in empty space? There is absolutely everything in empty space. But you cannot see it. The existence within emptiness is Volume One -- The Seeing Nature 170
wonderful existence. The lack of emptiness within emptiness is true emptiness. Since true emptiness is not empty, it is called wonderful existence. Since wonderful existence is not existence, it is called true emptiness. These two names are one. You investigate them in detail and find, however, that there is not even one. To give it a name is just to put a head on top of a head. You say, "This is true emptiness, and this is wonderful existence. This is the characteristic of reality." That allows you to have a certain amount of attachment. As for the genuine basic substance of dharma, there isn't anything at all. By sweeping away all dharmas, one becomes separated from all characteristics. As was said above, "What is apart from all characteristics is Dharma." To be apart from all mundane marks is Dharma. But most people cannot separate themselves from those characteristics. And since they cannot leave those characteristics, they do not obtain all dharmas. "I can be separate from characteristics," you say. "I don't attach myself to anything." You aren't attached to anything? There was an earthquake a while ago; were you afraid? I believe there were quite a few people who were very agitated when that earthquake came. That is just because you cannot be apart from characteristics. If you can be apart from characteristics, Mt. T'ai could come crashing down before you and you would not be startled. People who can turn things around are not frightened by any state they meet. If you aren't frightened, then there aren't any states. Why do states exist? Why are there demonic obstructions? Why can demons come and disturb your samadhi? Because you move. As soon as you move they slip right in. If you don't move, no demon in existence will have any way to get at you. There won't be any mantra they can recite to move you. You say, "Then why was Matangi able to recite a mantra and confuse Ananda in this sutra?" It was just because he didn't have any samadhi. If he'd had samadhi, if Ananda had had the genuine Shurangama Samadhi, Seeings is Apart from Seeing 171
there would have been no need for the Buddha to speak the
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Shurangama Sutra or the Shurangama Mantra. And you and I would not be able to listen to the Shurangama Sutra now or study the Shurangama mantra. So those were the causes and conditions. But if someone has samadhi, no matter what state arises, he or she will not be frightened. "Now I will teach you. I will instruct you, Ananda. You should consider it well." This "considering well" does not refer to the kind of consideration Ananda has been using and speaking about. The word is the same, but it is not meant in the same way. Here "consider" means that he should use his true mind to contemplate and investigate. It isn't that he should use his conscious mind that makes distinctions. "And do not become weary or negligent on the wonderful road to Bodhi. Don't be lazy and slack off. Don't be insolent or perfunctory about it. Don't be muddled about the wonderful road to Bodhi. You should be particularly attentive and especially aware that this is the path to wonderful enlightenment. It is the way to become a Buddha. It is the wonderful Shurangama Samadhi. If you have the wonderful Shurangama Samadhi, you can walk to the position of wonderful enlightenment, that is, the position of the fruition of Buddhahood." Buddhas are said to be wonderfully enlightened, and Bodhisattvas are said to be the ones of equal enlightenment; they are equal to wonderful enlightenment. Fiftyfive positions lie between the level of Sound Hearer, through the levels of the Bodhisattvas, to the position of wonderful enlightenment. The fifty-five position will be explained later on in the Shurangama Sutra.
Volume One -- The Two False Views 174 N2 The Buddha compassionately promises to explain.
Sutra:
Then the World Honored One, out of pity for Ananda and the great assembly, began to explain extensively the wonderful path of cultivation of all samadhis of the Great Dharani. Commentary:
Ananda's weeping brought the Buddha out of samadhi. He came out of samadhi to explain to him the doctrine of the Way, the doctrine of wonderful samadhi. Then the World Honored One, out of pity for Ananda: "then" was when Ananda was famished and wanted milk to drink. It was when Ananda's confusion was so deep that he sought clarity. It was when Ananda wept and made obeisance. Basically the Buddha is endowed with a heart of great kindness and great compassion, so when Ananda cried the Buddha's compassionate heart was moved once again, and he wished to quickly speak Dharma for him. Since Ananda was his youngest cousin, it was likely that here the Buddha showed him a special fondness and protection. And the great assembly: However, he didn't do this just for Ananda's sake, but for the sake
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
of everyone in the great assembly also. He began to explain extensively -- "extensively" means that he categorized and made distinctions -- as he explained the wonderful path of cultivation of all samadhis of the Great Dharani. The Sanskrit word "dharani" refers to mantras; sometimes the word "mantra" will be used, and sometimes "dharani." When "dharani" is used, the meaning is "all-encompassing upholder." It encompasses all dharmas and upholds limitless meanings. That is, all dharmas are contained within the mantra, and the limitless wonderful meanings are produced from the mantra. This is one way to explain it. I have another way of explaining it. "All-encompassing" means holding the three karmas of body, mouth, and mind entirely encompassing them to make them pure. Precepts, samadhi, and wisdom, the three non-outflow studies, are upheld. Great Dharanis are not the same as small ones. A small one is just a little The Two False Views 175
mantra, and its effect is not as great. What is spoken of here is a great dharani. "Samadhi" is concentration. "The wonderful path of cultivation": Ananda wants to cultivate the wonderful path to the dharmas of the samadhi of the great all-encompassing upholder. Now Shakyamuni Buddha is going to proclaim the genuine Dharma. Sutra:
He said to Ananda, "Although you have a strong memory, it only benefits your wide learning. But your mind has not yet understood the subtle secret contemplation and illumination of shamatha. Listen attentively now as I explain it for you in detail. Commentary:
The Buddha presents the topic. He tells him in advance what he is going to explain to him. He said to Ananda, "Although you have a strong memory, it only benefits your wide learning. Your memory is excellent, and you learn a great deal by the use of it. When things pass before your eyes, you do not forget them. But your power of memory can help only your learning, your ability to open wisdom through hearing. "But your mind has not yet understood the subtle secret contemplation and illumination of shamatha." "Shamatha" is the doctrine of quietude. It has an unspeakably wonderful power of subtle secret contemplation and illumination. But your mind has not yet understood. You have not realized it in the least, you haven't the least bit of understanding. "Listen attentively now as I explain it for you in detail. You should pay particular attention now and listen to me while I explain to you bit by bit, point by point, layer by layer. Don't cry, Ananda. Be good and I will tell you now, I'll explain it for you. Don't be sad." Sutra:
"And may this explanation cause all those of the future who have outflows to obtain the fruition of Bodhi. Volume One -- The Two False Views 176
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Commentary:
"And may this explanation cause all those of the future who have outflows:" "Those of the future" includes us who are here now. We are now the "future" referred to then. Everyone is said to have outflows before they are certified as having attained the fourth fruition of Arhatship. "Outflows" means every kind of fault. If, for example, someone likes to drink, he is said to have a "drinking-outflow." Those who like to smoke cigarettes have a "cigarette-outflow." Those who like to eat fine food have the outflow of eating fine food. Those who like to wear good clothes have the outflow of wearing good clothes. If these examples don't make it clear, then let me put it this way: in general, whatever you like most is an outflow. You say, "What I like to do most now is meditate, so that must be a ‘meditation-outflow.'" That's different. Meditation directs you upward. When I said the things you like most, I meant things that send you downhill. If you like things which make you go down, they are outflows. Outflows do not refer only to the things you have done in the past. If a thought stirs in your mind, and you say "I used to have that fault and now I have changed, but I still think about wanting to do it," that is an outflow. That's how fierce it is. All you have to do is let the thought stir in your mind, and you flow down. If you don't move your mind, you ascend upward. Arhats of the first, second, and third fruitions cannot be said to have no outflows, but when one attains the fourth fruition of Arhatship, there are no more outflows. Now the Buddha speaks of causing all those who have outflows "to obtain the fruition of Bodhi." How can the enlightened fruition of Bodhi be obtained? You need to have no outflows. If you have outflows, you cannot expect to obtain the enlightened fruition of Bodhi. Do you want to try things out? You have outflows because you have been trying things out from beginningless time The Two False Views 177
until now. So don't continue to be so confused. Don't act as if you hadn't even heard what I have said, thinking "The Dharma Master probably wasn't referring to me. There are so many people here that he's undoubtedly talking about someone else. The little faults I have don't matter that much. I'm fond of that fault and I don't need to give it up just yet. Why? Because the Dharma Master is not talking about me. He's probably talking about someone else." But you shouldn't fool yourself. If you fool yourself, you will miss the opportunity to become a Buddha. From beginningless time onward, you have flowed through birth and death in this Saha World, getting born and dying, getting born and dying, roaming around and forgetting to return. That's really upside-down. Now that you have met the Buddhadharma, you should quickly resolve to be courageous and vigorous and wake up. Don't continue to roam around and forget to return. N3 He explains in detail.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
O1 He reveals Ananda's confusion. P1 He describes two views.
Sutra:
"Ananda, all living beings turn on the wheel of rebirth in this world because of two upside-down discriminating false views. Wherever these views arise, revolution through the cycle of appropriate karma occurs. Commentary:
As soon as you read this section of text, you should experience immediate terror. You should be shocked. "Ananda, all living beings turn on the wheel of rebirth in this world." The Buddha calls to Ananda and says, "All living beings of this world spin on the wheel of birth and death, flowing and twisting through births and deaths. They spin like the wheel of an automobile, sometimes being born in the heavens, sometimes entering the hells. Sometimes they become asuras, sometimes they are people. Sometimes they become animals. Sometimes they are hungry ghosts. The turning wheel of the six paths continually revolves without cease because Volume One -- The Two False Views 178
of two upside-down discriminating false views. The wheel is turned by two kinds of perversions which result when the conscious mind makes distinctions and gives rise to false views. These views stem from individual and collective karma. "Wherever these views arise -- at any time or place that these false views come into being -- revolution through the cycle of appropriate karma occurs." Whatever is seen is false, there is nothing true. What is meant by "false views"? If we truly understood, the mountains, the rivers, the great earth, the houses, buildings, structures, and dwelling places would not exist. "That presents a real problem, then, because if there isn't anything at all, where am I going to live?" you say. You still live in your house. Don't worry. "Wherever they arise, there is revolution through the cycle of appropriate karma." You receive a fitting retribution for whatever karma you create -- both individual and collective. If you do good, virtuous deeds, you get reborn in the heavens. If you commit crimes you fall into the hells. Whatever karma you create brings you an appropriate retribution which you must undergo. In whatever place you create a particular incident, you will undergo an appropriate retribution on the turning wheel The Buddhadharma is very subtle and wonderful. Those who are within the Buddhadharma may not be aware of its advantages to them. And those who are outside the Buddhadharma may not be able to find out the bad points of being outside. But within Buddhism, every bit of good you do and every single offense you commit is accounted for, and the accounting is never wrong by even a hair's breadth. Buddhism is also completely free and equal. There is absolutely no prejudice. Why is it said to be so impartial? All living beings, including hungry ghosts and those in the hells, can become
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Buddhas if they resolve to cultivate the Buddha-Way. Even the worst people can eventually become Buddhas. Even the worst animals can eventually become Buddhas. Sects outside the Way say The Two False Views 179
that bad people are always bad and that there is no way to save them. But in the Ming Dynasty, a tiger bowed to Great Master Lien Ch'ih, became his disciple, and wanted to protect him. Wherever Great Master Lien Ch'ih went, the tiger followed him. No one was afraid of Great Master Lien Ch'ih, but when the tiger arrived on the scene, people kept their distance. They caught sight of the shadow and ran away, crying, "A tiger is coming!" and everyone ran for cover. Monks beg: they ask people to give them food. Great Master Lien Ch'ih was no different. He also begged for his food, and when he didn't have any food to eat, he told the tiger disciple to go out begging. "But everyone is afraid of tigers. Who would have dared make offerings to one?" you ask. Your point is well-taken, but Great Master Lien Ch'ih had taught this tiger to be good and not to harm anyone. So after a long time, everyone came to know that the tiger was a genuinely good tiger, and no one was afraid of it. Besides that, Great Master Lien Ch'ih had taught it to enter the city walking backwards, and people weren't so afraid when the first thing they caught sight of was the tiger's tail rather than its head. What is more, all Great Master Lien Ch'ih's disciples recognized that their tiger Dharma-brother had come. The ones who had taken refuge before he did called him "little Dharma-brother tiger," and the ones who had taken refuge after he did called him "elder Dharma-brother tiger." And when he arrived, people fought to make offerings to him. This one gave three dollars. That one gave five dollars. Another gave eight dollars, and another ten dollars. By the time the tiger had finished his begging-round, there was enough to feed them for a whole year. So, although tigers are very evil, this one knew enough to take refuge with the Triple Jewel and protect it. He was not bad, and in the future he can become a Buddha. That is an example of how equal the Buddhadharma is. Volume One -- The Two False Views 180
The Buddhadharma is also very free. Your doing of good and evil is of your own making; no one puts any restrictions on you. No one says you absolutely must do good things and not bad things. All I can do is exhort you not to do bad things, but if you are determined to do them I can't make a jail exclusively for my disciples who don't listen to my teaching. There is no law like this in the Buddhadharma. There is no talk of putting people in jail to cause them to change their minds and reform. Sutra:
"What are the two views? The first consists of the false view based on living beings' individual karma. The second consists of the false view based on living beings' collective share. Page 216 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Commentary:
The two kinds of upside-down false views mentioned above cause all living beings to revolve in the turning wheel of the six paths. After they are born they die, and once they die they are reborn. Their births and deaths never cease. The cycle is never cut off. It is because these kinds of false views take control that people undergo birth and death. "What are the two views? The first consists of the false view based on living beings' individual karma." It can also be called the false views based on one's individual share, and the false views based on the collective share can also be called the false views based on collective karma. Individual karma is what makes you different from other people. It is your own particular private karma, not the same as anyone else's. "False views based on individual karma" means that you have your own particular opinions and activities, and so the karma you create is particular to you. People's false views based on individual karma make them "display their differences and exhibit their peculiarities." "Display their differences" means they show themselves to be unlike other people. They always feel that they are not the same as the ordinary The Two False Views 181
lot. And the karma they create is special. How? Absolutely everyone wants to be "number one." Everyone likes to be first. And this is because each person's karma is different from everyone else's. This too is a false view. To display differences and exhibit peculiarities are both instances of false views. They are instances of false thought, false deeds, and false behavior. The individual karma which results is all created from false thoughts in the mind -- false thoughts of great expectations for the self. The higher the better. People put on a special style, and individual karma is the result. "The second consists of the false view based on living beings' collective share." The collective share is what is the same as everyone else's. It can also be called "public karma," which includes such things as natural disasters, drought and starvation, and man-made calamities. The heavens fall and the earth revolves, and innumerable people are killed, a hundred thousand or a million or even ten million people are all killed at once in a single place. That is "public karma." "False views based on the collective share:" false thoughts create this kind of collective karma. Because living beings confuse things for themselves and recognize a thief as their son, they create the false views of the collective share, that is, collective karma.. It is false views created from false thinking. "Views" here does not necessarily mean what is seen, but refers to opinions. People's opinions are shared collectively; everyone's opinions are identical. Living beings' false thinking creates this kind of false karma. And then they undergo a false retribution. It is said they give rise to delusions, create karma, and undergo a retribution.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
In the beginning they don't understand, and that is why they create karma. Once they create the karma they must undergo the retribution. I will tell you about a response resulting from collective karma. In China in the thirty-third year of the Republic (1944), there was a drought in the province of Honan. Not only was there no rain, but incalculable swarms of locusts came raining from the skies. Each Volume One -- The Two False Views 182
locust was about three or four inches long. They flew through the air and did nothing but eat the crops in the fields. They would swoop down and strip the fields of sprouts and shoots, no matter what kind of crops were growing. The locusts were fierce. They came in droves which covered the skies and blocked off the sun. People could catch a whole butterfly-net full with a single swipe, and they'd bring them home to eat. Because they didn't have any rice or any other food then, people ate the locusts. The locusts ate the crops, so the people ate the locusts. For the most part, it is easy for a child's Buddha-eye to open, and at that time there were children who saw why there were so many locusts in the air. They saw that there was an old man in empty space with a long white beard, spitting the locusts out of his mouth. As his spit fell, it turned into locusts. There would be no way to estimate how many there were once they fell to the ground. They were more than a foot thick -- not just at one place, but for a radius of several hundred miles. Wouldn't you say this was strange? This is truly an example of collective karma, of the false views from the collective share. The people caught the locusts and brought them home to cook them, but when they put them on the table to eat them, they turned into human excrement. The locusts turned into human excrement by themselves. They didn't wait to be eaten to turn into it. Wasn't that strange? No matter how hungry people are, they cannot eat their own excrement. That's what their karmic obstruction was like. That's how fierce it was. How could it not be false views? People fled from Honan to the western capital of Ch'ang An, a distance of more than 800 miles. And incalculable numbers of people died on the road every day from starvation. When people die of starvation, the hungrier they get the more they laugh. They died laughing on the road. So I say that dying of starvation is not bad. That's what happened in China in the thirty-third year of the Republic. Not just one person, but many people told me about it. I didn't witness it personally, but many Dharma Masters related the story to me, ones who had been there at the time and endured that The Two False Views 183
hunger. I didn't ask whether they ate the locusts. So there is no need for you to ask me that question now. P2 He defines each. Q1 The false view of individual karma. R1 He describes what is seen.
Sutra:
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
"What is meant by false views based on individual karma? Ananda, it is like a person in the world who has red cataracts on his eyes so that at night he alone sees around the lamp a circular reflection composed of layers of five colors. Commentary:
Above I gave a very general explanation of the false views of individual karma and of the collective share. Now the Buddha is going to give a detailed explanation of the false views of individual karma. "What is meant by false views based on individual karma? Ananda, it is like a person in the world, like any person in the world, who has red cataracts on his eyes. A red film has grown over his eyes and covers them, so that at night he alone sees around the lamp a circular reflection composed of layers of five colors." Individual karma is special and makes people different from other people. Because the person in the Buddha's example wanted to display his differences and exhibit his peculiarities, he has obtained a karmic retribution which is not the same as others'. There is a saying, "All you do is spend your strength at the threshold of a ‘reflection of light.'" This person's eyes are diseased, and so when he looks at the lamp, it changes; it produces a circular reflection. Around the lamp is a circle of iridescent light -- yellow, red, white, black -- it is complete with every color. "Layers" means there were not just five colors; there were ten thousand purples and a thousand reds, every color there is, even ones you have never seen before. Would you say these colors and the circular reflection are true or false? For instance, there basically isn't any problem with people's eyes, and people proceed to create a problem. What problem? They Volume One -- The Two False Views 184
don't see things clearly. They give rise to an illusory seeing. They look at the wall and it transforms into colors -- the five hues and the six colors -- opalescent. How do I know this? I met a man once who may have been taking LSD or some other hallucinogen, I don't know, but there he was looking at a wall and laughing, "Haw, haw!" -- a big guffaw that didn't stop. "Why are you laughing like that?" I asked him. "Look!" he said, "Different colors! Oh! Different colors!" Now wouldn't you say he was like the man with the red cataracts? Basically there was nothing wrong with his eyes, so he took some drug or other and turned himself upside-down so that when he looked at the wall it writhed with color. Basically it was just a wall. But he saw different colors. Would you say that was true or false? He thought it was true. Anyone who hadn't taken such a drug would think he was dreaming and talking in his sleep. There was nothing wrong with his eyes and he created this problem. Now the Buddha explains this question in further detail. R2 He looks into the question of it being individual.
Sutra:
"What do you think? Is the circle of light that appears around the lamp at night the lamp's colors, or is it the seeing's Page 219 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
colors? Commentary:
"What do you think? What is your opinion about this, Ananda? Is the circle of light that appears around the lamp at night the lamp's colors, or is it the seeing's colors? What about the appearance of that light, in layers of five colors: are the colors emitted from the lamp, or do they come forth from the seeing? Speak up, Ananda." Sutra:
"Ananda, if it is the lamp's colors, why is it that someone without the disease does not see the same thing, and only the The Two False Views 185
one who is diseased sees the circular reflection? If it is the seeing's colors, then the seeing has already become colored; what, then, is the circular reflection the diseased person sees to be called? Commentary:
Here the World Honored One asks Ananda another question. "Ananda, if it is the lamp's colors -- if you say that the circular reflection which displays layers of the five colors is emitted by the lamp -- why is it that someone without the disease does hot see the same thing?" "Someone without the disease" refers to the Buddha and all the great Bodhisattvas. Those who are diseased are living beings. The lamp represents true principle. When the Buddhas and Bodhisattvas look, they see true principle. When living beings look, they see a circular reflection. They can see the lamp, but around it there is still a circular reflection, composed of multiple layers of the five colors. This is what ordinary people and all living beings see. The five colors represent the five skandhas: form, feeling, thought, activity, and consciousness. Sutra:
"Moreover, Ananda, if the circular reflection is in itself a thing apart from the lamp, then it would be seen around the folding screen, the curtain, the table, and the mats. If it has nothing to do with the seeing, it should not be seen by the eyes. Why is it that the person with cataracts sees the circular reflections with his eyes? Commentary:
"Moreover, Ananda, if the circular reflection is in itself a thing apart from the lamp: if the circular reflection of five colors is an entity separate from the lamp, then when the man glances around at other things in the room like the folding screen, the curtain, the table, and the mats then the reflection would be seen around them. But in fact he doesn't see anything around them. So is Volume One -- The Two False Views 186
the reflection really separate from the lamp? If it has nothing to do with the seeing, it should not be seen by the eyes. If you want to force the issue and say it is definitely a separate entity, it shouldn't have any connection with the eyes. Why is it that the man with
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
cataracts sees the circular reflections with his eyes? His eyes, even though faulty and diseased, are the vehicle for his seeing the circular reflection. Since it is his diseased eyes which see it, how can you say the circular reflection is separate from seeing? R3 He promises to explain the false cause.
Sutra:
"Therefore, you should know that in fact the colors come from the lamp, and the diseased seeing brings about the reflection. Both the circular reflection and the faulty seeing are the result of the cataract. But that which sees the diseased film is not sick. Thus you should not say that it is the lamp or the seeing or that it is neither the lamp nor the seeing. Commentary:
"Therefore, you should know -- Ananda, you should look into this -- in fact the colors come from the lamp. When a person with pure eyes looks at the lamp, he sees only the lamplight, he doesn't see the reflection. The diseased seeing brings about the reflection. So the reflection is because of the cataract on the man's eyes. The man's seeing is faulty and so it creates a false reflection around the lamp when he looks at it. Since "the colors come from the lamp", you can't say that the reflection is separate from the lamp or that it is merely from the eye. Since ‘the diseased seeing brings about the reflection,' you can't say that the reflection is separate from the seeing or that it is merely from the lamp. "Both the reflection and the seeing are the result of the cataract." The "seeing" referred to here is the faulty seeing. The lamp's reflection and the faulty seeing are both due to the diseased eye -- the red cataract. "But that which sees the diseased film is not sick." "That which sees" in this case refers to the pure seeing, The Two False Views 187
the true sight -- not the false, faulty seeing. This pure seeing which can see the cataract is like the Buddhas and Bodhisattvas who can see living beings. "Thus you should not say that it is the lamp or the seeing or that it is neither the lamp nor the seeing. You should not become attached here and try to fix things by insisting that it is the lamp or it is the seeing. Since the colors come from the lamp and the diseased eye creates the reflection, you can't pinpoint one or the other of these as the sole cause. Once again, the colors come from the lamp so it is not that the lamp is not the cause. The reflection comes from the cataract on the seeing-eye, so it can't be that the seeing is not involved." The Buddha continues to be quite explicit in his compassionate explanation for Ananda. R4 An analogy makes clear the reason.
Sutra:
"It is like a second moon often seen when one presses on one's eye while looking up into the sky. It is neither substantial nor a reflection because it is an illusory vision caused by the pressure exerted on one's eye. Hence, a wise person should not say that the second moon is a form or not a form. Nor is it
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
correct to say that the illusory second moon is apart from the seeing or not apart from the seeing. Commentary:
"It is like a second moon often seen when one presses on one's eye while looking up into the sky. It is neither substantial nor a reflection because it is an illusory vision caused by the pressure exerted on one's eye." The "second moon" is analogous to the circular reflection seen by the person with cataracts. The second moon is not "substantial," in the same way that the circular reflection is not created from the seeing alone. Nor is the second moon "a reflection" in the same way that the circular reflection is not just based on the lamp's colors. "Pressure exerted on one's eye" is analogous to the cataract on the person's eye. You can try this out Volume One -- The Two False Views 188
yourself if you are not clear about what the analogy means. Take your finger and press it in the corner of your eye. The pressure will give you "double vision" and so you will see a "second moon." "Hence, a wise person -- if you use your wisdom to regard this, you should not say that the second moon is a form or not a form. Nor is it correct to say that the illusory second moon is apart from the seeing or not apart from the seeing." Basically what results from the pressure against the eye is false to begin with. To use it as basis for arguing further about what it is and what it is not is just adding falseness to falseness. Would a wise person do that? R5 He shows how the analogy ties with the dharma.
Sutra:
"It is the same with the illusion created by the diseased eyes. You cannot say it is from the lamp or from the seeing: even less can it be said not to be from the lamp or the seeing. Commentary:
"It is the same with the illusion created by the diseased eyes. The second moon is not real. It only exists because of the pressure on the eye. The circular reflection is not real. It only exists because of the cataract. They are both empty and false. You cannot say it is from the lamp or from the seeing: even less can it be said not to be from the lamp or the seeing. It originated from the cataract on the man's eye, so you can't say it comes from the lamp or from the seeing. But the circular reflection only appears around the lamp and is only seen when the man uses his eyes to look at it, so you can't say it is not from the lamp and not from the seeing. The circular reflection is totally illusory to begin with; why squabble about what it is and is not?" The Two False Views 189 Q2 False view of the collective share. R1 He describes what is seen.
Sutra:
"What is meant by the false view of the collective share? Ananda, in Jambudvipa, besides the waters of the great seas, there is level land that forms some three thousand continents. East and west, throughout the entire expanse of the great continent, there are twenty-three hundred large countries. In Page 222 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
the other, smaller continents in the seas there may be two or three hundred countries, or perhaps one or two, or perhaps thirty, forty, or fifty. Commentary:
This section of text talks about the false view of the collective share. The false view of the individual share causes each person to see differently. The false view of the collective share is that everyone has the illusion of seeing the same thing at almost the same time. So a country is used by way of analogy. "What is meant by the false view of the collective share? What is said to make up the false view of the collective share? Ananda, listen carefully. I will tell you. In Jambudvipa, in the southern continent, besides the waters of the great seas, there is level land that forms some three thousand continents. Outside the seas is the level land, which is divided into three thousand continents. East and west, throughout the entire expanse of the great continent -- in the middle of these three thousand continents there is a great continent, and north, south, east, and west, to count them all up, there are twenty-three hundred large countries. In the other, smaller continents in the seas -- in the small islands and small continents, there may be two or three hundred countries, or perhaps one or two, or perhaps thirty, forty, or fifty. It is not fixed how many there are." Volume One -- The Two False Views 190
Sutra:
"Ananda, suppose that among them there is one small continent where there are only two countries. The people of just one of the countries together experience evil conditions. On that small continent, all the people of that country see all kinds of inauspicious things: perhaps they see two suns, perhaps they see two moons with circles, or a dark haze, or girdle-ornaments around them; or comets, shooting stars, ‘ears' on the sun or moon, rainbows, secondary rainbows, and various other evil signs. Commentary:
The Buddha called to Ananda again, "Ananda, suppose that among them there is one small continent where there are only two countries." Suppose in Jambudvipa there is an island, a small continent, with only two countries on it. Now although these two countries are on the same island, there is a boundary between them, and the karmic retribution the inhabitants experience is not the same. "The people of just one of the countries together experience evil conditions." The people of one of the countries undergo a certain retribution all together, and they experience evil conditions. "Evil conditions" refers to inauspicious circumstances and many kinds of disasters and difficulties -- great winds, for example, or heavy rains. Recently in America there were tornadoes that blew people off into space, killing several hundred in all. That is an example of an inauspicious circumstance. That's what is
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
meant by an evil condition. You see, on that one continent, some people underwent the evil retribution, and some people did not. In the same way, people in San Francisco did not undergo the evil condition of the tornado; they did not experience that suffering. But in the Midwest, houses were blown into empty space, trees were uprooted and blown completely away, and there was flooding and fire. Such disasters are far too prevalent. "On that small continent, all the people of that country see all kinds of inauspicious things." The Two False Views 191
What do they see? Sometimes the trees will talk. They hear someone speaking, and it turns out to be a tree. There isn't a person in sight. That's an inauspicious event. Among supernatural events there are some very inauspicious things. "Perhaps they see two suns." Perhaps the people in the one country see two suns, which is an indication of a great change within the country, something inauspicious. Perhaps the leader of the country will die or will be assassinated by someone who wants to usurp the power. This is because: The skies can't have two suns, The people can't have two kings. There can't be two suns in the sky. If you see two suns, that is inauspicious. Or perhaps this president will kill that president. "Perhaps they see two moons." No matter what country it is, there will be only one sun and one moon. But the people of this country see two moons appear. This also indicates that something inauspicious is in store for the country. "With circles, or a dark haze, or girdle-ornaments around them:" Circles around the moon indicates wind: Dampness in the foundations indicates rain. When the moon looks like it has water around it, as if it were soaking in water, there will be a windstorm. And when the foundations of the house are damp, it will rain. Circles indicate the presence of an evil energy surrounding the moon. Just looking at it makes one uncomfortable. It is very unusual. "A dark haze" refers to a black, very murky energy which covers the moon. The moonlight doesn't shine through it, and yet it is not a cloud. "Girdle-ornaments" refers to a formation around the side of the sun or moon which looks like the ornaments worn by women around their waist. In general, the sun and moon can't be Volume One -- The Two False Views 192
surrounded by anything. If there is something there, it is not a good sign. "Or comets, shooting stars:" The light of a comet extends over a great distance. During the reign of the First Emperor of the Ch'in Dynasty of China (255-206 BC) comets appeared quite often, and as a result the people experienced extreme distress and suffering during that period. Shooting stars, or meteors, also emit a
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
long trail of light, though not as long as a comet's, but their appearance is brief. They are just like flickering flames; one is gone and then another appears; then that one disappears and yet another appears. The shooting stars dart through space, and sometimes they fall in showers, and celestial rocks fall out of the sky just like rain pouring down. "‘Ears' on the sun or moon." refers to times when it appears that the sun or moon has grown ears. "Rainbows, secondary rainbows:" some say that in the morning they are called "rainbows" and in the evening they are called "secondary rainbows." In general they are yin and yang. And they indicate that heaven and earth are out of balance. Nevertheless, if you can change, if the people of that country can change their minds, everything will be all right. "And various other evil signs," means that not just the few mentioned here, but many others appeared as well, large ones and small ones. If the country is flourishing, then every single thing is auspicious. If the country is on the decline, then every single thing is inauspicious. If one person has the reward of blessings, the rest of the people can follow along and borrow his light. If the people follow someone who lacks blessings, they will undergo suffering. Take a look at the country's leader, the country's president. If he has blessings, the people will follow him and have blessings as well. If he hasn't any blessings, the people will follow him and endure suffering. It can be said that the head of a country is responsible for every circumstance. The Two False Views 193 R2 Ultimately they are not real.
Sutra:
"Only the people in that country see them. The living beings in the other country from the first do not see or hear anything unusual. Commentary:
These two countries on the same small continent should have the same karmic retribution, but in one of them, inauspicious signs indicating disaster and difficulty appear, and everyone in the entire country sees them. "Only the people in that country see them. The living beings in the other country from the first do not see or hear anything unusual." But in the other country on the small continent, all the people, all the beings there, do not see these states or hear these sounds. This is called the false view of the collective share. The power of the karma of the beings in the one country is similar, and so they have this false seeing. Those in the other country do not have the same karma, and so they don't have that false seeing. P3 He compares the two to clarify the meaning. Q1 General mention.
Sutra:
"Ananda, I will now go back and forth comparing these two matters for you, to make both of them clear.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Commentary:
Fearing that Ananda might not be attentive, the Buddha called to him once again. "Ananda, I will now go back and forth comparing these two matters for you. I will now compare the causes and conditions of these two matters, perhaps going backwards or perhaps forward, describing them to you together." "The two matters" are referring to the man with the diseased eyes seeing a circular reflection around the lamp, and the entire population of one country seeing all kinds of disasters and evil Volume One -- The Two False Views 194
conditions which were not seen by the people in the other country. "I will compare these various principles to make both of them clear." Q2 Specific explanation. R1 He describes individual karma. S1 He brings out that what is able to discern objects is the cataract.
Sutra:
"Ananda, in the case of the living being's false view of individual karma by which he sees the appearance of a circular reflection around the lamp, the appearance seems to be real, but in the end, what is seen comes into being because of the cataracts on the eyes. Commentary:
The Buddha called again to Ananda. "Ananda, in the case of the living being's false view of individual karma: the living being spoken of before had his own special individual karma which caused him to see states which in fact were not real. As we explained before, he sees the appearance of a circular reflection around the lamp, the appearance seems to be real. He sees a circular reflection around the lamp, as if it were the actual situation, but in the end, what is seen comes into being because of the cataracts on the eyes. But when you investigate this doctrine thoroughly, it turns out that the person who sees the circular reflection has cataracts on his eyes and that is why he sees the reflection." S2 The dharmas which are discerned are brought up and categorized together. T1 A general categorization.
Sutra:
"The cataracts are the result of the weariness of the seeing rather than the products of form. However, the essence of seeing which perceives the cataracts is free from all diseases and defects. For example, you now use your eyes to look at the mountains, the rivers, the countries, and all the living beings. The Two False Views 195
They are all brought about by the disease of your seeing contracted since time without beginning. Commentary:
"The cataracts are the result of the weariness of the seeing. The eyes are diseased, and so within the seeing a false seeing arises. The false seeing is the weariness of the seeing. Rather than the products of form. It is not an actual external state. No actual
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
appearance exists which creates the characteristic of the weariness of seeing. However, the essence of seeing which perceives the cataracts is free from all diseases and defects. What is more, seeing circular reflections around the lamp, and the disease of the eyes, have nothing to do with the fundamental seeing of the seeingnature. It is not that the seeing-nature is diseased. It is the eye which is diseased. "For example, you now use your eyes to look at the mountains, the rivers, the great earth, the houses, the buildings, the structures, the dwellings, the countries, and all the living beings. Ananda, take yourself as an example. All these things you see with your eyes are all brought about by the disease of your seeing contracted since time without beginning." T2 His explanation accords with former passages.
Sutra:
"Seeing and the conditions of seeing seem to manifest what is before you. Originally my enlightenment is bright. The seeing and conditions arise from the cataracts. Realize that the seeing arises from the cataracts: the enlightened condition of the basically enlightened bright mind has no cataracts. Commentary:
The first seeing refers to the category of seeing, that which is able to see. The second seeing refers to the category of appearances, that which is seen. The category of seeing, which is able to see, and the category of appearances, which are seen, seem to manifest what is before you. States manifest like the ones Volume One -- The Two False Views 196
described above, in the example of the man with the diseased eyes who saw circular reflections around a lamp, and the example of the people who had karmic obstructions and could see all kinds of inauspicious things in their country. The two examples are parallel. Just as people whose eyes are not diseased do not see the circular reflections around the lamp, so the people in the neighboring country do not see the inauspicious signs. The circular reflections and the inauspicious signs manifest as a result of karma. Karmic obstructions bring about these appearances. Living beings create karma and must undergo a retribution. Originally my enlightenment is bright. These appearances which arise because of karma basically do not have any connection with my originally enlightened nature. The seeing and conditions arise from the cataracts. Because the eyes are diseased, they see these kinds of sick things. Realize that the seeing arises from the cataracts -- if you understand that the seeing is a result of the cataracts on the sick eyes, the enlightened condition of the basically enlightened bright mind has no cataracts." Originally one's own seeingessence, one's own basically enlightened bright mind, one's wonderfully bright true mind, the seeing which can see the seeing, that enlightened nature, has no disease. It is without defects. S3 Concludes that the seeing that perceives seeing is what is apart from confusion. T1 He explains what is most superior.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Sutra:
"That which is aware of the faulty awareness is not diseased. It is the true perception of seeing. How can you continue to speak of feeling, hearing, knowing, and seeing? Commentary:
"That which is aware of the faulty awareness is not diseased. It is the true perception of seeing." This is the same as the doctrine that "when your seeing sees your seeing, the seeing is not the seeing." Your awareness that the eyes are sick is not itself a defective awareness. It is your genuine awareness, the genuine seeing of your seeing-essence. Having a defective awareness is like The Two False Views 197
being in water and not seeing the water. A creature submerged in water does not notice the water. It is only when it is no longer in the water that it sees it as water. What is apart from the water and able to see it as water is the genuine basic enlightenment. The enlightened seeing, which is aware of the disease, is not the seeing that functions with a defect. Only when you are separate from the defect can you know of it. This is the real seeing. "How can you continue to speak of feeling, hearing, knowing, and seeing? Why do you still want to remain within those faculties and make distinctions and seek? This is the seeing. What other seeing are you looking for?" T2 He describes what is before one's eyes.
Sutra:
"Therefore, you now see me and yourself and the world and all the ten kinds of living beings because of a disease in the seeing. What is aware of the disease is not diseased. Commentary:
The false view of the people of one country -- the false view of the collective share -- and the individual person's false view of individual karma are equally empty and false. "Therefore -because of this doctrine -- you now see me, Ananda," says the World Honored One. "You see me," referring to himself, "and yourself, your own body, and the world, all the forms and appearances in the world, and all the ten kinds of living beings because of a disease in the seeing." There are actually twelve classes of living beings, but those lacking thought and lacking form are left out because they cannot be seen. "All these things are the empty and false defect of your seeing, the false views of individual karma and the collective share. It is our false views, our discriminating views, a problem which develops in the seeing. What is aware of the disease is not diseased. It is not that your true seeing, your originally enlightened bright mind, has a problem. The problem is with the false seeing, which arises in the false views of Volume One -- The Two False Views 198
your collective karma and which makes you see false characteristics." Sutra:
"The true essential seeing by nature has no disease. Therefore it is not what we normally call seeing.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Commentary:
"The true essential seeing by nature has no disease. Its seeing-essence has no problem. Its basic substance is without defects, so the eyes which see the circular reflection are not the seeing-essence. Since the seeing-essence doesn't have any problem, therefore it is not what we normally call seeing. It not only has no problem it does not have anything at all." What's it called, then? "Not seeing?" No. There isn't any seeing and there isn't any not seeing. What's being discussed here? It is your inherent genuine-seeing essence, which comes from our inherent enlightened nature. It comes from the place of basic enlightenment. But "basic enlightenment" is also a name, and basically there isn't even a name. If you give it a name, you are adding a head on top of a head again. If you call it basic enlightenment, you've already said too much. R2 He explains in detail the similar share. S1 He brings up the subjective similarity.
Sutra:
"Ananda, let us compare the false views of those living beings' collective share with the false views of the individual karma of one person. Commentary:
"Ananda, why do I say that it is all simply the manifestations of the false views of living beings? I will tell you. Let us compare the false views of those living beings' collective share with the false views of the individual karma of one person." They're the same. The seeing that sees the circular reflection composed of multiple The Two False Views 199
layers of the five colors surrounding the lamp is the false view of individual karma. The false view of collective seeing is all the citizens of a country seeing the inauspicious signs. They see two suns, two moons, comets, shooting stars, rainbows and secondary rainbows, and all kinds of inauspicious astrological signs. In China, in the past, every time there was a shift in dynastic rule, every time the dynasty or the emperor changed, these kinds of inauspicious things always appeared. Long ago in China an emperor who saw some inauspicious signs asked Ch'in T'ien Chien, an astrologer, what their meaning was. Ch'in T'ien Chien answered that they pointed to the death of the king. "But I have a way for you to pass off the calamity on the prime minister." "That would not be permissible," said the emperor. "If I am meant to die, how can I put it off on the prime minister? The prime minister looks after important matters in the country. It would never do for him to die." Ch'in T'ien Chien said, "Well if you don't want the prime minister to die in your place, you can have the people die in his place. It can be turned on the populace at large." "The people are the foundation of the state," said the emperor. "If the people were to die, what meaning would my imperial reign have? That's also impermissible." He didn't want to do that, either.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Ch'in T'ien Chien said, "Then you can transfer the calamity to the year. This year the people will starve to death. That would also be possible." "But that won't do, either." said the emperor. "I don't want to starve the people: It's meaningless to be that kind of an emperor." So then Ch'in T'ien Chien bowed to the emperor. "You are truly a just emperor. With so much good in your heart, I am certain that you will not die. There has been an evil omen, but it can change and become auspicious." And the next day the evil omen disappeared. It is clear from this incident that although evil omens manifest, the evil can be transformed into something lucky. It all lies in a single Volume One -- The Two False Views 200
thought of people's minds. If in a single thought you change, then what might have been evil can turn into something auspicious. The practice of lighting incense and reciting the Buddha's name before something is about to happen is another method for bringing about a change. Calamities and blessings lie in a single thought to change. Lao Tze said: If the mind brings forth good, that good affects what has not yet happened and turns it into something auspicious. If the mind brings forth evil, that evil affects what has not yet happened and turns it into something horrendous. In this connection, there are auspicious spirits and evil spirits. You should not think that all spirits are good. The business of evil spirits is repayment in kind. They punish whoever does something wrong. Good spirits protect people who do good. Each spirit has its responsibilities. So the changing of a single thought is extremely important. The fact that that emperor could take responsibility for his own death, and not have the prime minister or the people stand in for him or cause the year to be a bad one, allowed him to encounter the evil and turn it into good. So these matters are all subject to change. They are certainly not fixed. I am reminded of Yuan Liao Fan, originally called Yuan Hsiao Hai, who was an official of the Ming dynasty. After he finished school, his father told him to study to be a doctor, because doctors can save people's lives as well as make a good living. After he began studying medicine, he met an old man named K'ung, who had a long beard, and who was skilled in physiognomy and divination. When he saw Yuan Hsiao Hai, he said, "You should go to school: You are an official." Yuan Hsiao Hai said, "But my father, mother, and family all want me to be a doctor." The Two False Views 201
"Don't study medicine," was the reply. "You can go to school, and in such and such a year you will achieve such and such a rank in the imperial examination, and in such and such a year you will become a high-ranking official. Then in such and such a year, on
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
such and such a day, you will become a magistrate, and you will become well known. Then, when you are fifty-four, on the fourteenth day of the eighth month, at midnight, your life will come to an end. You will have no sons." Not only did the old man date the important events of Yuan Hsiao Hai's life, he even calculated the day of his death. After the divination, Yuan Hsiao Hai did go to school, and it turned out that the divination was unbelievably accurate. The rank he achieved in the imperial examination was exactly what old K'ung had predicted. The divination didn't miss by the breadth of a hair. In fact, it was so accurate that Yuan Hsiao Hai didn't even read any longer. What did he do? He waited. He sat there and waited for the bread to come to him. There's a well-known saying in China: "You just sit on the bed and wait for the salt cakes to fall," which means one doesn't do anything at all. One just waits for nature to take its course, waits for one's destiny to unfold. That's also a mistake. That's the way Yuan Hsiao Hai was then. He didn't do anything at all. He didn't even read. He thought, whatever my fate is to be, I will certainly not fail to receive it. I don't have to study anything. I don't have to seek anything. It will certainly come on its own. So he roamed in the mountains and played in the water and traveled all over on a grand holiday. He took a long-term vacation and didn't do a thing. Eventually his travels led him to Nan Ching to Ch'i Sha Mountain, where he heard that Dhyana Master Yuan Ku resided. So he went there to see him. Dhyana Master Yuan Ku handed him a round cushion, and the two of them sat in meditation. They sat facing each other for three days and neither of them moved. Dhyana Master Yuan Ku was very surprised. Volume One -- The Two False Views 202
"Oh," he said. "Where do you come from? You are a vessel especially endowed with the Way. You've sat for three days without having to shift your legs or move at all." Yuan Hsiao Hai replied, "I know that everything is predetermined, so I hope for nothing. That's why I don't have any false thoughts when I sit here, and so I don't feel any pain in my legs." Where does the pain in your legs come from? It comes from your false thoughts, that is, the false views which this sutra discusses. Because of false views, your legs ache. If you haven't any false views, if you have true views, your legs will not hurt. Yuan Hsiao Hai said that since he didn't have any greed and didn't seek for anything, he didn't have any false thinking, and so when he sat it was not necessary to move. Dhyana Master Yuan Ku said, "I'd thought you were an extraordinary person. But as it turns out, you're just an ordinary person. That upset Yuan Hsiao Hai. "Why do you say I am an ordinary person?" Everyone wants to come out on top, and Yuan Hsiao Hai didn't want to finish second, either. As soon as he was called an ordinary person, he was unhappy.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Dhyana Master Yuan Ku said to him, "If you weren't an ordinary person, you wouldn't have been tied down by your fate for the last several decades. You are bound up by your destiny and haven't transcended it in the least." Yuan Hsiao Hai said, "Can one transcend fate? Is it possible not to be bound by one's destiny?" Dhyana Master Yuan Ku said, "You're a scholar. Doesn't the IChing say, ‘Bring out the auspicious and avoid the evil'?" That's what the emperor I just told you about did. He brought out the auspicious and avoided the evil. After that Yuan Hsiao Hai changed his name to Yuan Liao Fan, "putting an end to the ordinary." "I'm not an ordinary person," he said. "I have finished with being an ordinary person." And after that the earlier divination no longer came true. It was said that he would The Two False Views 203
die at fifty-four, on the fourteenth day of the eighth month, but he didn't die then. His horoscope said he would have no sons, but he had two. He lived to be over eighty. So one's fate is not fixed. And the auspicious and inauspicious are not fixed, either. All you have to do is do good, for as soon as you change your mind everything changes. Why are things inauspicious? Because your mind has inauspiciousness in it. That is why you encounter inauspicious circumstances. This proves that false views give rise to false causes and conditions. If your views are true, the false causes and conditions disappear. Sutra:
"The individual person with the diseased eyes is the same as the people of that one country. He sees circular reflections erroneously brought about by a disease of the seeing. The beings with a collective share see inauspicious things. In the midst of their karma of identical views arise pestilence and evils. Commentary:
"The individual person with the diseased eyes is the same as the people of that one country. The one sick man and the population of that one country all have an empty false seeing. He sees circular reflections erroneously brought about by a disease of the seeing." The one man sees circular reflections, and all living beings of that country see all kinds of disasters and difficulties. It is all because of a defect that the empty falseness arises. "The beings with a collective share see inauspicious things." The multitude of people in that one country, with their collective share of karma see evil omens which are not seen at all in the neighboring country. "In the midst of their karma of identical views arise pestilence and evils." The karmic obstacles, the evil conditions bring about the pestilence and evils, because a lot of false views can accumulate and become plagues and misfortunes. Volume One -- The Two False Views 204 S2 He compares their objective similarities.
Sutra:
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
"Both are produced from a beginningless falsity in the seeing. It is the same in the three thousand continents of Jambudvipa, throughout the four great seas and in the Saha World and throughout the ten directions. All countries that have outflows and all living beings are the enlightened bright wonderful mind without outflows. Because of the false, diseased conditions that are seen, heard, felt, and known, they mix and unite in false birth, mix and unite in false death. Commentary:
"The false view of individual karma and the false view of the collective share, these two different kinds of karmic responses spoken of above, are both are produced from a beginningless falsity in the seeing." They all arise from ignorance, which from beginning-less time onward has given rise to an empty false seeing. That is how these states come into being. "Falsity in the seeing" is just the production of false views. Not to have any false views and to turn one's back on the dust and unite with enlightenment, and get rid of false thinking, is just the true mind. Why is it that you have a true mind but cannot make use of it? Why can't you be in control of things? It is because of false views. "It is the same in the three thousand continents of Jambudvipa, throughout the four great seas. The one country and one person spoken of above are compared to Jambudvipa with its three thousand continents, and to and in the Saha World -- the world known as "Able to Bear" -- throughout the ten directions. All countries that have outflows -- that is, all the countries in which the living beings have not ended birth and death -- and all living beings are the enlightened bright wonderful mind without outflows." They are all the seeing, hearing, awareness, and knowing found within the enlightened bright wonderful mind without outflows. "Because of the false, diseased conditions that are seen, heard, felt, and known, they mix and unite in false The Two False Views 205
birth, mix and unite in false death." All countries and living beings are the seeing, hearing, awareness, and knowing of empty false conditions. When the multitude of conditions mix and unite, they are falsely born. When the multitude of conditions mix and unite, they falsely die. S3 He concludes that ‘apart from seeing is just enlightenment' is certification to the teaching.
Sutra:
"If you can leave far behind all conditions which mix and unite and those which do not mix and unite, then you can also extinguish and cast out the causes of birth and death, and obtain perfect Bodhi, the nature which is neither produced nor extinguished. It is the pure clear basic mind, the everlasting fundamental enlightenment. Commentary:
Dependent retribution and proper retribution were discussed above. "Dependent retribution" refers to the mountains, the rivers,
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
the great earth, to the houses, buildings, structures, and dwellings. "Proper retribution" refers to the human body. Dependent retribution undergoes production, dwelling, decay, and emptiness. Proper retribution undergoes birth, old age, sickness, and death. What is meant by production, dwelling, decay, and emptiness? In this world, one development and one decline are called one kalpa. When the human lifespan reaches its peak of 84,000 years, then every hundred years the average height decreases by one inch and the lifespan decreases by one year. This continues until the human lifespan reaches ten years; then it begins to increase again. Once again, every hundred years the lifespan increases by one year and the average height increases by one inch. When the lifespan has increased to 84,000 years, that is called one kalpa. A thousand kalpas make one small kalpa. Twenty small kalpas make a middle kalpa. Four middle kalpas make a great kalpa. It takes twenty small kalpas for this world to come into being. It dwells for twenty small Volume One -- The Two False Views 206
kalpas. It decays for twenty small kalpas and it is empty for twenty small kalpas. That is what is meant by production, dwelling, decay, and emptiness. The twenty small kalpas of production make one middle kalpa. The twenty small kalpas of dwelling make a middle kalpa. The twenty small kalpas of decay and the twenty small kalpas of emptiness each make one middle kalpa. So production, dwelling, decay, and emptiness take four middle kalpas, which together make one great kalpa. In the proper retribution there is birth, old age, sickness, and death. People take twenty years to grow up. They dwell for twenty years, they are sick for twenty years, and during the last twenty years they are preparing to die. There are two kinds of birth and death: share-section birth and death -- the birth and death of the body -- and change birth and death. The term "share-section" derives from the fact that each person has a certain share of years to live, and each person has a certain appearance. For example your height may be five feet six inches and mine may be five foot nine, while another person's height may be three feet. Every person has his own appearance. Ordinary people are subject to share-section birth and death. Those of the two vehicles, the Shravakas and ConditionEnlightened Ones, have ended share-section birth and death, but they are still subject to change birth and death. What is meant by "change birth and death"? Their thoughts flow on in continual succession. Thought after thought is born, thought after thought dies. The cause of birth and death is ignorance, and its conditions are karmic activity. This cause, ignorance, and this condition, karmic activity, mix and unite, and there is birth and death. Thus the Buddha said, "If you can leave far behind all conditions which mix and unite -- the mixing and uniting of the conditions of ignorance and the karmic activity -- and those which do not mix
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
and unite -- and any connection with those which do not mix and unite -- then you can also extinguish and cast out the causes of The Two False Views 207
birth and death. In that way you can extinguish and cast out sharesection birth and death and continual change birth and death, and obtain perfect Bodhi, the nature which is neither produced nor extinguished. When the cause of birth and death is extinguished and cast out, you obtain the wonderful fruition of Nirvana, the perfection of Bodhi, whose nature is neither produced nor extinguished. It is the pure clear basic mind, the everlasting fundamental enlightenment. It is also the basic mind, and it is the fundamental enlightenment which dwells permanently and does not change: that is, the self-nature. 208
CHAPTER 3
Mixing and Uniting O2 The Buddha explains what Ananda has not understood. P1 He traces his former awakening and what he has not yet awakened to.
Sutra:
"Ananda, although you have already realized that the wonderfully bright basic enlightenment does not by nature come from causes and conditions and is not by nature spontaneous, you have not yet understood that the enlightened source is produced neither from mixing and uniting nor from a lack of mixing and uniting.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Commentary:
This passage is spoken to destroy the concept of mixing and uniting and of not mixing and uniting. Ananda still has doubts about it, so the Buddha expounds this doctrine once again. He says once again that the seeing-nature is just as it is. He first reprimands Ananda: "Ananda, although you have already realized that the wonderfully bright basic enlightenment does not by nature come from causes and conditions and is not by nature spontaneous -- Ananda, you understood this doctrine when it was explained before. The nature of wonderfully bright basic enlightenment does not belong to causes and Mixing and Uniting 209
conditions, nor does it belong to spontaneity. But you have not yet understood." He reprimands him. "You still haven't understood that the enlightened source is produced neither from mixing and uniting nor from a lack of mixing and uniting. It does not come from not mixing and uniting, either. ‘Mixing and uniting' means the mixing and uniting of ignorance and karmic consciousness. You may think it is produced from mixing and uniting or perhaps from a lack of mixing and uniting, but both ideas are incorrect." The sect outside the Way which preaches spontaneity is called the "god-self" outside-the-Way sect. They have a self which is a god-self. What they think is this: outside of the categories of appearances (in the eighth consciousness) there is a category of seeing, which is what they refer to as the god-self. That changes it into the knowledge and views of a sect outside the Way. The outside-the-Way sect that preaches causes and conditions holds that there is no category of seeing beyond the categories of appearances. So they say that there is no self. There are only appearances, the division of appearances. There are also those who preach mixing and uniting. They say that when ignorance and karmic consciousness mix and unite, there is production and extinction. Characteristics that are subject to production and extinction and the nature which is not subject to production and extinction are all mixed up together. The two cannot be distinguished clearly. That is what they think, and so they preach mixing and uniting. Those who preach a lack of mixing and uniting think that the characteristics which are subject to production and extinction and the nature which is not subject to production and extinction are not the same and have nothing to do with one another. So they preach a lack of mixing and uniting. Those are the four kinds of ideas advocated by sects outside the Way. They are not the doctrines spoken by the Buddha. So now the Buddha, fearing that Ananda may be confused by these doctrines, explains the matter for him once again. He knows that Ananda still has doubts. Volume One -- Mixing and Uniting 210
It is just when there is the false that the true is not separate from
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
it. When there is the true, the false is still there. It is not absent. It is just like a hand, which has a back and a palm: although the palm and the back are two, they are both right there; all you have to do is flip your hand over. It is the same with the characteristics which are subject to production and extinction and the nature which is not subject to production and extinction; these two are also one. Just as affliction is Bodhi, and birth and death are Nirvana; it is the same kind of principle. People who study the Buddhadharma should certainly investigate the Shurangama Sutra and gain a thorough understanding of it. The Shurangama Sutra is for bringing forth great wisdom. If you want to have right knowledge and right views and open great wisdom, you should certainly understand the Shurangama Sutra. The Shurangama Sutra breaks up the deviant and reveals the proper. It smashes all the heavenly demons and those of outside-the-Way sects and reveals the innate human capacity for right knowledge and right views. But when the Buddhadharma is just about to become extinct, the very first sutra to vanish will be the Shurangama Sutra. So if we wish to protect and maintain the proper Dharma, we should investigate the Shurangama Sutra, come to understand the Shurangama Sutra, and protect the Shurangama Sutra. When the Buddhadharma is about to become extinct, weird demons and strange ghosts will come in the world, people with deviant knowledge and deviant views. They will be wise to the ways of the world and will be endowed with powers of debate and keen intelligence. They will argue that the Shurangama Sutra is spurious -- inauthentic -- and will tell people not to believe it. Why will they say the Shurangama Sutra is spurious? Because the Shurangama Sutra tells about all their faults. It discusses their kinds of deviant knowledge and deviant views. If the Shurangama Sutra remains in the world, no one will believe their deviant views. If there is no Shurangama Sutra, then their Mixing and Uniting 211
deviant knowledge and deviant views will succeed in confusing people. So they argue that the Shurangama Sutra is spurious. This is the appearance of a demon-king. Those who study the Buddhadharma should be particularly attentive to this point. They should be particularly careful not to be turned around by the deviant knowledge and deviant views of that demon-king. Do not allow him to change your thoughts and opinions. Does anyone have an opinion? Student: How does the Lankavatara Sutra compare to the Shurangama Sutra? The Master: The Lankavatara Sutra discusses the doctrine of the Ch'an school. It is different from the Shurangama Sutra. The Patriarch Bodhidharma used the Lankavatara Sutra as a basis when he transmitted the Ch'an School to China. The Shurangama Sutra represents the genuine wisdom of the entirety of Buddhism.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Student: Is it possible for a Bodhisattva to appear in the form of a teacher of an outside-the-Way sect? The Master: All dharmas are the Buddhadharma. None can be obtained. Do not be attached. If you are attached, it is not Buddhadharma. If you are not attached, it is the Buddhadharma. If you are attached, it is demonic dharma. Student: Another translation of the Shurangama Sutra has been published. Is it basically correct? If not, what would you suggest that English-speaking people read? The Master: We are in the process of translating the Shurangama Sutra now. As for the other translation you mention, it is correct in some places and incorrect in many other places. And it is not at all in accord with the basic intent of the sutra. For instance, the translator says that Westerners wouldn't like the Shurangama Mantra and that they would not study the mantra. That is a complete mistake. He omits the mantra from his translation. But if there hadn't been any Shurangama Mantra in the Shurangama Sutra, then basically there wouldn't have been any Volume One -- Mixing and Uniting 212
reason to speak the sutra. The importance of the Shurangama Sutra is just to praise the Shurangama Mantra. The translator took it upon himself to dispense with the mantra. That is in total discord with the purport of the Buddha's explanation of the Shurangama Sutra. Student: I have heard it said about the Lotus Sutra that the Buddha spoke all the other sutras of the other periods, all the other teachings, only as expedient means, and that they were taught only to enable his disciples to know the Lotus Sutra, and that in the Dharma-ending Age all other sutras would lose their power. Only the Lotus Sutra would have real power. The Master: Not bad. All sutras were spoken for the sake of the Lotus Sutra. But the Lotus Sutra was spoken in order to cause living beings to become Buddhas. The Shurangama Sutra is for opening wisdom. The Lotus Sutra is for realizing Buddhahood. The Shurangama Sutra is for breaking through all the heavenly demons and outside-the-Way sects. It can also be said that it is for the sake of the Lotus Sutra that the Shurangama Sutra breaks through all the heavenly demons and outside-the-Way sects -- that it is to cause people to cultivate the Wonderful Dharma Lotus Flower Sutra. One studies the Dharma Flower and cultivates the doors of practice explained in it in order to realize Buddhahood. However, at the very last, when the Dharma is about to become extinct, it is not the Lotus Sutra that will remain alive in the world; it will be the Amitabha Sutra. In the end, when the Buddhadharma becomes extinct, only the Amitabha Sutra will remain, and after it remains in the world for one hundred years it too will vanish. Then only the one sentence, the great six-syllable name Na mwo A Mi To Fo (Namo Amitabha Buddha) will remain.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
O7 The element consciousness. P1 He reveals the organ and object.
Sutra:
"Ananda, the nature of consciousness has no source, but is a false manifestation based on the six organs and objects. Now, take a look at the entire holy assembly gathered here. As you glance at each one in turn, everything you see is like what is seen in a mirror, where nothing has any special distinction. Commentary:
The earth, water, fire, wind, emptiness, and seeing already discussed are six elements. Now we add consciousness to make seven elements. What is "consciousness?" It is recognition or lack of it. What is recognized and what is not recognized? Nothing at all is recognized. "Consciousness" is defined as intelligent comprehension. Intelligence is understanding, and comprehension is discerning. Why did I say the consciousness doesn't recognize anything at all? What do you think you recognize? You say, "I recognize Mr. Smith, the third. I recognize Mr. Lee, the fourth. I recognize Mr. Wang, the fifth. Mr. Brown, the sixth." I say, "So what?" You say, "I recognize them, and they are my friends." It's just because you recognize them as your friends that they have dragged you away, and you recognize what is false as true. You recognize a false friend as your true friend. And you have forgotten your true friends. Mr. Smith is the third, Mr. Lee is the fourth, Mr. Wang is the fifth, and Mr. Brown is the sixth. There's nobody "the seventh," because basically this consciousness is the elder "seventh." So, the six elements discussed above and this seventh one, consciousness, are like seven siblings. But you've gone outside in recognition of your The Seven Elements Are All-Pervasive 197
friends and have forgotten your seven siblings. You don't recognize the earth, you don't recognize the water, you don't recognize fire, you don't recognize wind. That's four you don't recognize; and you don't recognize emptiness. Nor do you recognize seeing. Not only do you not recognize them, even Ananda didn't recognize them. So the Buddha, not fearing to take trouble, found them for him one by one. He found his seven siblings. These are your genuine flesh and blood relatives, your genuine companions of this Dharma-door. But you don't recognize them. You just keep hanging on to Smith the third, Lee the fourth, Wang the fifth, Brown the sixth, these possessive friends, and leave your real relatives abandoned at home. And, so I ask you what you recognize. You don't recognize anything. And what you don't recognize is all yours. You reject the inherent worth, the scenery of your homeland. But when you get outside, you cast off the root and grasp at the branches. You renounce what is close and seek what is distant. You go outside and get involved with people. Wouldn't you say this is upside-down? Why do you go outside and get involved with people and don't recognize your own flesh and blood relatives? Because you take what is false as true. You take a thief as your son. You recognize a
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
thief as your friend and go outside to use your conscious mind to do things. You say, "What I'm using right now is the conscious mind." Right. You're really smart. You're smarter than I am. I am now lecturing the Sutra, and I hadn't recognized this as the conscious mind. But now that you say that, I understand. So I'll say some more. In the Small Vehicle, when you take what is false as true and use the conscious mind, it can be harmful. Now you recognize the false and the true. You have found the seven siblings of your household, and so now, although the conscious mind is false, it has turned into the Treasury of the Thus Come One. It appears from within the Treasury of the Thus Come One. That is called "turning from appearances and returning to the nature." In the past you were attached entirely to appearances, but now you understand the self nature. Since you understand the self nature, you should no longer Volume One -- The Seven Elements Are All-Pervasive 198
renounce what is near to seek what is far, renounce the roots and grasp at the branches, or recognize a thief as your son. Then there is some hope for you. Then you have some wealth.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
VERY IMPORTANT: I have talked to you about reciting the Shurangama Mantra. If you are able to recite the Shurangama Mantra, you will be one of the world's wealthiest people for the next seven lives. In fact, right now, if you are able to recite the Shurangama Mantra, you are one of the world's wealthiest people, because you understand this Dharma Treasure. And, when you put this Dharma Treasure in your heart, tell me, who can steal it from you? Whatever kind of robber or thief there might be couldn't rob you of it. That Dharma Treasure is in your own self nature. It is deposited in the vault of your Thus Come One Treasury. And no one can find a way to go in there and steal it. How wonderful would you say that is? If you understand the Buddhadharma, then right now you are one of the world's wealthiest people. But for the time being you can't use your wealth. When you become a Buddha, then it will belong to you. Right now it's just in trust under your name, but you aren't of age yet, so for the time being you can't use it.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
N5 He explains the meaning to resolve his doubt.
Sutra:
"Contemplate the fundamental falseness of appearances. They are just like flowers that are conjured up in space and produce empty fruit. Why, then, investigate the meaning of their formation and disappearance? Commentary:
"When you look at appearances, contemplate their fundamental falseness." It's all like the sun's reflection in water, just mentioned. There was, an appearance, but it was illusory. The one sun became two. How did the change take place? When did it divide? You can't see it clearly. One person sees only one sun, but it follows him. The same thing happens to the other person. And you can't point out and explain clearly exactly how those appearances come into being. "They are just like flowers that are conjured up in space and produce empty fruit. Why, then, investigate the meaning of their formation and disappearance? Volume One -- The Reason for Perfect Penetration 68
How can you determine that earth, water, fire, and wind overcome one another? How can you ask about their mutual destruction?" Sutra:
"Contemplate the fundamental truth of the nature. It is solely the wonderful enlightened brightness, the wonderful enlightened bright mind. Originally, it is neither water nor fire. Why, then, ask about incompatibility? Commentary:
"Contemplate the fundamental truth of the nature. It is solely the wonderful enlightened brightness, the wonderful enlightened bright mind." These two phrases refer to the same thing, the second is just added for the sake of literary style. So the wonderful enlightened mind, "Originally, it is neither water nor fire." Although it is not either of these, it contains them both. The Treasury of the Thus Come One is replete with that kind of functioning, but it doesn't originally manifest as water and fire. It is just the nature of water and fire. "Why, then, ask about incompatibility? You still don't understand the principle of contemplating the nature, so you ask about the mutual destruction of the appearances of water and fire. You don't know that the nature of the Treasury of the Thus Come One is complete with all the myriad dharmas and their functionings. You only know how to see the physical aspect of things, which, although it exists, is basically false. It is just like the one reflection of the sun which split in two and followed each person. Was it real? No. And that's the way all appearances are." M2 He completes his discussion of the three aspects of the Treasury of the Thus Come One and exhorts him to cultivate. N1 Ultimate disclosure of the perfect fusion. O1 The mind in confusion and enlightenment is faced with the arising of conditions. P1 Based on the arising of defiled conditions there is obstructive existence.
Sutra:
"Purna, you think that form and emptiness overcome and Page 242 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
destroy one another in the Treasury of the Thus Come One. The Reason for Perfect Penetration 69
Thus the Treasury of the Thus Come One accordingly appears to you as form and emptiness throughout the Dharma Realm. Commentary:
"Purna, you think that form and emptiness overcome and destroy one another in the Treasury of the Thus Come One." "You" here does not just refer to Purna. It refers to you and me and everyone here investigating the Shurangama Sutra. You think that form and emptiness are incompatible and that they battle with one another and destroy one another in the Treasury of the Thus Come One. "Thus the Treasury of the Thus Come One accordingly appears to you as form and emptiness throughout the Dharma Realm." Since that's what you think, that's what happens throughout the Dharma Realm. Sutra:
"And so, within it the wind moves, emptiness is still, the sun is bright, and the clouds are dark. The reason for this lies in the delusion of living beings who have turned their backs on enlightenment and joined with the ‘dust.' Thus, the wearisome defilements come into being and mundane appearances exist. Commentary:
"And so" -- since form and emptiness continually over come one another in the Treasury of the Thus Come One, there arises the function of according with conditions. Be cause of this, form and emptiness come into being, and their appearance and functioning pervade the Dharma Realm. "Within it, within the nature of the Treasury of the Thus Come One, the wind moves, emptiness is still, the sun is bright, and the clouds are dark. The reason for this lies in the delusion of living beings." In the midst of so many appearances, living beings become muddled and unclear. They don't understand the principle of true emptiness, and so they are muddled. Therefore, in the true emptiness of the nature of the Treasury of the Thus Come One, they give rise to the three subtle delusions and the six coarse delusions. Volume One -- The Reason for Perfect Penetration 70
One unenlightened thought produces the three subtle appearances; States become the conditions for the growth of the six coarse appearances. As I explained above, the three subtle appearances are the appearance of karma, the appearance of turning, and the appearance of manifestation. The six coarse appearances are the appearance of knowing, the appearance of continuity, the appearance of grasping, the appearance of reckoning names, the appearance of the arisal of karma, and the appearance of suffering bound to karma. When living beings give rise to these appearances, they are confused. Once confused, they "turned their backs on enlightenment and joined with the ‘dust.'" They turn away from the true nature and get involved with the experiences of the six sense-objects. And this Page 243 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
is all because they think that in the nature of the Treasury of the Thus Come One there is mutual incompatibility. Since they turn their backs on enlightenment and get mixed up with defilements, "The wearisome defilements come into being and mundane appearances exist." The mountains, the rivers, the great earth, and the continuity of the world come into being. P2 Based on the arising of pure conditions, there is unobstructed fusion.
Sutra:
"With the wonderful brightness that is not extinguished and not produced, I unite with the Treasury of the Thus Come One. Thus the Treasury of the Thus Come One is the unique and wonderful enlightened brightness which completely illumines the Dharma Realm. Commentary:
"With the wonderful brightness, the wonderfully en lightened bright mind, that is not extinguished and not produced, I" -- here the Buddha is referring to himself -- "unite with the Treasury of the Thus Come One. Thus the Treasury of the Thus Come One is the unique and wonderful enlightened brightness -- there is The Reason for Perfect Penetration 71
only the wonderfully enlightened bright mind -- which completely illumines the Dharma Realm, shining on absolutely every place." Sutra:
"That is why, within it, the one is limitless; the limitless is one. In the small appears the great; in the great appears the small. Commentary:
"In the nature of the Treasury of the Thus Come One, the one is limitless; the limitless is one. One is all and all is one. In the small appears the great; in the great appears the small." Great and small are unobstructed; one and many are unhindered. You can also say that the one represents the Treasury of the Thus Come One, which can manifest the myriad dharmas. And the myriad dharmas all return to the Treasury of the Thus Come One. "The one" can also refer to the one mind, in that the myriad dharmas are all from the mind. The mind contains the myriad dharmas. The True Mind is the Treasury of the Thus Come One, the Treasury of the Thus Come One is the True Mind. You can't use the limited knowledge of ordinary people to reflect upon the subtle, wonderful, enlightened bright mind, with its inconceivable transformations. You'll never totally understand it that way. Sutra:
"Unmoving in the Bodhimanda, yet pervading the ten directions, my body contains the ten directions and endless emptiness. On the tip of a single hair appear the lands of the Jeweled Kings. Sitting in a mote of dust, I turn the great Dharma wheel, destroy the defilements, and unite with enlightenment, so, true suchness, the wonderful enlightened bright nature, comes into being. Commentary:
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
"Unmoving in the Bodhimanda, yet pervading the ten directions." This phrase refers to the Buddha's Dharma Body in the Bodhimanda which does not move but goes to all countries in Volume One -- The Reason for Perfect Penetration 72
the ten directions. "My body contains the ten directions and endless emptiness." Not only does it pervade all Buddhalands, it even fills up empty space. "Well, if empty space is filled up, does it then cease to be empty? Does it wipe out empty space? Does it obliterate emptiness?" No. What pervades the ten directions and endless emptiness is the Dharma Body, which has no appearance. "On the tip of a single hair appear the lands of the Jeweled Kings." This is truly an inexpressibly wonderful state. All the Buddhas' lands appear in a single hair. This is "the dependent appearing in the proper." The body is the "proper retribution." The Buddhalands are the "de pendent retribution." So, in the smallest division of the proper retribution -- a single hair -- appears the largest division of the dependent retribution -- the Buddhalands. In the small appears the great. "Sitting in a mote of dust, I turn the great Dharma wheel." Here the "mote of dust" refers to a "mote of dust bordering on emptiness," which is one seventh of the smallest division of the dependent retribution. In it appears the great -- the Buddha's body, as he turns the Dharma Wheel to teach and transform living beings. Thus, in the small appears the great, and in the great appears the small. Ultimately how can it be like this? It is the wonderful functioning of the Buddhadharma, a glimpse of the Buddha-nature. Another example of the great appearing in the small is when we hold up a mirror to reflect miles and miles of scenery. In order to know about this state, you have to understand the principle of the unobstructedness and perfect fusion of noumena and phenomena. It's just what is meant by "the one being limitless and the limitless one," which was discussed above. It also pertains to the meaning of dharani, which is "to gather in all dharmas and hold all meanings." And, where does this gathering occur? In the Buddha-nature. After you hear more Sutras, you will naturally come to understand this principle. This doctrine is so inexpressibly wonderful that I'm not going to say any more about it now. The Reason for Perfect Penetration 73
The Buddha says that, sitting in a mote of dust, he turns the great Dharma Wheel. Someone with virtue in the Way can turn the Dharma Wheel to teach and transform living beings in all three realms -- the realm of desire, the realm of form, and the realm of formlessness. When you don't see him, he may sometimes be in the heavens teaching living beings by lecturing the Sutras and speaking Dharma. Sometimes he may be in the hells, lecturing Sutras and speaking Dharma to teach living beings. Sometimes he goes into a mote of dust to turn the Dharma Wheel in order to teach and transform living beings. Although a mote of dust is small, the living
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
beings within it are no fewer than the number of living beings in this world. This state is in conceivable and inexpressible. To describe it in words is just to reveal its superficial aspects. Why do living beings have to be living beings? Be cause they are plagued with the wearisomeness of defilement. They "turn their backs on enlightenment and unite with defilement." The Buddhas have been able to "destroy the defilements, and unite with enlightenment, so, true suchness, the wonderful enlightened bright nature, comes into being." Our true mind is the Treasury of the Thus Come One -- these are different names for the same thing. O2 The inherent mind is faced with the perfect nature of the treasury of the Thus Come One. P1 In the perfection of the empty treasury, everything is non-existent.
Sutra:
"The Treasury of the Thus Come One is the fundamental, wonderful, perfect mind. Commentary:
It's also called the Treasury of the Thus Come One and the fundamental, wonderful, perfect Mind. Basically wonderful, perfect, and pure, it pervades the Dharma Realm. It is so great that there is nothing beyond it and so small that there is nothing within it. This fundamental, wonderful, perfect Mind is different from any dharma. In what way? Volume One -- The Reason for Perfect Penetration 74
Sutra:
"It is not the mind, nor emptiness, nor earth, nor water, nor wind, nor fire; it is not the eyes, nor the ears, the nose, the tongue, the body, or the mind. It is not form, nor sound, smells, tastes, objects of touch, or dharmas. It is not the realm of eyeconsciousness, nor any other, up to and including the realm of mind-consciousness. Commentary:
"It is not the mind, nor emptiness, nor earth, nor water, nor wind, nor fire." It's not any of the four elements; they are all empty. This is called "making all conditioned dharmas empty." "It is not the eyes, nor the ears, the nose, the tongue, the body, or the mind." It is not the five skandhas or the six sense-organs. "It is not form, nor sound, smells, tastes, objects of touch, or dharmas." The six sense-objects also are done away with. This is similar to the passage in the Heart Sutra which says, "There are... no eyes, ears, nose, tongue, body, or mind, no forms, sounds, smells, tastes, objects of touch, or dharmas no realm of eyeconsciousness, up to and including no realm of mind-consciousness; and no ignorance or ending of ignorance, up to and including no old age and death or ending of old age and death. There is no suffering, no accumulating, no extinction, no Way, and no understanding and no attaining." The difference is that the Heart Sutra says "there is no," and the passage here in the Shurangama Sutra says "it is not." "It is not" implies that it might be something else; here it says, "it is not," but later it says, "it is."
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
It is not the realm of eye-consciousness, nor any other, up to and including the realm of mind-consciousness. It is not the consciousness of the eyes, or of the ears, nose, tongue, body, or mind. Our fundamental, wonderful, perfect Mind is none of these. The Buddha has already discussed all of them -- the six entrances, the five skandhas, the twelve places, the eighteen realms -- and he said that they were the nature of the Treasury of the Thus Come One. Now he says they are not. He has explained them to the point The Reason for Perfect Penetration 75
that everyone is confused, and no one knows what to think. He says they are, and he says they are not. Ultimately, are they or aren't they? There isn't any "is" or "is not." Don't worry. They neither are nor are not. That's Buddhadharma. There is no "is" and no "is not." Sutra:
"It is not understanding, nor ignorance, nor the ending of understanding or ignorance, nor any other, up to and including old age and death and the ending of old age and death. Commentary:
The Buddha swept away the Dharma, as he spoke it. When the Buddha was about to enter Nirvana, someone asked him, "Buddha, how are we to propagate the Dharma you have spoken?" What do you suppose the Buddha replied? He said, "I haven't spoken any Dharma." Now you shouldn't think from his answer that the Buddha had become slightly eccentric as he neared ‘-is death. That's not the case. He said, "Who ever says that I spoke a single word slanders the Buddha. I never said a single word." So he spoke Dharma for forty-nine years and held over three hundred assemblies but didn't speak a single word! How can that be? Basically, the Buddha spoke all Dharmas, but after he finished speaking them, they disappeared. That's what's called, Sweep away all dharmas, And separate from all appearances. It was to teach people not to be attached to Dharma. It was to keep people from saying, "I should affix myself to the Dharmas the Buddha spoke." If people did that, they could not obtain the emptiness of dharmas. You want it to be that people are empty and dharmas are empty. So now, in this passage, the Buddha negates everything he has said. You say, "I've obtained the emptiness of people and dharmas, and so all I do from morning to night is sleep. I don't study anything at all. People are empty, after all, so I just go to sleep." Volume One -- The Reason for Perfect Penetration 76
But, then you've still got "sleep." When even sleep is gone, that really is emptiness. If there's still sleep, it's not emptiness. You want to make the attachments to self and dharmas totally empty. The Vajra Sutra says that the Dharma the Thus Come One spoke is like a raft. Imagine how tired you would get if you were to hoist the raft on your back and carry it with you once it has taken you across the river. The raft simply serves to get you across the water. You have to relinquish it once you are across. In the same way, the Page 247 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Dharma's purpose is to extinguish our afflictions. Once the afflictions are gone, we don't need any dharmas. Before your afflictions are gone, you can't do without the Dharma. If you reject the Dharma at that stage, your afflictions will just increase. Afflictions are endless; I vow to cut them off. Dharma-doors are limitless; I vow to study them all. We study the Dharma-doors in order to cut off afflictions. Now let me tell you some true Buddhadharma. You have to cut off your afflictions. If you study the Dharma for thousands ¡f years and don't cut off your afflictions, it is the same as if you had not studied. "How do I cut off my afflictions?" you wonder. Just didn't be turned around by the situations and states of mind that come your way. If you are not influenced by situations and states of mind, you have some samadhi-power. That's Buddhadharma ‘ "Why do you say that the Buddhadharma has no ‘is' or ‘is not?'" The Sixth Patriarch told us: Basically there is nothing at all. Where can the dust alight? And so these dharmas are negated. The Reason for Perfect Penetration 77
If you can understand that the Buddhadharma has no "is" or "is not," you can become enlightened. The Sixth Patriarch asked Hui Ming, "When there is no thought of good and no thought of evil, what is the senior-seated Ming's original face?" "No thought of good" is the case of there being no "is." "No thought of evil" is the case of there being no "is not." Apply your effort to the point where there is no "is" and no "is not" -- no "right" and no "wrong" -- and try to figure out what kind of state that is. The absence of "is" and "is not" -- of "right" and "wrong" -- is itself the inherent Buddha-nature, the fundamental, wonderful, perfect Mind. If you obtain that, then you have every thing, and you also don't have anything; but, it isn't like your present attachment to that state. When you have every thing, what do you have? You have all the Dharma-gems in the Treasury of the Thus Come One. You don't have anything at all; this means you don't have any affliction. There are as many afflictions as there are Dharma-gems in the Treasury of the Thus Come One. Why haven't you obtained those Dharma-gems? Because you have too much affliction, and there is no place in your stomach for so many things. Thus, if you have a lot of affliction, you have only a little Dharma-water -- a small Dharma-nature. If your afflictions change, they themselves are the Dharma-water; they are your Dharma-nature. Don't fear that you have too big a temper. The bigger your temper, the greater your Dharma-nature. But, don't keep letting it turn into temper, because if you do that, you counteract your own
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
intelligence. You start out smart and end up stupid if you do that. The Buddhadharma teaches you to cut off your afflictions, and then the afflictions become Bodhi, just as ice melts into water. When water freezes, the ice is your afflictions; when it melts, it becomes Bodhi. There's nothing so terribly difficult about it. All you have to do is change and you can be successful. "It is not understanding -- it's not enlightenment -- nor ignorance -- not the falseness that arises from the one truth -- nor the ending of understanding or ignorance, nor any other, up to and including old age and death and the ending of old age and Volume One -- The Reason for Perfect Penetration 78
death." The Dharmas of the Twelve Conditioned Causes are also made empty. The Dharma now being explained is the empty Treasury of the Thus Come One. Next, the Treasury of the Thus Come One which is empty and yet not empty will be explained. So you see, the Treasury of the Thus Come One is not just one simple thing; it has these several distinctions. You can't just know a single term in the Buddhadharma and assume that you understand it all. You may know only about the Treasury of the Thus Come One, but you must also make empty the Treasury of the Thus Come One, and know the Treasury of the Thus Come One which is not empty, and then you have to realize the Treasury of the Thus Come One which is empty and yet not empty. A lot of trouble? Sutra:
"It is not suffering, nor accumulation, nor extinction, nor the way. It is neither knowing nor attaining. Commentary:
In this world there are many kinds of suffering. First, there are Three Sufferings; there are also Eight Sufferings. The Three Sufferings are the suffering within suffering, the suffering of decay, and the suffering of process. Suffering within suffering is experienced by poor people. For example, poverty itself is a kind of suffering, and it becomes suffering within suffering when someone who is poor gets sick and has no money to see a doctor. Or, perhaps a poor person lives in a broken-down hut, and suddenly the rainy season hits. Living in the hut was suffering enough, but with the rain leaking in everywhere, there isn't much difference between being inside the hut and outside. When I was in Hong Kong, I lived in a room that leaked when it rained. Above my bed alone were six holes where the rain poured in. Wouldn't you say that was suffering? Although it was suffering, I did not repair the leaks in my own roof. When I had a little money, I wanted to use it to help other people. That's the kind of stupid person I was. During that time, I gave $1,500 to help sponsor the The Reason for Perfect Penetration 79
carving of Buddha-images for a temple that was being established. I could have repaired my roof for about $200, but I couldn't bear to use the money to fix my own roof. I wanted to help make the Buddha-images for that other temple. And people think, "That Page 249 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
person doesn't know how to keep books. He can't separate his own business from other people's." Suffering within suffering occurs when someone has to endure poverty, and then in addition to being penniless, he can't even get any clothing or food. Or, someone who has no money suddenly learns of the death of his father and can't afford to buy him a coffin. I had that experience also. When my mother died, I was at her side, but I didn't have a cent in my pocket. The coffin had to be purchased, but what was I to do? When I talked it over with my brothers, we all looked at one another, no one was able to do it. I said, "Well, if you can't manage it, I will go ask a friend to help." Fortunately, I had some friends whom I investigated the Buddhadharma with, and among those friends was one who sold coffins. When I told him my mother had died, he immediately said, "No problem. You select any kind of casket you want. I don't need any money now. You can pay me when you get it. Not only that, I'll give you $5,000 on loan for you to use now." Because I ordinarily liked to help people, there were people who wanted to help me when something of mine came up. But, that experience was another example of suffering within suffering. From the moment my mother was buried, I really put everything down. I paid no attention to the fact that I was in debt. I just stayed by the grave to practice filial piety. The suffering of decay happens to wealthy people. Originally they are wealthy, and then somehow or other their wealth is destroyed. Suppose, for example, some people make a lot of money and hide the bills in their house instead of putting the money in the bank. Then, their house catches on fire, and the whole wad burns up. Or, maybe their gold is stolen by thieves. Or, maybe you're so attached to your money that you carry it everywhere with you, Volume One -- The Reason for Perfect Penetration 80
never able to part with it, until one day you're not careful and you lose it all. Then there is the suffering of the life-process. Al though you don't undergo the suffering within suffering as those who are poor do, and you don't undergo the suffering of decay as those who are wealthy do, you still have the suffering of passing from childhood to adolescence to middle age to old age to death. This process flows on continually without cease, and it is also suffering. Those are the Three Sufferings. The first of the Eight Sufferings is birth. When a child comes into the world, the only thing it can do is cry 1. The child can't express itself clearly yet, but its crying indicates suffering. The pain of birth is like the pain a live tortoise would feel if its shell were ripped away. When the infant first comes in contact with the air, its pain is extreme. The second of the Eight Sufferings is old age. When people get old, they lose the use of their eyes, ears, hands, and legs. They can't get around, and their food is taste less. When old age comes, the
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
whole physical mechanism starts to break down. That's why old people get cranky and cross. They are just about like children, so you can't blame them for their behavior. The third is the suffering of sickness. The things of this world may seem unjust, but sickness is very fair toward all. No matter whether one is rich or poor, of honorable or lowly birth, one will feel the discomfort of sickness when it strikes. The fourth suffering is death, which is also just, in regard to everyone. The time will come when every one must die, no matter who it is. The fifth is the suffering of being apart from those you love. Everyone knows what love is, but people don't realize that there is suffering in love -- the suffering of being apart from those you love. No matter how much you may love a person, the time may come 1. the Chinese character for "cry" is k'u ( ), a homonym for the one for "suffering." The Reason for Perfect Penetration 81
when you have to leave him. Some circumstances will arise that make parting necessary, and that is suffering. The sixth is the suffering of being together with those you hate. You really dislike a certain type of person, but you meet up with just that kind of person no matter where you 90. The seventh is the suffering of not getting what you seek. You want something, and you can't get it; that is also suffering. The last is the suffering of the blaze of the five skandhas. Forms, feelings, thoughts, activities, and consciousness are a raging blaze. In this passage, the Buddha says that the Treasury of the Thus Come One is none of the Four Truths -- neither suffering, nor accumulation, nor extinction, nor the Way. Accumulation refers to affliction, and extinction refers to the Principle of certification to Nirvana. Nor is it the Way. It is neither knowing nor attaining. Even wisdom becomes empty. It is not the attaining to some level of fruition. This is the emptiness of the Treasury of the Thus Come One; there is nothing in it at all. Sweep away all dharmas, And separate from all appearances. Speaking of "extinction," I recall something that happened when Shakyamuni Buddha was practicing the Bodhisattva Way. When Shakyamuni Buddha was on the causal ground -- that is, when he was cultivating the Way, before he became a Buddha -- he met a rakshasa ghost who said: All activities are impermanent characterized by production and extinction. He said just this one sentence, these two phrases, and did not say any more. Shakyamuni Buddha recognized it as Buddhadharma and said, "Brother ghost, you were just reciting a verse that was Volume One -- The Reason for Perfect Penetration 82
Buddhadharma, but you spoke only two lines of it. There must be two more lines. Can you tell me what they are?" The ghost said, "You want to hear poetry, but I'm hungry right now. I haven't eaten in ever so long. I'd like to recite the verse for Page 251 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
you, but I haven't the strength." Shakyamuni Buddha asked him, "What do you want to eat? can prepare something for you." The ghost said, "You can't prepare what I eat." "Why not?" "Because I eat human flesh, and there isn't anyone else around here now. Even if there were, you wouldn't have the right to offer him to me to eat." Shakyamuni Buddha said, "Ah, so that's how it is. Well, finish speaking that Dharma for me, and I'11 offer you my self to eat. You can eat me." "Can you really give up your life?" the ghost asked. "For the sake of the Dharma, I forget my own life. Of course, I can give it up," said the Buddha. "So speak up. And, when you've finished, you can eat." "Are you cheating me?" said the ghost, eyeing him closely. "After I speak the Dharma, will you change your mind and be unable to relinquish your own life to make my meal?" "Absolutely not," the Buddha said. "Don't worry. After you speak the Dharma, and once I remember it clearly, I will let you eat me." So the rakshasa ghost said the last two lines of the verse: When production and extinction are extinguished, That still extinction is bliss. Then the Rakshasa ghost said, "All right, I've spoken the Dharma. Let me eat you." Shakyamuni Buddha said, "Wait a minute. Don't eat me yet." The Reason for Perfect Penetration 83
"See?" said the ghost. "I knew you'd back out. But, it won't work. I'll have to become impolite with you." "I'm not backing out," said the Buddha. "Wait until I write the four lines of verse down, and then you can eat me. Then, even though I will be gone, I'll have preserved this Dharma so that others who come after me can rely on I in their cultivation. So, wait a minute." "Fine," said the ghost. "Start writing." The Buddha carved the verse into the bark of a tree. As soon as the ghost saw he had finished, he said, "Now I can eat you, right?" "Wait a bit longer," said the Buddha. "You've carved it in the tree, and people who come along can read it. What more do you want? What are we waiting for now?" The Buddha said, "I don't think that the carving in the tree will last long. Wait a bit while I carve the verse in a rock. Then it will last forever. Then you can eat me." "Sure," said the ghost. "You've got a lot of excuses. You're just procrastinating. But, do as you like." Shakyamuni Buddha found a way to carve the verse in a stone. Then he said invitingly to the ghost, "I'm finished. I've done what I needed to do. You can eat me now."
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
The Rakshasa ghost said, "Really? You can really let me eat you?" So he opened his mouth as if to take a bite, but he suddenly ascended into empty space and went to the heavens. He was actually a god who had come to test Shakyamuni Buddha to see just how sincere he really was about the Dharma. And Shakyamuni Buddha proved himself. He was able to forget his own life for the sake of the Dharma. He could sacrifice his life in order to preserve the Buddhadharma. In the past, the Buddha renounced his life for half a verse. Volume One -- The Reason for Perfect Penetration 84
Look at us now. We listen to the Sutras and hear Dharma, but we don't understand it very well, so we think it better to rest. See how lazy we are! Why did Shakyamuni Buddha become a Buddha? It was because he could forget about himself for the sake of the Dharma. He would disregard everything else for the sake of the Dharma; he didn't want anything. If you are really sincere about the Dharma, you will seek it so sincerely that you will be able to drop everything -- even things you thought it impossible to do without. A few days ago, a disciple of mine called me four or five times long-distance from New York. He is very unusual. He always wants to see me. He was about thirteen when he took refuge with me. Before that, he had had some strange experiences. Although he was young, he had heart disease. The doctors prescribed five years of complete bed-rest. He was not to get up at all; he wasn't supposed to walk even a few feet. It was during that period that he saw a photograph of me. While his relatives and friends recited "Namo Amitabha Buddha," he would recite one of my names: "Namo Dharma Master To Lun." Namo means to offer up one's life in reverence. He'd recite sitting in full lotus on his bed. His sincerity was unusual for such a small child, and he kept up that recitation for more than seventy days. Then he saw the photograph turn into a live person who stretched out his hand and rubbed the boy on the crown of his head. After that, his heart disease and all the symptoms of his illness disappeared. At that time he'd never even met me. This may sound like a tall tale, but it was his own personal experience. After he was cured, he came to my temple to meet me. He took refuge, and then sat in meditation. I didn't usually teach meditation when I was in Hong Kong. If someone wanted to investigate Ch'an, they did it on their own. So he did. He went to school, and during recess or breaks from classes he would go off into the hills to meditate, or even into the bathroom -- wherever he could find a place. After about a year, he opened his Buddha-eye, and he then understood extremely clearly all manner of things that were going on. The Reason for Perfect Penetration 85
Another strange thing happened with this same disciple. He was always very short -- probably because of his earlier illness. But, his English was good, and when Americans came to visit me, I would have him translate for me. Despite his fluent English, though,
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Americans didn't take him seriously because they saw he was such a small child. So, one day I said to him, "Hurry up and grow up! You're so short that everyone thinks of you as just a kid, and no matter how eloquent you are, they don't take you seriously." He was very obedient. He went home, and in one week grew three inches. Now he's taller than I am. A few days ago he called me and wanted me to come to New York to see him. But, because I was lecturing the Sutra for all of you, I told him I couldn't come, even though he wanted to see me very badly. "I'm lecturing the Sutras now," I said, "and I can't abandon a whole group of people just because one person wants to see me. If you really want to see me, come to San Francisco." He decided to come to San Francisco, but then found that he didn't have enough time. So yesterday he called to tell me he was leaving. If it weren't for lecturing the Shurangama Sutra, if it weren't for the sake of the Dharma, I would really like to see that disciple of mine. He has a lot of faith in me and really knows a lot of Buddhadharma. When I was in Hong Kong, he used to translate my lectures into Cantonese. And he was so in tune with me that if I said just one sentence, he could pick up on it and explain the entire meaning. People objected and said, "The Abbot didn't say all that; what's he doing talking so much?" Actually I had told him to explain all that he was explaining. Because he had the Buddha-eye, he knew that I was telling him to explain the principles in detail. What he would say is the same as what I would have said, and so I was a little lazy and let him do the talking. Sutra:
"It is not Dana, nor Shila, nor Virya, nor Kshanti, nor Dhyana, nor Prajna, nor Paramita. Volume One -- The Reason for Perfect Penetration 86
Commentary:
In the empty Treasury of the Thus Come One, the Six Perfections are also emptied. In the previous passage, the Four Truths were said to be empty. Immediately after his enlightenment, the Buddha explained the Four Truths and their three turnings. The emptying of the Four Truths and Twelve Causal Conditions makes the Dharmas of the Sound-Hearers and the Condition-Enlightened Ones empty. Now the emptying of the Six Perfections makes the Dharmas of the Bodhisattvas empty. The first of the Six Perfections is Dana, Sanskrit for giving. There are three kinds of giving: giving of wealth, giving of Dharma, and giving of fearlessness. In giving wealth, one gives material objects to people in order to help them out. Lecturing Sutras and speaking Dharma is an example of giving Dharma. Giving of fearlessness occurs when someone is afraid of something and you think of a way to comfort him so that he isn't frightened any more. The next is Shila, Sanskrit for "precepts." There are the five
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
precepts, the eight precepts, the ten precepts, the two hundred and fifty precepts for bhikshus, and the three hundred and forty-eight precepts for bhikshunis. There are also the ten major and fortyeight minor Bodhisattva precepts. Kshanti is Sanskrit for "patience." We say we study Buddhadharma, and it's not that difficult to learn the concepts. What is difficult is to put the concepts into practice. The way some people study patience is to tell others to be patient with them, so that they will have no need to be patient with others. So they say to other people who are not patient with them, "You have studied so much of the Buddhadharma, you should have more patience. Why do you get so upset when I say just one thing to you?" They blame others for not being patient, but they can't be patient themselves. And how do they rationalize it? "I understand the Buddhadharma: I am supposed to be without a self. So I don't have any patience. I don't have the view that there's a self, so when it's time to be patient, it's The Reason for Perfect Penetration 87
you who should be patient, not me." But, when it's time to eat, they remember they are not supposed to have any view that there are people, so they think they don't have to give anyone else anything to eat. When there's work to be done, or when they're in a difficult spot, they remember that they are not supposed to have the view that there is a self, so they say they don't have to take care of such things. And, if they kill someone, they say, "It doesn't matter, because there aren't any living beings to begin with. So I haven't really killed anything." Or they hit someone for no reason at all, and when asked why they did it, they say. "There aren't any living beings, and you belong in that category, so I haven't really hit anything at all'" That's deviant knowledge and deviant views for you. When they eat meat they say, "It doesn't matter, living beings aren't supposed to have the characteristic of a lifespan anyway. Since you don't have the characteristic of a lifespan, you can die at any time, so I can go ahead and eat you. Besides, once you're dead, your flesh will just get rancid if I don't eat it." That's what adherents of externalist religions say. They say that domestic animals are put here just for human beings to eat, and if they aren't eaten, they will overpopulate the world. "If people didn't eat cows, sheep, and pigs, they would multiply until they filled up the world." But think about it; people don't eat cats, but the world has yet to be overridden with cats. In fact, when people don't eat animals, not so much killing-karma is created, and the animals don't multiply so quickly. So some people misinterpret the principles, such as the principle of patience, and say that other people should be patient with them, but that they themselves don't have to be patient with others. Virya is Sanskrit for "vigor." There is physical vigor and mental vigor. When your mind is vigorous, you are seeking Buddhadharma at all times. When your body is vigorous, you practice the Buddhadharma at all times.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Dhyana is also a Sanskrit word; it means "quiet consideration." There are many kinds of dhyana; but now the Buddha says that there isn't any dhyana, either. Volume One -- The Reason for Perfect Penetration 88
Prajna, another Sanskrit word, means "wisdom." There are three kinds of prajna: literary prajna, contemplative prajna, and actual-appearance prajna. Thus, the Six Perfections, or Paramitas, are all empty. Paramita, also Sanskrit, means to reach the other shore. It refers to the successful completion of anything. We cultivate and become Buddhas; having progressed from the state of an ordinary beings to the state of Buddha is a case of paramita. For an ordinary person to become a Bodhisattva is another kind of paramita. Going from San Francisco to Oak land is also a kind of paramita. Now all these dharmas in the Treasury of the Thus Come One are said to not exist. They are all emptied. Previously, when we said that empty space does not exclude any appearances, we were talking about the Treasury of the Thus Come One which is not empty. Here we are discussing the empty Treasury of the Thus Come One. In describing the empty Treasury of the Thus Come One, the word "not" is used, but it does not signify total negation. What still exists is the basically wonderful, perfect mind. But that mind is not called by these names, so here the empty Treasury of the Thus Come One is being described. Sutra:
"Nor any other: it is not the Tathagata, nor the Arhats, nor Samyaksambodhi, nor Parinirvana, nor Permanence, nor Bliss, nor True Self, nor Purity. Commentary:
"Nor any other" means that all the levels of enlightenment, from the Six Paramitas through the ten dwellings, the ten faiths, the ten practices, the ten transferences, and the ten grounds, up to and including the fruition of Buddhahood, are included in the emptying. Progressing from the of Bodhisattvahood to the fruition of Buddhahood takes a long time, and there are many dharmas along the way, but none of them exists; they are all empty, and the fruition of Buddhahood is also empty. "It is not the Tathagata" which is Sanskrit for the Thus Come One. Even the title of Thus Come One The Reason for Perfect Penetration 89
is empty. "Nor the Arhats," those worthy of the offerings of people and gods. "Nor Samyaksambodhi." The title "One of Proper and Universal Knowledge" is also empty. "Proper knowledge" is the mind being the myriad dharmas. "Universal knowledge" is the myriad dharmas being the mind. One of Proper and Universal knowledge realizes that, The mind is the myriad dharmas; The myriad dharmas are the mind. "Nor is it Parinirvana." The Sanskrit word "Nirvana" is interpreted as meaning "not produced and not extinguished. Even the concept of non-production and non-extinction is non existent. Page 256 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
"Nor is it Permanence, nor Bliss, nor True Self, nor Purity." "Permanence" means unmoving. "Bliss" means being filled with the joy of Dharma. "True self" is the comfort of having attained the genuine self. "Purity" is what is obtained from the dharma of Nirvana. These names are also non-existent. They are also empty. You may ask, then, what there is in the Treasury of the Thus Come One. I've told you before that everything is there. You ask what is not there; there isn't anything there at all. Everything is made from the mind alone. The Treasury of the Thus Come One is empty, is not empty, and is both empty and not empty, and so the mystery in it is endless. You can say that things exist, you can say that they are empty, and you can say that they do not exist and are not empty. After you have studied the Buddhadharma for a long time, you will understand this. P2 In the non-empty treasury everything exists.
Sutra:
"Therefore, it is neither mundane nor transcendental, since the Treasury of the Thus Come One is the fundamental brightness of the wonderful mind. Volume One -- The Reason for Perfect Penetration 90
Commentary:
What has been discussed above is the empty Treasury of the Thus Come One. "Therefore, it follows from these principles that it is neither mundane nor transcendental." The Treasury of the Thus Come One is empty. There aren't any dharmas. This is called, Sweep away all dharmas, And separate from all appearances. The total absence of any dharmas is True Emptiness. True Emptiness can bring about Wonderful Existence. "Mundane" refers to the six ordinary Dharma Realms. "Transcendental" refers to the four holy Dharma Realms. "The Treasury of the Thus Come One is the fundamental brightness of the wonderful mind." On the other hand, the mundane and transcendental dharmas are just the Treasury of the Thus Come One -fundamentally bright and illumining. They are the wonderful mind which is still and constantly illumining, illumining and constantly still. The text here says the Treasury of the Thus Come One "is not," and the text that follows says that absolutely everything "is" the Treasury of the Thus Come One, the fundamental brightness of the wonderful mind. Sutra:
"It is the mind, it is emptiness, it is earth, it is water, it is wind, it is fire, it is the eyes, it is the ears, the nose, the tongue, the body, and the mind. It is form, it is sounds, smells, tastes, objects of touch, and dharmas. It is the realm of eye-consciousness, and so forth up to and including the realm of mindconsciousness. Commentary:
"It is the mind, the discriminating, conscious mind, it is emptiness, it is earth, it is water, it is wind, it is fire, it is the eyes, it is the ears, the nose, the tongue, the body, and the mind. It is
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
form, it is sounds, smells, tastes, objects of touch, and dharmas. The Reason for Perfect Penetration 91
It is the realm of eye-consciousness, and so forth up to and including the realm of mind-consciousness. So, the empty Treasury of the Thus Come One is also the existent Treasury of the Thus Come One, the Treasury of the Thus Come One which is not empty. Thus, in the Treasury of the Thus Come One, which is empty and yet not empty, there is the fundamental brightness of the Wonderful Mind. It is the five skandhas, the six en trances, the twelve places, and the eighteen realms. Sutra:
"It is understanding and ignorance and the ending of understanding and ignorance, and so forth up to and including old age and death and the ending of old age and death. It is suffering, it is accumulation, it is extinction, and it is the way. It is knowing and attaining. It is Dana, it is Shila, it is Virya, it is Kshanti, it is Dhyana, it is Prajna, and it is Paramita, and so forth, up to and including the Tathagata, the Arhats, Samyaksambodhi, Parinirvana, Permanence, Bliss, True Self, and Purity. Commentary:
This section of text describes the Treasury of the Thus Come One which is not empty -- Previously, the empty Treasury of the Thus Come One was described. Now it is said to be not empty. If it's empty, why is it now said not to be empty? After it's empty. it can be not empty. If it were empty and if that's all there were to it, it wouldn't be wonderful. It's because True Emptiness is what gives rise to Wonderful Existence. And Wonderful Existence produces True Emptiness. So now the Treasury of the Thus Come One which is not empty is giving rise to Wonderful Existence. Therefore, the five skandhas, the six entrances, the twelve places, the eighteen realms, the four truths, and the twelve causal conditions, and so forth -- none of them is empty. They can be empty or not empty because there are no fixed dharmas. That's why the Vajra Sutra says, Volume One -- The Reason for Perfect Penetration 92
Even dharmas should be relinquished, Not to speak of no dharmas. You should not be attached to the existence of dharmas. be cause if you are, you have an attachment to dharmas. If you have an attachment to dharmas, it is the same as if you had not understood the Dharma. Originally you have an attachment to self, but then when you encounter the Dharma you give rise to attachment to dharmas. In Buddhism, then, you can t have any attachments. If there are no attachments, existence is just non-existence. If you have attachments, then non-existence exists. P3 In the empty-not-empty treasury is perfect fusion.
Sutra:
"It is both mundane and transcendental, since the Treasury of the Thus Come One is the wonderful brightness of the
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
fundamental mind. Commentary:
In the previous passage, it is said that it is the five skandhas, the six entrances, the twelve places, the eighteen realms, the four truths, the twelve causal conditions, the six paramitas, and so forth, including the titles of the Thus Come One. It is all these things. Further, "It is both mundane and transcendental, since the Treasury of the Thus Come One is the wonderful brightness of the fundamental mind," the basic mind that is still and always illumining. Sutra:
"It is apart from ‘is' and ‘is not.' It is identical with ‘is' and ‘is not.' Commentary:
"It is apart from ‘is,' from existence, and ‘is not,' nonexistence." It's not that is does exist, and it is not that it doesn't exist. That's True Emptiness and Wonderful Existence. So, the principle of the Treasury of the Thus Come One which is empty and The Reason for Perfect Penetration 93
yet not empty is that it is apart from emptiness and existence and yet not apart from emptiness and existence. And, in light of this principle, the Buddha spoke what follows. N2 He upbraids them for conceptualizing and verbalizing.
Sutra:
"How can living beings in the three realms of existence on the level of worldliness and the Sound-Hearers and Those Enlightened to Conditions on the level of transcendence make suppositions about the supreme Bodhi of the Thus Come One with the minds that they know of, or enter the knowledge and vision of the Buddha through the medium of worldly language and expressions? Commentary:
"How can living beings in the three realms of existence on the level of worldliness -- how can worldly living beings in the desire realm, the form realm, and the formless realm, in the six common Dharma-realms -- the Sound-Hearers and Those Enlightened to Conditions on the level of transcendence -- the Arhats of the Two Vehicles -- how can they make suppositions about the supreme Bodhi of the Thus Come One with the minds that they know of?" At that time, Purna had already been certified as having attained the Fourth Fruition of Arhatship, so the Buddha says, "the minds you know of" -- the mind of an ordinary person and the mind of an Arhat. "How can you investigate the Buddha's enlightenment which no one surpasses? Or enter the knowledge and vision of the Buddha through the medium of worldly language and expressions? You want to know the Buddha's knowledge and vision -- you want to get into the same state as the Buddha; but how can that be?" "Worldly language" is the knowledge and vision of ordinary people. "And even you who have transcended the mundane and are at the fourth stage of Arhatship
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
still cannot imagine the state of the Buddha. You can't use language and consideration to make suppositions about it, to guess at it." "Make suppositions" means you don't really know, but you assume Volume One -- The Reason for Perfect Penetration 94
something about it. For example, a child likes to eat candy, so it supposes that everyone likes to eat candy. It doesn't know that some grown-ups don't like candy. By the same token, ordinary people, and even Arhats who are still in the state of the small vehicle, don't have total comprehension, and so they don't know the state of the Buddha. N3 Conclusion: an analogy for the seeming loss.
Sutra:
"For example, lutes, flutes, and guitars can make wonderful sounds, but if there are no skilled fingers to play them, their music will never come forth. Commentary:
Although the Treasury of the Thus Come One is empty, it is nonetheless replete with all dharmas. "For example, lutes, flutes, and guitars can make wonderful sounds." Various instruments can make subtle, wonderful sounds. But if there are no skilled fingers to play them, their music will never come forth." No matter how fine the instrument is, there is no way it can play itself. There must be clever fingers to play it. Although the text speaks of "skilled fingers," there must also be a skilled mind. The mind cannot control the fingers if it is not skilled. The skill in the fingers comes from a skilled mind, which is what brings forth the exquisite sounds. Sutra:
"You and all living beings are the same way. The precious, enlightened mind is perfect in everyone. Thus, I press my finger upon it and the ocean-impression emits light; you move your mind, and the wearisome defilements spring up. Commentary:
The musical instrument that needs a musician before it f can make music -- the instrument may be fine, but what comes out may not sound so good if one is not a musician -- is an analogy for the The Reason for Perfect Penetration 95
Treasury of the Thus Come One. The Buddha tells Purna, "You and all living beings are the same way. With your ordinary thought you try to make suppositions about the state of the Thus Come One, and so you fit the analogy. The precious, enlightened mind is perfect in everyone. Every person is complete with it. Thus, I press my finger upon it and the ocean-impression emits light." Here the Thus Come One refers to himself. "All I need do is press my finger and the ocean-impression emits light. What is the ‘oceanimpression'? It is a kind of samadhi which the Buddha has where the myriad things are all known to the mind as if they had been imprinted on it like a seal. When the ocean is completely smooth, it can reflect the myriad things; it is what is meant by the ‘oceanimpression emits light.'
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
You move your mind, and the wearisome defilements spring up. As soon as a thought comes to your mind, the tiresome dust arises. The false-thinking mind manifests itself." The Buddha presses his finger and the ocean-impression emits light, which shows how subtle and miraculous the state Of the Buddha is. Purna and other living beings don't have such a subtle state. They exist in a state of wearisome defilements. L2 Again the explanation brings up a question. M1 Purna asks about the cause for falseness and decides to vigorously cultivate.
Sutra:
"It is all because you do not diligently seek the unsurpassed enlightened Way, but are fond of the lesser vehicle and are satisfied with little attainment." Commentary:
Here the Buddha scolds Purna even more severely. "Why haven't you cut off your wearisome defilements? Why do you move your mind and let the tiresome dust spring up? "It is all because you do not diligently seek the unsurpassed enlightened Way. You aren't attentive at all times to the unsurpassed path to enlightenment, but are fond of the lesser vehicle and are satisfied Volume One -- The Reason for Perfect Penetration 96
with little attainment. You are greedy for the dharmas of the small vehicle and are content with having attained a slight state." This section of text is very important. Everyone should take a look at himself. Ask yourself whether you are actually diligently seeking unsurpassed Bodhi. Are you genuinely seeking the Buddhadharma? If you really want to understand the Buddhadharma, you should diligently seek unsurpassed Bodhi. Ask yourself what you are doing here every day. "Is it the case that I just follow the crowd? If people laugh, do I laugh? If people talk, do I talk?" If you just follow the crowd, you are not really developing your own skill. If you are really working on yourself, then you aren't even aware of it when someone beside you speaks. You don't even hear them. If someone walks past you, you don't even see them. "I'm not deaf, I'm not blind," you say. "Why wouldn't I see them? Why wouldn't I hear someone speak?" If you are able not to see and not to hear, even though you are not blind or deaf: that is the wonderful. Then you've really got something. You are not blind or deaf, but Your eyes see forms, but inside there is nothing. Your ears hear mundane sounds, but the mind does not know. If you can be like that, then I know that you are diligently seeking unsurpassed Bodhi. If you are not like that, you should be courageous, truly set your mind on the Way, and seek the unsurpassed Path. One day someone said to me, "There's not a single place here that's quiet." If you yourself are quiet, then every place is quiet. If you yourself are not quiet, then no place will be quiet. If you are not
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
quiet within and are turned around by external states, there will be external states wherever you go. No matter where you go to the mountains, to the rivers, on the great earth, in the houses and cottages, on the porches and verandas -- no matter where you go it The Reason for Perfect Penetration 97
will not be quiet. It is because you can't even get along with yourself. You get angry with yourself. And why is that? Because you can't control your environment. You are influenced by it. When someone passes by a person who diligently seeks for Bodhi, he doesn't notice the person passing; if someone says something nearby him, he doesn't even hear it. "You are always urging the impossible," you protest. "It can't be done." If you can find a way to do the impossible, then it counts. All of these things are insignificant states if you have the Way. If you can turn the noisy city into a mountain grove, you've got some skill.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
VERY IMPORTANT
So, ask yourself whether you are diligently seeking the unsurpassed Bodhi. Or have you come here just to find fault with people instead? "So-and-so is all right, but so-and-so is always wrong." Do you just keep pointing the camera outward to take pictures of others and never of your self? You should return the light and look within. Have you really been studying during the time you have been studying the Buddhadharma? If not, then you've wasted your time. If you have been seriously studying, ask yourself what ad vantages you have gained. If you haven't gained any, you should work even harder.
Take for example your ability to recite the Shurangama Mantra. How are you doing? Can you recite it from memory? After all, the Shurangama Sutra was spoken on behalf of the Shurangama Mantra. Without the Shurangama Mantra, there wouldn't even be a Shurangama Sutra. So, even if you don't understand the text of the Shurangama Sutra, you pass if you can recite the Shurangama Mantra from memory. But don't worry about it too much. You should still eat when it's time to eat and sleep when it's time to sleep. Don't get so concerned about not being able to recite the Shurangama Mantra from memory that when it's time to eat you can't get the food down, and when it's time to sleep you have insomnia. If you get all bothered about it, you'll be even less able to learn the Mantra. Volume One -- The Reason for Perfect Penetration 98
I said you should look and yet not see, listen and yet not hear. But people are turned around by situations and cannot control them. You pay a lot of attention to something when you first see it. But after a while you forget about it, and it ceases to exist for you. Take a clock as an example. The old ones used to go "tick, tock'" and then chime. If you had such a clock, you might notice its ticking at first, but after you got used to it, you wouldn't even hear it anymore. If you listen for it, it's still ticking, but if you pay it no mind, it's as if it isn't there at all. This proves that if your mind is not attached to something, it doesn't exist. And that's what's meant by The eyes see forms, but inside there is nothing. The ears hear sounds, but the mind does not know. So you join everyone here in meditation, but then complain that a certain person wiggles. The person beside you keeps moving; but Page 263 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
don't put the blame on him. It's just that you don't have enough samadhi-power. If you did, then no matter how much the person next to you moved, you wouldn't even know it. How do you know that person is moving? Because you are moving. Your mind is moving. That's a state. There are little states and big states, good states and bad states. All you have to do is know how to use the Buddhadharma and none of them is any problem. "But I can't use it now," you protest. If you can't use it, you have to think of a way to do so. You have to keep heading in that direction. As your skill deepens, you will quite naturally not be moved by states. Once you have enough samadhi, no state will move your mind. In China there's a saying: When you have studied in depth, You won't have a temper. The Reason for Perfect Penetration 99
People fly off the handle when they lack sufficient education. If your samadhi is sufficient, then even if something is really bad, you can influence it for the better. For example, I've said that as long as I am in San Francisco the earth will not quake. People who don't understand the Buddhadharma think that this is impossible. But if you understand the Buddhadharma and you practice until you have some samadhi, then wherever you are, the earth stays put. It's absolutely certain that there won't be a problem. So now we are all studying samadhi-power, and when you really have samadhipower, it will be peaceful wherever you go. If you don't have any samadhi, then even peaceful places won't be peaceful, because your mind is moving. With samadhi-power you can transform your environment. This is most important.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Therefore, you must first study the Shurangama Mantra, and then you must study the Shurangama Samadhi. With the Shurangama Samadhi, you are not afraid of anything; you are really solid. So now I am telling the earth here in San Francisco to remain solid, and even if an atom bomb fell, it wouldn't matter, it wouldn't go off. You should all have faith and not be afraid. With the Shurangama Mantra, and with the fact that we are explaining the Shurangama Sutra, there is nothing to be afraid of. The Buddhas and Bodhisattvas are certainly protecting us as we study the Buddhadharma here, so none of you should worry.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Sutra:
Purna said, "I am non-dual and complete with the Thus Come One's perfect brightness of the precious enlightenment, the true wonder of the pure mind. But long ago I was victimized by false thoughts that have no beginning and I have long endured the turning wheel of rebirth. Now I have attained the sagely vehicle, but it is not yet ultimate. The World Honored One has completely extinguished all falseness and obtained wonderful true permanence. Volume One -- The Reason for Perfect Penetration 100
Commentary:
Having heard the Buddha say that Purna did not diligently seek unsurpassed Bodhi, was greedy for the dharmas of the lesser vehicle, and was satisfied with a little, Purna responded, "I am non-dual and complete with the Thus Come One's perfect brightness of the precious enlightenment." He said that he and the Buddha were both replete with the nature of the Treasury of the Thus Come One, the true wonder of the pure mind. There is no division into two, and it is not that there is more or less of anything. But, although the Buddha's true, wonderful, pure mind and mine each has the precious enlightenment and is perfectly bright, long ago I was victimized by false thoughts that have no beginning and I have long endured the turning wheel of rebirth. In the past I got caught up in beginningless false thoughts, and for ever so long I have been turning over and over again in the six paths of rebirth. Now I have attained the sagely vehicle. Now I have been certified as having attained the fourth fruition of Arhatship. But it is not yet ultimate. But I haven't yet gotten completely rid of my left-over habits of false thinking. My true mind has not yet revealed itself. The World Honored One has completely extinguished all falseness and obtained wonderful true permanence. For the World Honored One, the false is gone and only the true remains. His state is particularly subtle, wonderful, and truly permanent. It will never change." Sutra:
"I venture to ask the Thus Come One why all living beings exist in falseness and conceal their own wonderful brightness, so that they keep drowning in this deluge?" Commentary:
"I venture to ask the Thus Come One, I dare to question the Buddha, why all living beings exist in falseness. Why do they suddenly give rise to falseness?" This is like Purna's earlier question: "If the fundamental purity pervades the Dharma Realm, why do there suddenly arise the mountains, the rivers, and the great The Reason for Perfect Penetration 101
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
earth?" Living beings' self-nature is basically pure and devoid of falseness. Why then does the falseness arise? "And why do they conceal their own wonderful brightness, so that they keep drowning in this deluge?" They cover over their wonderfully bright true mind, and they go on in this world, turning through the paths of rebirth, until they are submerged in this world, just like being drowned. They keep sinking into the mire of the wheel of birth and death. M2 The Thus Come One uses an analogy to show there is no cause and instructs him to immediately stop. N1 The analogy to explain that there is no cause.
Sutra:
The Buddha said to Purna, "Although you have cast off doubts, you still have not ended residual delusions. I will now employ a worldly event in questioning you. Commentary:
Purna wanted to know why false thinking should arise in the fundamental purity which pervades the Dharma Realm, false thinking which covers over the wonderful bright mind of everyone. In reply, The Buddha said to Purna, "Although you have cast off doubts, you still have not ended residual delusions." When I explained the continuity of the world, the continuity of living beings, and the continuity of karmic retribution to you, you got rid of your doubts, but you still haven't completely realized the principle and are not yet totally clear -- You still have a few questions. I will now employ a worldly event in questioning you. It will be easy for you to understand an ordinary event, a worldly phenomenon, so I will employ one in asking you some questions." N2 He correlates the dharma and the analogy.
Sutra:
"Have you not heard of Yajnadatta in Shravasti who on impulse one morning held a mirror to his face and fell in love with the head in the mirror? He gazed at the eyes and eyebrows Volume One -- The Reason for Perfect Penetration 102
but got angry because he could not see his own face. He decided he must be a li mei ghost. Having lost all his bearings, he ran madly out. What do you think? Why did this person set out on a mad chase for no reason?" Purna said, "That person was insane. There's no other reason." Commentary:
"Purna, haven't you heard this story? Have you not heard of Yajnadatta in Shravasti who on impulse one morning held a mirror to his face? Didn't you hear the news about Yajnadatta in the city of Flourishing Virtue?" At that time there were no newspapers; word just got around. Yajnadatta's name means "Arrived in a Temple," ( ) because once his mother went to a god's temple to pray and gave birth to her son while she was there. One morning Yajnadatta got up and impulsively, with out any forethought, picked up a mirror and held it to his face. His own face was reflected in the mirror, and he loved what he saw. He was Page 267 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
delighted with how handsome the head in the mirror was. "He fell in love with the head in the mirror. He gazed at the eyes and eyebrows: He scrutinized the features and decided the head was superb, but got angry because he could not see his own face." Then, suddenly he flew into a rage. "Why don't I have a head?" he demanded. "Imagine how fine it would be if I had a head like that'" He got exasperated because he couldn't see his own face and thought he didn't have a head. "I can see the head in the mirror perfectly well. Why can't I see my own face and eyes?" He decided he must be a li mei ghost. At this point he made a mistake. He thought he was a ghost or a weird creature of some kind. Li mei ghosts dwell in the mountains, and they have a kind of bewitching The Reason for Perfect Penetration 103
power. Li mei and wang liang are two kind of ghosts. There's a verse in Chinese about them: Lutes, flutes, ballon guitars: Eight great kings, every king on top. Li mei, wang liang: Four small ghosts, each ghost to the side. Once he had decided he was a ghost, he "lost all his bearings, he ran madly out." He was trying to shake the ghost. He ran up and down the streets of the city. There wasn't any other reason for his behavior except that he had become possessed with the idea that he was a ghost. "What do you think? Purna, what's your idea about this? Why did this person set out on a mad chase for no reason?" What was actually behind the unreasonable behavior that led him to run madly about?" Purna said, "That person was insane. There's no other reason." Yajnadatta went crazy; he had no sane motive. He didn't understand, and therefore, he said he must be a weird creature, because he couldn't see his own head. Now, is it true that he didn't have a head? I believe that all of you are more intelligent than Yajnadatta, and that none of you would conclude that you didn't have a head just because you saw a head in a mirror. Basically, he hadn't lost his head, but he thought he had. Volume One -- The Reason for Perfect Penetration 104
Purna had asked Shakyamuni Buddha why living beings give rise to falseness for no reason. Shakyamuni Buddha then brought up Yajnadatta and asked why he had decided on impulse that he didn't have a head. Purna replied that Yajnadatta's mind had gone mad. Why do living beings give rise to falseness? It's just because they give rise to falseness in the true mind. It's certainly not that fundamentally there is a root of falseness there which can produce the falseness. The principle is the same as with the case of Yajnadatta. Sutra:
The Buddha said, "What reason can you give for calling false the wonderful enlightened bright perfection, the fundamentally perfect bright wonder? If there is a reason, then how Page 268 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
can you say it is false? Commentary:
The Buddha said to Purna, "What reason can you give for calling false the wonderful enlightened bright perfection, the fundamentally perfect bright wonder?" The Buddha is referring to the nature of the Treasury of the Thus Come One, which is still and yet constantly illumining, illumining and yet constantly still. It is subtle, wonderful, and inconceivable. "What reason," the Buddha asks Purna, "can you have for saying that the nature of the Treasury of The Thus Come One is empty and false? If there is a reason, there's some basis for it, if it is a critical judgement, if there's some good reason behind your doing so, how can you say it is false? If you can pass a critical judgment about something, it must exist. It would be true, not false, and you wouldn't be able to say it was empty and false." Sutra:
"All your own false thinking becomes in turn the cause for more. From confusion you accumulate confusion through kalpa after kalpa; although the Buddha is aware of it, he cannot counteract it. The Reason for Perfect Penetration 105
Commentary:
"All your own false thinking, although it is false, gives rise to a lot more falseness." False thoughts are like ants -- in a short amount of time a few can produce many. Or like bacteria. How does this happen? It's as I've said before: The good get together, The bad gang up: People find their own kind. In the same way, false thoughts arise, accumulate, and "becomes in turn the cause for more." Suddenly there's a lot of false thinking. In fact, that is what keeps people from be coming enlightened. If it isn't one false thought coming in, it's another one arriving, they flock in and out like guests at an open house. I asked one of you what you thought about in meditation, and the answer was, "Sometimes I think about good things to eat, sometimes about wearing nice clothes, or about living in a fine house, or buying a new car. Sometimes I even plan how I'm going to buy a helicopter when I get the money." When you sit in meditation, all these thoughts arise. One goes by and the next one arrives, coming and going -- "all your own false thinking." "From confusion you accumulate confusion. One in stance of confusion breeds a lot more, through kalpa after kalpa": Because your false thinking is so great, you can't put a stop to it, and so you keep your self-nature busy from morning to night. Basically, the self-nature is fundamentally pure and pervades the Dharmarealm, but when it entertains too much false thinking, it can't rest. It entertains false thinking for kalpa after kalpa and is never finished. "Today this false thought invited me over, and tomorrow I've been
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
asked by that false thought to go to a play. The day after tomorrow I've got a date with another false thought to go dancing, and then there are meetings and social gatherings. In general, there are a lot of things happening." And so for kalpa after kalpa, from time Volume One -- The Reason for Perfect Penetration 106
without beginning until today, you still haven't finished having meetings. "Although the Buddha is aware of it, he cannot counteract it." The Buddha sees all this going on, but he can't counteract it. He can't get you to turn around and face the other way. You are still friends with the false thoughts and can't renounce them. If you can't renounce death, you can't change life. If you can't reject the false, you won't succeed with the true. "Does ‘renouncing death' mean that I die now, and does ‘changing life' mean I go off to a new rebirth?" you ask. No. It means that while you are still alive, you look upon yourself as a living dead person. If you do that, then you won't flare up if someone criticizes you or gloat if someone compliments you. Just pretend you are dead. Don't be so worried about your reputation, and don't put a lot of energy into this thin shell of physical existence. "Renounce death", that way, and then after such a "big death" you can have a "big life." If you can't reject the false, you won't succeed with the true. Why haven't you attained to your precious, perfectly enlightened nature? It's because you have too much false thinking add can't renounce it. And every day your mind that seeks advantage from situations grows. Once you start seeking advantage from situations, there's no point in hoping to accomplish the Way. Most people put their energy into lifeless things. People who cultivate the Way should apply their skill to living things. "Lifeless things" means your physical body, which keeps you hopping on its behalf. In the future, your body will certainly die. The "living thing" is our self-nature which never dies. When your physical The Reason for Perfect Penetration 107
body dies, your self-nature does not die. It just moves to a new house. Sutra:
"From such confused causes, the cause of confusion perpetuates itself. When one realizes that confusion has no cause, the falseness becomes baseless. Since it never arose, why would you hope for its extinction? One who obtains Bodhi is like a person who awakens to realize the events of a dream; even though his mind is awake and clear, he cannot get hold of the things in the dream and physically display them. Commentary:
"From such confused causes, the cause of confusion perpetuates itself. You encounter confusion and it seems to really Page 270 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
exist. The false thinking appears to be real enough, but actually it is phony. You seem to have false thinking, but actually the confusion doesn't have a substantial nature. Thus, you can't say that confusion gives rise to confusion, because confusion doesn't have any substance of its own. When one realizes that confusion has no cause -- that there is nothing for confusion to rely on; that it has no seed, no root -- the falseness becomes baseless. Once you realize that confusion hasn't any substance, how can the false remain? Since it never arose: It has no way to come into being. The person who said he didn't have a head thought he didn't have one, but it was really growing right there on his shoulders. Confusion is a temporary lack of clarity. It's not that your confusion completely obliterates your enlightened nature. Why would you hope for its extinction? If it doesn't arise, how can you say it is destroyed? "One who obtains Bodhi is like a person who awakens to realize the events of a dream. When he was asleep he was the Emperor, had a whole passel of advisors, ate fine foods, and was richly dressed, and everything he did reaped immeasurable blessings. Even though his mind is awake and clear, he cannot get hold of the things in the dream and physically display Volume One -- The Reason for Perfect Penetration 108
them." Could he bring out the events in the dream and show them to people? No. Who is the person whose mind is "awake and clear?" It's the Buddha. The Buddha can speak Dharma to point out that you experience all kinds of states in a dream, but he can't take the states from the dream and display them for you in actuality. Although the Buddha speaks Dharma to destroy confusion and falseness, nevertheless he can't physically get hold of false thoughts and confusion and show them to you. All he can do is use analogies to instruct you. Don't expect him to pull out the actual things as proof. So, he's like the person who awakens from a dream and can talk about all the things that happened, but he can't pull out the actual things of the dream and show them to you. Sutra:
"How much the more is that the case with some thing which is without a cause and basically non-existent, such as Yajnadatta's situation that day in the city? Was there any reason why he became fearful for his head and went running about? If his madness were suddenly to cease, it would not be that he had obtained his head from someplace outside; and so before his madness ceases, how can his head have been lost? Commentary:
"How much the more is that the case with some thing which is without a cause? Since you can't display the things you saw in a dream to prove to others that you saw them, how much the more impossible would it be to prove the existence of something that has no source, no root, and no cause, and that is basically nonexistent? Confusion certainly has no substance or appearance.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
There isn't any "thing" there at all. It is like Yajnadatta's situation that day in the city. Was there any reason why he became fearful for his head and went running about?" Was there really any reason why he got frightened and began to question the existence of his own head? His doubt was this: He said he couldn't see his own head and concluded that he didn't have a head. He saw a head in the mirror but didn't realize that it was his own. He The Reason for Perfect Penetration 109
thought it existed independent of him there in the mirror. So, he scolded himself for not having a head and called him self a headless freak. And that's why he began running around. "If his madness were suddenly to cease, it would not be that he had obtained his head from someplace outside." His craziness might stop, but it; isn't that his head has returned from somewhere else. This represents the fact that although we have given rise to confusion, confusion has no nature of its own; it has no substance or appearance. Although the True Suchness of the self-nature may become confused, it is never lost. And, when there is no confusion, it isn't the case that one has obtained the True Suchness of the selfnature. In the same way, one's head is one's own all along. It's not the case that one can obtain a head or lose a head. "And so before his madness ceases, how can his head have been lost?" When Yajnadatta lost his head, where did it go? That's the topic for today. If you know where it went, then you understand a certain amount of this Sutra. If you don't know where it went, you should listen attentively to the Sutra right now, and you will understand. Even before his madness ceases, then, has he in fact lost his head, or hasn't he? Is it really gone? Sutra:
"Purna, falseness is the same way. How can it exist? Commentary:
The head didn't actually go anywhere. It wasn't lost. The only reason he thought he didn't have a head is that he got confused. "Purna, falseness is the same way. How can it exist?" Where is the root of falseness? It doesn't have any support or any foundation. Without a root, then, where do you suppose confusion and falseness really are? You can't find them. N3 He explains that he should immediately stop.
Sutra:
"All you need do is not follow discriminations, because none of the three causes arises when the three conditions of the three Volume One -- The Reason for Perfect Penetration 110
continuities of the world, living beings, and karmic retribution are cut off. Commentary:
"All you need do -- you don't have to use any other method -- is not follow the discriminations -- of your false thinking, because none of the three causes arises when the three conditions of the three continuities of the world, living beings, and karmic retribution are cut off." If you don't give rise to discriminations,
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
then there is no world, there are no living beings, and there is no karmic retribution; the three conditions are cut off. These three continuities existed in the first place because of your false consciousness and discriminating mind. When the conditions are cut off, the causes do not arise. Sutra:
"Then the madness of the Yajnadatta in your mind will cease of itself, and just that ceasing is Bodhi. The supreme, pure, bright mind originally pervades the Dharma Realm. It is not something obtained from anyone else. Why, then, labor and toil with marrow and joint to cultivate and be certified? Commentary:
"Then the madness of the Yajnadatta in your mind, your mad mind, will cease of itself. Your confusion will quiet itself, and just that ceasing is Bodhi." It's not the case that once it ceases it can start up again. The ceasing it self is Bodhi. Simply getting rid of the confusion is the true. It's not that after the confusion is gone, there is the true. Rather, once you understand in the midst of your confusion, the truth reveals itself. They are not two things. Your understanding is true, and your lack of under standing is confusion. The confusion basically has no foundation, and if you can stop it, that ceasing is itself Bodhi, the enlightened nature. "The supreme, pure, bright mind, which is incomparable and undefiled, with a light that shines everywhere, originally pervades the Dharma Realm. It is not something obtained from anyone The Reason for Perfect Penetration 111
else; that is, it doesn't come from someplace external. It is something inherent in every person. The true mind -- the supreme, pure, bright mind -- is not greater in the Buddha's case, even by a little bit, nor is it even a little bit smaller in the case of living beings, although it is in the midst of confusion. The supreme, pure, bright mind is innate in everyone; no one lacks it. It is not something borrowed from someone else or obtained from some external place. "Why, then, labor and toil with marrow and joint to cultivate and be certified?" An example of labor and toil is that of parents for their children. They nourish the baby, change its diapers, and do everything in their power to display their kindness and concern for it. By the same token, you don't need to treat your self-nature like a baby and labor and toil on its behalf because the self-nature is inherent in you. You don't have to care for it with the toil "of marrow and joint." The butcher, P'an Ting, in Chuang Tze's Yang Shen Chu, was so powerful that he could decapitate a cow without exerting his "marrow and joints." He could cut through with a single swipe. The meaning of "marrow and joint" here in the text is that you don't have to calculate and formulate a plan for how you are going to cultivate and become certified. There is no cultivation of this Dharma and no certification to it. One cultivates as if not cultivating and is certified as if there is no certification. This is the
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
effortless Way. And the fine points of it are perfectly fused and unobstructed. You don't have to cultivate and be certified. Didn't Ananda say earlier, "So that I needn't pass through countless aeons to attain the Dharma body?" He doesn't have to go through three great asamkhyeya kalpas to attain the Dharma body. The wonderful Dharma of the Shurangama Sutra is just in this: It is not necessary to labor and toil in marrow and joint to cultivate and be certified. N4 He concludes with an analogy to show it is not lost.
Sutra:
"This is to be like the person who has a wish fulfilling pearl sewn in his clothing without realizing it. Thus he roams abroad Volume One -- The Reason for Perfect Penetration 112
in a state of poverty, begging for food and always on the move. Although he is indeed destitute, the pearl is never lost. Commentary:
If the Yajnadatta within you, your mad mind, ceases -- if your false thinking, your perpetual state of confusion and lack of enlightenment disappears -- then Bodhi appears. But, the appearance of Bodhi is not something that is obtained from outside, nor is there any need to nourish it in yourself. It is something we have all along. The Buddha now gives Purna another example, "This is to be like the person who has a wish fulfilling pearl sewn in his clothing without realizing it." The wish-fulfilling pearl makes whatever wish you might have come true. The first Hand and Eye in the Great Compassion Dharma is the Hand and Eye of the Wish-Fulfilling Pearl. If you want gold, you can have gold; if you want silver, you can have silver; anything at all can manifest from the wish fulfilling pearl. Someone who has a wish-fulfilling pearl is the wealthiest person on earth, because it can never be used up. You can have whatever wealth and riches come to your mind The person in the Buddha's example has a wish-fulfilling pearl sewn in his clothing "without realizing it." Maybe he once knew, but with the passage of time, he has forgotten about it. He is probably a very forgetful person and doesn't even remember such an important matter as this. "Thus he roams abroad in a state of poverty" He is penniless: so destitute that he has hardly any clothes to wear. Perhaps he doesn't have a house and has to sleep along the road. By this I don't mean that he is like people who get together and go camping out in the open. They do that for fun. This person is so poor that he has no choice. He must "beg for food and he is always on the move. He ends up a beggar. Although he is indeed destitute, the pearl is never lost." Although the fact of his poverty is very real, he has still hot lost his wish-fulfilling pearl. This shows that although we people are in a state of confusion, our self-nature is not lost. The Reason for Perfect Penetration 113
One may be confused, lack understanding, and not study the Buddhadharma, still, the self-nature is not lost. Those greedy for worldly riches and honor, for entertainment and pleasure, don't realize that these mundane attainments are not genuine riches and
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
honor. The poorest people are those who do not recognize genuine principle; they are those who do not understand the Buddhadharma. Since you don't under stand the Buddhadharma, you don't realize that your self nature is like the hidden wish-fulfilling pearl. But, even when you don't understand your self-nature, still the nature of the Treasury of the Thus Come One -- the supreme, pure, bright mind -- is certainly not lost. It is still inherently yours. Those who cultivate and believe in the Buddhadharma understand that their self-nature is inherent within them, and they come to discover their innate wealth. That is genuine riches and honor. Sutra:
"Suddenly, a wise person shows him the pearl: all his wishes are fulfilled, he obtains great wealth, and he realizes that the pearl did not come from somewhere outside." Commentary:
"Suddenly, a wise person shows him the pearl." The wise person is analogous to the Buddha. Showing him the pearl in his clothing represents pointing out to him his inherent Buddha-nature. "All his wishes are fulfilled," when he obtains the wish-fulfilling pearl. He can have whatever he wants, and "he obtains great wealth." He be comes an elder with great blessings. He has so much money that he can't count it all, even with the help of accountants The "great wealth" represents one's understanding of one's inherent self-nature and one's being certified as having attained the enlightened fruition of Bodhi. "He realizes that the pearl did not come from somewhere outside." He understands that the "spiritual pearl," the wish-fulfilling pearl, is not obtained from outside. This means that he knows that his inherent Buddhanature is not obtained from outside himself. When you can Volume One -- The Reason for Perfect Penetration 114
accomplish Buddhahood, You will know, and you'll say, "Oh, so that's what it's all about." When you become enlightened, you will know that basically you were an enlightened person all along. You'll think, "If I'd realized this earlier, I wouldn't have had put forth so much effort. I wouldn't have had to go outside begging for food. I wouldn't have had to endure such poverty." But you haven't had a wise person to instruct you, and you yourself have already forgotten. So, as we listen to instruction on the Shurangama Sutra, each of us should discover the wish-fulfilling pearl in his or her clothing. If you uncover your wish-fulfilling pearl, you will become the most wealthy person in the world. Another definition of genuine wealth is this: The mind's stopping and thoughts' ceasing: That is true wealth and honor. Selfish desires cut off completely: That is the true field of blessings. If your false-thinking mind stops, if your crazy thoughts disappear, then you have attained genuine wealth and honor. So,
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
when you obtain the wish-fulfilling pearl, you won't have any more greed, because you will already have everything. Everything will be yours, and if you have no selfishness, no thoughts of desire, then you are a person who is a genuine field of blessings.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
CHAPTER 3
Ananda Attaches to Causes and Conditions J2 He also instructs Ananda. K1 Ananda traces the Buddha's words and attaches to causes a conditions.
Sutra:
Ananda then bowed at the Buddha's feet, arose in the Great Assembly, and said to the Buddha, "The World Honored One now explains that when the three conditions of the karma of killing, stealing, and lust are cut off, the three causes for them do not arise. Then the madness of Yajnadatta in the mind ceases of itself, and just that ceasing is Bodhi. It is not something obtained from anyone else. These clearly are causes and conditions; why, then, does the Thus Come One abruptly reject causes and conditions? Commentary:
Ananda then bowed at the Buddha's feet, he prostrated himself and grasped the Buddha's feet, then arose in the Great Assembly, and said to the Buddha, "The World Honored One now explains that when the three conditions of the karma of killing, stealing, and lust are cut off" -- the Buddha has discussed how the greed of killing, the greed of stealing, and the greed of lust, Volume One -- Ananda Attaches to Causes and Conditions 116
these three kinds of karma, bring about the continuity of the world, the continuity of living beings. and the continuity of karmic retribution. When these three conditions are cut off, "The three causes for them do not arise. Then the madness of Yajnadatta in the mind, that confusion in the mind, ceases of itself, and just that ceasing is Bodhi. It is not something obtained from anyone else. It does not come from somewhere outside. That's what the Buddha said. These clearly are causes and conditions. This principle is quite obviously the dharma of causes and conditions. Why, then, does the Thus Come One abruptly reject causes and conditions? Why does the World Honored One reject causes and conditions, spontaneity, and mixing and uniting? What you are talking about right now is the dharma of causes and conditions." Sutra:
"It was through causes and conditions that my mind became enlightened, World Honored One, and that is not only true of us who are young in years, of us Sound-Hearers who still have to study. Mahamaudgalyayana, Shariputra, and Subhuti, who are now in this assembly and who followed the elder Brahmans, became enlightened and obtained the state of no outflows upon hearing the Buddha expound upon causes and conditions. Commentary:
Ananda said, "It was through the principle of causes and conditions that my mind became enlightened, World Honored Page 277 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
One, and that is not only true of us who are young in years, of us Bhikshus, of us Sound-Hearers who still have to study." The level of fourth-stage Arhatship is called the position of "having nothing left to study." Those at the level of the first, second, and third fruition still have to study. "Sound-Hearers" are the Arhats who awakened to the Way upon hearing the Buddha speak Dharma. "Mahamaudgalyayana, of the ‘Big Bean Clan,' Shariputra, ‘Son of the Egret,' Subhuti, ‘Born into Emptiness,' who are now in this assembly and who followed the elder Brahmans -- the Brahmans who expounded the theory of spontaneity -- became enlightened Ananda Attaches to Causes and Conditions 117
and obtained the state of no outflows upon hearing the Buddha expound upon causes and conditions." They heard the doctrine of the Twelve Conditioned Causes as expressed by the Buddha and became enlightened. They became Arhats with no outflows. They had no more ignorance, and so All their outflows were ended; They had done what had to be done, And would undergo no further becoming. When all their outflows were ended, they became fourth-stage Arhats -- they obtained the penetration of the extinction of outflows. They had done what had to be done and would not have to undergo further rebirth. Sutra:
"Now you say that Bodhi does not come from causes and conditions. So the spontaneity that Maskari Goshaliputra and others advocated in Rajagriha then becomes the primary meaning! I only hope you will let fall great compassion and break through my confusion." Commentary:
"World Honored One, you previously spoke the Dharma Of causes and conditions and the Arhats opened enlightenment and were certified as having attained the fruition. Now you say that Bodhi does not come from causes and conditions. Now you've done away with causes and conditions. The spontaneity that Maskari Goshaliputra and others advocated in Rajagriha then becomes the primary meaning!" Maskari Goshaliputra was a leader of an externalist path that propounded spontaneity. His name means "One Who Has Not Seen The Way," ( bu chien tao). By using causes and conditions, the Buddha destroyed the theory of spontaneity. Now that the Buddha has renounced causes and conditions, Ananda says, spontaneity must reign supreme. "I only hope you will let fall great compassion and break through my confusion. Buddha, I hope that with your mind of great Volume One -- Ananda Attaches to Causes and Conditions 118
kindness and compassion you will bring us out of our confusion. Instruct those of us who don't recognize true principle, those of us with too much false thinking." K2 The Thus Come One expels his deep emotion and upbraids him for attaching so tightly. L1 He uses an analogy to expel his emotion and put forth his meaning.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Sutra:
The Buddha said to Ananda, "Let us take the case of Yajnadatta in the city: if the causes and conditions of his madness cease, the nature that is not mad will spontaneously come forth. The entire principle of spontaneity and causes and conditions is nothing more than that. Commentary:
The Buddha said to Ananda, "Let us take the case of Yajnadatta in the city: if the causes and conditions of his madness cease… Can you explain the causes and conditions of his madness? If his madness ceases, the nature that is not mad will spontaneously come forth. The entire principle of spontaneity and causes and conditions is nothing more than that. Tell me, what aspect of his situation arose from causes and conditions, and what aspect of it was spontaneous? That's all there is to say about these two principles it's just a matter of what I have explained here." Sutra:
"Ananda, Yajnadatta's head was spontaneously there, it was a spontaneous part of him. There was never a time when it was not. Why, then, did he suddenly fear that he had no head and start running about madly? Commentary:
"Ananda, do you realize that Yajnadatta's head was spontaneously there? He never lost it, and he never got it back. It was a spontaneous part of him. That's just the way he was: he had a head. There was never a time when it was not. It wasn't that Ananda Attaches to Causes and Conditions 119
originally he didn't have a head. Why, then, did he suddenly fear that he had no head and start running about madly?" His head was there; it was never lost. You tell me, then, why he got scared and said that he was afraid he didn't have a head. He frightened himself into losing his head and started running around like a mad man. What were the causes and conditions here? Where was the spontaneity? Sutra:
"If he naturally had a head and went mad due to causes and conditions, would it not be just as natural for him to lose his head due to causes and conditions? Commentary:
Why didn't he really lose his head?" Sutra:
"Basically his head was not lost. The madness and fear arose from falseness. There was never any change that took place. Why, then, labor the point about causes and conditions? Commentary:
"Basically his head was not lost. The madness and fear arose from falseness." He picked up a mirror one morning and said that he could see the eyes and eyebrows of the head very clearly in the mirror, but fretted that he could not see his own eyes and face.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Madness and fear arose, and he went running crazily about. His madness and fear arose from falseness. "There was never any change that took place." Although he went mad and began running about in fear that he had no head, there really hadn't been any change at all. So why, then, labor the point about causes and conditions? What causes and conditions are you going to make out of this? Spontaneity was involved?" Sutra:
"If the madness were spontaneous, the madness and fear would be fundamental. Before he went mad, then, where was his madness hidden? Volume One -- Ananda Attaches to Causes and Conditions 120
Commentary:
"If the madness were spontaneous -- if you want to argue the point and say that in fact his madness arose spontaneously of itself, the madness and fear would be fundamental -- the madness and fear would have been there all the time. Before he went mad, then, where was his madness hidden? Show me the place that the madness was hiding. You can't find it." Sutra:
"If the madness were not spontaneous, and his head were in fact not lost, why did he run about in a state of madness? Commentary:
"If the madness were not spontaneous -- were we to say his natural state he was not mad, and his head were in fact not lost -there was nothing false about his head; it was not a phony head in the first place -- why did he run about in a state of madness? Why did he go mad and run about?" Sutra:
"If you realize that you have a head and recognize the madness of your pursuit, then both spontaneity and causes and conditions become idle theories. That is why I say that the three conditions' ceasing to be is itself the Bodhi mind. Commentary:
"Ananda, if you realize that you have a head -- if you understand clearly about your own head -- and recognize the madness of your pursuit: you see that it is you who are running madly about. When you know that you have not lost your head and realize that there is no reason for you to be running crazily about, then both spontaneity and causes and conditions become idle theories. Talk about causes and conditions and spontaneity just becomes a joke. That is why I say that the three conditions' ceasing to be is itself the Bodhi mind. When there is no more greed of killing, greed of stealing, or greed of lust in you, when you Ananda Attaches to Causes and Conditions 121
have cut off these three causes and conditions, you have attained the Bodhi mind." L2 Tells him repeatedly to expel absolutely all emotion.
Sutra:
"The Bodhi mind's being produced and the mind subject to
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
production and extinction's being extinguished is simply production and extinction. Commentary:
We refer to the Bodhi mind as being produced and the mind of production and extinction as being extinguished, but in reality they have no actual sub stance or nature. Sutra:
"The ending of both production and extinction is the effortless Way. If there is spontaneity, then clearly it must be that the thought of spontaneity arises and the mind subject to production and extinction ceases: that, then, is still production and extinction. Commentary:
"The ending of both production and extinction is the effortless Way. It is the great Shurangama Samadhi. If there is spontaneity, then clearly it must be that the thought of spontaneity arises. You should understand that if there is spontaneity, then the thought of spontaneity arises, and the mind subject to production and extinction ceases. You should realize that. That, then, is still production and extinction. If your understanding is that the mind subject to production and extinction is extinguished, then you are proposing a case of production and extinction, not a case of spontaneity. Sutra:
"To call the lack of production and extinction spontaneity is the same as to say that the single substance formed by the combination of all mundane appearances is a mixed and united Volume One -- Ananda Attaches to Causes and Conditions 122
essence, and that whatever is not mixed and united is basically spontaneous in nature. Commentary:
"To call the lack of production and extinction spontaneity is the same as to say that the single substance formed by the combination of all mundane appearances is a mixed and united essence. Saying that spontaneity is the opposite of production and extinction is just like saying that spontaneity is the opposite of a lot of appearances in the world coming together and forming a mixed and united substance. It is like saying that a lack of mixing and uniting is spontaneity. Spontaneity in those terms is still in the realm of duality. Sutra:
"When spontaneity is devoid of spontaneity, and mixing and uniting are devoid of their unifying quality, so that spontaneity and unity alike are abandoned, and both the abandonment of them and their existence cease to be -- that is no idle theory. Commentary:
"When spontaneity is devoid of spontaneity, and mixing and uniting are devoid of their unifying quality": the phrase, "mixing and uniting" refers to causes and conditions. When spontaneity isn't spontaneity and mixing and uniting don't have the causes and
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
conditions of mixing and uniting, "so that spontaneity and unity alike are abandoned": the two doctrines of spontaneity and of the uniting aspect of causes and conditions are each abandoned. "And both the abandonment of them and their existence cease to be." When One separates from causes and conditions and spontaneity, both are gone. There is no spontaneity and no causes and conditions; both dharmas are abandoned. "That is no idle theory." There aren't any causes and conditions and there isn't any spontaneity. Such an explanation as that is no idle theory -- it's not just talking in riddles. Ananda Attaches to Causes and Conditions 123 L3 He directly scolds him for his excessive attachment to idle theories.
Sutra:
"Bodhi and Nirvana are still so far away that you must undoubtedly pass through kalpas of bitterness and diligence before you cultivate them and are certified. Commentary:
"Bodhi and Nirvana, those fruitions, are still so far away that you must undoubtedly pass through kalpas of bitterness and diligence before you cultivate them and are certified. If we look at where you are now, Ananda, Bodhi and Nirvana are very far away, indeed. You will certainly have to pass through very many kalpas, enduring a lot of suffering and toiling at great length, before you can finish cultivating and reach certification and attainment to Bodhi and Nirvana." Sutra:
"You can hold in memory the twelve divisions of the sutras spoken by the Buddhas of the ten directions and their pure, wonderful principles as many as the sands of the River Ganges, but it only aids your idle theorizing. "You can hold in memory, you can remember very clearly and never leave anything out, the twelve divisions of the sutras spoken by the Buddhas of the ten directions." I explained the Twelve Divisions of the Canon at the beginning of this Sutra. I wonder if anyone still remembers them. "And their pure, wonderful principles as many as the sands of the River Ganges": In the Twelve Divisions of the Canon the doctrines are pure and inconceivable and as numerous as the sands of the Ganges, but it only aids your idle theorizing. Although you can remember so many sutras, it does nothing but help you concoct idle theories. It's not real. Volume One -- Ananda Attaches to Causes and Conditions 124 L4 He proves to him that idle theories have no merit.
Sutra:
"You can discuss causes and conditions and spontaneity and understand them perfectly clearly, and people in the world refer to you as the one foremost in learning. You have spent aeons upon aeons saturating yourself with learning, yet you could not avoid the difficulty of Matangi. Commentary:
I will list the Twelve Divisions of the Canon again for you: Page 282 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
1. Prose; 2. Repetitive verses; 3. Bestowal of predictions; 4. Interjected passages; 5. Analogies; 6. Former events; 7. Present lives; 8. Universalities; 9. Previously non-existent Dharma; 10. Unrequested Dharma; 11. Unconnected Dharma; 12. Discussions. When I listed them, I didn't look at any note's or refer to any commentary. I remembered them. In the same way, those of you who are following this explanation of the Sutra should remember what you read. When you study, you should aim at remembering it. It's a lot of bother when you don't remember clearly what you've studied, so that you have to look things up before you can explain them. You should work to remember the essential parts of the Sutra. "You can discuss causes and conditions and spontaneity and understand them perfectly clearly. You can remember the principles very clearly and explain them precisely. And people in Ananda Attaches to Causes and Conditions 125
the world refer to you as the one foremost in learning. You have spent aeons upon aeons saturating yourself with learning. You've developed your intelligence and memory-power." Oh, now I get it. Now I know why none of you remember the things I explain. I figured it out when I reached this passage of text in the Sutra. It never occurred to me before. You've seen that Ananda was able to remember so many Sutras but that it didn't do him any good, so you have decided not to commit a single sentence to memory. You don't want to be like Ananda, who depended on erudition and neglected samadhi. That's probably it, isn't it? He became infused with study and learning, like the incense saturates the air here in the hall. In fact, those of you who come to hear the Sutras every day may not remember what you've heard, but just think how helpful it is in ridding yourself of bad habits and faults. At the very least, when you are studying the Sutras you won't be smoking cigarettes or doing other things that are bad for you. Every day that you study you get better. Some people say that when they study they advance a little and then retreat a little, but in the final analysis, retreating from having studied is a lot better than not having studied at all. If you never take a single step forward, how could we even speak of retreat? Yet you could not avoid the difficulty of Matangi. Although you remember so many things, you still couldn't keep out of trouble with Matangi. In other words, as soon as you see a woman, you get confused. Tell me, what use are you? No matter how many books you've read, no matter how much Buddhadharma you remember,
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
what use is it all if you forget everything as soon as you see a woman? Why are you like that?" the Buddha asks Ananda. Ananda, no doubt, was red in the face at this point. Although he had been certified to the first fruition of Arhatship, he must have blushed when Shakyamuni Buddha asked him that question. Sutra:
"Why did you have to wait for me to use the spiritual mantra of the Buddha's summit? The fire of lust in Matangi's Volume One -- Ananda Attaches to Causes and Conditions 126
daughter's heart died instantly, and she attained the position of an Anagamin. Now she is one of a vigorous group in my dharma assembly. The river of love dried up in her, and she was able to set you free. Commentary:
The Buddha said, "You've studied so much Buddhadharma, but you go berserk as soon as you see a woman. You lost your head, and you followed that woman right into her house, and once you got in there you were on the verge of doing some unmentionable things. What were you up to, anyway?" At this point the Buddha was like a judge cross-examining Ananda. Why did you have to wait for me to use the spiritual mantra of the Buddha's summit and tell Manjushri Bodhisattva to go save you? You yourself remember so much of the Twelve Divisions of the Canon; why didn't you recite them for her? Why did you lose control? You see a woman and forget everything. The way you look at it, the only thing that exists in the whole world is women. "The fire of lust in Matangi's daughter's heart died instantly. Her sexual desire, her ignorance, instantly died, and she attained the position of an Anagamin, the third fruition of Arhatship." Matangi's daughter had loved Ananda. He became more important to her than her own life. She went home and told her mother that she absolutely had to trap Ananda. Her mother recited the "former Brahma-Heaven Mantra," and Ananda became confused. Actually, we say the mantra confused him, but basically the deviant cannot overcome the , proper. If Ananda hadn't had the least bit of interest in Matangi's daughter, then the recitation of the mantra would have had no effect. It's certain that Matangi's daughter caught Ananda's eye. He stole several glances at her. "What a pretty girl!" Determined not to look again, he turned his head away but gave in again and took another look. After looking her over a few times this way, the thought of the beauty of Matangi's daughter had planted itself in his mind. So when her Ananda Attaches to Causes and Conditions 127
mother recited the mantra, Ananda followed her in a daze. If this hadn't been the case, he never would have gone along. The Buddha realized that Ananda was on the verge of destroying the precept-substance, and so he immediately spoke the Shurangama Mantra. He commanded Manjushri Bodhisattva to take the mantra and go provide protection so that Ananda could be saved. When he got there and recited the Shurangama Mantra, Page 284 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Ananda's mind cleared. "How did I get here?" he wondered, and he headed directly back to the Jeta Grove in the Garden of the Benefactor of Orphans and the Solitary. He had been right at the point of intercourse with Matangi's daughter, and when Manjushri Bodhisattva arrived with the Shurangama Mantra, Ananda no doubt jumped up, threw on his clothes, and ran out. When Matangi's daughter realized he was leaving, she pursued him. "Why are you leaving at the most important moment?" she cried. So Ananda ran back to the Jeta Grove with Mantangi's daughter chasing along behind. When she arrived, the Buddha asked her, "What are you doing here?" "I love Ananda," she replied. "What do you love about Ananda?" the Buddha asked. She said, "I love Ananda's nose." "We'll cut off his nose and give it to you," was the Buddha's immediate reply. "I love Ananda's eyes," she continued. "We'll gouge them out and you can have them" the Buddha interrupted. "I love Ananda's whole face," she summed up. "That's easy," said the Buddha, "We'll just slice it off and you can take it back with you." "If you slice it off, it won't be attractive," she protested. "If it wouldn't be attractive then, what do you find so attractive about it now when it's still intact?" Volume One -- Ananda Attaches to Causes and Conditions 128
And in the moment she took to think that over, she suddenly became enlightened and was certified to the third fruition of Arhatship. Because her love for Ananda was so extreme, she instantaneously accomplished to the fruition when the Buddha spoke that Dharma for her. "Now she is one of a vigorous group in my dharma assembly." The word translated as "group" here is literally "forest" in the Chinese text; it represents a gathering of people who are courageously vigorous. Let me say to all of you now that you don't have to fear sexual attraction between men and women; all you have to do is wake up to it and realize what it's really all about. Then there will be some hope for you. It's just to be feared that you won't wake up, but will be totally confused and keep going back to it, thinking it is a source of happiness. In actuality, it is really agonizing. If you really understood, you'd never do it again. But you don't, so you think about it when you're awake and dream about it when you are asleep and can't leave it alone. "The river of love dried up in her." Love is like a torrential river which flows on ceaselessly, swirling around you on all sides. But when Matangi's daughter heard the Buddha speak Dharma, for her the river of love disappeared. The fire of love and desire was transformed into an indestructible body of vajra. "And she was able to set you free." Because Matangi's daughter was certified to
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
the third fruition of Arhatship, she didn't try to hold onto you, and so now you've been set free." At this point, Ananda was still a first stage Arhat. Hadn't even obtained the second fruition, but Matangi's daughter went right past him and was certified to the third fruition. In five hundred former lives, Ananda and Matangi's daughter had been married to each other. So when she saw Ananda, it was love at first sight -- she had met her husband from former lives. Her love for him was unavoidable. In fact, they probably had vows from former lives. Last life she had probably said to Ananda, "In the future, let's always get married to each other. Let us never part." Ananda Attaches to Causes and Conditions 129
That's why the love between them was so strong that they fell in love as soon as they laid eyes on each other. L5 He urges him to diligently cultivate no outflows.
Sutra:
"Therefore, Ananda, your ability to keep in mind the Thus Come One's wonderful secret teachings of aeon after aeon is not as good as a single day of no-outflow cultivation that is intent upon getting far away from the two worldly sufferings of love and hate. Commentary:
"Therefore, Ananda, your ability to keep in mind the Thus Come One's wonderful secret teachings of aeon after aeon -- you can remember and recite the Buddha's teachings." "Secret" means what cannot be expressed in words or conceived of in thought, that is, what is inconceivable and ineffable. "Secret" also refers to knowledge which is not shared between two people. For instance, I am unaware of a Dharma being spoken for you; and you do not realize that a Dharma is being spoken for me. It may be the same Dharma, but when one person hears it, it is one principle, whereas another person hears in it a different meaning. One explanation of a single principle is viewed differently by different people. That's what is meant by "secret"; each per son received his own benefit. "Teachings" is literally "adornments" in the text, indicating that the doctrines that the Buddha explains are extremely lofty and valuable. "But your ability to remember so many Sutras is not as good as a single day of no-outflow cultivation." It's not as good as cultivating Dharma-doors with no afflictions, Dharma-doors with no false thinking. At the level of fourth stage Arhatship there are "no outflows." Bodhisattvas also have no outflows. To have no outflows means you have cut off all your habits and faults, your ignorance and afflictions, your greed, hatred, and stupidity. The Buddha speaks of non-outflow cultivation "that is intent upon Volume One -- Ananda Attaches to Causes and Conditions 130
getting far away from the two worldly sufferings of love and hate." People think that love is a wonderful thing, and so there is love between men and women, love between fathers and sons. But in fact love is suffering. "I know, of course, that being apart from
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
those you love is suffering," you say. But even if you aren't away from them, it's still suffering. It's still suffering. When love reaches the ultimate point, it turns into its opposite, hate. Why does hate arise? Because there is love. Why does love arise? Because there is hate. And what goes on between couples and parents and children is a matter of past causes reaping effects in this present life. Some couples are as "polite as guests" to each other. They mutually respect each other. The expression in China is "She places things above her eyebrows" when she serves her husband. This refers to a wife of old who used to lift the plates of food above her eyebrows in a gesture of respect before serving them to her husband. Her husband also was particularly respectful of her, they were like close friends. There was no sticky emotion between them. So if couples have affinities from former lives, in this life they will be compatible. The husband must be careful not to do anything to offend his wife and the wife must not do anything to hurt her husband. When a couple has affinities, each helps the other out in every situation. If the wife gets sick, the husband quickly finds a doctor to treat her illness. If the husband is tired, the wife thinks of ways to make her husband comfortable. Some couples come together because of mutual antagonism. Again, because of resentment and animosity built up from former lives, they come together in this life, and no matter what the husband says, the wife disagrees. No matter what the wife thinks, the husband disapproves. The household becomes one of complete antagonism and there is bickering and quarreling from morning to night. The husband beats his wife, and she retaliates by cracking his head open or drawing blood wherever she can, so that he's embarrassed to be seen in public. Wouldn't you say that this is suffering? It started out as love and turned into hate. That's why it's said that they are one and the same suffering. Ananda Attaches to Causes and Conditions 131
All day long people talk about love, love, love. What love? You love day in and day out, you love until you die. But tell me, who are you going to love then? If you understand the principle, the two sufferings of love and hate don't exist. If you don't understand this principle, then both sufferings are agony. Therefore, we cultivate to be come enlightened, to understand, so that we will not be turned around by these states. So don't love and don't hate. That is the Middle Way.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
VERY VERY IMPORTANT
L6 He reminds him of the baseness of his experience and severely scolds him.
Sutra:
"In Matangi's daughter, a former prostitute, love and desire were dispelled by the spiritual power of the mantra. Now her name in dharma is Bhikshuni ‘Nature.' Commentary:
"In Matangi's daughter, a former prostitute, love and desire were dispelled by the spiritual power of the mantra." In former lives she had been a woman of the streets, with a great amount of sexual desire. Even so, the strength of the Shurangama Mantra obliterated her emotional love. So now we know that the function of the Shurangama Mantra is to obliterate each person's love and desire. "Then I don't want to recite it any more," you retort. "I don't want my love and desire to disappear. I want to keep them around." Keep them around? Well, that's up to you. If that's what you want, no one will force you to do otherwise. But you should also know that the Shurangama Mantra not only gets rid of emotional love and desire, it can increase your spiritual powers and your wisdom. Its power is inconceivable. Emotional love is suffering. As was just mentioned, love and hate are both suffering. Take unrequited love, for instance. People in love think of nothing else but the object of their desire to the point that they can't sleep and they lose their appetite. They keep dreaming up methods of pursuit, but in the end they never get what they want. Wouldn't you say that ceaseless thinking is suffering? Volume One -- Ananda Attaches to Causes and Conditions 132
"Now her name in dharma is Bhikshuni ‘Nature.'" Her name represents her understanding of the self-nature. As soon as the Buddha spoke Dharma for her, she was immediately certified to the third fruition of Arhatship without going in sequence through the first two stages. She was certified to all three fruitions at once. It was because she saw through it, saw that love and desire are basically empty. Ananda was still stuck at the first stage while his wife of five hundred former lives went right past him.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Sutra:
"She and Rahula's mother, Yashodhara both became aware of their past causes and knew that for many kalpas they had endured the suffering of greed and love. Because they singlemindedly became permeated with the cultivation of the goodness of no outflows, they were both freed from their bonds and received predictions. Why, then, do you cheat yourself and still remain caught up in looking and listening?" Commentary:
"She and Rahula's mother, Yashodhara… Rahula was the Buddha's son, but he was not conceived through sexual intercourse. Shakyamuni Buddha was married at seventeen years old and left the home-life at nineteen. Although he married, it was not a sexual relationship. Before the Buddha left home, Yashodhara wanted to have a son by him. So the Buddha pointed to her belly and she conceived. This may sound like a myth, but this is how it is actually recorded in the Buddhist Sutras. You may want to figure out how she could get pregnant just by having him point at her, but you'll find it's an inconceivable and ineffable state of affairs. Rahula's name means "Obstacle." Rahula lived in his mother's womb for six years. This is another case of cause and effect. In a former life, Rahula had plugged up a mouse-hole, and it took six days for the mouse to gnaw out another passageway. As a result, Rahula had to undergo the retribution of dwelling six years in his mother's womb. Ananda Attaches to Causes and Conditions 133
Yashodhara, Rahula's mother's name, means "Renowned," indicating that she had a good reputation. People considered her an especially fine woman. Matangi's daughter and Bhikshuni Yashodhara both became enlightened, and "both became aware of their past causes and knew that for many kalpas they had endured the suffering of greed and love." They obtained the knowledge of past lives and thus were not only aware of their former lives but knew the causes and effects of life after life from limitless kalpas past. They knew that the reason why they had not awakened for life after life was that they suffered from greed and emotional love. Matangi's daughter had been a prostitute in former lives and Yashodhara's sexual desire was not small either. However, "they singlemindedly became permeated with the cultivation of the goodness of no outflows" they turned the light around and became in fused with cultivation. They decided they did not want to go down the path to birth and death any longer. They wanted to turn around and cultivate the goodness of no outflows, the ultimate wholesomeness, and because of that "they were both freed from their bonds and received predictions." The bonds are those of greed and desire, which tie one up so one cannot get free. And those of you now who read the phrase "freed from their bonds," if you
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
have good roots, should become enlightened, and you should wonder, "Oh, why am I still bound up in this?" And they received predictions in which the Buddha told them what time they would become Buddhas. "Why, then, do you cheat yourself and still remain caught up in looking and listening? You are still attached to sounds and forms. Why are you attached to appearances? Why haven't you renounced them?" Volume One -- Ananda Attaches to Causes and Conditions 134 H3 The great assembly is led to enlightenment and praises his goodness, and expresses gratitude for the benefit they have received.
Sutra:
When Ananda and the Great Assembly heard the Buddha's instruction, their doubts and delusion were dispelled. Their minds awakened to the actual appearance, they experienced "Light ease" both physically and mentally, and they obtained what they had never had before. Commentary:
When Ananda and the Great Assembly heard the Buddha's instruction, that subtle and wonderful Dharma-door, their doubts and delusion were dispelled. Before this, Purna and Ananda had both had doubts and questions, as did the members of the Great Assembly. Now the Buddha's instruction had quelled their doubts. Their minds awakened to the actual appearance. They understood the doctrine of the Treasury of the Thus Come One, which is empty and yet not empty, the substance and principle of the actual appearance. They experienced "light ease" both physically and mentally. It's not easy to describe the experience of "light ease." In the same way, only one who drinks a glass of water knows whether the water is cold or warm. The experience of light ease is the initial expedient of Ch'an meditation. It occurs when one has a little bit of success; one has an extremely blissful feeling. The mind experiences great joy and the body feels very relaxed and at ease. You sit there and your legs don't hurt and your back doesn't ache and there are no false thoughts in your head; you don't know where the pain and false thoughts have gone to. And now, as Ananda and Purna and the members of the Great Assembly listen to the Buddha's explanation of wonderful Dharma, the Buddha used the Buddha-light to aid them all. Everyone then felt a most pleasing and peaceful sensation. Sometimes when you listen to the Sutras, you, too, may have this experience. The more you listen, the happier you get; the more you hear, the more you like it. "The Buddhadharma is so wonderful," you think. "Too bad I didn't hear Ananda Attaches to Causes and Conditions 135
it sooner," and you experience boundless and limitless bliss. The Buddha used his samadhi to fill them with bliss, and they obtained what they had never had before. Sutra:
Once again he wept, bowed at the Buddha's feet, knelt on both knees, placed his palms together, and said to the Buddha,
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
"The Unsurpassed, Great, Compassionate, Pure, and Precious King has instructed me well, so that, by means of these various causes and conditions, expedients, and encouragements, all of us who were immersed in the sea of suffering have escaped it. Commentary:
My guess is that Ananda didn't have any other talent except crying -- except, of course, his erudition, his talent in hand, but crying runs a close second. Up to this point, Ananda has cried five times. Again he cried, with a flood of tears streaming down his face. Once again he wept and bowed at the Buddha's feet. He sobbed like a baby, bowing on the one hand and crying on the other. He knelt on both knees, placed his palms together, and said to the Buddha, "The Unsurpassed, Great, Compassionate, Pure, and Precious King -- there is no one loftier than you, no one with a more compassionate mind." "Pure and Precious King" refers to the Buddha. "The Buddha has instructed me well. You've used good and clever expedients to teach me, so that, by means of these various causes and conditions, expedients, and encouragements -you've used all kinds of expedient devices, all kinds of analogies, and very clever skill-in-means." "Expedient" dharmas are basically not true. For instance, at the beginning of his teaching, the Buddha discussed causes and conditions to destroy the theory of spontaneity propounded by adherents of externalist paths. Now he is rejecting the idea of causes and conditions, because it is really an expedient device which is, by definition, not ultimate Dharma. "Encouragements" occur, for example, when a teacher might say to a disciple, "You write characters very well; you've made a lot of Volume One -- Ananda Attaches to Causes and Conditions 136
progress. You'll become very accomplished in your study of Chinese." Or, he might say, "You are sitting in Ch'an meditation a lot better these days. You used to have a lot of false thoughts, but they have subsided significantly. You're showing a little samadhi from your cultivation." "All of us who were immersed in the sea of suffering have escaped it. All of us were really dull-witted and couldn't figure out what to do. But now we've gotten out of the sea of suffering, that is, out of emotional love and desire." Don't make the mistake of thinking those things are a garden of pleasure; they are the sea of suffering. Now that Ananda has escaped it, he's feeling a lot more relaxed, not as harried as he used to be. He is so grateful for the Buddha's compassion that he is moved to tears. It was all right for Ananda to cry then, but we here shouldn't be crying so much now. Why? Ananda cried for the sake of the Dharma, but I notice that most of the tears I see here are evidence of emotional desire. Some can't see their boyfriends, so they cry. Some can't see their girlfriends, so they cry. This crying is going on because you haven't escaped the sea of suffering, whereas when Ananda cried this time it was because he had escaped. By whose power? Shakyamuni
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Buddha pulled him out. So now, when we hear the Sutra, we should turn the light inward and take a good look at what we find reflected there. In what way do we differ from Ananda?
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
F3 He explains the method of Shamatha and causes him to deeply enter through the ear organ. G1 He selects the organ for direct entry. H1 Ananda expresses an analogy of seeking the door so he can enter. I1 He tells what he has experienced from the Buddha's instruction.
Sutra:
"World Honored One, having heard the sound of dharma like this, I know that the Treasury of the Thus Come One, the wonderful, enlightened, bright mind, pervades the ten directions and includes the Thus Come One, the lands of the ten directions, and the pure, precious adornments of the land of the Wonderfully Enlightened King. Yet, the Thus Come One once Ananda Attaches to Causes and Conditions 137
again admonishes that erudition is of no merit and is not as good as cultivation. Commentary:
Ananda says, "World Honored One, having heard the sound of dharma like this, through the Buddha's guidance and instruction, I know that the Treasury of the Thus Come One, the wonderful, enlightened, bright mind, pervades the ten directions and includes the Thus Come One, the lands of the ten directions, and the pure, precious adornments of the land of the Wonderfully Enlightened King, the Buddha's land. Now we know that the doctrine that the nature of the Treasury of the Thus Come One pervades the Dharma Realm is really true. Yet, the Thus Come One once again admonishes that erudition is of no merit and is not as good as cultivation. The Buddha scolds me, saying that no matter how strong my memory is, it is useless if I don't reach the state of no outflows. I'll never be able to get to the essence of cultivation and develop any skill. I1 He gives an analogy of searching for a door in a house.
Sutra:
"So now I am like a wanderer who suddenly encounters a reigning king who bestows upon him an elegant house. He has obtained a mansion, but there needs to be a door in order for him to enter it. Commentary:
Ananda said, "So now I am like a wanderer who suddenly encounters a reigning king." A wanderer is someone who roams along the dry land ( ) or waterways ( ), a traveler. He's someone who goes from place to place and stops at inns. He doesn't have a house of his own. "Then, suddenly he meets someone who perhaps is the king of a country, or even an emperor, who bestows upon him an elegant house." The ruling king represents the Buddha. The Buddha obviously can't be compared to a mere king, but Ananda is just using an analogy here. The elegant house the Volume One -- Ananda Attaches to Causes and Conditions 138
nature of the Treasury of the Thus Come One. "He has obtained a mansion, but there needs to be a door in order for him to enter it." The house is as large as a palace, but if he doesn't even get through the door, he won't see all the beauty within. He's got the
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
house, but there must be a door before he can get inside. This represents the fact that one may understand the nature of the Treasury of the Thus Come One, but there has to be a method of cultivation before one can enter the nature. Sutra:
"I only hope the Thus Come One will not withhold his great compassion in instructing those of us in the assembly who are covered over by darkness, so that we may renounce the small vehicle and attain at last the Thus Come One's Nirvana without residue, the fundamental path of resolve, and that he will enable those who still must study to know now how to subdue the age-old seeking of advantage from conditions, to obtain Dharani, and to enter into the knowledge and vision of the Buddha." Having said this, he made a full prostration, and together with the members of the assembly, he single-mindedly awaited the Buddha's compassionate instruction.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Commentary:
"I only hope the Thus Come One, Ananda, wish that you, the World Honored One, will not fail to display your compassion in instructing those of us in the assembly who are covered over by darkness -- those who are stupid, lack understanding, and are confused." He is referring to all in the assembly who had not been certified to the fruition and become enlightened. "So that we may renounce the small vehicle: There is the Great Vehicle and the Small Vehicle in Buddhism. The people of present-day Burma, Sri Lanka, and Thailand still revere the dharmas of the Small Vehicle in their cultivation. The Buddha spoke the dharmas of the Small Vehicle in the beginning. After some disciples had studied these teachings, they went away to other places to propagate the Buddhadharma. Later, when the Buddha spoke the dharmas of the Ananda Attaches to Causes and Conditions 139
Great Vehicle, they were not there to see or hear. As a result, they said that the Buddha had not spoken the Great Vehicle Dharma. The Great Vehicle was inauthentic, they claimed, something created later by others. They would not recognize it. But, here in the Shurangama Sutra Ananda himself beseeches the Buddha to explain to them a method whereby they can renounce the Small Vehicle. In order to explain this, I'll tell you of a comparable situation: When I was in Manchuria, I rarely spoke and seldom conversed with any of my disciples. For one thing, it was my home town, and so everyone knew me and my origins. They knew me as "Filial Son Bai," because before I left the home-life I had practiced filial piety. When I sat by my mother's grave for three years, people looked upon me with high regard, as a model among people. Gradually I developed a bit of a reputation which extended beyond those who knew me. That was in part because I did another strange thing in those days. In the winter I did not wear cotton-padded clothing; I wore two or three single layers of cloth the year-round -- the same pieces for years on end. I didn't wear socks with my open Arhat shoes, and I could also walk bare foot in the snow without difficulty. So, when people laid eyes on me, they wanted to take refuge. Through whatever places I passed, there would be several dozen, at least, who would take refuge, until every village within a hundred mile radius of my temple housed my disciples. For this reason, I rarely spoke; I just conducted myself well. When they took refuge, they were taking refuge with my manner of conduct. Wherever I went, I meditated. In Manchuria, then, although I was able to explain the Sutras, I rarely did so; I hardly ever spoke at all. When I got to Hong Kong, I lectured the Sutras and spoke Dharma and rarely taught people how to meditate. Nor did I teach them the Dharmas of the Thousand Hands and Eyes. Now in America I have transmitted these essential Dharmas to every "room-entering" disciple. If someone from Hong Kong came Page 295 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
and you told them that; you study such-and such a Dharma with me, Volume One -- Ananda Attaches to Causes and Conditions 140
they would say, "No, the Master doesn't know the Dharmas of Great Compassion. How can he transmit them?" They would be like those adherents to the Small Vehicle who would not acknowledge that the Buddha spoke the Dharmas of the Great Vehicle. It's the same principle. Some people hold that the Dharmas of the Small Vehicle are wrong; some contend that the Dharmas of the Great Vehicle are wrong. Actually, there is no right or wrong in the Buddhadharma. All you have to do is be single-minded in your cultivation, and you can accomplish Buddhahood with any Dharma. But it must be said that the Dharmas of the Small Vehicle are predominately expedient Dharma; the Great Vehicle Dharma called the Dharma-door of Actual Appearance has perfectly fused and unobstructed doctrines. It is not something that adherents of the Small Vehicle can understand. "And attain at last the Thus Come One's Nirvana without residue": the Arhat experiences Nirvana with residue. At the level of Buddhahood there is Nirvana without residue. There is no dwelling at all; The two kinds of death are forever gone. In Nirvana without residue one attains the state of no production and no extinction. "The fundamental path of resolve" refers to the fact that the path of our cultivation upon initial resolve for enlightenment is also the Way of ultimate Bodhi which we obtain. Thus, it can be explained as both the initial path and the ultimate result. Ananda asks the Buddha for instruction in Nirvana without residue, the fundamental path of resolve, the skill needed to begin the Dharma-door of cultivation that will bring about entry into the door of the nature of the Treasury of the Thus Come One. He asks that the Buddha "will enable those who still must study," the Arhats of the first, second, and third fruitions, "to know now how to subdue the age-old seeking of advantage from conditions." Ananda Attaches to Causes and Conditions 141
Teach us how to subdue our ignorance and affliction, how to subdue our age-old attitude of seeking advantage from conditions. Teach us how to obtain Dharani" -- "dharani" is a Sanskrit word that means "uniting and holding" -- "and to enter into the knowledge and vision of the Buddha." Having said this, he made a full prostration, and together with the members of the assembly, he singlemindedly awaited the Buddha's compassionate instruction."
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
CHAPTER 4
The Two Decisive Doctrines H2 The Thus Come One teaches him to deeply enter one door. I1 He distinguishes the door by means of two decisive doctrines. J1 He shows the wonderful path of cultivation.
Sutra:
The World Honored One then took pity on the SoundHearers and the Condition-Enlightened Ones in the assembly -all those who were not yet at ease with the Bodhi mind -- and on all living beings to come after the Buddha's extinction during the Dharma-ending Age. He revealed the wonderful path of cultivation of the unsurpassed vehicle. Commentary:
The World Honored One then took pity on the SoundHearers and the Condition-Enlightened Ones in the assembly -all those who were not yet at ease with the Bodhi mind -- they were not yet enlightened -- and on all living beings to come after the Buddha's extinction during the Dharma-ending Age. He explained this Dharma-door not only for the members of that Dharma-assembly, but for living beings in the Dharma Ending Age, which refers to us living beings right now. Don't suppose that the Buddha didn't speak this Sutra directly for us. When the Buddha was still in the world, he knew already that living beings of the The Two Decisive Doctrines 143
Dharma-ending Age would be difficult to tame and difficult to subdue; therefore, he reveals here the wonderful path of cultivation of the unsurpassed vehicle: the Great Cart of the White Ox, which the Buddha discussed in the Dharma Flower Sutra. The Buddha revealed this Dharma so that those of us who cultivate during the present age will be able to reach accomplishment more easily. The period when the Buddha was in the world is called the Proper Dharma Age. This period lasted for a thousand years, and during it people were strong in Ch'an samadhi. After the Buddha had entered extinction and the thousand years of the Proper Dharma Age had passed, the Dharma Semblance Age began. It, too, lasted for a thousand years. During this period, people were strong in the building of temples and stupas. They didn't cultivate Ch'an samadhi, but sought the reward of blessings. When the Buddha was in the world, people sought wisdom, but during the Dharma Semblance Age they renounced the roots and grasped at the branches. After the Dharma-Semblance Age, came the Dharma Ending Age, when-people are neither strong in Ch'an samadhi nor strong in the building of temples and stupas. They are strong in fighting. Wherever you go in the present age, people quarrel with people, families fight with families, and countries war against countries. In every space and corner of the world there is contention and unrest. So now, when we sit in meditation and lecture on and
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
study the Sutras, it is nothing other than the appearance of the Proper Dharma Age within the Dharma-ending Age. But we have to really do it, really practice what the Sutras teach, with out being the least bit sloppy about it. If we step forward firmly and practice it intensely, then there will be a response. Now I'm not encouraging you, according to the method I discussed earlier, as when the Bodhisattva Manjushri encouraged Ananda and Matangi's daughter, because, in fact, your enlightenment is your own; it's not something you do for me. All I'm doing is pointing out the way to you. Volume One -- The Two Decisive Doctrines 144 J2 He explains the two decisive doctrines. K1 A general statement.
Sutra:
He proclaimed to Ananda and to the Great Assembly, "If you want to have decisive resolve for Bodhi and not grow weary of the Wonderful Samadhi of the Buddha, the Thus Come One, you must first understand the two resolutions regarding initial resolve for enlightenment. What are the two resolutions regarding initial resolve for enlightenment? Commentary:
He proclaimed to Ananda and to the Great Assembly -- the Buddha instructed Ananda and Purna and all the Great Bodhisattvas and Arhats, "If you want to have decisive resolve for Bodhi, for enlightenment, and not grow weary of the Wonderful Samadhi of the Buddha, the Thus Come One: The word "samadhi" is transliterated from Sanskrit into Chinese in various ways, but they all represent the same word. "Wonderful Samadhi" refers to the inconceivable Shurangama Samadhi. Don't grow weary. Don't become lazy and get hung up in sleeping all day long, so that you never work at developing your skill. If you keep your spirits up and apply yourself with vigor every day, then you won't become weary. "You must first understand the two resolutions regarding initial resolve for enlightenment. You have to be clear about the initial resolve for Bodhi. There are two resolutions regarding this. What are the two resolutions regarding initial resolve for enlightenment? What is this two fold process of selection that should be made so that you will be able to know which doctrines are correct and which are incorrect?" 145
Purification of the Turbidities K2 Categorizing the two doctrines. L1 The decisive doctrine that the cause is identified with the result, the purification of the turbidities is entry into Nirvana. M1 He causes him to look into cause and effect.
Sutra:
"Ananda, the first resolution is this: if you wish to renounce the position of Sound-Hearer and cultivate the Bodhisattva Vehicle, and to enter the knowledge and vision of the Buddha, you must carefully consider whether the resolve on the cause ground and the enlightenment on the ground of fruition are the
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
same or different. Commentary:
"Ananda, the first resolution is this: if you wish to renounce the position of Sound-Hearer, if you Sound-Hearers and Condition-Enlightened Ones want to relinquish the Small Vehicle, the two lesser vehicles, and cultivate the Bodhisattva Vehicle, the most supreme vehicle, and to enter the knowledge and vision of the Buddha, you must carefully consider whether the resolve on the cause ground and the enlightenment on the ground of fruition are the same or different. You should investigate in minute detail what the mind is which brings forth the initial resolve at the time of planting causes. The ‘ground of fruition' is the state Volume One -- The Two Decisive Doctrines 146
of a Bodhisattva. Is the mind on the cause-ground and the enlightenment on the ground of fruition the same?" Sutra:
"Ananda, it is impossible while on the cause-ground to use the mind subject to production and extinction as the basis for cultivating in quest of the Buddha vehicle, which is neither produced nor extinguished. Commentary:
"Ananda, it is impossible while on the cause-ground, at the time you have first brought forth the resolve for enlightenment, to use the mind subject to production and extinction, your sixth mind-consciousness, as the basis for cultivating in quest of the Buddha vehicle, which is neither produced nor extinguished. If you try using the mind subject to production and extinction as the foundation of your cultivation of the Way and expect to accomplish Buddhahood and attain Nirvana with its four Virtues of permanence, bliss, true self, and purity, you will find that it is impossible. It can't be done." Sutra:
"For this reason, you should realize that all existing dharmas in the material world will decay and disappear. Ananda, contemplate the world: what thing is there that will not waste away? Commentary:
"For this reason, based on the above reasoning that you can't seek the Buddha-Way with a mind subject to production and extinction, you should realize that all existing dharmas in the material world will decay and disappear. Use your wisdom to look into this: The material world is the world of dependent retribution, composed of the mountains, the rivers, the earth, and the various buildings. All of these existing dharmas will change and become extinct. Purification of the Turbidities 147
"Ananda, contemplate the world: what thing is there that will not waste away? Is there any one among all the conditioned dharmas which create form and appearance that will not spoil? Which among them will not be destroyed?
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Sutra:
"But, has anyone ever heard of the disintegration of the void? Why not? It is because the void does not exist, and so it can never be destroyed. Commentary:
"But, has anyone ever heard of the disintegration of the void? You've never heard of the obliteration of empty space. Why not? It is because the void does not exist, and so it can never be destroyed." The void is not some thing created or man-made. The void is fundamentally devoid of anything at all; that's why it is called emptiness. Any thing that can be made is not the void. And, since it basic ally isn't anything at all, it can't be destroyed. The void is always there. M2 He describes the five turbidities. N1 He explains the substance of the turbidities.
Sutra:
"While you are in your body, what is solid is of earth, what is moist is of water, what is warm is of fire, and what moves is of wind. Because of these four bonds, your tranquil and perfect, wonderfully enlightened bright mind divides into seeing, hearing, sensation, and cognition. From beginning to end there are the five layers of turbidity. Commentary:
The Buddha now discusses the four elements. "While you are in your body, what is solid is of earth." The skin, flesh, muscles, and bones are the solid parts of the body. "What is moist is of water." Saliva, tears, blood, and secretions belong to the element water. "What is warm is of fire." Body heat and temperature belong to the element fire. This functions so that the body always Volume One -- The Two Decisive Doctrines 148
maintains a fairly constant temperature. "What moves is of wind." Circulation and respiration belong to the element wind. "Because of these four bonds": the four elements combine. They intermingle. This one gets connected with that one, and they form an independent company. Before you know it, the four elements have linked up together and formed a party called the "body bloc." Then there is no way for your inherent Buddha-nature to appear. And so relying on truth, falseness arises. "Your tranquil and perfect, wonderfully enlightened bright mind": the nature of the Treasury of the Thus Come One, which is tranquil, the true nature of Bodhi, divides. Your wonderful enlightened bright mind separates; some of it goes to the eyes, into seeing. Some of it goes to the ears as hearing." Thus it is said: The original, single pure brightness, Divides into six different aspects. "It goes to the body and becomes sensation. And when it goes to the mind it is called cognition. From beginning to end there are the five layers of turbidity." The four elements of earth, water, fire, and wind bring about the five layers of turbidity, the evil world of the five turbidities.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
N2 A general analogy for the appearance of the turbidities.
Sutra:
"What is meant by ‘turbidity?' Ananda, pure water, for instance, is fundamentally clear and clean, whereas dust, dirt, ashes, silt, and the like, are basically solid substances. Such are the properties of the two; their natures are not compatible. Suppose, then, that an ordinary person takes some dirt and tosses it into the pure water. The dirt loses its solid quality and the water is deprived of its transparency. The cloudiness which results is called ‘turbidity.' Your five layers of turbidity are similar to it. Purification of the Turbidities 149
What is meant by ‘turbidity?' In discussing the five turbidities I will first explain the word ‘turbid' for you. Ananda, pure water, for instance, is fundamentally clear and clean -there is not the least bit of murkiness about it -- whereas dust, dirt, ashes, silt, and the like, are basically solid substances. They are not transparent. Such are the properties of the two. These are properties of water and earth; when they are not mixed together, water is clear and dirt is solid. Their natures are not compatible. Water won't go along with the dirt, and the dirt won't comply with the water. "Suppose, then, that an ordinary person takes some dirt and tosses it into the pure water." The ordinary person mentioned here is of the common, vulgar sort, a stupid worldly person who does not cultivate the Way. He doesn't have anything to do, so he goes looking for something to do. He makes a little work for himself. He takes some dirt and puts it in the water. How much dirt? Maybe a little, maybe a lot. If he has a jar of water, then he probably takes a handful of dirt. If it is a bucketful of water, he probably takes a shovelful of dirt. If he finds a whole pool of water, he will have to use a ton of earth. There's nothing fixed about it. The point is that the water and the dirt get mixed up together. It can be a little or a lot, big or small. There's no big, no small, no inside, no outside. One cultivates oneself, understands by oneself, And makes one's own arrangements. The same principle applies here. He arranges it himself. He uses whatever amount he uses. What do you suppose happens when he throws the dirt into the water? There is a chemical reaction. "The dirt loses its solid quality and the water is deprived of its transparency." When the dirt hits the water it dissolves, losing its solidity. And the water which was originally clean and clear turns murky. The result is a mixture that is neither water nor dirt. This is how the science of chemistry was discovered; you should not think it is such a simple matter. "The cloudiness which results is called Volume One -- The Two Decisive Doctrines 150
‘turbidity.' Your five layers of turbidity are similar to it." Your four elements of earth, water, fire, and wind bring about the five turbidities by the same process."
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
N3 He explains in detail the names of the turbidities.
Sutra:
"Ananda, you see that emptiness pervades the ten directions. There is no division between emptiness and seeing. However, although emptiness has no substance and your seeing has no awareness, the two become entangled in a falseness. This is the first layer, called the turbidity of time. Commentary:
"Ananda, you see that emptiness pervades the ten directions. There is no division between emptiness and seeing. Can you distinguish which is your seeing and which is emptiness? Is there a line drawn between your seeing and empty space?" The meaning is that the nature of seeing and emptiness are one and the same. You can see, but basically there is not any "thing" that sees. There is no substance in evidence. The seeing is simply emptiness, and the emptiness is the seeing. "However, although emptiness has no substance" -- "Its substance is just emptiness," someone argues. Well, get hold of that substance and let me see it. You can't grasp it. There isn't anything there after all. The seeing is just within emptiness. Yet there could never be any contention between the seeing and emptiness. Though it is present, the seeing would never demand the evacuation of emptiness. There is no clash between them. Although this is the Dharma-ending Age, strong in fighting, seeing and emptiness are not at odds. "…and your seeing has no awareness." The seeing it self is devoid of awareness; the awareness lies with you yourself not with your seeing per se. In this situation, where the emptiness has no substance and the seeing no awareness, "the two become entangled in a falseness. This is the first layer, called the turbidity of time. That's how time, the kalpa, comes into being. Purification of the Turbidities 151
Ignorant worldly people with nothing in particular to do toss some dirt into clean water; and now you have gotten your seeing mixed up with emptiness in much the same way. The result is the turbidity of time." "Time" here is the word "kalpa," a Sanskrit word which is interpreted as meaning a division of time. Sutra:
"Your body appears in full, with the four elements composing its substance, and from this, seeing, hearing, sensation, and cognition become firmly defined. Water, fire, wind, and earth fluctuate between sensation and cognition and become entangled in a falseness. This is the second layer, called the turbidity of views. Commentary:
"Your body appears in full, with the four elements composing its substance. You cannot become liberated, and the four elements combine into your body. With this combination come the awarenesses, such as seeing, hearing, sensation, and cognition. The four elements cause these awarenesses to become firmly defined. Water, fire, wind, and earth fluctuate between
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
sensation and cognition. They go back and forth, back and forth, and a false awareness and comprehension arise. When that happens, they become entangled in a falseness. This is the second layer, called the turbidity of views. The false comprehension and awareness combine yet again to form another falseness, the turbidity of views. The explanation of the five turbities I gave earlier is entirely different from this one. That explanation was in terms of the world. This explanation is in terms of your own body. In fact, the external turbidities exist because of the five internal turbidities. By the same token, if you can get rid of your five corporeal turbidities, the five external turbidities will subside as well. Volume One -- The Two Decisive Doctrines 152
Sutra:
"Further, the functions of memory, discrimination, and verbal comprehension in your mind bring into being knowledge and views. From out of them appear the six defiling objects. Apart from the defiling objects there are no appearances. Apart from cognition they have no nature. But they become entangled in a falseness. This is the third layer, called the turbidity of afflictions. Commentary:
"Further, the functions of memory, discrimination, and verbal comprehension in your mind bring into being knowledge and views." "Verbal comprehension" refers to study of either Buddhist texts or secular books. "From out of them appear the six defiling objects." These functions bring into being knowledge -- the realization of things you originally didn't know -- and views -the understanding of things you originally didn't understand. But the knowledge gained from books is worldly; it is not the ultimate, genuine revelations of the self-nature. Once you have knowledge, the six defiling objects -- forms, sounds, smells, tastes, objects of touch, and dharmas -- appear. "Apart from the defiling objects there are no appearances." If you separate from the wearisome dust, there are no substances or appearances. "Apart from cognition they have no nature. But they become entangled in a falseness." If they didn't get together, there wouldn't be any falseness Once there's a true, there's a false. Without the true there is no false. When there is the false, then there is the true. "True" and "false" are relative concepts. It's as Lao Tzu said: Once the Great Way is gone, humaneness appears. Once the wise appear, then comes great deceptiveness. Once close relatives are at odds, then comes the filial child. Purification of the Turbidities 153
Once the country is in turmoil, then come the loyal ministers. Only when the Great Way is gone do we talk about humaneness. Page 303 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
When the Great Way is still in evidence, there is no need for a concept like humaneness. When everyone is cultivating the Way, everyone knows enough not to cause others to give rise to affliction. All know enough to respect themselves and respect others, so there's no need to speak of humaneness . When people are all of fairly average intelligence, there is not much possibility of them cheating one another. It's only when someone intelligent appears and notices how stupid the others are by comparison that he decides he can play a trick and cheat them without their ever realizing it. So when the wise ones appear, there is great deception. If they all practiced the five-fold method of kindness between: 1) Prince and minister; 2) father and son; 3) husband and wife 4) brothers; and 5) friends, no one would put on airs about being a kind father or a filial son. But, if the father is not kind, the child must compensate; this is when filiality arises. Or if the child is not filial, the father must compensate with kindness. Thus, "Once the close relatives are not in harmony, then comes the filial child." How do you tell who the loyal officials are in times of peace? Who are the traitors? When the country is at peace, the loyal ministers don't wear placards which read, "LOYAL," nor does anyone brand the heads of the traitors. But when there is unrest in the country, the ministers' loyalty will reveal itself. Why is it that to this day people speak so highly of Yao Fei? It is because when the country was in turmoil he was able to combat the enemy. Volume One -- The Two Decisive Doctrines 154
The principle here in the Sutra text is the same that Lao Tze was expressing. If there were only one element involved, things would not become turbid. The one true Dharma Realm, or the Treasury of the Thus Come One, or Empty Space -- that would not give rise to turbidity. But because they get together and form a bloc, a falseness arises. This proves that there is truth and falseness in everything. So, even in the Treasury of the Thus Come One, falseness comes forth from truth. In just the same way, we people have bodies which are tangible, solid objects, but in addition each of us also has a shadow. In the analogy the shadow stands for the false which arises from the true; it represents our ignorance. It is from ignorance that all our various problems arise. And here, the falseness which arises "is the third layer, called the turbidity of afflictions." Sutra:
"And then day and night there is endless production and extinction as your knowledge and views continually wish to remain in the world, while your karmic patterns constantly move you to various places. This entanglement becomes a falseness, which is the fourth layer, called the turbidity of living
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
beings. Commentary:
"And then day and night there is endless production and extinction. Again and again your thoughts arise and cease, all day long without stopping, as your knowledge and views continually wish to remain in the world" "Knowledge and views" here refer to your intention, which is to remain in the world. You want to be immortal. You want to stay in this world forever and never die, while your karmic patterns constantly move you to various places. Your retribution body moves from one country to the next, from one land to another. This entanglement becomes a falseness, which is the fourth layer, called the turbidity of living beings." Because the thoughts in your mind are continually born and continually die, they are like living beings who are continually born Purification of the Turbidities 155
and continually die. It is, therefore, referred to as the turbidity of living beings. Sutra:
"Originally, your seeing and hearing were not different natures, but a multitude of defiling objects has divided them until suddenly they became different. Their natures have a mutual awareness, but their functions are in opposition. Sameness and difference arise and they lose their identity. This entanglement becomes a falseness, which is the fifth layer, called the turbidity of a lifespan. Commentary:
"Ananda, and all of you people who have not attained the state of being without outflows, originally, your seeing and hearing were not different natures. They weren't of two sorts to begin with. They were one and the same. But a multitude of defiling objects has divided them until suddenly they became different. Their natures have a mutual awareness, but their functions are in opposition." Seeing and hearing share a common knowledge. The meaning is this: The original single pure brightness, Divides into six different aspects. So the pure, bright nature has a common awareness, but the functions of the six aspects differ. The division into six aspects calls up different functions which are in mutual opposition. Eyes can see but cannot hear. Ears can hear but they cannot see. The nose smells scents. It cannot see or hear. The tongue senses tastes and cannot smell or see or hear. Sameness and difference arise and they lose their identity. They have no fixed definition. Since the six sense organs have lost their mutual identity, their functions lose their accuracy. They are not the same and not different, but with regard to both aspects, there is a lack of clear definition. Hence, it says, "Sameness and difference arise and they lose their identity." Volume One -- The Two Decisive Doctrines 156
"This entanglement becomes a falseness, which is the fifth layer, called the turbidity of a lifespan." Page 305 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
M3 He makes clear what he must subdue. N1 He should decide on what to accept and what to reject.
Sutra:
"Ananda, you now want to cause your seeing, hearing, sensation, and cognition to return to and tally with the permanence, bliss, true self, and purity of the Thus Come One. Commentary:
"Ananda, you now want to cause your seeing, hearing, sensation, and cognition -- smelling and tasting are included here as well -- to return to and tally with the permanence, bliss, true self, and purity of the Thus Come One. Seeing, hearing, sensation, and cognition originally arose from false conditions -Now you want to cause them to return to and tally with the Treasury of the Thus Come One and the four virtues of Nirvana: permanence, bliss, true self, and purity." Sutra:
"You should first decide what the basis of birth and death is by relying on the perfect, tranquil nature which is neither produced nor extinguished. Commentary:
"You want to tally with the nature of the Treasury of the Thus Come One. You should first decide what the basis of birth and death is by relying on the perfect, tranquil nature which is neither produced nor extinguished. Use the perfectly fused, pure, and tranquil nature; then you can unite with the Treasury of the Thus Come One. Purification of the Turbidities 157 N2 The subduing and severing described in terms of dharma and by analogy. O1 First he speaks of the dharma.
Sutra:
"By means of this tranquility, turn the empty and false production and extinction so that they are subdued and return to the source of enlightenment. The attainment of this source of bright enlightenment, which is neither produced nor extinguished, is the mind on the cause-ground. Commentary:
"By means of this tranquility, turn the empty and false production and extinction. Use the tranquility of the nature of the Treasury of the Thus Come One to cause your empty, false nature to come back and be false no longer, so that they are subdued and return to the source of enlightenment. Subdue your afflictions and return to your fundamental enlightenment, which is neither produced nor extinguished. This is the mind on the causeground of cultivation. This is the mind you use in initial cultivation. Don't use the mind subject to production and extinction; use the perfect, tranquil nature which is neither produced nor extinguished." Sutra:
"Then you can completely accomplish the cultivation of and certification to the ground of fruition. Commentary:
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
"If on the cause-ground you use the mind which is neither produced or extinguished, then you can completely accomplish the cultivation of and certification to the ground of fruition." The "ground of fruition" refers to the accomplishment of Bodhisattvahood or Buddhahood. If you apply your effort in cultivation and understand genuine principle, then you can quite naturally and very quickly cultivate and be certified to the fruition. Volume One -- The Two Decisive Doctrines 158 O2 He explains by analogy.
Sutra:
"It is like purifying muddy water by placing it in a quiet vessel which is kept completely still and unmoving. The sand and silt settle, and the pure water appears. This is called the initial subduing of the guest-dust affliction. Commentary:
There is an analogy for cultivation and certification of the mind on the cause-ground. "It is like purifying muddy water." As we just discussed, when someone throws dirt into clean water, the water turns muddy. The dirt loses its solidity, and the water loses its clarity. This represents living beings who are originally in the nature of the Treasury of the Thus Come One, but who then get mixed up with the four elements and the five turbidities and give rise to ignorance and affliction. From the one truth arises the false. This falseness is not true; the truth is not false. It's as I explained earlier. The true can be represented by our bodies and the false by our shadows. Is the shadow true? No. It only exists when there is a light shining on the body. The shadow then represents ignorance, be cause ignorance is also basically unreal; it is something false which arises from the true. But, because this one falseness arises, every kind of falseness arises. This can be illustrated by the analogy here of dirt being thrown into water, causing both the dirt and the water to lose their fundamental qualities and become mixed together. Now the mind on the cause-ground cultivates to return to purity; this is like putting the muddy water "in a quiet vessel which is kept completely still and unmoving." What is this quiet vessel? This represents you who sit in Ch'an. When we sit in meditation and investigate Ch'an, we are purifying the muddy water by sitting there unmoving. When we have developed samadhi-power, we pour the pure water of samadhi into our self-nature. Then your body is like the quiet vessel. But you must be completely unmoving. It's not the case that you can move your legs at the first sign of pain, or that you can lean back and relax when your back hurts. Those of Purification of the Turbidities 159
you who stretch out your legs at the slightest inclination or stack pillows behind you in a nest have not yet learned how to conserve your blessings. You are always looking for ways to get comfortable. In America, people are forever concerned about comfort, and even in the poorest households there is a television set. We can't say this is being "completely still and unmoving." One who is still and unmoving is not afraid of anything. A little leg pain is no big deal.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
"The sand and silt settle, and the pure water appears." The sand and silt represent your ignorance and affliction. When they are gone, your self-nature, represented by the pure water, appears. The water of samadhi becomes evident, and You develop some
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
samadhi-power. This growing samadhi-power is called the initial subduing of the guest-dust affliction." The reason it is called "guest-dust" is that it is not real. It is the false that arises from the true. From true nature of Bodhi a false thought is produced, and from it come ignorance and affliction. "Guest-dust" means that it is not something inherent in you but is something external. The dust of ignorance and affliction is false and does not come from your self nature. Since it has no origin, it is called guest-dust affliction." It is not real. Sutra:
"The complete removal of the mud from the water is called the eternal severance of fundamental ignorance. Commentary:
The previous passage explained how, if muddy water is put in a quiet vessel and kept still, the sand and silt will settle to the bottom. But, if there is a "complete removal of the mud from the water," if the water is put in another, clean vessel, then there is what "is called the eternal severance of fundamental ignorance." If you simply let the mud stay in the bottom of the vessel, saying that the water is clean, so there's no need to bother about the mud, then as soon as the vessel is moved, the mud will be stirred up again. That represents ignorance and affliction coming up again. Getting rid of the mud is called eternally cutting off basic ignorance. It takes a Volume One -- The Two Decisive Doctrines 160
long time for the sand and silt thrown into the clear water to settle to the bottom. Then to remove the sediment altogether from the water is a lot more work. But only then do you reach a state of total purity. Fundamental ignorance refers to the appearance-ofproduction ignorance, and it is not at all easy to get rid of. You shouldn't think it's so simple. Even a Bodhisattva at the stage of equal enlightenment has one bit of it left. When that last bit of the appearance-of-production ignorance is severed, one realizes Buddhahood. N3 He concludes with certification to the ultimate fruition.
Sutra:
"When clarity is pure to its essence, then no matter what happens there is no affliction. Everything is in accord with the pure and wonderful virtues of Nirvana. Commentary:
"When clarity is pure to its essence -- you've gotten rid of the sediment entirely. The clarity is totally devoid of falseness; it is one hundred percent true. This represents arrival at the ultimate fruition, the accomplishment of Buddhahood-At that time there is a clear appearance. "Pure to its essence" means "devoid of any ignorance or affliction whatsoever." "Then no matter what happens there is no affliction." At this stage we no longer say that affliction is Bodhi, because by this time there isn't any affliction at all. When you sever fundamental ignorance there naturally is no affliction. "Everything is in accord with the pure and wonderful virtues of Nirvana." Everything is in harmony with the principle
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
of no production and no extinction. Everything is pure and undefiled, like the subtle, wonderful merit and virtue of Nirvana.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
161
Liberation of the Organs L2 The decisive doctrine that the liberation of the organ by untying the knot is entry into the perfect penetration. M1 He teaches him to untie the knot from within the organ. N1 He must resolve on the most superior mind.
Sutra:
"The second resolution is this: if you definitely wish to bring forth the resolve for Bodhi and to be especially courageous and dedicated in your cultivation of the Bodhisattva Vehicle, you must decisively renounce all conditioned appearances. Commentary:
I've finished explaining the first decisive resolution for you. "The second resolution is this: if you definitely wish to bring forth the resolve for Bodhi -- with me here are Sound-Hearers and Condition-Enlightened Ones who have some thing left to study and who have decided to turn from the small toward the great, to make the resolve for enlightenment -- and to be especially courageous and dedicated in your cultivation of the Bodhisattva Vehicle," then when you bring forth the resolve for Bodhi, you should practice the Bodhisattva Way. Be courageous and fierce. Don't quickly advance and then all of a sudden retreat. Don't go forward two steps and then back three. If you are "courageous" you will be the ultimate victor. If you are "dedicated" you will be like a tiger whose attack is so strong and violent that none can withstand it. The Volume One -- The Two Decisive Doctrines 162
great generals of old, like Chu Pa Wang, were courageous and fierce in this way; they would stand until they had won and would never admit defeat. They were not afraid to die, let alone undergo every sort of difficulty. No matter how tough the enemy was, they were not afraid. "You must decisively renounce all conditioned appearances." Be decisive; don't waver. Don't vacillate between the Great Vehicle and the Small Vehicle, as Ananda does, unable to make up his mind. He wants to bring forth the resolve for the Great Vehicle, but he can't let go of the Dharma of causes and conditions. He says, "The Buddha's explanation of causes and conditions is really good. Why has the Buddha decided to reject it now and even to tell us not to cultivate it?" When you decide to do something, be firm about it. Don't stand with each foot in a different boat. There's a saying in China . One person has feet in two boats; He wants to go south on the river, and he wants to go north. Where do you think he'll be able to go as he stands there with each foot in a different boat? This is a prime example of indecisiveness. But now the Buddha is telling them to he decisive and renounce all conditioned appearances. The conditioned dharmas belong to the
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Small Vehicle. "Conditioned" refers to all creation. Anything with form and appearance is a conditioned dharma. All conditioned dharmas, anything with form and appearance, will eventually undergo destruction. Unconditioned dharmas have no form and appearance and so they can never be destroyed. Earlier in the Sutra the Buddha gave the example of empty space, asking when it would be destroyed. The answer was that it would never be destroyed, since it has no form or appearance. That was another case in which the Buddha used empty space to represent the nature of the Treasury of the Thus Come One. Liberation of the Organs 163 N2 An analogy to show that he must know where the knot is.
Sutra:
"You should carefully consider the origin of affliction and the beginningless creation of karma and perpetuation of rebirth -- who creates it and who endures it? Commentary:
"You should carefully consider the origin of affliction. You should look into this in the most minute detail." The Buddha tells Ananda, "What is the origin of affliction?" Do we know what the origin of affliction is? Where does affliction come from, anyway? And the beginningless creation of karma and perpetuation of rebirth" If you can't finish things up this life, you have to be reborn and come back next life. "Who creates it and who endures it?" Who creates karma and who undergoes the retribution? Sutra:
"Ananda, if in your cultivation of Bodhi you do not carefully consider the origin of affliction, you cannot realize the empty falseness of the sense-organs and sense-objects or the location of delusion. If you don't even know its location, how can you subdue it and reach the level of the Thus Come One? Commentary:
"Ananda, if in your cultivation of Bodhi, the Enlightened Way, the Dharma of the Great Vehicle Bodhisattvas, you do not carefully consider the origin of affliction, you cannot realize the empty falseness of the sense-organs and sense-objects. You won't recognize the illusoriness of the four elements, the six senseorgans and six defiling objects, the five skandhas, and the like, or the location of delusion. You won't know where you are upsidedown and where you are not upside-down. If you don't even know its location, if you don't understand where delusion comes from, what its origin is, how can you subdue it? How can you tame the upside-down ignorance and afflictions? You won't be able to do it, or to reach the level of the Thus Come One. If you can't subdue Volume One -- The Two Decisive Doctrines 164
it, how can you obtain the ultimate, wonderful fruition of the Thus Come One? Sutra:
"Ananda, consider the ordinary person who wants to untie a knot. If he can't see where the knot is, how can he untie it?
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Commentary:
Shakyamuni Buddha calls out again, "Ananda, consider the ordinary person who wants to untie a knot. Suppose a string gets all tangled up, and someone wants to untangle it. If he can't find the knot, how can he untie it?" This passage, of course, refers to the above instruction that you must know the location of the arisal of delusion; only then can you get rid of it. If you don't even know the origin of the delusion, how can you get rid of it? If you don't know the location of what is upside-down, you cannot develop your skill in cultivation. Sutra:
"But I have never heard that one can obliterate empty space. Why? It is because emptiness has no form or appearance; therefore there are no knots to untie. Commentary:
Now the Buddha brings up an example of something without any knots to be untied. What is it? He says, "But I have never heard that one can obliterate empty space. I've never heard of anyone smashing empty space or slicing it into little pieces. Why? It is because emptiness has no form or appearance; therefore there are no knots to untie. The nature of the Treasury of the Thus Come One inherent in you is the same as empty space." N3 He tells him that the organ is actually the knot.
Sutra:
"But now your visible eyes, ears, nose and tongue, as well as your body and mind, are like six thieving matchmakers who plunder the jewels of your household. Liberation of the Organs 165
Commentary:
"But now your visible eyes, ears, nose and tongue, as well as your body and mind, are like six thieving matchmakers." People think that the six sense-organs are helpful, but actually it is just these six destructive things that steal the Dharma-jewels of our self-nature. But you still don't realize this. You consider the eyes, ears, nose, tongue, body, and mind to be your best friends. Who would have guessed that these six are what invite the thieves into the house. They plunder the jewels of your household." For instance, your eyes catch sight of something. Be fore you saw it, everything was fine. As it says: What the eyes don't see, the mouth won't hanker for. What the ears don't hear, the mind won't commit offenses about. Someone is eating something and you see it, and you grow a hand in your throat which reaches out, grabs the thing, and eats it. Why does the mouth become so gluttonous? Because the eyes see something good to eat. You say your eyes help you because they enable you to see things, but just because you see things you give rise to a lot of affliction. For instance, you see something or someone beautiful and you want it. But once you get it, it's a source
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
of affliction. And if you don't get it, that's affliction, too, because you just keep chasing after it. The ears hear some pleasant sound and they become greedy to hear more. Once greed arises, then if you haven't got what you want, you think of ways to get it, and if you do get it, you are afraid of losing it. So the ears bring you a lot of affliction, too. To "plunder the jewels of your household" just means to lead you to give rise to afflictions. If you are without any affliction, you will not lose the gems of your household, but once you give rise to affliction, your gems are gone. As it says,
Volume One -- The Two Decisive Doctrines 166
The firewood gathered in a thousand days, Goes up in a single blaze. By the same token, you cultivate for a thousand days and all the progress you make -- perhaps a state of light ease -- will disappear with the first evidence of affliction, the first signs of ignorance. It is said: A spark of fire burns down a forest of merit and virtue. When your nose smells something fragrant, your mind gets greedy. When your tongue tastes a fine flavor, you also give rise to greed. The body comes in contact with objects of touch. Some objects of touch bring pleasant sensations, and some bring unpleasant ones. The mind conditions dharmas. In short, because of your eyes, ears, nose, tongue, body, and mind, you give rise to various kinds of afflictions, and the gems of your household are all taken away from you. We speak about no outflows. Well, the six consciousnesses that are produced by the interaction of the eyes, ears, nose, tongue, body, and mind with their defiling objects are what are called outflows. If you can reach the level where, The eyes see shape and form, but inside there is nothing; The ears hear the defiling sounds, but the mind does not know of them, then you will not be plundered by thieves. But if you don't have the required skill; if you lack samadhi-power; if you chase after the eyes, ears, nose, tongue, body, and mind and cannot return the light and illumine within, then you have outflows and are being robbed of your inherent wealth. The six sense-organs are described here as "thieving matchmakers." It used to be in China that weddings had to be arranged Liberation of the Organs 167
through a matchmaker. In early Chinese history, during the Chou Dynasty, prior to the Lieh Kuo, there were no matchmakers. People just found their own mates in the way that is customary in the West
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
today. In fact, during the Chou Dynasty things between men and women were extremely casual. There were no rules to speak of at all. Then Confucius revised and edited The Six Classics: The Book of Poetry, The Book of History, The Book of Changes, The Book of Rites, The Book of Music, and The Spring and Autumn Annals. From then on there had to be a matchmaker whose job it was to select men and women who were well suited for one another. Then, if they were about the same age and size, overtures would be made. "Such-and-such a young lady is very virtuous." "Such-and-such a student is very intelligent." Once the introductions were complete, everything was arranged. Here, the use of the word "matchmaker" in the text carries much the same meaning. The six sense-organs interact with the six defiling objects, and between them the six consciousnesses arise. The communications that occur between the sense-organs, the sense-objects, and the consciousnesses are a lot like the job of a matchmaker. The match is made and the involvement happens before anyone realizes that a thief is present. But the thief steals your wealth of merit and virtue. It plunders the gems of your household. What are the gems of your household? You should know that yourself. Whatever you take to be your gems, you should carefully protect. I don't know what your gems are, and you don't know what my treasures are. "I know what my gems are," you say. "They are gold, silver, and diamonds." No, they're not. Although I don't know what your gems are, I do know that if you think those are your gems, you're mistaken. "Well, what are my household gems, then?" you wonder. So now you yourself don't know what they are? Even though you don't know, I can tell you, although I'd rather not. But since Volume One -- The Two Decisive Doctrines 168
you want to know, I think I should comply and tell you, except that I'm afraid you won't believe me. Do you see what a spot I'm in? I can't figure out if it's better to tell you or not. If I tell you and you don't believe me, then I've wasted some energy. But if I don't tell you when you want to know, there's always the chance that you might believe me. So now I've decided to tell you. What are your treasures? They are simply the pure nature and bright substance of your eternal true mind within the nature of the Treasury of the Thus Come One. The Buddha-jewel of your self-nature, the Dharma-jewel of your self-nature, and the Sangha-jewel of your self-nature are your gems, too. Also, in your own physical being you should cultivate precepts, cultivate samadhi, and cultivate Wisdom, as they, too, are the gems of your household. The light of your enlightened nature is also a true gem of your household. "I can't even see those things; how can I lose them?" You ask. "Ah, that's the very reason I didn't want to tell you. You don't
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
believe what you can't see, and so it's no wonder you don't believe this, because it really is an invisible thing. But you have some sense of awareness, even though you can't see it. If your awareness is coupled with wisdom, you will have more jewels. If you are stupid, however, you will lose your jewels. Examine yourself: are you wise or stupid? This is not to say, though, that you should stand up and announce that you have wisdom like the Buddha's, like a certain person who calls himself a Patriarch. All I did with him was to say I was going to kill him, and he fled in terror. Next time you meet up with a person like this, just beat him up from head to foot, and if he cries, "Why are you beating me?" you can answer, "I'm just beating empty space, since you basically don't exist, right? How can you be aware of pain? If you are aware of pain, you're no different from an ordinary person, and you can't compare yourself to the Buddha. If you aren't aware of the pain, then you're just a block of wood or a piece of rock. You don't have any sensation, so you're just like excrement." Tell him that, and say, "Take my advice and don't go Liberation of the Organs 169
around acting crazily the way you have been. Don't go around saying, ‘I'm just like the Buddha without any difference. I am the Buddha, I am a Patriarch.' If you do that, in the future you will fall into the uninterrupted hells." Such people are insane; how can they cultivate and accomplish Buddhahood? Have you ever heard of a crazy Buddha? No. Crazy people like that cannot enter the Buddhadharma because they are already immersed in the views of heavenly demons and externalist ways. The Buddha himself cannot save such people. They are really a pitiful lot. Sutra:
"And, thus, from beginningless time living beings and the world have been bound up together, so that the material world cannot be transcended. Commentary:
"And, thus, from beginningless time living beings and the world have been bound up together." The six sense organs, the six defiling objects, and the consciousnesses in between communicate back and forth until they are as dependent upon one another as the two beasts, lang and pei. The lang has the use of its two front legs, and the pei has the use of the two back legs. So the lang and the pei have to work together in order to walk. If they aren't in harmony, the lang can't move, and the pei can't go anywhere by himself, either. The same kind of interdependence is required of the six sense-organs, the six sense-objects, and the six consciousnesses between them. They play the same kind of trick. From time without beginning there has been the continuity of the world and the continuity of living beings. The two get stuck together until living beings can't get out of the world, and the world can't exist without living beings. They are glued together, "so that the material world cannot be transcended." The "material world" refers to all the mountains, the rivers, the great earth, the
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
buildings, and other man-made objects. "Living beings" refers to the realm of sentience. Eventually living beings cannot separate themselves from the material world, and the material world cannot Volume One -- The Two Decisive Doctrines 170
be free of the sentient world. The material world draws in the sentient world, enticing it until the two interlock and cannot transcend one another. So there is a definite interdependence among the continuity of living beings, the continuity of the world, and the continuity of karmic retribution. Without any living beings, there would be no world; without any world, there would be no karmic retribution. To have a world there must be karmic retribution and there must be living beings. If one does not exist, none exist. N4 He shows the efficacy of the six organs. O1 He asks about and explains what living beings and time and space are.
Sutra:
"Ananda, what is meant by the time and space of living beings? ‘Time' refers to change and flow; ‘space' refers to location. Commentary:
"Ananda, now I'll ask you, ‘What is meant by ‘living beings?' What is meant by time and space?' Do you know?" Ananda didn't answer, so the Buddha explained it for him. "What is meant by the time and space of living beings? ‘Time' refers to change and flow; ‘space' refers to location." Time and space in Chinese are rendered here as shih ( ) and chieh ( ) respectively. This compound also means "world." Sutra:
"You should know by now that north, east, south, west, northeast, northwest, southeast, southwest, above and below are space. Past, present, and future are periods of time. There are ten directions in space and three periods of time. Commentary:
You should know by now that north, east, south, west -- the four directions -- and northeast, northwest, southeast, southwest -- the four intermediate directions -- as well as above and below are Liberation of the Organs 171
space. Past, present, and future are periods of time. There are ten directions in space and three periods of time. O2 He calculates its inherent efficacy step by step.
Sutra:
"All living beings come into being because of false interaction. Their bodies go through changes and they are caught up in time and space. Commentary:
"All living beings come into being because of false interaction. These false appearances become involved with each other. Their bodies go through changes." It's like a small commercial enterprise or trade center. You give me something in return for something you don't have. "And they are caught up in time and space." They are caught up in the "world." You may not
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
see it, but there is a definite connection between one's physical body and the world. People's bodies are a small business, and their interaction with the world is big business. In this way they keep appearing and disappearing, as their involvement forever grows. Sutra:
"However, although there are ten directions in space, those known in the world as north, south, east, and west are the only ones that can be clearly fixed. Above and below have no position; the intermediates have no definite direction. Determined clearly to be four in number, they are then combined with the three periods of time. Three times four, or, alternately, four times three, make twelve. Commentary:
"However, although there are ten directions in space, those known in the world as north, south, east, and west -- everyone knows them -- are the only ones that can be clearly fixed. Most people speak of only four directions. Above and below have no position; the intermediates have no definite direction. When you Volume One -- The Two Decisive Doctrines 172
say something is in between, what are you relating it to? You can't establish a fixed middle. Determined clearly to be four in number -- everyone agrees on this; it's very obvious -- they are then combined with the three periods of time. Three times four, or, alternately, four times three, make twelve." Here we have fixed the number of the world -- the three periods of time and the four directions. Sutra:
"Increase it three times: itself multiplied by ten and again by ten, to reach the thousands: one thousand two hundred is the greatest possible efficacy of the six organs. Commentary:
"Increase it three times. Consider twelve three ways: as itself, that is, twelve; multiplied by ten, which makes one hundred and twenty; and again by ten, which makes one thousand two hundred; this is to reach the thousands: one thousand two hundred is the greatest possible efficacy of the six organs." Beginning with twelve and increased to a maximum of twelve hundred: this is the limit of the efficacy of each of the six organs -- the eyes, ears, nose, tongue, body, and mind when they interact with the world. The "increase (by) three times" has to do with the three kinds of continuity -- of living beings, of the world, and of karmic retribution. Sutra:
"Ananda, you can thereby establish their value. For example, the eyes see darkness behind and light in front. The front is totally light; the back is totally dark. With your peripheral vision included, you can see two thirds around at most. Therefore, its capacity can be expressed as an efficacy which is not complete. One third of its efficacy is without virtue. Know, then, that the eyes have an efficacy of only eight Page 318 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
hundred. Liberation of the Organs 173
Commentary:
This is the way Shakyamuni Buddha explained the Sutra. The meanings will be explained as the Sutra continues. Don't be nervous at this point. "Ananda, you can thereby establish their value. You can decide for yourself which of the six organs are superior and which are inferior. "For example, the eyes, which potentially have an efficacy of twelve hundred, see darkness behind and light in front." They can see what's in front, but not what's behind. Of course, this does not refer to the Buddha-eye. A person with the Buddha-eye can see not only in front, but behind, to both sides, above, and below -- he can see the entirety of empty space. That's not at issue here, because we are talking about the ordinary flesh-eye at this point. The front is totally light; the back is totally dark. With your peripheral vision included, you can see two thirds around at most. You can't see all the way around. Therefore, its capacity can be expressed as an efficacy which is not complete. One third of its efficacy is without virtue. You can see in front and to the sides, but you can't see behind. Know, then, that the eyes have an efficacy of only eight hundred." They are not a superior organ since they don't use the entire potential of their efficacy. What is being explained now is explained in preparation for the instruction given by the twenty-five sages when they discuss their perfect penetration. Each has selected an organ for perfect penetration. O3 He reveals the range of efficacy of the six sense-organs.
Sutra:
"For example, the ears hear everywhere in the ten directions, without loss. They hear movements, whether far or near, and stillness without bounds. Know, then, that the organ of hearing is complete with an efficacy of twelve hundred. Volume One -- The Two Decisive Doctrines 174
Commentary:
Shakyamuni Buddha told Ananda, "For example, the ears hear everywhere." The ears' sensation of hearing is unobstructed. They're not like the eyes, which use only a part of their potential. The organ of hearing reaches everywhere -- to the front, back, left, and right, and above, below; wherever there is a sound, it can hear it in the ten directions, without loss. There's nothing the ears cannot hear. They hear movements, whether far or near, and stillness without bounds. Know, then, that the organ of hearing is complete with an efficacy of twelve hundred. Sutra:
"For example, the nose smells odors with each inhalation and exhalation of the breath. It is deficient at the point between the inhalation and exhalation. The organ of smell can be considered to be deficient by one third. Know, then, that the nose has an efficacy of only eight hundred. Commentary:
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
"For example, the nose smells odors. it has the ability to smell, with each inhalation and exhalation of the breath. It is deficient at the point between the inhalation and exhalation. Between inhaling and exhaling there is a moment's pause during which no smelling takes place. The organ of smell can be considered to be deficient by one third. It is also deficient by one third. Know, then, that the nose has an efficacy of only eight hundred." Sutra:
"For example, the tongue can proclaim the entirety of worldly and transcendental wisdom. Although language varies according to locality, the principles go beyond boundaries of any kind. Know, then, that the organ of the tongue is complete with an efficacy of twelve hundred. Liberation of the Organs 175
Commentary:
Basically, the tongue is the organ of taste but that is not its only function. Here the tongue's ability to speak is discussed. "For example, the tongue can proclaim the entirety of worldly and transcendental wisdom." The tongue can speak Dharma; it can express both worldly and world-transcending dharmas. Although language varies according to locality -- there are differences in language and dialect -- the principles go beyond boundaries of any kind." When the Patriarch, Bodhidharma, came from India to China, he was confronted by the language barrier. The Chinese did not understand his language so they nicknamed him "The Barbarian," as an expression of their prejudice. Most people wouldn't even speak to him, and those who tried didn't understand much of what he had to say, so no matter where Patriarch Bodhidharma went, no one paid any attention to his teaching of the Buddhadharma. That being the case, he went to Loyang to Bear's Ear Mountain and sat in meditation facing a wall. This was a case of a language barrier preventing someone from establishing conditions with people. Although the languages differ, the principles are inexhaustible. "Know, then, that the organ of the tongue is complete with an efficacy of twelve hundred." Sutra:
"For example, the body is aware of touch, registering it as pain or pleasure. When it makes contact, it is aware of the thing touched; when in isolation, it has no tactile knowledge of other things. Isolation has a single and contact has a dual aspect. The organ of the body can be considered as deficient by one third. Know, then, that the body has an efficacy of only eight hundred. Commentary:
"For example, the body is aware of touch; the body senses physical contact, registering it as pain or pleasure. You find some kinds of contact undesirable and some enjoyable. When it makes contact, it is aware of the thing touched. When the organ of the Volume One -- The Two Decisive Doctrines 176
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
body and the object which is external to it come together, there is an awareness of contact. When in isolation, it has no tactile knowledge of other things. When the contact is withdrawn, there is no knowledge of it; one is unaware of it. Isolation has a single and contact has a dual aspect. In isolation we be come an individual entity; when we come in contact with something, there is an experience of touch -- either painful or pleasurable. The organ of the body can be considered as deficient by one third. Of the potential efficacy of twelve hundred, it is deficient by one third. Know, then, that the body has an efficacy of only eight hundred. Sutra:
"For example, the mind silently includes all worldly and transcendental dharmas of the ten directions and the three periods of time. Regardless of whether it be sagely or ordinary, everything is included in its boundlessness. Know, then, that the organ of the mind is complete with an efficacy of twelve hundred. Commentary:
"For example, the mind silently includes all worldly and transcendental dharmas of the ten directions and the three periods of time." The realm of the five defiling objects has just been discussed. The "mind" here refers to the sixth mindconsciousness. The mind is quiet, but in its discriminations it encompasses all the dharmas of the world and what is beyond the world. "Regardless of whether it be sagely or ordinary, everything is included in its boundlessness. Know, then, that the organ of the mind is complete with an efficacy of twelve hundred. The mind also fulfills its entire potential of twelve hundred efficacies." Liberation of the Organs 177 N5 He teaches him to enlighten and perfectly enter. O1 He causes him to investigate and enlighten to the perfection of the six.
Sutra:
"Ananda, now you wish to oppose the flow of desire that leads to birth and death. You should turn back the flow of the organs to reach a state of neither production nor extinction. Commentary:
The Buddha again calls to Ananda, "Now you wish to oppose the flow of desire that leads to birth and death." You don't want to follow along with that flow any more but want to develop the skill to oppose the flow. You should turn back the flow of the organs to reach a state of neither production nor extinction. You want to return and find the source of the flow of birth and death. Sutra:
"You should investigate all of these six functioning organs to see which are uniting, which are isolated, which are deep, which are shallow, which will penetrate perfectly, and which are not perfect. Commentary:
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
You should first figure out which organ penetrates the most perfectly, without obstruction, and which organ will not lead to perfect penetration. Sutra:
"Once you have awakened to the organ which penetrates perfectly, you should thereupon reverse the flow of its beginningless involvement in false karma. Then you will know the difference between one that penetrates perfectly and one that does not. Then a day and an aeon will be one and the same. Commentary:
"Once you have awakened to the organ which penetrates perfectly, if you can find the source of birth and death and oppose Volume One -- The Two Decisive Doctrines 178
the flow of karma, you will know which organ penetrates most perfectly. You should thereupon reverse the flow of its beginningless involvement in false karma. You don't have to comply with the flow of birth and death, you can counteract it. Then you will know the difference between one that penetrates perfectly and one that does not. When you understand which organ penetrates most perfectly, and if you then cultivate, Then a day and an aeon will be one and the same. Before you understood about the perfect organ, you could have cultivated for an aeon and still not become a Buddha. Once you understand the perfect organ which is not subject to birth and death, you can cultivate for one day, and it will equal the cultivation of a great aeon. O2 He causes him to enter one and liberate six.
Sutra:
"I have now revealed to you the fundamental efficacy of the tranquil perfect brightness of these six. This is what the numbers are; it is up to you to select which one to enter. I will explain more to aid your progress in it. Commentary:
"I have now revealed to you the fundamental efficacy of the tranquil perfect brightness of these six. I have explained the principle very clearly for you. The basic nature of these six is very still and pure. I have told you the extent of the efficacy of each organ. You know now which organs function with the greatest capacity and which are less efficient. This is what the numbers are; it is up to you to select which one to enter. I have explained to you the degree of each organ's potential. It's up to you, Ananda, to make a careful choice in deciding which one can be entered. See which organ you respond to." Basically, it's already been made clear that the organ of hearing penetrates most perfectly, but the Buddha is not going to tell Ananda that directly. He's going to let Ananda pick it out. The Buddha simply stated the degree of each organ's capability and leaves it up to Ananda to make the choice. And that's what he tells him now. "I will explain more to aid your Liberation of the Organs 179
progress in it." After you have made your selection, I will explain things for you in greater detail. I will reveal to you how to work
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
with that organ in order to advance in your cultivation." Sutra:
"The Thus Come Ones of the ten directions cultivated by means of all of the eighteen realms and obtained perfect, unsurpassed Bodhi. All of them were generally adequate. Commentary:
"The Thus Come Ones of the ten directions": The Buddha brings up the Tathagatas of the ten directions as certification. They cultivated by means of all of the eighteen realms and obtained perfect, unsurpassed Bodhi. All of them were generally adequate. The five skandhas, the six entrances, the twelve places, and the eighteen realms: of these, none was more adequate than any other." Sutra:
"But you are at an inferior level and are not yet able to perfect comfortable wisdom among them. Therefore, I shall give you an explanation, so that you will be able to enter deeply into one door. Commentary:
"But you are at an inferior level. The Thus Come Ones of the ten directions become perfected by means of the five Skandhas, the six entrances, the twelve places, and the eighteen realms and can obtain unsurpassed Bodhi through any of them. For them, any one of these is as adequate as any other. None is less effective. But you are different, your root-nature is inferior at this point. You re still very stupid and are not yet able to perfect comfortable wisdom among them. You can't choose just any one of the five skandhas, the six entrances, the twelve places, or the eighteen realms and obtain through it the wisdom that is perfect and masterful. Therefore, I shall give you an explanation, so that you will be able to enter deeply into one door. I will explain the workings of Volume One -- The Two Decisive Doctrines 180
each organ for you until you understand how to enter deeply into one door." Sutra:
"Enter one without falseness, and the six sense organs will be simultaneously pure." Commentary:
"Enter one without falseness: you enter deeply into one organ to the point that the false is gone and the purity is absolute. When one organ is without falseness, the six sense organs will be simultaneously pure. They will all become pure and comfortable at the same time. M2 He instructs him to untie the knot and enter perfect penetration. N1 Ananda restates the Buddha's words and asks for benefit.
Sutra:
Ananda said to the Buddha, "World Honored One, how do we oppose the flow, enter deeply into one door, and cause the six organs to simultaneously become pure?" Commentary:
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Ananda still didn't really understand what he had heard the Buddha say, and so he asked the Buddha about it. Ananda said to the Buddha, "World Honored One, how do we oppose the flow… What do you mean by opposing the flow of birth and death? How do we enter deeply into one door… Which door should we enter into deeply? Where is this door How do we cause the six organs to simultaneously become pure? How do we enter one without falseness and thereby cause all the six organs to be pure at once? What's the principle involved here?" N2 The Thus Come One answers the question with a multifold statement. O1 The knot of delusion is deep.
Sutra:
The Buddha told Ananda, "You have already obtained the fruition of a Shrotaapanna. You have already extinguished the Liberation of the Organs 181
view-delusions of living beings in the three realms, but you do not yet know that your organs have accumulated habits that are without beginning. It is through cultivation that one severs not simply these habits, but also their numerous subtleties as they pass through arisal, dwelling, change, and extinction. Commentary:
The Buddha told Ananda, "You have already obtained the fruition of a Shrotaapanna, the first fruition of Arhatship." "Shrotaapanna" means "Entering the Flow" -- entering the flow of the Dharma-nature of a sage. It also means "Opposing the Flow" -- of the six defiling objects that ordinary people experience. The Vajra Sutra explains the four fruitions very clearly. It says that one who "enters the flow" does not enter forms, sounds, smells, tastes, objects of touch, or dharmas. "Not entering" means one is not turned around by the six sense-objects. Whether what people at this stage see is beautiful or not beautiful, their minds are not moved, because they have already severed the eighty-eight categories of view-delusion. They are not moved by anything they see, hear, smell, or otherwise perceive. This stage of Arhatship is also called "Preparing for the Flow" of the sage. "You have already extinguished the view-delusions of living beings in the three realms." This refers to the eighty-eight categories of view-delusion. "But you do not yet know that your organs have accumulated habits that are without beginning. These habits have been piling up for numerous lives and numerous aeons. It is through cultivation that one severs not simply these habits, but also their numerous subtleties as they pass through arisal, dwelling, change, and extinction. There are all sorts of divisions, sections, interrelationships, circumstances, and causes and conditions. It is by cultivating that you can sever the habits of many aeons. Volume One -- The Two Decisive Doctrines 182 O2 The one and the six are due to falseness.
Sutra:
"You should now contemplate the six organs further: are they one or six? If you say they are one, Ananda, why can't the Page 324 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
ears see? Why can't the eyes hear? Why can't the head walk? Why can't the feet talk? Commentary:
The Buddha says to Ananda, "You should now contemplate the six organs further: are they one or six? You ask me why are all the six organs pure when one organ is free of falseness? But take a look now: are they six or one? Are they one or six? If you say they are one, Ananda -- if you say that the eyes, ears, nose, tongue, body, and mind are of a single substance -- why can't the ears see? Why can't the eyes hear? What's the reason that eyes can only see things and cannot hear them? Why can't the head walk? If they were a single substance, the feet could walk and the head could, too. The eyes could see and could also hear, if they were one substance. Why can't the feet talk?" That reminds me of the man who came to visit yesterday and said he was the American Patriarch. I told him that he was indulging in "intellectual talkZen," to which he replied that his was "intellectual foot-zen." He thought his answer was really wonderful. Here, the Buddha asks Ananda, "Why can't the feet talk?" Ultimately, are the ears capable of seeing? They are. Are the eyes capable of hearing? They are. Is it possible for the head to walk? No, the head can't walk. Is it possible for the feet to talk? No, the feet can't talk. How can you say that the ears can talk and the eyes can hear? This principle is something which each person must come to know for himself or herself. A person who has experienced it understands this principle of the mutual functioning of the six organs. But Ananda is now only a first-stage Arhat, so he has not yet experienced the simultaneous inter-functioning of the six sense organs. The mouth, too, can not only speak, but can also see and hear. Liberation of the Organs 183
"Dharma Master," someone protests, "the things you say aren't even in the sutras. You're just blabbering nonsense." There are a lot of things that aren't found in the sutras. If the sutras fully explained it all, there would be no need for commentaries such as mine. As to the sutras, the printed words are black, the paper is white, and if you pursue the sutras simply of themselves, you're running after something that's dead, not something that's alive. Although we say the Sutra is like a road, and can be recited, It has no direct relation to your very life! If you want to end birth and death, you have to use the mind not subject to production and extinction in your cultivation of the Way. The sutra is something subject to production and extinction. In the future, the sutras will disappear. The very first to go will be the Shurangama Sutra. In the Dharma-ending Age, the first to disappear will be this Sutra, and that's why I like to lecture it
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
wherever I go. Every time it's explained, people come to understand a little more of its principles. That's why I really like to lecture. Ananda hadn't experienced the mutual functioning of the six sense-organs, because he had not yet reached the fourth stage of Arhatship. When one reaches that level, the eyes can eat and the ears can talk. Isn't that wonderful? What was originally one pure brightness, Divides into six separate functions. When these six separate functions return to the one original brightness, one experiences the mutual functioning of the six. If you believe such a state exists, that's fine. If you don't believe it, just relax. Eventually you will come to believe it. When it happens to you someday and you exclaim, "How is it my ears can talk?" Volume One -- The Two Decisive Doctrines 184
then you will believe it -- At that time you'll know that your teacher was not cheating you after all. You will have this experience when your six sense organs function in mutual accord. Before that happens, however, you shouldn't be obsessed with false thinking about it to the point that you decide to train your ears to talk. It's not something you can train your organs to do. Actually, you can train them if you want to, but do it by sitting in meditation and investigating dhyana. You have to develop your skill through hard work. You can't fear the pain in your legs or the ache in your back. Nor should you think it's something you can't do. Anyone can become a Buddha. All living beings have the Buddha-nature. All can become Buddhas. Above all, you should learn the Shurangama Mantra by heart. We recite it twice every day in this Shurangama Sutra Study Session, which will probably last nearly three months -- seventy days, at least. That's one hundred forty recitations of the mantra -let's say one hundred fifty in total. You should be able to memorize it in that many recitations. If you can't, you won't be allowed any excuses! Sutra:
"If the six organs are definitely six, then as I now explain this subtle, wonderful dharma-door for you in this assembly, which of your six organs is receiving it?" Ananda said, "I hear it with my ears." The Buddha said, "Your ears hear by themselves, what, then, does it have to do with your body and mouth? And yet you ask about the principles with your mouth, and your body displays veneration. Commentary:
"If the six organs are definitely six -- if there's no doubt about it -- then as I now explain this subtle, wonderful dharma-door Liberation of the Organs 185
for you in this assembly -- I am expounding for you the rare, wonderful, and inconceivable Dharma-door of the Great Page 326 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Shurangama Samadhi -- which of your six organs is receiving it? Since your six organs are definitely divided into six, which of them receives the Dharma I am speaking?" That's what he asked Ananda. Ananda didn't even stop to consider. He just impulsively answered the Buddha. Ananda said, "I hear it with my ears." He only mentioned the organ of hearing. The Buddha said, "Your ears hear by themselves, what, then, does it have to do with your body and mouth? Your ears themselves do the hearing, and so it doesn't have anything to do with your body and mouth. And yet you ask about the principles with your mouth-why do you use your mouth to ask about the doctrines? Whether or not you understand what you hear shouldn't have anything to do with your body or mouth, because, after all, they are separate organs. They are not one. And your body displays veneration. You are upright and attentive to represent your respect for the Dharma. Therefore, if you say they are six separate entities, why are these other two cooperating like this? Sutra:
"Therefore, you should know that if they are not one, then they must be six. And if they are not six, they must be one. But you can't say that your organs are basically one and six. Commentary:
"Therefore, because of the foregoing, you should know that if they are not one, then they must be six: If they aren't one, they are six. And if they are not six, they must be one. But you can't say that your organs are basically one and six. You can't say they are both one and six." Sutra:
"Ananda, you should know that these organs are neither one nor six. It is from being upside-down and sinking into involvements throughout time without beginning that the Volume One -- The Two Decisive Doctrines 186
theory of one and six has become established. As a Shrotaapanna, you have dissolved the six, but you still have not done away with the one. Commentary:
"Ananda, you should know that these organs -- the eyes, ears, nose, tongue, body, and mind -- are neither one nor six. It is from being upside-down and sinking into involvements throughout time without beginning until the present that the theory of one and six has become established. It arose be cause relying on the truth, you gave rise to falseness and brought about ignorance and delusion in your self-nature. You end up sinking into involvements. You say, ‘You give me this, and I'll give you that': that's the way you get involved. It's like opening a big company with a main head quarters and branches. Because of delusion and involvements, the theory of one and six became established in the profoundly tranquil nature of the Thus Come One's Treasury, in the eternal true mind. As a Shrotaapanna: Ananda, you have obtained the fruition of a first-stage Arhat." The definition of a first-stage Arhat is one who Page 327 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
does not "enter into" forms, sounds, smells, tastes, objects of touch, or dharmas. "You have dissolved the six. You are not turned around by the six defiling objects. You wouldn't say, ‘Is that food good to eat?' You wouldn't have that thought. Or, when looking at a form, you wouldn't say, ‘That's really beautiful."' As soon as one thinks "beautiful," one becomes attached; and one races after that beautiful thing. How far one runs, no one knows. One mile, two, three, four, or is it a hundred or two hundred miles? Who knows how far you will run after beauty? That's being turned by the defiling objects of form. As to smelling fragrances, I remember a time in Manchuria when I was reciting the Great Compassion Mantra with over a dozen of my disciples. We were kneeling as we recited, and after we'd said the mantras more than two hundred times, the entire room filled with a rare fragrance. There weren't any flowers in the room or anything else that would emit such a fragrance. In fact, the Liberation of the Organs 187
fragrance was out of this world, not like anything we'd ever smelled before. One of my disciples got greedy and began sniffing loudly and muttering, "How sweet, how fragrant!" The more he sniffed, the more fragrant it was, and the more he wanted to smell it. I said to him, "You're here reciting the Great Compassion Mantra. Don't go chasing after scents." The tongue tastes flavors. One time I accompanied an experienced old cultivator to a layperson's house for a meal offering. This old cultivator supposedly possessed the status of elder years and lofty virtue in the Way. But when we were served the food, he remarked to me, "This food is really good. It's my favorite kind. Do you like it?" I said, "I don't know what it tastes like." "Oh? Haven't you eaten any?" "I ate it, but I don't know what it tasted like," I said. "Well, if you don't recognize tastes, haven't you turned into a piece of wood?" "But I ate," I retorted. "Wood can't eat. The reason I don't know what it tasted like is that I just ate my fill, I didn't pay attention to its flavor." But as a result of that conversation, I thought to myself: "Such a lofty old cultivator, and he's still expending his energy on food and drink. He's attached to what is good to eat and what is not. What's to be done?" Now the Shurangama Sutra discusses "dissolving the six." How do you do it? Once you are certified to the first fruition of Arhatship, you get rid of that level of experiencing. Your eyes don't seek after beauty, your ears don't register fine sounds, your nose isn't greedy for fragrances, your tongue doesn't crave flavors, your body doesn't become attached to objects of touch, and your mind isn't aware of dharmas. "But you still have not done away with the one." What is "the one?" It represents his attachment to dharmas, an attachment that
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
still remains. Although forms, sounds, tastes, objects of touch, and Volume One -- The Two Decisive Doctrines 188
dharmas have been dissolved, the attachment to dharmas has still not been severed. O3 He uses an analogy to clarify the dharma.
Sutra:
"It is like emptiness fitting into differently shaped vessels. The emptiness is said to be whatever shape the vessel is. But if you get rid of the vessel and look at the emptiness, you will say it is one and the same. Commentary:
"Ananda, why is it that you have revolved head over heels on the wheel of rebirth from time without beginning and have given rise to these six organs which cannot be called one and cannot be called six? What's the reason? I'll bring up another analogy as further substantiation. It is like emptiness. That is, it's like our nature of the Treasury of the Thus Come One, which is no one else's but ours. It's like putting emptiness into differently shaped vessels. In emptiness we make a lot of square vessels, and round vessels, and triangular vessels, and hexagonal vessels, and octagonal vessels. When we set them in emptiness, the emptiness becomes triangular, and square, and hexagonal, and octagonal, and round. "The emptiness is said to be whatever shape the vessel is." Ultimately, though, did the emptiness change? It did not. It was just because the vessels were different that the emptiness took on different shapes. "But if you get rid of the vessel and look at the emptiness, you will say it is one and the same." The emptiness is still just one. In fact, it isn't even one. If it were one, it wouldn't be emptiness. And that's the way the Treasury of the Thus Come One is. The addition of the vessels is the existence of the eyes, ears, nose, tongue, body, and mind. The fundamental, single, pure brightness, Divides into six separate functionings. Liberation of the Organs 189
That's why you can't say they are six and you can't say they are one. They are neither one nor six. They are just like the great void. If you're just like the great void, why do you want to retain so much ignorance and affliction? It's just because you won't reject these that you cannot perceive your original face. And, since you cannot realize your original face, you can't reach the ultimate understanding. Sutra:
"But how can that emptiness become alike and different at your convenience? Even less can it be one or not one. Therefore, you should understand that the six receptive functioning organs should be the same way. Commentary:
But how can that emptiness become alike and different at your convenience? How can you say that emptiness becomes the same or different? You can't say that, because emptiness is fundamentally unchanging. Even less can it be one or not one. How can
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
you make it one or not one? In emptiness there isn't anything at all." That's why it's said: The self-nature is like emptiness Both true and false are within it. Based on the true, the false arises, and when the false vanishes, the true appears. If you don't get rid of the false, the true won't appear. So in our cultivation we have to put an end to what is false. It's also said: Dust it today and scrub it tomorrow. Rub it and polish it until it's like a mirror. What is referred to here is the self-nature, expressing the same principle that the Great Master Shen Hsiu expressed in his famous verse: Volume One -- The Two Decisive Doctrines 190
The body is a Bodhi tree, The mind like a bright mirror stand. Time and again brush it clean, And let no dust alight. The line "Time and again brush it clean" refers to the kind ¡f diligence that is necessary during cultivation. People criticize this verse, saying it is incorrect. It's not in correct; it simply describes what is essential during cultivation of the Way. The Great Master Hui Neng, the Sixth Patriarch, wrote this verse in answer: Originally Bodhi has no tree. The bright mirror has no stand. Originally there is not a single thing, Where can dust alight? This verse describes the experience of a person who has been certified as having attained the fruition of sagehood. Thus, people who have not accomplished the fruition of sagehood should study the Great Master Shen Hsiu's verse. Those who have been certified to the fruition should follow the verse of the Great Master, the Sixth Patriarch. Yesterday that "American Patriarch" came and contended that the Sixth Patriarch said there is nothing profound and nothing shallow. That's an example of having a superficial knowledge without understanding the underlying reasons, and using it to indulge in intellectual talk-Zen. When I called him on this, he said his was "foot-Zen." As I told you, he thought his answer was very clever, but I thought to myself, "You came out here from New York in a broken-down car, but since you didn't have to walk, you say you have ‘foot-Zen.'" The only trouble was that his "foot-Zen" didn't get him anywhere when he got here. "Therefore, you should understand that the six receptive functioning organs should be the same way." I was explaining a four-line verse for you, and there are still two lines left. But I'm not Liberation of the Organs 191
a rakshasa ghost who wants to eat you. I'm not even hungry at the moment, so I'll finish the verse. Do you remember it?
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
The self-nature is like emptiness. Both true and false are within it. When you awaken and fathom all dharmas, To penetrate one is to penetrate them all. That refers to the method discussed here of entering deeply into one door. If you enter one and awaken to its falseness, all six organs are purified. O4 He states that the knot of the organs is because of the defiling objects.
Sutra:
"Seeing occurs because the two appearances of darkness and light, and their like, firmly adhere to quietude in what originally was wonderful perfection. The essence of seeing reflects form and combines with form to become an organ. In its pure state the organ of the eye is the four elements. And yet it takes the name ‘eye-organ' and is shaped like a grape. Of the superficial sense-organs and the four defiling objects, this one races out after form. Commentary:
"Seeing occurs because the two appearances of darkness and light, these two kinds of form, and their like, including all other kinds of visible forms, influence one another. They firmly adhere to quietude in what originally was wonderful perfection. These forms stick to the tranquil nature. When this situation arises, the essence of seeing comes into being. The essence of seeing reflects form and combines with form to become an organ." "Combines" here echoes "adhere to" above. The essence of seeing and forms adhere to each other and turn into an organ. "In its pure state the organ of the eye is the four elements." What is meant by "its pure state?" It means that the four elements are here very subtle, not something which the flesh-eye can see. One needs the Volume One -- The Two Decisive Doctrines 192
Buddha Eye, the Dharma-Eye, and the Wisdom-Eye to be able to see them. The "form elements" still refer to earth, water, fire, and wind. "And yet it takes the name ‘eye-organ' and is shaped like a grape." "And yet" -- because the elements are related in this way, the substance is an eye shaped like a grape. "Of the superficial sense-organs and the four defiling objects…" The eye is distinguished in three ways: It has a seeing-essence; It is a superior organ; It is a superficial defiled organ. If you cultivate successfully, the eye is called a superior organ. If you do not cultivate, it is called a superficial defiled organ. The four defiling objects referred to here are form, sound, smells, and tastes. "This one races out after form." The Chinese word for "races" ( ) combines the character ( ), which means "flowing" like a swift river returning to the deep, or like the undertow of waves on the ocean, and the character ( ), which means "unrestrained," like a fire raging out of control in the mountains, spreading in all directions at once. Together they mean "to race," like a thoroughbred Page 331 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
horse. That is the way one races out to become attached to forms. Sutra:
"Hearing occurs because the two reverberations of movement and stillness, and their like, firmly adhere to quietude in what originally was wonderful perfection. The essence of hearing reflects sound and resounds with sound to become the organ of the ear. In its pure state, the organ of the ear is the four elements. It takes the name ‘ear organ' and is shaped like a fresh, curled leaf. Of the superficial sense-organs and the four defiling objects, this one is loosed upon sound. Commentary:
"Hearing occurs because the two reverberations of movement and stillness, and their like, firmly adhere to Liberation of the Organs 193
quietude in what originally was wonderful perfection. Because there is movement and stillness, a function is created in their midst -- when this function occurs in the perfect quietude -- the process of hearing comes into being. The essence of hearing reflects sound and resounds with sound to become the organ of the ear. It unites with the defiling object of sound. It becomes an organ in the same way the eye became one, as described above. In its pure state, the organ of the ear is the four elements. It is a certain process which results from the combination of the four elements. It takes the name ‘ear organ' and is shaped like a fresh, curled leaf. It is shaped like a fresh lotus-flower leaf, which has not yet uncurled. Of the superficial sense-organs and the four defiling objects, this one is loosed upon sound. Discussing the sense organs in terms of their being superficial and defiled, this organ races out and unites with sound." Sutra:
"Smelling occurs because the two appearances of penetration and obstruction, and their like, firmly adhere to quietude in what originally was wonderful perfection. The essence of smelling reflects scents and takes in scents to become the organ of the nose. In its pure state, the organ of the nose is the four elements. It takes the name ‘nose-organ' and is shaped like a double hanging claw. Of the superficial sense-organs and the four defiling objects, this one probes out after scents. Commentary:
"Smelling occurs because the two appearances of penetration and obstruction, and their like, firmly adhere to quietude in what originally was wonderful perfection. With the existence of the two substantive appearances of penetration and obstruction, a function occurs in the wonderful perfection of the mind. The appearances adhere to produce smelling. The essence of smelling reflects scents and takes in scents to become the organ of the nose. The essence of smelling and the defiling objects of scents mirror one another, and the process of smelling, of taking in Volume One -- The Two Decisive Doctrines 194
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
the scents, becomes the function of this organ. In its pure state, the organ of the nose is the four elements. But it is given a name ‘nose-organ' and is shaped like a double hanging claw. The nose looks like two inverted claws. Of the superficial sense-organs -seeing, hearing, awareness, and knowing -- and the four defiling objects -- forms, sounds, scents, and flavors-this one probes out after scents. This one gets involved with the defiling objects of scents. The nose smells and is greedy for scents. Sutra:
"Tasting occurs because the two blends of blandness and variety, and their like, firmly adhere to quietude in what originally was wonderful perfection. The essence of tasting reflects flavors and becomes entwined with flavors to become the organ of the tongue. In its pure state the organ of the tongue is the four elements. It takes the name ‘tongue-organ' and is shaped like the crescent moon. Of the superficial sense organs and the four defiling objects, this one pursues flavors. Commentary:
"Tasting occurs because the two blends of blandness and variety, and their like, firmly adhere to quietude in what originally was wonderful perfection." Blandness refers to the ordinary tastelessness we experience. And from this normal state of blandness, one can perceive the flavor of something when one encounters it. Because of the involvement of blandness and the change to perception of a flavor and their blending together, there is an adherence to the quietude of the wonderful, perfect mind. The function is the awareness of taste. "The essence of tasting reflects flavors and becomes entwined with flavors to become the organ of the tongue." The sense of taste becomes twisted together with flavors, just as strands of a rope are bound together. They become inseparable, and thus another organ comes into being. In its pure state the organ of the tongue is the four elements. It takes the name ‘tongue-organ' and is shaped like the crescent moon. Of Liberation of the Organs 195
the superficial sense organs and the four defiling objects, this one pursues flavors. It is attracted to flavors." Sutra:
"Sensation occurs because the two frictions of separation and union, and their like, firmly adhere to quietude in what originally was wonderful perfection. The essence of sensation reflects contact and seizes upon contact to become the organ of the body. In its pure state, the organ of the body is the four elements. It takes the name ‘body-organ' and is shaped like a tabla. Of the superficial organs and the four defiling objects, this one is compelled by contact. Commentary:
"Sensation occurs because the two frictions of separation and union, and their like, firmly adhere to quietude in what originally was wonderful perfection. The rubbing back and forth of separation and union creates an awareness in the wonderful Page 333 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
perfection. The essence of sensation reflects contact and seizes upon contact to become the organ of the body. The awareness unites with the contact to make the organ of the body. In its pure state, the organ of the body is the four elements. It takes the name ‘body-organ' and is shaped like a tabla. The body is likened in shape to that particular kind of drum. Of the superficial organs and the four defiling objects, this one is compelled by contact. This superficial sense-organ gravitates to the defiling object of contact. Sutra:
"Knowing occurs because the two continuities of production and extinction, and their like, firmly adhere to quietude in what originally was wonderful perfection. The essence of knowing reflects dharmas and grasps dharmas to become the organ of the mind. In its pure state, the organ of the mind is the four elements. It takes the name ‘Mental Cognition' and resembles seeing in a dark room. Of the superficial sense-organs and their four defiling objects, this one chases after dharmas. Volume One -- The Two Decisive Doctrines 196
Commentary:
"Knowing occurs because the two continuities of production and extinction, and their like…" Here the text discusses the organ of the mind, the sixth mind-conscious ness, which is subject to production and extinction. As the former thought ceases, the next thought arises. The one races after the other, and they firmly "adhere to quietude in what originally was wonderful perfection." They stick to the quietude and create the essence of knowing. The essence of knowing reflects dharmas and grasps dharmas to become the organ of the mind. The capacity of knowing seizes upon dharmas, which are defiling objects. In its pure state, the organ of the mind is the four elements. It takes the name ‘Mental Cognition' -- rather than mental "substance," because the mind is not a substantive thing -- and resembles seeing in a dark room." Since the mind organ is an "internal" organ, whereas the five previous sense organs are "external" organs, it is likened to seeing in a dark room. "Of the superficial sense-organs and their four defiling objects, this one chases after dharmas. The mind gravitates to the defiling objects of dharmas. Sutra:
"Ananda, in this way the six organs occur, because that bright enlightenment has a brightness added to it. Thus they lose their essence and adhere to falseness and create light. Commentary:
"Ananda, in this way the six organs -- the eyes, ears, nose, tongue, body, and mind discussed above -- occur, because that bright enlightenment…" "That" refers to the wonderful perfection of the true mind, the Treasury of the Thus Come One. Originally the six organs are the Treasury of the Thus Come One, but they come into being because the Treasury of the Thus Come One "…has a brightness added to it." Basically the fundamental Page 334 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
substance of enlightenment is brightness itself; there is no need to add brightness to it. It is like the wish-fulfilling pearl, the light of which is inherent in it; there is no need to add light to it. When light Liberation of the Organs 197
is added to enlightenment, it creates a false bright ness, a false enlightenment. The brightness is not ultimately real, nor is the enlightenment that results from the addition of brightness. "Thus they lose their essence and adhere to falseness and create light." Their original essence -- the essence of seeing, the essence of hearing, the essence of smelling, of tasting, and of touching, and the knowledge of dharmas -- loses its original characteristic and capability, and thereby it becomes mixed up with false brightness and false enlightenment. From this mutual adhesion, a false light comes forth. This light it not really a light; it simply designates their individual functions. O5 He states that when the defiling objects disappear, the organ is gone. P1 He explains that untying the knot is the answer to the question. Q1 He surmises that apart from the defiling objects there is no knot.
Sutra:
"Therefore, apart from darkness and light there is no substance to seeing for you now; apart from movement and stillness, there, basically, is no disposition of hearing; without penetration and obstruction, the nature of smelling does not arise; in the absence of variety and blandness, tasting does not occur, lacking separation and union, the sensation of contact is fundamentally non-existent; without extinction and production, knowing is put to rest. Commentary:
"Therefore": Because of the doctrine explained above, which is that one need not add brightness to enlightenment; it is only through the arisal of a false thought of adding brightness to enlightenment that it turns into false bright ness and false enlightenment -as a result, the original essence is lost, and by an adhesion to falseness, the light of the category of seeing comes into being. This creates the separate functions of seeing, hearing, and their like. It belongs to the light of the eighth consciousness. Therefore, "apart from darkness and light there is no substance to seeing for you now." The reason you can see is because the conditions of light and Volume One -- The Two Decisive Doctrines 198
darkness aid you. Without darkness and light, the substance of seeing would cease to be. "Apart from movement and stillness, there, basically, is no disposition of hearing." "Disposition" here also means substance. "Without penetration and obstruction, the nature of smelling does not arise." Without these conditions you have no awareness of scents; you wouldn't know if something was fragrant or stinking. In the absence of variety and blandness, tasting does not occur. In an interval between experiencing variety and blandness, the awareness of tasting would be gone. Lacking separation and union, the sensation of contact is fundamentally non-existent. If there is no impulse to separate or to unite, the awareness of contact disappears. Without extinction and Page 335 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
production, knowing is put to rest. If there isn't any production and there isn't any extinction, where does your knowing-nature abide? It is gone as well. Q2 He teaches him to enter one and liberate six.
Sutra:
"You need only not follow the twelve conditioned appearances of movement and stillness, union and separation, blandness and variety, penetration and obstruction, production and extinction, and brightness and darkness. Commentary:
"You need only not follow": This section of the Sutra text is very important Why haven't people become enlightened? Because they follow the course of birth and death. They cannot go against this current. They follow false, defiling objects and are turned around by them. They cannot gain control over the false defiling objects. Thus, the Sutra says, "You need only not follow" them, you need to not accord with the realm of the six defiling objects and to not be turned around by them. You don't have to follow conditioned appearances and be turned around by them. Then you can go against the current. Don't follow "the twelve conditioned appearances of movement and stillness, union and separation, blandness and variety, penetration and obstruction, production Liberation of the Organs 199
and extinction, and brightness and darkness." Don't be turned around by these twelve conditioned dharmas. Sutra:
"Accordingly, extract one organ from adhesion, free it, and subdue it at its inner core. Once subdued, it will return to inherent truth and radiate its innate brilliance. When that brilliance shines forth, the remaining five adhesions will be freed to accomplish total liberation. Commentary:
"Accordingly, extract one organ from adhesion, free it: Of the six sense-organs of the eyes, ears, nose, tongue, body, and mind, you should accordingly liberate one, freeing it from the circumstance of its adhesion, and subdue it at its inner core. Overcome the ignorance in yourself. Sub due this false thought. Once subdued, it will return to inherent truth. With the false thought and ignorance subdued, you will return to the source, to the wonderful perfection, the quietude of the true mind, and it will radiate its innate brilliance. Then the inherent brightness of enlightenment will reveal itself. When that brilliance shines forth, when the brilliant essence reveals this brightness the remaining five adhesions will be freed to accomplish total liberation." When one sense-organ is freed, the others which are stuck will be pulled loose and liberated, as well. They will simultaneously obtain liberation. And the function of adhering to create seeing, adhering to create sensation, will cease. You will be free. P2 His accomplishment of the two wonders is testified to and looked into. Q1 In the sentient realm, liberation from the bond brings the wonder of mutual functioning.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
R1 First he reveals the wonder.
Sutra:
"Do not follow the knowing and seeing that arise from the objects before you. True brightness does not comply with the sense-organs. Yet, lodged at the organs is the revelation of the Volume One -- The Two Decisive Doctrines 200
brightness that permits the mutual functioning of the six organs. Commentary:
I have discussed the mutual functioning of the six organs before. "Do not follow the knowing and seeing that arise from the objects before you." This is the advice that the Buddha gave above: "You need only not follow." Don't follow the six defiling objects that pair themselves with your seeing, knowing, and their like. If you don't follow along, you will see as if not seeing, and hear as if not hearing, because you are not obsessed by the realm of the six defiling objects. "True brightness does not comply with the sense-organs." It does not make an encounter with a defiling object and thus bring brightness into existence. Awareness doesn't exist in that way. Your own enlightened brightness does not follow the organs and race out. "And yet, lodged at the organs is the revelation of the brightness that permits the mutual functioning of the six organs." Our inherent enlightened brightness is nevertheless found at the gate of the six organs. When that inherent brightness reveals itself, it "permits the mutual functioning of the six organs." This doesn't happen if you use false brightness and false enlightenment; it only happens when you use the true brightness of true enlightenment. And then the six organs -- the eyes, ears, nose, tongue, body, and mind -- function in mutual accord. They can be used interchangeably. The eyes can speak and the ears can see. Today is the Buddha's "Happy Day." Now, of course, the Buddha is happy every day, but today he is happiest. Why? This is the last day of the summer retreat for people who have left the home-life. From the 15th of the fourth lunar month to the 15 th of the seventh lunar month left-home people do not travel. Today is also the anniversary of the day Mahamaudgalyayana obtained the spiritual penetration of the Heavenly Eye. Upon obtaining it, the first thing he did was to look where his mother was. He saw she was in the hells undergoing suffering. How did his mother get into the Liberation of the Organs 201
hells? When she was alive she did not believe in the Buddha, didn't bow to the Buddha. She didn't believe in the Dharma, she didn't study the Buddhadharma. She did not respect the Sangha; she even slandered members of the Sangha and talked about their transgressions. She also like to eat meat and fish. She especially liked fish eggs. Just think of how many lives are taken in one helping of caviar. Because she did not believe in or revere the Triple Jewel, and because she ate so many fish eggs, she went to the hells after she died. In the hells there was nothing to eat. So when Maudgalyayana
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
obtained his spiritual penetrations, he went to give a bowl of rice to his mother. His mother took the bowl of rice when she saw it, and because she was so greedy, she held the bowl in her left hand and covered it with her right sleeve, so that none of the other hungry ghosts would see it and try to steal it from her. She hid it under her sleeve and ran to where she could be alone to eat. But her karmic obstructions were such that she could not have things to eat, and so when she put a bite of food in her mouth, the food turned to burning coals. Although Maudgalyayana had been certified to the fruition and had spiritual penetrations, he was unable to help her. Nothing he did worked. So he went to the Buddha to seek help. "What can be done?" he pleaded. His mother was in the hells and he asked the Buddha to help him save her. The Buddha told him, "Your mother's karmic offenses are too heavy. You cannot save her by yourself. You must ask the assembled Sangha of the ten directions to save her, and then she can leave suffering and obtain bliss." And, so from that time on, on the fifteenth day of the seventh month in the lunar calendar, offerings are made not only to help your mothers of this life to leave suffering and obtain bliss, but to take across your fathers and mothers from seven lives past and all your close relatives as well. The Dharma Assembly which commemorates the way in which the assembled Sangha helped save Maudgalyayana's mother is called Ullumbana. Volume One -- The Two Decisive Doctrines 202 R2 He cites certification to not following the sense organs.
Sutra:
"Ananda, don't you know that now in this assembly there is Aniruddha, who is blind and yet can see; the dragon, Upananda, who is deaf and yet can hear; the spirit of the Ganges River, who has no nose and yet smells fragrance; Gavampati, who has an unusual tongue and yet senses flavor; and the spirit, Shunyata, who has no body and yet is aware of contact? In the light of the Thus Come One, this spirit is illumined temporarily as an ethereal essence without any substance. In the same way, there is also Mahakashyapa in this assembly, dwelling in the samadhi of extinction, having obtained the stillness of a Sound-Hearer. He has long since extinguished the mind-organ, and yet he has a perfectly clear knowledge which is not due to the mental process of thinking. Commentary:
"Ananda, don't you know that now in this assembly, in the Shurangama Dharma Assembly, there are people who possess the mutual functioning of the six organs? One is Aniruddha." You remember him; he was the one who went blind trying to stay awake. Aniruddha was the Buddha's cousin, the son of the White Rice King. He liked to sleep, and he fell asleep every time the Buddha lectured the Sutras. The Buddha scolded him for this habit, saying: Hey! Hey! How can you sleep, Like an oyster or a clam? Sleep, sleep for a thousand years, Page 338 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
But, you'll never hear the Buddha's name. After that scolding, in a burst of zeal, Aniruddha didn't sleep for seven days and nights. He finally went blind from lack of sleep. The Buddha took pity on him and taught him the Vajra Samadhi of Delight in Seeing the Illuminating Brightness. Upon cultivating this dharma he obtained the penetration of the Heavenly Eye. His Liberation of the Organs 203
ordinary eyes were useless, but he became foremost in the Heavenly Eye. Heavenly Eye was perfect; he could see everything very clearly. You shouldn't think that "opening one's eyes" is the same in all cases. Some people see things clearly, and some not so clearly. Aniruddha saw the most clearly of all. Here in the text, the Buddha reminds Ananda of "Aniruddha, who is blind and yet can see." Aniruddha's name means "Free of Poverty." ( ) I have told you before how he obtained a golden rabbit. When he cut off one of its legs to buy food with, he found that another golden leg grew back in its place. Every time he removed a section of the golden rabbit, the section grew back, and so he was never poor again. The Buddha also mentions, "The dragon, Upananda, who is deaf and yet can hear." This dragon-spirit protects the city of Magadha, watching so that the winds and rains are in accord with the season. He was well liked by the people of that city, and that's why he has the name Upananda, "Well Liked" ( ). Although deaf, this dragon could listen with his whiskers instead of his ears. So Aniruddha didn't use his eyes and yet could see, and Upananda didn't have the use of his ears and yet could hear. This is the mutual functioning of the six organs that I've been discussing. There is also "the spirit of the Ganges River, who has no nose and yet smells fragrance." The Ganges, the Sindhu, the Vakshu, and the Sutlej Rivers all rise in the Himalayas. This river spirit of the Ganges has no nose, but she can still smell things. She uses her eyes to smell with. There is "Gavampati, who has an unusual tongue and yet senses flavor." Gavampati's name means "Cow Cud" ( ). Even when he wasn't eating, he kept chewing his cud and breathing coarsely like a cow. Why would someone who had been certified to the fruition of Arhatship have such a habit? It's a result of something that happened to him when he was on the cause-ground as a novice. At that time he cultivated with an old monk who was certified as an Arhat, but who in his old age had lost his teeth and, Volume One -- The Two Decisive Doctrines 204
as a consequence, ate very slowly. He chewed so slowly that one day Gavampati, the novice, said to him, "You eat like a cow." It was because of that one sentence that he had to undergo the retribution of chewing his cud like a cow for life after life. But now he had been certified to the fruition of Arhatship, so the Buddha instructed him to reside in the heavens, rather than in the human realm, for fear that someone would slander him in turn and say, "You eat like
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
a cow," with the result that another person would end up having to be a cow for life after life. This should show you how careful you must be when you talk. You can't just say whatever pops into your head. If you say one wrong thing, you'll fall in accordance with the laws of cause and effect. There once was an elder Bhikshu whom someone asked, "Do great cultivators fall in accordance with cause and effect?" The elder cultivator replied, "Great cultivators do not fall in accordance with cause and effect." Because that one sentence was incorrect, he had to undergo rebirth as a fox for five hundred lives. When Ch'an Master Pai Chiang was at Chiang Hsi lecturing the Sutras, there was an old man with a long beard who came to listen every day. No one knew who he was. He always left as soon as the lecture was over. The lectures were open to the public, of course, so no one asked him who he was; he was free to come and go with everyone else. In lecturing sutras, the rule is for the Dharma Master to return to his room immediately after he finishes lecturing. He should engage in conversation very rarely, lest he end up seeking advantage from conditions. He should not linger after the lecture in order to invite people to come back again, or the like. One day, then, when Ch'an Master Pai Chiang was returning to his quarters after the lecture, the old man with a long beard followed him and asked for instruction. His question was, "Does a great cultivator fall in accordance with cause and effect?" Ch'an Master Pai Chiang answered, "Great cultivators are not unclear about cause and effect." The old man immediately became enlightened. Liberation of the Organs 205
"Oh, so that's the way it is'" he exclaimed. Then he explained, "I am a fox who lives on the mountain behind here. Every day I come to listen to the sutras, but I've never understood this principle." Then he explained that in the past he had been a high monk who had also lectured the sutras, but when someone had asked him that question, he had answered incorrectly, and as a result had to undergo five hundred lives as a fox. "Now that today I have finally understood, tomorrow I will go be reborn. You could come back to my cave and bury my corpse in order to establish affinities." The next day, Ch'an Master Pai Chiang, taking all the monks from the monastery with him, went back on the mountain to have a look. Sure enough, they found the corpse of an old fox. Ch'an Master Pai Chiang buried it with the ceremony used for monks and crossed him over. This is another example of how careful one must be in what one says. People who don't understand the principles of Buddhadharma tend to say whatever they feel like, but people who study the Buddhadharma know better than to do that. If someone asks you a question and you know the answer in terms of Buddhadharma, you can reply. But if you don't know, I exhort you not to think you know when you don't. If you say something wrong, the
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
effect will be severe. Because of one careless remark to an Arhat, Gavampati had to bear the retribution of chewing his cud like a cow for life after life. His tongue was like a cow's, too; nevertheless, he sensed flavor. There is "and the spirit, Shunyata, who has no body and yet is aware of contact." Shunyata means emptiness. This emptinessspirit has no physical body and yet senses touch. How does that happen? "In the light of the Thus Come One, this spirit is illumined temporarily as an ethereal essence without any substance." The light of the Buddha enables this Spirit to appear temporarily, even though she is as empty as the wind and has no body at all. But when she is able to appear through the Buddha's power, she, too can experience the sensation of contact. That makes Volume One -- The Two Decisive Doctrines 206
the spirit Shunyata very happy, "I really don't have a body, but now I've got one!" Beings are afraid of being without a body, and so when this spirit is allowed to manifest, she is delighted. "In the same way, there is also Mahakashyapa in this assembly, dwelling in the samadhi of extinction." This is the ninth successive stage of samadhi, the extinction of the skandhas of thought and feeling. He had "obtained the stillness of a SoundHearer." Some members of the assembly had put an end to the skandhas of feeling and thought and some had been certified as having attained the fruition of Arhatship. Who in the assembly has obtained the samadhi of extinction? "Maha" means "great," and refers to the elder Kashyapa, who had used to be a fire worshipper. In Buddhism he is known as the "Golden Ascetic" ( ). He is now in samadhi in China at Chi Tzu Mountain in Yunnan Province. He hasn't died and gone off to rebirth. He is in the samadhi of extinction, and in the future, when Maitreya Bodhisattva appears in the world, Mahakashyapa will present him with the robe and bowl of Shakyamuni Buddha. He's been in samadhi now for some three thousand years, but one can sit for thousands, or even tens of thousands of years, in that samadhi without any problem. "He has long since extinguished the mind-organ, and yet he has a perfectly clear knowledge which is not due to the mental process of thinking." His discriminating mind, which is subject to the production and extinction of thoughts, was long ago put to an end. Yet, his knowledge is complete and sharp; it does not result from thoughts in the mind, but springs from his fundamental wisdom." Q2 In the material realm, transcendence of it brings the wonder of sudden enlightenment R1 First he reveals the wonder.
Sutra:
"Then, Ananda, after all your organs are completely freed, you will glow with an inner light. All the ephemeral, defiling Liberation of the Organs 207
objects and the material world will thereupon change their
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
appearance like ice which is melted by hot liquid. In response to your mind, they will transform and become the knowledge and awareness which is unsurpassed enlightenment. Commentary:
"Then, Ananda, after all your organs are completely freed -if you can enter one, the other five will also cease to be. The six organs will be purified simultaneously. If you can perfect one organ completely, then the six organs will be freed from their particular habits, and you will glow with an inner light. Your self-nature will glow like a lustrous and flawless piece of jade. All the ephemeral, defiling objects and the material world -- the mountains, rivers, great earth, dwellings, buildings, and so forth -- will thereupon change their appearance like ice which is melted by hot liquid. They will disappear, just as ice does when boiling water is poured on it. In response to your mind, in a very short period of time, they will transform and become the knowledge and awareness which is unsurpassed enlightenment." When the false ceases to be, the true is pure. The "know ledge and awareness" referred to here is the true and actual knowledge and awareness, not the false knowing and awareness spoken of above. When the false is gone, the true appears; "in response to your mind" it reveals itself. R2 He verified that they do not rely on conditions.
Sutra:
"Ananda, it is like an ordinary person who has confined seeing to his eyes. If you suddenly have him close his eyes, he will see darkness before him. The six organs and his head and feet will be enveloped in total darkness. If the person traces the shape of external things with his hands, then even though he cannot see, he will recognize someone's head and feet if he feels them. This knowledge and awareness are the same way. Volume One -- The Two Decisive Doctrines 208
Commentary:
"Ananda, it is like an ordinary person. Let me give you an example. Consider a worldly person who has confined seeing to his eyes. He has gathered the seeing-essence into his eyes. If you suddenly have him close his eyes, he will see darkness before him. You say to him, "Shut your eyes immediately!" Suddenly he is plunged into darkness. "The six organs and his head and feet will be enveloped in total darkness. If the person traces the shape of external things with his hands, then even though he cannot see, he will recognize someone's head and feet if he feels them." If this worldly person who has his eyes closed and can't see anything should pass his hand over the body of someone near him, he will know the person's head as a head when he runs his hands over it, and when he follows the shape of the person's feet, he will realize they are feet. "This knowledge and awareness are the same way." Awareness and knowing still function. When your six organs have been is extinguished, the capacity to know and be aware is not in the least depleted. The illustration here confirms that even with your eyes closed, your awareness and knowing do not Page 342 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
disappear. They remain the same. Sutra:
"If light is the condition requisite for seeing, then darkness brings the absence of seeing. But to perceive without light means that no dark manifestation can obscure the seeing. Commentary:
"If light is the condition requisite for seeing -- if the reason we see is because of light-then darkness brings the absence of seeing. When it gets dark, you cannot see. But to perceive without light means that no dark manifestation can obscure the seeing." If you don't need to rely on external light, but put forth light from your self-nature, then there is no kind of darkness that can obscure your seeing. It can't obstruct you and prevent you from seeing. If you are genuinely enlightened, if you have been certified as having obtained the fruit of Arhatship, then day and night are the same. Liberation of the Organs 209
Light and darkness are the same. You can see equally well in either. An ordinary person cannot see in a dark room, but an Arhat can. So it is said: Enlightenment is like a lamp in the night, or a sudden light in a windowless room. However, that is just an analogy. Don't get attached to it being exactly like that. What is expressed in words is not necessarily true. That which cannot be expressed is truth. What we are talking about here is just a certain state. You may see the room as dark, while someone else may perceive light in it. This is due to the differences in people's karmic responses. If you are enlightened, then night is the same as day; sleeping and dreams are the same as your waking state. You won't even be confused or upside down in your dreams. In fact, when you are enlightened you very rarely dream at all. Why is it necessary to cultivate? Because you don't have control of yourself. Perhaps you are in control and clear-headed when you are awake, but you lose control when you get confused. When you are healthy you are in control, but when you get sick you lose control. You are ineffectual. Perhaps you can remain in control when you are sick and not get confused or do upside-down things, but you are still not in control when you are asleep. You may say you can remain in control when you are asleep, but when you have dreams you lose control. You become upside-down. If you can remain in control when you are dreaming, you may lose control when you are about to die. At that time the four elements separate, and though you might like to say, "I'd rather not die right now," no politeness is extended to you. You're certainly not going to get out of it. We people cultivate the Way in order to be able to remain in control when we are healthy, when we are awake and clear-headed, when we are sick, when we are asleep, when we are dreaming, even more when we die. We want to be such that we can die if we want to, and such that if we don't want to die, we can go on living without it being any problem. We want to be free of those restricVolume One -- The Two Decisive Doctrines 210
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
tions. Then we can be said to be free of birth and death. If we want to live, we can; and if we want to die, we can do that, too. For instance, if you want to live, you can live for several thousand years, like Patriarch Mahakashyapa. If you want to die, you can do so standing up, sitting down, or lying down. You can do it any way you want. Sutra:
"Once the organs and objects are eradicated, how can the enlightened brightness not become perfect and wonderful?" Commentary:
"Ananda, once the organs and objects are eradicated, once the six sense-organs and six sense-objects are done away with, then ‘no dark manifestation can obscure the seeing.'" When the darkness obscures them, the organs cannot exhibit their strength and function. "How can the enlightened brightness not become perfect and wonderful?" How can you say that the fundamental enlightened brightness will not become perfect and wonderful? How can you say that it will not return to the source and become perfect and wonderful once again?
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Not only should you memorize the Shurangama Mantra, you should memorize the sutra text as well.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
23 3
La shr Pe ye (King -- see 233)
179
RĀJA BHAYA Means ‘Most Supreme Honored One' and ‘Benefit and Joy.' (Hua - VBS 52001)
179
RĀJABHAYA "This Bodhisattva is replete with awesome virtue, intimidating might and venerable virtue. He can eradicate disasters, increase all blessing, and unveil wisdom " (Hua - VBS 52001)
"This line resolves all sorts of problems with the law. It also aids lonely elders and orphaned children. The most supreme honored one brings benefit and joy, Inspires awe, dispels disasters, and augments wisdom and blessings." (Hua - VBS 5-2001)
Q3 He responds to the seeking of the human destiny. R1 Kings, ministers, citizens.
Sutra:
"If there are living beings who would like to be kings of people, I will appear before them in the body of a human king and speak Dharma for them, enabling them to accomplish their wish. Commentary:
"If someone wants to rule over people, I will appear as a ruler of people and speak the Dharma for them."
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
30 2
30 3 30 4 30 5 30 6
Dan two Chye lu cha shi
237
Chi li dan
237
KRTĀM
Pi two ye she
238
VIDYĀM_
Chen two ye mi
238
CCHINDAYĀMI
Ji la ye mi
239
KĪLAYĀMI
TATVA GARUDA The Great Peng Bird
This section includes the beings of the eightfold division of ghosts and spirits, but in the Shurangama Sutra the garudas are not included. In the "Universal Door Chapter" of the Lotus Sutra, it is related that Gwan Yin Bodhisattva appears in the body of a garuda also. "Garuda" is a Sanskrit word; it means "great golden-winged p'eng bird ( ). Garudas are also part of the eight divisions, and the fact that the Sutra does not include them here is The Ear Organ 161
perhaps the fault of an omission in copying the text, or perhaps they are understood to be included in the general category of "living beings" mentioned below. Garudas diet exclusively on dragons. Their wing-span is three hundred thirty great yojanas. A small yojana is forty Chinese miles (one Chinese mile is approximately one-third of an English mile). A middle-sized yojana is sixty miles. A great yojana is eighty miles. With one flap of its wings, the golden-winged p'eng bird flaps away all the waters of the seas. Its strength is that great. Once the waters of the seas are gone, the dragons are exposed. In this way, the garuda was just about to finish off the entire population of dragons. So the dragons went to see the Buddha to seek rescue. "The great golden-winged p'eng bird is about to cause the retinue of dragons to become extinct. What can be done?" They sought the Buddha's compassion in helping them out; they hoped he would forbid the p'eng bird to eat them. The Buddha gave the dragons pieces of his kashaya for them to attach to their horns. After that, the p'eng bird dared not eat them. With nothing to eat, the p'eng bird also went to the Buddha to ask him to save his life. "No one is eating you," said the Buddha. "Why have you come and asked to be saved?" "It's true that no one is threatening me, but without anything to eat, I will die of starvation," said the p'eng. "You don't permit me to eat dragons anymore, and with nothing to eat, I'm about to die of hunger." So he asked the Buddha to be compassionate and think of a way to help him. "You don't have anything to eat? All right, after this, I will feed
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
you. Every time I and all my disciples eat, we will offer something to you to eat. You don't have to eat dragons any more." That is why, during the high meal offering at noon, a little of the food is taken outside and offered to the great golden-winged p'eng bird. This Sutra does not mention the garuda, but we should be aware that the eightfold division of ghosts and spirits includes this kind of being.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
33 1 33 2 33 3 33 4 33 5 33 6 33 7 33 8
Pi li yang Chi li jr Nan two ji Sha la Chye na Bwo di Swo syi ye
253
SIRIYAN GIRITI
254
NANDIKE'SVARA
254
GANA PATI
255
SAHEYA
Chi li dan
255
KRTĀM
Pi two ye she
256
VIDYĀM_
Chen two ye mi
256
CCHINDAYĀMI
Ji la ye mi
257
KĪLAYĀMI
(see VBS for other Ganesh Reference in the 3rd section)
Display as well images of "all Four Heavenly Kings, with Vinayaka to the left and right of the door." Vinayaka is another Dharma protector who is particularly ugly and frightening. The Chinese description is of two beings, Dharma Protector P'in Na, who has a human body and a boar's head, and Dharma Protector Yeh Chia who has a human body and an elephant's head and a long trunk. The Indian depictions show Vinayaka, identified with the god Ganesha (Ganapati), as one being possessing a human body with an elephant head. Vinayaka also appears as two standing beings with human bodies and elephant heads; the transformation into such bizarre appearances is intentional in order to instill fear in people so they will behave themselves. At the door of the Bodhimanda, then, these images are placed on both sides for protection. Volume Six -- Establishing the Bodhimanda 82
Sutra:
"In the most prominent place, display images of Vairocana Buddha, Shakyamuni Buddha, Maitreya Bodhisattva, Akshobhya Buddha, Amitabha Buddha, and all the magnificent transformations of Gwan Yin Bodhisattva. To the left and right, place the Vajra-Treasury Bodhisattvas. Beside them display the lords Shakra and Brahma, Ucchushma, and the Blue Dirgha, as well as Kundalin and Bhrukuti and all Four Heavenly Kings, with Vinayaka to the left and right of the door. Commentary:
"In the most prominent place, display images of Vairocana Buddha, Shakyamuni Buddha, Maitreya Bodhisattva, Akshobhya Buddha, Amitabha Buddha, and all the magnificent transformations of Gwan Yin Bodhisattva." "Vairocana" means "Pervading All Places." Maitreya Bodhisattva is the next Buddha, the Buddha-to-be. He is the plump Bodhisattva. Establishing the Bodhimanda 81
Akshobhya Buddha is in the east; he is also known as Medicine Master Buddha. Akshobhya means "Unmoving." The east is usually associated with movement, but the Buddha of the east is unmoving. Amitabha means "Limitless Page 349 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Light" and "Limitless Life." As to the magnificent transformations of Gwan Yin Bodhisattva, we have heard about them already in this sutra, in the passage that said the Bodhisattva may have one head, three heads, five heads, seven heads, nine heads, eleven heads, or one hundred and eight heads. It said he may have one hand, three hands, five hands, seven hands, nine hands, as many as one hundred and eight hands, a thousand hands, ten thousand hands, or eighty-four thousand hands. "To the left and right, place the Vajra Treasury Bodhisattvas," the Dharma Protectors. They have stern countenances often terrifying to behold. "Beside them display the lords Shakra and Brahma." Shakra is the Lord of the Heaven of the Thirty-three. He is known as God Almighty, or the Heavenly Lord. Brahma is Lord of the Great Brahma Heaven. 144
Pi li jyu jr
106
BHRKUTIM
106
BHRKUTI (Vikruti of Ayurveda)
"Supreme is the vaidurya light of the Dharma Prince. Translucent, transparent Medicine King tasted the herbs himself. Inner and outer both clearly visible, he knew the bitter and hot, For Shen Neng all this manifested as clearly as day." (HuaSC v3:81-82) (Hua - VBS 3-1994)
Also display "Ucchushma and the Blue Dirgha as well as Kundalin and Bhrukuti." Ucchushma is "Fire-head Vajra." Blue Dirgha has a blue face and is a Dharma protector. Kundalin means "releasing the knots of resentment"; it is another name for a Vajra Spirit. Bhrukuti is also a Dharma protector. Display as well images of "all Four Heavenly Kings, with Vinayaka to the left and right of the door." Vinayaka is another Dharma protector who is particularly ugly and frightening. Volume One -- Establishing the Bodhimanda 82
The Chinese description is of two beings, Dharma Protector P'in Na, who has a human body and a boar's head, and Dharma Protector Yeh Chia who has a human body and an elephant's head and a long trunk. The Indian depictions show Vinayaka, identified with the god Ganesha (Ganapati), as one being possessing a human body with an elephant head. Vinayaka also appears as two standing beings with human bodies and elephant heads; the transformation into such bizarre appearances is intentional in order to instill fear in people so they will behave themselves. At the door of the Volume One -- Establishing the Bodhimanda 82
Bodhimanda, then, these images are placed on both sides for protection.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
36 4
Pe chye fan
273
BHAGAVAM
(For Bhagavate [World Honored One], see lines 30, 34, 39, 49, 55, 60, 65, 70, 75, 81, 86, 93, 214, 230, 362, 364)
Sutra:
"This Abhidharma, incomparable Is the single pathway through Nirvana's gate, Taken by Bhagavans in all the ten directions." Commentary:
"This Abhidharma, incomparable": "Abhidharma" translates as "peerless." This refers to the kind of Dharma, the method, being discussed. "Is the single pathway through Nirvana's gate -- it is the unsurpassed method to untie the knots -- taken by Bhagavans in all the ten directions." "Bhagavan" in the transliterated pronunciation pwo chye fan, is found at the beginning of the fourth section of the Shurangama Mantra. It is a universal name for the Buddha, used and recognized by Buddhas, spirits, and ghosts in referring to Buddhas. Here "Bhagavan" is not translated, because the original word includes six meanings. A translation can render only one meaning. The six meanings of Bhagavan are: 1) Comfortable. The Buddha's nature is comfortable, in the same way that the name "Contemplate in Comfort" given to Gwan Yin Bodhisattva means that he is a comfortable Bodhisattva. 2) Dazzling. This meaning describes the Buddha's light, which pervades the Dharmarealm. 3) Decorous. The Buddha is correct in his bearing and never lax or lazy. We should try to be the same. When you listen to Sutras, you should sit in an appropriately respectful manner. Don't lounge or slouch or stretch out. It should be as if the Buddha himself were before you speaking the Dharma. Since we believe in the Buddha, we should show our respect to him. We shouldn't be lazy right before the Buddha's eyes; when listening to Sutras, you cannot lie down or go to sleep. You shouldn't lie down when reading Sutras, either. I've told you before that if you do that, you will become a snake in a future life. Snakes have to lie down even when they The Source of the Knot 271
move from place to place. They can't stand up. When you read a Sutra, you should sit up straight and perhaps place it on a table in front of you. If you have one degree of respect, you increase your wisdom by one degree. If you have ten degrees of respect, you increase your wisdom by ten degrees. If you have a hundred, thousand, or ten thousand degrees of respect, you increase your wisdom by the same amount. You also increase your good roots. The Vajra Sutra says it clearly: "There is a Buddha in any place that the Sutra text is found," a Buddha. Your respect will bring a response; if you lack respect, there won't be a response. Consider it as if Shakyamuni Buddha himself were lecturing the Sutra for you
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
and the Venerable Ananda was by your side. And around you in the Great Assembly are all the Great Bodhisattvas as well. Let it be just like the Dharma Assembly on Magic Mountain. If you had that kind of respect, there would be no way you could fail to get enlightened. "But Ananda had listened to so much of the teaching and still hadn't become enlightened. Can I become enlightened now, on first hearing it?" How do you know Ananda hadn't become enlightened? Maybe Ananda was intentionally pretending not to be enlightened so that the Buddha would speak the Sutra and we now can hear it. Ananda became a Buddha a long time ago, not to speak of his gaining any lesser enlightenment! He's just appearing as the spokesperson and acting like he doesn't understand. In fact, Ananda remembered every bit of the Dharma the Buddha spoke; how could he not have understood the principles the Buddha is explaining here? He has long since understood and is just requesting Dharma on behalf of us who are living beings now. He's a model, an example for us. You shouldn't think that you're smarter than Ananda. You're not… 4) Renowned. Everyone praises the Bhagavan; everyone respects him. 5) Lucky. 6) Honored and noble.. Volume One -- The Source of the Knot 272
Since the title, Bhagavan, has these six meanings, it is not translated. Among the Five Kinds of Terms Not Translated, it is the one that has many meanings. "…is the single pathway through Nirvana's gate." This Dharma-door is the one by which the Buddhas of the ten directions accomplished Buddhahood. They took the road that led to Nirvana.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
15
Na mwo Lu ji e lwo han dwo nan
6
NAMO LOKE ARHANTĀNĀM
6
NAMO LOKE ARHANTĀNĀM "The First Fruit is Shrotaapanna -- Position of the Way of Seeing, The Second Fruit is Sakridagamin -- Position of the Way of Cultivation, The Third Fruit is Anagamin, The Fourth Fruit is Arhat -Position of the Way of Certification." (Hua - VBS 8-1983)
"One worthy of offerings, killer of thieves, reaches a state of no birth. The field of blessings of the world must be plowed vigorously. Tend with care the unsurpassed Bodhi fruit. With delusion ended, in true purity the Buddha Way is accomplished." (Hua - VBS 11983)
7
NAMO SROTĀPANNĀNĀM
7
NAMO SROTAPATTĀNĀM
"Enter now the flow of the Sages' Dharma nature, And turn your back on the common people's wanderings through six dusts. With view delusions cut off, one is certified to first fruition. Continue in vigor and sail in the Great Compassion Boat." (Hua - VBS 21983)
8
NAMO SUKRTĀGĀMĪNĀM
8
NAMO SUKRTAGĀMINĀM (NAMO ANĀGAMĪNAM)
"Although called the OnceReturner, actually there is no returning. With thought delusions terminated, one sits upon a lotus platform. In empty space, constantly manifesting the eighteen transformations, In this realm and other directions, there are a million changes." (Hua VBS 4-1983)
(For Na mwo [Namo -Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418) (For E lwo han [Arhat] see lines 3, 63, 68, 79, 84, 89 and 15, 344)
" ." (Hua VBS -1983) 16
Na mwo Su lu dwo bwo nwo nan (For Na mwo [Namo -Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418)
17
Na mwo Swo jye li two chye mi nan
(For Swo jye li two [Sukrta], see lines 17 & 418; Do not confuse with lines 38 & 48 Syi jye li dwo ye [Skrtaya])
(For Na mwo [Namo -Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418)
Sutra:
"If there are those who are studying, who are tranquil and have wonderful clarity, who are superior and miraculous and manifest perfection, I will appear before them in the body of a Solitarily Enlightened One and speak Dharma for them, causing them to attain liberation. Commentary:
"If there are those who are studying, who are tranquil and have wonderful clarity…" "Those who are studying" refers to Page 353 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
The Ear Organ 143
those prior to the Fourth Stage of Arhatship. Those "who are superior and miraculous and manifest perfection" are those who have attained the bliss of tranquility and wisdom which is wonderfully clear. Their wisdom is supreme, and they display perfect penetration. "I will appear before them in the body of a Solitarily Enlightened One. For that kind of living being I will manifest as one who is solitarily enlightened," that is, a person of the Two Vehicles who awakens to the Way when there is no Buddha in the world. They cultivate the Twelve Causal Conditions and become enlightened. In the spring they contemplate the blossoming of the white flowers; In the fall they observe the falling of the yellow leaves. They awaken to the principle of the natural process of birth and extinction of the myriad things and events in the world. That's how they become enlightened. The Bodhisattva will appear as a Solitarily Enlightened One "and speak Dharma for them, causing them to attain liberation." Sutra:
"If there are those who are studying, who have severed the twelve causal conditions, and, having severed the conditions, reveal a supreme nature, and who are superior and wonderful and manifest perfection, I will appear before them in the body of one enlightened to conditions and speak dharma for them, causing them to attain liberation.
Sutra:
"If there are those who are studying, who have severed the twelve causal conditions, and, having severed the conditions, reveal a supreme nature, and who are superior and wonderful and manifest perfection, I will appear before them in the body of one enlightened to conditions and speak dharma for them, causing them to attain liberation. Commentary:
"If there are those who are studying, who have severed the twelve causal conditions, and, having severed the conditions, reveal a supreme nature…" Again, "those who are studying" refers to the first three stages of Arhatship. The Twelve Causal Conditions have been explained before. They are extremely important: Volume One -- Twenty-five Means to Enlightenment 144
1. Ignorance conditions activity; 3. activity conditions consciousness; 4. consciousness conditions name and form; 5. name and form condition the six sense-organs; 6. the six sense-organs condition contact;
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
7. contact conditions feeling; 8. feeling conditions craving; 9. craving conditions grasping; 10. grasping conditions becoming; 11. becoming conditions birth; 12. birth conditions old age and death. This is the door of mutual arising. When ignorance is extinguished, activity is extinguished; when activity is extinguished, consciousness is extinguished; when consciousness is extinguished, name and form are extinguished; when name and form are extinguished, the six sense-organs are extinguished; when the six sense-organs are extinguished, contact is extinguished; when contact is extinguished, feeling is extinguished; when feeling is extinguished, craving is extinguished; when craving is extinguished, grasping is extinguished; when grasping is extinguished, becoming is extinguished; when becoming is extinguished, birth is extinguished; The Ear Organ 145
when birth is extinguished, old age and death are extinguished. This is the door of returning to extinction. People who cultivate toward Arhatship become very clear about ignorance and the connections that bring about birth. From birth comes death, and one is born and dies again, cyclically. They put an end to the cycle by first extinguishing ignorance. Once ignorance is extinguished, the other links are extinguished in turn. Once they sever these conditions, they discover a supreme nature. They become those "who are superior and wonderful and manifest perfection, I will appear," says Gwan Yin Bodhisattva, "before them in the body of one enlightened to conditions and speak dharma for them, causing them to attain liberation." Sutra:
"If there are those who are studying, who have attained the emptiness of the Four Truths, and cultivating the Way, have entered extinction, and have a superior nature and manifest perfection, I will appear before them in the body of a SoundHearer and speak Dharma for them, causing them to attain liberation. Commentary:
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
"If there are those who are studying, who have attained the emptiness of the Four Truths, and cultivating the Way, have entered extinction… Perhaps there are Sound-Hearers, Arhats, who understand the principle of emptiness with regard to the Four Truths, who have cultivated the Way and have attained the bliss of Nirvana. They have a superior nature and manifest perfection. They display a state of perfect penetration and fusion. I will appear before them in the body of a Sound-Hearer and speak Dharma for them, causing them to attain liberation." Why does the Bodhisattva manifest the body of a Sound-Hearer? It's because in doing so he becomes like them, and it is easier to communicate. He becomes a good friend and there is mutual trust established. If one Volume One -- Twenty-five Means to Enlightenment 146
has no affinities with people, then no matter how well one may speak, one won t be believed. He appears like them in order to teach and transform them. Sound-Hearers awaken to the Way upon hearing the Buddha's sound. They are people of the Two Vehicles.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
21
Na mwo Ti pe li shai nan
11
NAMO DEVARSĪNAM
(For Na mwo [Namo -Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418)
11
NAMO DEVARSINAM "Smelt the essence to transform it into energy; Smelt the energy to transform it into spirit; Smelt the spirit to return it to the void; Smelt the void to return it to nothingness; From nothingness, they give rise to existence." (Hua - VBS 8-1983)
"Bowing to gods of the Desire Realm and Form, For a long life and long vision, they smelt the immortal cinnabar. The five energies complete their revolution and illumine the Great Way. After nine turnings to a pure yang body, one lives for ten thousand years." (Hua - VBS 8-1983)
This is how Ajnatakaundinya became the first of Shakyamuni Buddha's disciples. In a former life, the Buddha was a patient immortal cultivating the Way in the mountains. He cultivated the practice of patience in the face of insult. Volume One -- The Testimony of Faith 96
Be good to people, even if they are not good to you. We should have the kind The Testimony of Faith 99
of vitality that the patient immortal had when, far from getting angry, he vowed to save his attacker who was cutting off his limbs. Students of the Buddhadharma should imitate this spirit of magnanimity. The Buddha is called the Immortal because in the past, Shakyamuni Buddha cultivated as a patient immortal and upon realizing enlightenment, he was known as the Great Enlightened Golden Immortal. The Testimony of Faith 119
"Kapila, Chakra, Padma, and Hasta, and other great magicians of Shravasti" -the immortal, Kapila, of the City of Abundance and Virtue, was an adherent of the "religion of the yellow haired." It was explained earlier that Matangi was a follower of a magician of the religion of the yellow haired and that she had learned the "former Brahma Heaven mantra" from him. Besides these four great magicians, there were many others -too many to be mentioned by name -- so the text says, "and other great magicians." Magicians deal with illusion, with what is false and empty. They "often hold up instruments to the light of the full moon at midnight to extract from the moon the essence of water to mix with their drugs." They wanted to use the moon essence in their illusory medicines which confused people. These medicines were like the present day LSD, which, although not mixed with essence of the moon, is nonetheless close to the kind of The Seven Elements Are All-Pervasive 165
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
drug being discussed. They caused people to see everything as strange and to think of themselves as having already become enlightened. They caused nervous disorders and caused people to be upside-down and unreliable. On the night of the full moon, the fifteenth day of the month in the lunar calendar, they made use of instruments -- a square pan and a crystal ball -- to extract the essence of water. When the crystal ball is held in the moonlight on the night of the fifteenth, water will come forth and gather in the pan. The water is then used to mix with the drugs. There probably isn't much water that comes forth. Sutra:
"And then day and night there is endless production and extinction as your knowledge and views continually wish to remain in the world, while your karmic patterns constantly move you to various places. This entanglement becomes a falseness, which is the fourth layer, called the turbidity of living beings. Commentary:
"And then day and night there is endless production and extinction. Again and again your thoughts arise and cease, all day long without stopping, as your knowledge and views continually wish to remain in the world" "Knowledge and views" here refer to your intention, which is to remain in the world. You want to be immortal. You want to stay in this world forever and never die, while your karmic patterns constantly move you to various places. Your retribution body moves from one country to the next, from one land to another. This entanglement becomes a falseness, which is the fourth layer, called the turbidity of living beings." Because the thoughts in your mind are continually born and continually die, they are like living beings who are continually born Purification of the Turbidities 155
and continually die. It is, therefore, referred to as the turbidity of living beings.
Dreams happen when the sixth mind-consciousness goes awry. Whatever happens to you during the day, or whatever experiences you encounter, will affect the dreams you have at night. Some people who cultivate the Way, cultivate the mind-consciousness until they can "go out esoterically and enter mysteriously ( ). To "go out esoterically" means to send a being out of the crown of one's head. This being can then leave the body and go elsewhere. But this experience is not genuine, because the being is a "yin spirit." Since, when it gets out, it has a certain amount of awareness, it is called a spirit. Once there was an old Taoist who really was skilled in his practice, but he had a big temper. Whenever anything came up, he'd get angry about it. Since he got angry all the time, he was indulging
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
in hatred. He considered himself to be well-skilled, however -- to be pretty remarkable, in fact. He boasted that as soon as he went to sleep, he could send out this spirit. It was like a dream-state, but he had an awareness of it and could remember it clearly afterward. One day, the old Taoist encountered a Buddhist monk, and they discussed their methods of cultivation. The Taoist said, "In Taoism, we can cultivate and become immortal. What talent do you Buddhists have? Shakyamuni Buddha died just the same. But no one knows where the Patriarch of Taoism, Lee Lao Chun, went. He died, so they say, but really he went to the heavens. So the skill we develop in Taoism is to ‘go out esoterically and enter mysteriously.'" "How do you go out esoterically? asked the monk. Hearing is Not Sound 227
"When I lie down and go to sleep, I can go anywhere I please," the Taoist replied. "Oh? Fine. Go to sleep now and send out a spirit while I watch." said the monk. The old Taoist laid down and went to sleep, and as soon as he dozed off, he let out a spirit. But what kind? It was a snake that crawled out of the top of his head! The snake slithered off the side of the bed onto the floor and crawled outside to the edge of the cesspool. It drank some of the dirty water and then crept along the edge of the water. The monk picked a blade of grass and set it in the path and then pulled up a clump of sod and set it beside the blade. When the snake saw the blade of grass, it fled in fright and scurried back where it had come from. Having reentered the crown of the Taoist's head, the old cultivator awoke in a sweat, scared to death. "Where did you go," asked the monk, "when you went out the top of your head?" The Taoist replied, "I went to the heavens to a heavenly pool." He had mistaken the cesspool for a heavenly pool. "When I got to the heavenly pool, I drank some sweet dew water, and then, as I strolled around, I saw a spirit in golden armor standing in the path wielding a sword. He was intent upon killing me, so I rushed back." The monk said, "Oh, so that's what happened, according to you; you went to the heavens." And then he informed him that his perception of the incident was totally different from the Taoist's, and he related what he'd seen. "The reason a snake came out of your head is probably because you have such a big temper and are always getting angry. If you don't change your fiery nature, you're likely to become a snake. Snakes have poison in their hearts, and your hatred is just like a poison in you right now." The monk continued, "You went outside and drank a lot of liquid from a cesspool filled with urine and excrement. That is your heavenly pool with sweet dew water! And when I put a blade of grass and a lump of sod in your path, you thought it was an armored Volume One -- Hearing is Not Sound 228
spirit out to get you. That's when you hurried back and reentered your head. That's what I saw."
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
The old Taoist thought: "Then everything I have cultivated is totally wrong!" So he bowed to the monk as his teacher and followed him to cultivate the Buddhadharma. He gave up indulging in his former skills. So, if people tell you they can leave their body during their dreams, it is a yin spirit they are referring to. This yin spirit will mirror your own disposition; if you are a compassionate person it will be a compassionate spirit; if you are an angry Person, or a greedy person, it will be like that. That's why it's said of people, With a single thought of hatred, Eighty thousand obstacles arise. The old Taoist had such a temper that he could transform into a snake. Thank goodness he met a monk who saved him and kept him from having to become a snake in some other life. Third, he says, "Seeking samadhi, they obtain samadhi; seeking long life, they obtain long life." If one has a wife and children and still feels that there is no meaning to human life and so brings forth a resolve to transcend the world and seek samadhi, then one can attain samadhi. Some are seeking long life, and so they obtain long life. They want to become immortal and never die, and they are able to do so. "And so forth to the extent that if they seek the great Nirvana, they obtain great Nirvana." Volume One -- Twenty-five Means to Enlightenment 186
The text says, "at the time of death." Everyone will die. There isn't anyone who can say he or she will live forever, unless one cultivates and becomes a sage or an immortal, in which case one can live if one wants and die if one wants. Or, if you are a Bodhisattva or an Arhat, you have freedom over birth and death. If you're not at that level, then you too will have a "time of death." Destiny of Hells 141
Destiny of Immortals H5 The destiny of immortals. I1 Concludes prior passage and begins this.
Sutra:
"Furthermore, Ananda, there are people who do not rely on proper enlightenment to cultivate samadhi, but cultivate in some special way that is based on their false thinking. Holding to the idea of perpetuating their physical bodies, they roam in the mountains and forests in places people do not go and become ten kinds of immortals. Commentary:
"Furthermore, Ananda, there are people who do not rely on proper enlightenment to cultivate samadhi." They do not rely on the Great Enlightened Way of Bodhi. They do not rely on the Great
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Shurangama Samadhi, and they do not cultivate the skill of turning back their hearing to hear the self-nature. What they cultivate is a deviant samadhi of the externalist paths. It is based on false thinking and on the urge to climb on conditions -- to take advantage of situations. They think like this: "I'll cultivate now, and when I accomplish some karma in the Way I'll display my spiritual penetrations for everyone to see. I'll get them to believe in me, respect me, make obeisance to me, and make offerings to me." That's what's meant by taking advantage of situations. It's not for Destiny of Immortals 197
the sake of becoming a Buddha or for the sake of practicing and upholding the Buddhadharma and causing it to spread and grow that they cultivate. They develop their skill with the idea of getting offerings for themselves. They display both greed and stupidity in that way. So they "cultivate in some special way that is based on their false thinking." What do they have in mind? "Holding to the idea of perpetuating their physical bodies, they roam in the mountains and forests in places people do not go and become ten kinds of immortals." They have the false thought that they will make their bodies strong and enduring, that they will become as solid as rock -- that their bodies will never go bad. They go deep into the mountains or perhaps find an isolated island. I2 Lists the immortals. J1 Earth-traveling immortals.
Sutra:
"Ananda, some living beings with unflagging resolution make themselves strong with doses of medicine. When they have perfected this method of ingestion, they are known as earth-traveling immortals. Commentary:
"Ananda, some living beings with unflagging resolution make themselves strong with doses of medicine." They take this medicine with one aim in mind -- to become an immortal "Unflagging resolution" means that they are consistent in their practice. All the people to be discussed in this section are extremely faithful when it comes to their practice. It's not that they do it today and neglect it tomorrow. Every day, day after day, they develop their particular kind of skill. In this case it's ingesting drugs. By this they hope to gain immortality so that they don't have to die. "When they have perfected this method of ingestion, they are known as earth-traveling immortals." The result of their efforts is that they are very light when they walk. Their bodies are buoyant. They can run very swiftly over the ground. They get to higher speeds than the emu in Australia, which can run as much as forty miles an hour. Volume One -- The Seven Destinites 198
This immortal travels over the ground as if he were flying; that's how he gets his name. J2 Flying immortals.
Sutra:
"Some of these beings with unflagging resolution make themselves strong through the use of grasses and herbs. When Page 361 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
they have perfected this method of taking herbs, they are known as flying immortals. Commentary:
"Some of these beings with unflagging resolution make themselves strong through the use of grasses and herbs." They pursue this practice with firm determination. If someone were to tell them to discontinue it, they could not do it. Their minds are like rock or iron. They are tougher than nails when it comes to perfecting their method of practice. In this case it is the use of grasses and herbs. They concoct a pill out of certain herbs and trees. They eat it every single day without fail. And due to their determination and to their wish to succeed, the method eventually starts to work. "When they have perfected this method of taking herbs, they are known as flying immortals." Their bodies are as light as a wisp of smoke, and they can mount the clouds and drive the fog. J3 Roaming immortals.
Sutra:
"Some of these beings with unflagging resolution make themselves strong through the use of metal and stone. When they have perfected this method of transformation, they are known as roaming immortals. Commentary:
"Some of these beings with unflagging resolution make themselves strong through the use of metal and stone." Their minds are determined -- extremely strong and steadfast. They make a stove for concocting pills. They mix mercury and lead together, Destiny of Immortals 199
heating and reheating it, smelting and re-smelting it. They may smelt it for forty-nine days or for twenty-one days. It depends on the prescription they are taught. They combine gold and silver and when these too are sufficiently smelted they put all the ingredients together and eat the result. They're called pills of immortality; it's wonderful medicine. If one takes a pill of immortality one can "cast off the womb and transform one's bones." This is just a brief mention of the secret prescriptions for forging immortality. If they are successful, "when they have perfected this method of transformation, they are known as roaming immortals." "Method of transformation" refers to the changes that take place as a result of the pills they concoct. The pills have a special ability to create change. As roaming immortals, they can go wherever they want. J4 Space-traveling immortals.
Sutra:
"Some of these beings with unflagging resolution make themselves strong through movement and cessation. When they have perfected their breath and essence, they are known as space-traveling immortals. Commentary:
"Some of these beings with unflagging resolution make themselves strong through movement and cessation." These beings work with determination on movement and cessation.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
"Movement" can refer to the time that they work on developing their skill. "Cessation," then, is when they stop working. "Movement" can also refer to exercise such as t'ai chi ch'uan. "Cessation," then, is when they cultivate stillness. That is, they sit there and smelt the essence until it transforms into energy, they smelt the energy until it transforms into spirit, and they smelt the spirit until it returns to emptiness. How do they smelt the essence into energy? They sit in meditation and do not allow their essence to escape. They don't go near women. When their essence doesn't escape, it reverts inward. In that way it turns into energy, into prana. This energy becomes fused throughout the body. They Volume One -- The Seven Destinites 200
manage to do it by concentrating their thoughts on it, just the way a chicken hatches an egg. They think about how their essence is being transformed into energy, how the energy is pervading their body, and then how it is being transformed into spirit. Then they smelt the spirit until it returns to emptiness -- until it becomes like emptiness itself. They then smelt the emptiness until it returns to nothing. They go to the point that there's nothing at all. At that point they feel very free and at ease. They can "go out esoterically and enter the female." That's the way the Taoists phrase it. That means they can go out from the top of their heads. The Taoists in China practiced exactly the methods that Shakyamuni Buddha describes here. They have a book called Wu Shang Yu Huang Hsin Yin Miao Ching. They consider this book a real treasure. It tells how to smelt the essence to transform it into energy, smelt the energy to transform it into spirit, smelt the spirit to transform it into emptiness, and smelt the emptiness to transform it into nothing. These immortals can walk around in space. They can go out from the top of their heads. There are a lot of strange and esoteric things in this world. There's another Taoist book for sale called Wa Lia Hsien Tsung. In it there are pictures of a man sending a small person out the top of his head, and that small person sending out another small person, and so forth until there are lots of small people. That's supposed to be "millions of transformation bodies." But I'll tell you, making millions of transformation bodies is not as much trouble as all that. These Taoist books are just totally involved in attachment to appearances. Making transformation bodies can be done at will . There's no fixed formula for creating them. When they have perfected their breath and essence, they are known as space-traveling immortals. J5 Heaven-traveling immortals.
Sutra:
"Some beings with unflagging resolution make themselves strong by using the flow of saliva. When they have perfected the Destiny of Immortals 201
virtues of this moisture, they are known as heaven-traveling immortals. Commentary:
The previous immortal could roam in space. This one can go up
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
to the heavens. "Some beings with unflagging resolution make themselves strong by using the flow of saliva." When the tongue is placed on the roof of the mouth, the saliva flows down from above. Adherents of externalist paths call this "sweet dew," "heavenly drinking water," and a lot of other names. The process is complete when the saliva flows down and is swallowed into the stomach. Taoists call this the elixir of immortality. They have a saying; If you want to live forever and not grow old, You must return the essence to nurture the brain. They contemplate having their essence form a cluster on top of their heads; in this way they strengthen their brains. These particular immortals continually swallow the saliva and internalize the breath in a regularly scheduled practice. "When they have perfected the virtues of this moisture, they are known as heaven-traveling immortals." Eventually their faces take on a glow. Although they are very old, their faces are like children's. They are red cheeked and fresh like a young boy's. These are the heaven-traveling immortals. J6 Immortals of penetrating conduct.
Sutra:
"Some beings with unflagging resolution make themselves strong with the essence of sun and moon. When they have perfected the inhalation of this purity, they are known as immortals of penetrating conduct. Volume One -- The Seven Destinites 202
Commentary:
"Some beings with unflagging resolution make themselves strong with the essence of sun and moon." Their minds are firm and resolved. These immortals make a practice of breathing in the essence of the sun and the secretions of the moon. They convert the sunlight and moonlight. "When they have perfected the inhalation of this purity, they are known as immortals of penetrating conduct." They can travel to the heavens or anywhere else they want to go. How do they go about this practice? For example, in the morning they face the sun and make three hundred and sixty inhalations. In the evening they face the moon and make three hundred and sixty inhalations. They put all their time into smelting their stinking skin bags. That's what our bodies are -stinking skin bags. The Venerable Master Hsu Yun wrote the Song of a Skin Bag in expression of this fact. But this type of immortal puts all his energy into developing this kind of skill. They don't know that they should put that effort into developing the selfnature. So the difference between Taoism and Buddhism is that the former uses effort on what is apparent and the latter uses effort on what is not apparent. So one has an attachment and the other doesn't. That's the difference. Actually, the way of the immortals and the Buddhist Way are similar. The point is that one is involved Page 364 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
in attachments and the other is not. The kind of skill these immortals develop is basically all right, but they get attached to it. They become totally engrossed in appearances. Because of that they have a hindrance. They feel they have to do things in a certain way. Because they have this hang-up, they cannot get completely out of the cycle of rebirth. They don't gain ultimate understanding and release. These are called immortals with penetrating conduct. The first five immortals described previously were said to have one sort of "travel" or another because they are basically bound to the earth and cannot roam in the higher realms. The latter five, now being described, are said to have one kind of "conduct" or another, because they are more advanced and can roam in the higher regions. Destiny of Immortals 203 J7 Immortals with way-conduct.
Sutra:
"Some beings with unflagging resolution make themselves strong through mantras and prohibitions. When they have perfected these spells and dharmas, they are known as immortals with Way-conduct. Commentary:
These beings have a firm determination to recite mantras. The Tibetan Lamas are an example of this category, provided that they perfect their skills. "Some beings with unflagging resolution make themselves strong through mantras and prohibitions." They recite mantras and always hold prohibitive precepts. "When they have perfected these spells and dharmas, they are known as immortals with Way-conduct." J8 Immortals with illumining conduct.
Sutra:
"Some beings with unflagging resolution make themselves strong through the use of thought-processes. When they have perfected thought and memory, they are known as immortals with illumining conduct. Commentary:
"Some beings with unflagging resolution make themselves strong through the use of thought-processes." They turn their determination to their thoughts -- without resting, they develop total thought. "When they have perfected thought and memory, they are known as immortals with illumining conduct." When they perfect this practice, they have a bit of light. In their thoughts they imagine that they are transformed into golden light. When they cherish this thought for a long time, eventually it's just like the old mother hen on her eggs, or the cat stalking the mouse: there's some success. That's why they are called immortals with illumining conduct. They have some light. Volume One -- The Seven Destinites 204 J9 Immortals with essential conduct.
Sutra:
"Some beings with unflagging resolution make themselves strong through intercourse. When they have perfected the
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
response, they are known as immortals with essential conduct. Commentary:
Usually "intercourse" refers to the sexual act between men and women. But that is definitely not the meaning here. Rather, the intercourse takes place within oneself. The Taoists call this the "young boy and girl." Each individual is capable of it. It's not a matter of seeking outside oneself. Everyone has a young boy and girl in his or her own body. The young boy refers to the trigram li ( ) and the young girl refers to the trigram k'an ( ). This is an allusion to the trigrams. The trigram li is "empty in the middle." The trigram k'an is "full in the middle." The eight trigrams are: They begin with the trigram chien ( ), which consists of three unbroken lines. Chien represents the male element. Kun ( ) is three broken lines and represents the female element. At age thirtysix a man's ch'ien trigram is at its peak. Thereafter it will decline, and it turns into the trigram li. The li trigram has two outer yang Destiny of Immortals 205
lines and an inner yin line. Where did the yang line from the middle of the li go? It went over to the kun trigram, which subsequently turns into kan, which consists of two yin outer lines with a middle yang line. The li trigram belongs to the mind and the kan trigram belongs to the body. So the "intercourse" referred to in this passage is the intercourse of "body" and "mind" as described here. The "intercourse" is simply an analogy for a union of body and mind. The entire process takes place in one individual's body. The li trigram belongs to yang, but within the yang is yin. The kan trigram belongs to yin, but within the yin is yang. The infant boy and girl meet at the yellow courtyard. What is the yellow courtyard? It's the mind -- the sixth consciousness. And the mind belongs to the hexagram pi. It would get tremendously involved if we were to go into this doctrine in detail. Time simply does not permit me to explain it further. In any event, the Taoists cultivate the Dharma-door of this kind of intercourse. When people with deviant knowledge and deviant views see this passage of the Shurangama Sutra, they surmise that it says it's all right for men and women to mess around together -- that cultivators of the Way can get away with that. So they get all mixed up together and don't hold the precepts at all. J10 Immortals of absolute conduct.
Sutra:
"Some beings with unflagging resolution make themselves strong through transformations and changes. When they have perfected their awakening, they are known as immortals of absolute conduct. Commentary:
"Some beings with unflagging resolution make themselves strong through transformations and changes." Here it says that Page 366 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Volume One -- The Seven Destinites 206
with firm resolve a cultivator investigates various kinds of dharmatricks. When he's succeeded in developing them, he has some ability to function by means of them. Then his skill of cultivation is perfected. "When they have perfected their awakening, they are known as immortals of absolute conduct." They understand the doctrine of creation. This kind of immortal can move mountains and turn over seas. It's possible for them to exchange the mountains in the north for the mountains in the south. They can move seas around in the same way, replacing the ocean in the west with the ocean in the east and vice versa. They have the power to change the seasons. For example, when it's cold in the winter so that things won't grow, they can make it so that the things they have planted will grow and won't freeze. They can make the hottest places cool and the coldest places warm. They can turn spring into winter and summer into winter at will: they can turn spring, when things should be blossoming, into autumn, when things are dying. How can they do it? They have fathomed the doctrine of creation of heaven and earth and they can function by means of that understanding. They become capable of creation itself. They're called immortals of absolute conduct. I3 Determines this is the same as the turning wheel.
Sutra:
"Ananda, these are all people who smelt their minds but do not cultivate proper enlightenment. They obtain some special principle of life and can live for thousands or tens of thousands of years. They retire deep into the mountains or onto islands in the sea and cut themselves off from the human realm. However, they are still part of the turning wheel, because they flow and turn according to their false thinking and do not cultivate samadhi. When their reward is finished, they must still return and enter the various destinies. Commentary:
"Ananda, these are all people who smelt their minds but do not cultivate proper enlightenment." When they were people, Destiny of Immortals 207
they smelted their bodies and minds. They did not cultivate the Shurangama Samadhi of the Treasury of the Thus Come One, which is neither produced nor extinguished. They didn't cultivate proper enlightenment. "They obtain some special principle of life and can live for thousands or tens of thousands of years." The various dharma doors described above are all ways they found which could extend the measure of their lifespans. Their gods of the externalist paths transmitted to them these externalist dharmas which preserve life. So they have very long lifespans. "They retire deep into the mountains or onto islands in the sea and cut themselves off from the human realm." They go to places where people cannot go. There is a Mount Sumeru in this world system, and surrounding it are seven golden mountains and seven seas of fragrant waters. Out beyond those mountains and seas there is a
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
vast expanse of soft water. This water is such that if a bird's feather lands on the surface, it will sink to the bottom. The feather would float on ordinary water, but this water is so soft that it does not have the power to support anything on its surface. Obviously, if a bird's feather sinks, any other thing like a boat or raft would certainly sink, too. Only flying immortals can cross it. So these people who cultivate and become immortals fly over this water to isolated islands where people can never go. "However, they are still part of the turning wheel, because they flow and turn according to their false thinking and do not cultivate samadhi." Although they may live for thousands of years, they are still within the cycle of rebirth. They have not been able to end birth and death entirely. The reason they still must transmigrate is because they still have things they are attached to. Specifically, they want immortality -they want to live long and not grow old. That's their false thinking, and so they don't cultivate proper concentration power. "When their reward is finished, they must still return and enter the various destinies." When their lifespan finally ends, they will go to rebirth, and they might become people or asuras or gods, or they might end up in the hells or as hungry ghosts or animals. It's not for sure where they'll end up.
Disciple: Venerable Master, you mentioned that you had a young disciple who went to the heavens to play and was captured by a demon king. He cried, "What can I do? I can't come back!" Did some of his souls and spirits go there? Venerable Master: Among his three souls and seven spirits, maybe only one went, or maybe two went, or maybe three or four went. It's not for sure. Once they got there, they aggregated together. They were not seven or three separate entities. Once they go out, they unite into one. That's how wonderful and mysterious it is. It's a mass of efficacious energy! Disciple: Is it because of different levels of cultivation that some people can send out more spirits than others? Venerable Master: It's better not to send spirits out. If they always go out to play, they risk being caught by the demons. when the souls and spirits are captured, one becomes dumb. Retarded people and people who are that way because their souls and spirits have been seized by demons. Souls are ghosts, but with some cultivation, they can become spirits, which are yang in nature. With Volume One -- The Form Skandha 34
more cultivation, they can become immortals. Cultivated to the ultimate, they become Buddhas. All these states of cultivation are achieved by the same individual soul. Disciple: If a person is in a "vegetable," or comatose, state or has lost some of his three souls and seven spirits, although his physical body is still intact, will the spirits and souls which have left him become another person? Page 368 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Venerable Master: They don't become another person; they simply go with the demons. That's why the person is sometimes lucid, but sometimes very muddled. Disciple: What if a cultivator who has sent out some of his three souls and seven spirits encounters Buddhas or Bodhisattvas? Venerable Master: If a person is truly cultivating, there will be Dharma-protectors invisibly surrounding him. I have met a lot of strange people who can send spirits out of their bodies. Since you haven't encountered such states, you wouldn't recognize or understand them. For instance, the experience of those who act as mediums in Taiwan is described in the Fifty Skandha-demon States. Disciple: Have they reached that level in their cultivation? Venerable Master: They are advancing in their cultivation and creating merit. Like all people, some learn to be good and others learn to be bad. Those who learn to be bad join the retinue of the demon kings. These ten souls, together with the intellect, will, essence, and spirit will be able to interact with one another without affecting his body. They will take turns as host and guests. They trade off roles and assist each other. They take turns playing the roles of the host and the guests.
125
Sutra: "And why? When I was cut limb from limb, if I had a mark of self, a mark of others, a mark of living beings, or a mark of a life, I would have been outraged." "Subhuti, further I recall that in the past, for five hundred lives, I was the Patient Immortal. During all those lives I had no mark of self, no mark of others, no mark of living beings and no mark of a life. For that reason, Subhuti, a Bodhisattva should, relinquishing all marks, produce the heart of Anuttarasamyaksambodhi. He should produce that heart without dwelling in forms. He should produce that heart without dwelling in sounds, smells, tastes, tangible objects, or dharmas. He should produce that heart which does not dwell anywhere. Any dwelling of the heart is no dwelling. Therefore the Buddha says, ‘The heart of a Bodhisattva should not dwell in forms when he gives.' Subhuti, a Bodhisattva, to benefit all beings, should give thus. All marks are spoken of by the Tathagata as no marks, and all living beings are spoken of as no living beings. Subhuti, the Tathagata is one who speaks the truth, who speaks the actual, who speaks what is so, who does not speak what is false, who does not speak what is not so." A General Explanation of the Vajra Prajna Paramita Sutra
Commentary:
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
If you harbor a view of self, you can become angry. With no self there is no anger. Because the Buddha had no anger, his four limbs grew back. Had he become angry his affirmation would not have been efficacious. For five hundred lives I was the Patient Immortal. The Buddha points out that for five hundred lifetimes he was able to endure all kinds of suffering and face any difficult situation, all because he had no attachment to the four marks. The ancient immortal Sages had no other way. They were vastly happy by night and day.
LONG LIFE: "For the Way of the Immortals, use the Five-Colored Cloud Rishi Hasta Mantra 23 (26): "Mwo shi mwo syi. Nan. Wa dz la. Jye li la. Ja syin ja."
TESTER K4 Giving the name and pointing out the harm.
Sutra:
"This is a powerful nature spirit: a mountain sprite, a sea sprite, a wind sprite, a river sprite, an earth sprite, or a grassandtree sprite that has evolved over long ages. It may be a dragon-goblin; or a rishi who has been reborn as a goblin; or again a rishi who, having reached the end of his appointed time, should have died, but whose body does not decay and is possessed by a goblin. In its old age it has become a demon. It disturbs and confuses the good person. But when it tires of doing so, it will leave the other person's body. Then both the disciples and the teacher will get in trouble with the law. Commentary:
This is a powerful nature spirit: a mountain sprite, a sea sprite, a wind sprite, a river sprite, an earth sprite; or a grassVolume One -- The Thinking Skandha 148
and-tree sprite that has evolved over long ages. It may be a dragon-goblin; or it may be a rishi who, having cultivated for perhaps a thousand, two thousand, three thousand, or five thousand years, has been reborn as a demon-goblin at the end of his life. Or again, it may be a rishi who, having reached the end of his appointed time, should have died, but whose body after his death does not decay or change, and is possessed by a goblin. In its old age it has become a demon. It disturbs and confuses the good person's power of samadhi. But eventually, when it tires of doing so, it will leave the other person's body. So long as the demon is there, the person possesses awesome spiritual power. But once the demon leaves, then both the disciples and the teacher will get in trouble with the law and their activities will be
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
curtailed.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
28
Na mwo Ba la he mwo ni
14
NAMO BRAHMANE
14
NAMO BRAHMANE
(For the God Brahma, see lines 28, 420)
(For Na mwo [Namo -Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418)
"The Great Brahma King s pure and apart from filth. His awesome merit is majestic and extremely adorned. The Brahma teaching takes him as their religious leader. With few desires, knowing contentment, naturally he is peaceful." (Hua VBS 3-1984)
Q2 He responds to the seeking of the gods. R1 Heavenly kings.
Sutra:
"If there are living beings who wish to have their minds be clear and awakened, who do not engage in mundane desires and wish to purify their bodies, I will appear before them in the body of a Brahma King and speak Dharma for them, causing them to attain liberation. Commentary:
"If there are living beings" -- these beings are not SoundHearers, nor those Enlightened to Conditions, nor Bodhisattvas; they are ordinary beings in the six paths. They are those "who wish to have their minds be clear and awakened" They want to attain enlightenment -- genuine understanding. They are those "who do not engage in mundane desires." They abstain from greed and desire (sexual desire) in the wearisome mundane world, because they "wish to purify their bodies, I will appear before them in the body of a Brahma King and speak Dharma for them, causing them to attain liberation. I will appear as the Great Brahma Heaven Lord and explain the Dharma for them so that they can become free."
TRI-HEAL ALL: "For birth in the Brahma heavens, use the Pure Bottle Kundi Hasta Arogya Mantra 24 (30): "Two la two la. Nan. Wa dz la. Shr chye lu. Ja syin ja." "For rebirth in all heavenly palaces, use the Red Lotus Rakta Padma Hasta Mantra 25 (70): "Bwo two mwo jye syi two ye. Nan. Shang jye li. Sa wa he." "For summoning all Gods and good spirits, use the Jeweled Conch Shankha Hasta Mantra 27 (27): "Jyu lu jyu lu. Nan. Shang jye li. Mwo he san man yan. Sa wa he."
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
29
Na mwo Yin two la ye
15
NAMO INDRĀYA
15
NAMO INDRYA
(For Na mwo [Namo -- Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418)
"Lord of Heaven, True God, or Indra, He dispenses the provisional for the sake of the real; he is a Great Bodhisattva. Amassing the good, cultivating blessings, he practices the Six Paramitas. Brahma gods and the Sagely assemblies all regard him with esteem." (Hua - VBS 4-1984)
Sutra:
"If there are living beings who wish to be the Heavenly Lord, leader of heavenly beings, I will appear before them in the body of Shakra and speak Dharma for them, enabling them to accomplish their wish. Commentary:
"If there are living beings who wish to be the Heavenly Lord": this refers to the Christian God. They want to be the The Ear Organ 147
"leader of heavenly beings." They want to rule the heavens. "I will appear before them in the body of Shakra and speak Dharma for them, enabling them to accomplish their wish. I will manifest as Shakra for that kind of living being." Shakra is the Heavenly Lord -- God. Did you know that the Holy Mother of Catholicism is Gwan Shr Yin Bodhisattva? Catholics believe in the Holy Mother, because they want to be born in the heavens. So Gwan Yin Bodhisattva manifests as a goddess to teach and transform them, enabling them to be born in the heavens. Of course, they will have to come back again from the heavens, but gradually they will make progress. Why does Gwan Yin manifest and speak a dharma to help people get born in the heavens? His ultimate aim is to get them to believe in the Buddha. But since at present their wish is to be born in the heavens, he teaches them how to get reborn there. When they return from there, they will eventually come to believe in the Buddha. Ordinary people feel that the time involved in this process is quite long, but actually in the Buddhas' eyes, it is a mere moment, a blink of an eye. This method can be likened to that of parents who want their child to master an excellent profession, but whose child does not wish to study that profession. The parents comply and allow the child to study what he wishes, but after several false starts, he eventually winds up studying that excellent profession his parents suggested. Gwan Yin Bodhisattva's method for teaching and transforming living beings is to fulfill whatever wishes they might have. But the ultimate aim is always to bring living beings to the accomplishment of Buddhahood.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
38) (36) Yi Syi Yi Syi "For summoning all the ghosts and spirits, use the Skull
Bone Staff Hasta Mantra 28 (36):
"Yi shi yi shi. Nan. Du nang. Wa dz la he."
Ehi Ehi (Come, come) "The mighty god Maheshvara is bold, yet often cruel. Rewarding good and punishing evil, his merit is outstanding.
He enables the
masses sunk in confusion to climb upon the far shore. There is no beginning or end to the creatures he benefits and transforms." (p. 44)
K2 A wrong understanding leads to a mistake.
Sutra:
"He may regard that to which he is returning as his own body and may see all beings in the twelve categories throughout space as flowing forth from his body. If he interprets this as a supreme state, he will fall into the error of maintaining that he has an ability which he does not really have. Maheshvara, who manifests his boundless body, will become his companion. Confused about the Bodhi of the Buddhas, he will lose his knowledge and understanding. Commentary:
He, the cultivator, may regard that to which he is returning as his own body… The place he is headed for is still within the production and destruction of the eighth consciousness. It is not actually his own body, but he thinks it is. And he has another false The Consciousness Skandha 249
attachment which is that he may see all beings in the twelve categories -- from egg-born beings to beings not entirely lacking thought -- throughout space as flowing forth from his body. "Do you know where living beings come from?" he asks. "They all come from my own body. I gave birth to them all." It is like an earlier state in which the cultivator said, "All beings are my children-even the Buddhas, Bodhisattvas, and Arhats-I created them all. I can create Buddhas; I can create Bodhisattvas; and I can create Arhats." See what an egomaniac he is. If he interprets this as a supreme state… He thinks it's supreme, but it really isn't. It's based on wrong knowledge and views and can hardly be called supreme. If it were truly supreme, it would accord with the Buddhadharma. So as you cultivate the Way and read the Sutras, make sure you understand them clearly. He will fall into the error of maintaining that he has an ability which he does not really have. He says he is able to create all living beings, but in fact he has no such ability. That's just a speculation he makes with his false consciousness. He doesn't really have the ability, but he becomes attached to the idea that he does. Who has this kind of attachment? It's the God Maheshvara, the Lord of the Heaven of Great Sovereignty, which is the highest heaven in the Form Realm. Maheshvara is also called the Great Sovereign God. He has three flesh eyes which he was born with, and he also has the Buddha-eye in the middle of his forehead. How many hands does he have? He has eight hands, four in front and four in back. The ones in front are good for picking things up, and the ones in back are handy for stealing things. Since one hand isn't enough, and two hands still aren't that powerful for picking up or stealing things, he has eight hands. He can pick up a lot of things, too. If he went into a department store, I'm sure the security officers who watch for shoplifters would have a hard time keeping an eye on him, because he has so many hands. He rides Volume One -- The Consciousness Skandha 250
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
upon a magnificent white ox and carries a white whisk in one hand. He travels around with the greatest freedom. He says, "Take a look at me. I'm utterly at ease. You're nothing by comparison. I have total self-mastery." That is why he's called the Great Sovereign God. The Great Sovereign God, who manifests his boundless body, will become his companion. This god is attached to the idea that he can manifest a boundless body, and he claims that all living beings are manifested by him. Now this person is cultivating the same Dharma-door. He has the same attachment. He says that all living beings are manifested by him. Tell me, how can someone who has not accomplished Buddhahood create living beings? This is a false attachment; he thinks he has an ability that he doesn't really have. He makes friends with the Great Sovereign God and goes off to the Heaven of Great Sovereignty. Confused about the Bodhi of the Buddhas, he will lose his knowledge and understanding. He fails to recognize the genuine enlightenment. He doesn't have any genuine wisdom, and so he joins the demons of the heavens and the external sects.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
41
Di li bwo la na
26
TRIPURA NAGARA
26
TRIPURA NAGARA "Di li bwo la na is also a Great Brahma King. Di li translates as ‘supreme courage.' The great courageous heavenly king is the ancient Buddha Dipankara, ‘Burning Lamp,' making a magnanimous provisional appearance by means of his spiritual transformations." (Hua VBS 4-1985)
"The great courageous king of allpervading light, His wisdom regards what is not empty to reveal true permanence. Dipankara, the ancient Buddha, now provisionally appears. He is skilled at gathering together all those who are ready to enter the Dharma Hall." (Hua - VBS 4-1985)
The third division is bestowal of predictions. In the sutra Shakyamuni Buddha may tell a Bodhisattva, "In such and such an age, you will become a Buddha. Your name will be such and such, your lifespan will be so long and in such and such a country you will teach living beings." An example is Dipankara ("Burning Lamp") Buddha's bestowing the prediction of Buddhahood upon Shakyamuni Buddha. In a former life, on the cause-ground, Shakyamuni Buddha cultivated the Bodhisattva Way so sincerely in his search for the Dharma that once he "spread out his hair to cover the mud". Why did he do that? Once in a former life, when Shakyamuni Buddha was walking down a road, he noticed a Bhikshu walking toward him. He didn't know the Bhikshu was actually a Buddha. The road that lay between them was muddy and full of puddles. "If that old Bhikshu walks through all this water, he's bound to get drenched," thought the future Shakyamuni Buddha, and out of his respect for the Triple Jewel, the ascetic lay down in the mud and water. He used his body as a mat on top of the water and invited the old monk to walk on his body to cross the puddles. There was a small portion of the puddle still exposed, and fearing the old Bhikshu would have to step in the mud, he loosened his hair and spread it out over the mud for the Bhikshu to walk on. Who would have guessed that the old Bhikshu was a Buddha! The Buddha, whose name was Dipankara, was pleased to witness Volume One -- The Ten Doors of Discrimination 28
such a sincere offering and he said, "So it is, so it is, you are this way and I am also this way." The first "so it is" meant: "You have now made an offering to me by lying down and allowing me to walk over the top of your body." The second "so it is" meant "In the past, I was this way, too. I also cultivated the Bodhisattva Way." His meaning was, "You are correct." And then Dipankara Buddha gave him a prediction, saying, "In the future you will become a Buddha named Shakyamuni." Why did Dipankara Buddha offer this prediction? Because he was moved by the sincerity of the future
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Shakyamuni Buddha's heart, and so although he usually paid no attention to other people's affairs, he took notice of this gesture and gave him a prediction of Buddhahood. N5 Treasury of Emptiness Bodhisattva: the emptiness element.
Sutra:
Treasury of Emptiness Bodhisattva arose from his seat, bowed to the Buddha's feet, and said to the Buddha, "The Thus Come One and I attained boundless bodies at the place of the Buddha, ‘Samadhi-Light.' Commentary:
Treasury of Emptiness Bodhisattva accomplished the Way by means of the element emptiness, which is one of the seven elements discussed previously. Now he relates how in the past he cultivated the method of the contemplation of emptiness. He arose from his seat, bowed to the Buddha's feet, and said to the Buddha, "The Thus Come One and I attained boundless bodies at the place of the Buddha, ‘Samadhi-Light.'. "Thus Come One" refers to Shakyamuni Buddha. Treasury of Emptiness Bodhisattva says his body was like empty space -- boundless in its measure. "SamadhiLight Buddha" refers to Burning Lamp Buddha. During the second great asamkhyeya of Shakyamuni Buddha's cultivation, Burning Lamp Buddha bestowed upon him a prediction of Buddhahood. Sutra:
"At that time, I held in my hands four huge precious pearls, which shone on Buddhalands as many as the motes of dust in the ten directions and transformed them into emptiness. Commentary:
"At that time," after Treasury of Emptiness Bodhisattva had attained a boundless body, he "held in his hands four huge precious pearls, which shone on Buddhalands as many as the motes of dust in the ten directions and transformed them into emptiness." This occurred in innumerable Buddhalands as' numerous as fine particles of dust. Volume One -- Twenty-five Means to Enlightenment 112
Sutra:
"In my mind there appeared a great, perfect mirror, which emitted from within ten kinds of subtle, wonderful precious light that poured out into the ten directions to the farthest bounds of emptiness. Commentary:
Treasury of Emptiness, from within his everlasting, true mind, found that there appeared a great, perfect mirror. This mirror represents great wisdom. When the eighth consciousness is turned around, it becomes the Great Perfect Mirror Wisdom. "It emitted from within ten kinds of subtle, wonderful precious light that poured out into the ten directions to the farthest bounds of emptiness. The light was magnificent as it flowed out into all of emptiness throughout the ten directions."
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Sutra:
"All the royal lands of banners came into the mirror and passed into my body. There was no hindrance to this interaction, because my body was like emptiness. Commentary:
"All the royal lands of banners" -- that is, all the Buddhalands -- "came into the mirror and passed into my body." He gathered into the mirror all the Buddhalands in the ten directions of emptiness throughout the Dharmarealm. Once they were in the mirror, they went on into this body. "There was no hindrance to this interaction, because my body was like emptiness." His body was emptiness itself, and emptiness was his body. There was absolutely no difference between his body and emptiness. Sutra:
"My body could enter with ease as many countries as there are fine motes of dust and could do the Buddha's work on a wide scale, because it had become completely compliant. The Seven Elements 113
Commentary:
Treasury of Emptiness Bodhisattva realized that his body was just emptiness, and emptiness was his body. Therefore, there was no boundary that could be distinguished between the two, and so there was no obstruction between them, either. They were fused. From that point on, "My body could enter with ease as many countries as there are fine motes of dust and could do the Buddha's work on a wide scale, because it had become completely compliant." His body could pervade that many lands. What did he do when he got to all those places? He helped the Buddhas. How did he do that? He turned all mundane activities into deeds for the Buddha. His having become "completely compliant" means that he had achieved the greatest degree of ability to accord with living beings. Sutra:
"I achieved this great spiritual power from contemplating in detail how the four elements lack anything to return to; how the production and extinction of false thoughts is no different from emptiness; how all the Buddhalands are basically the same. Once I realized this identity, I obtained patience with the nonproduction of Dharmas. Commentary:
"I achieved this great spiritual power -- the spiritual ability to accord with living beings -- from contemplating in detail how the four elements lack anything to return to I studied and reflected on this in detail: the four elements of earth, air, fire, and water, have no substance; they are not based in anything. I realized that the production and extinction of false thoughts is no different from emptiness. False thoughts give rise to production and extinction: once I reflected on that, my body became no different from emptiness itself. Even all the Buddhalands are basically the same." "The same" means that they, too, fundamentally are Page 379 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
emptiness. He was a Treasury of Emptiness and found every-thing to be empty. He turned everything into empty space, including the Volume One -- Twenty-five Means to Enlightenment 114
places where there were Buddhalands and the places where there weren't. "Once I realized this identity, I obtained patience with the non-production of Dharmas. I made this discovery about emptiness, and it brought me this kind of patience." Sutra:
"The Buddha asks about perfect penetration. I used the contemplation of the boundlessness of emptiness to enter samadhi and attain wonderful power and perfect clarity. This is the foremost method." Commentary:
"The Buddha asks about perfect penetration. I used the power of the contemplation of the boundlessness of emptiness. Since emptiness had no bounds, my body also became boundless. From contemplating emptiness I entered a kind of samadhi -- the concentration-power of emptiness -- and attained wonderful power and perfect clarity. This emptiness-samadhi was extremely magnificent. The power of it was totally complete and full of light. This is the foremost method. As for what I, Treasury of Emptiness Bodhisattva, have cultivated, the Dharma-door of contemplating emptiness is the most wonderful."
N6 Maitreya Bodhisattva: the element consciousness. O1 First tells about his experience at the time of a Buddha of antiquity.
Sutra:
Maitreya Bodhisattva arose from his seat, bowed at the Buddha's feet, and said to the Buddha, "I remember when, as many kalpas ago as there are fine motes of dust, a Buddha named Light of Sun, Moon, and Lamp appeared in the world. Under that Buddha I left the home life; yet I was deeply committed to worldly fame and liked to fraternize with people of good family. Commentary:
Maitreya Bodhisattva is also Ajita. Maitreya is his family name, Ajita his given name. Maitreya means "Compassionate The Seven Elements 115
Clan"1; Ajita means "invincible"2. Perhaps you have seen images of a fat monk in the dining hall in Buddhist temples. Maitreya is that monk. Maybe this Bodhisattva liked to eat good things and got fat that way. He also liked to laugh, but his laugh was not a coarse "Ha! Ha! Ha!" Rather, he always had a big smile on his face. He enjoyed playing with children, and so the children were all fond of him in turn. He was always surrounded by them. After Shakyamuni Buddha retires as the Teaching Host of this world, Maitreya
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Bodhisattva will take over the position. Shakyamuni Buddha is known as the Red-Yang Buddha. When Maitreya Bodhisattva becomes a Buddha, he will be the White-Yang Buddha. This means that when Maitreya Bodhisattva comes to the world as a Buddha, people's blood will be white, not red. People are red-blooded now because of the Red-Yang Buddha. When will Maitreya Bodhisattva come into the world? It sounds like a long time when you describe it, but it is not actually so long, because from a Bodhisattva's point of view it is but the blink of an eye. How long a time will it be? At present, people's average lifespan is about sixty years. Every hundred years people's lifespan decreases one year and their average height decreases one inch. When these have decreased to the point that people's lifespan is around thirty years, there will be a pestilence. People will die very quickly from the disease, even to the point that they will be dead an hour after they contract it. One may call for a doctor, but the doctor will die along with the rest. Fifty percent of the entire population will succumb to the disease. When the lifespan of the remaining fifty percent reaches twenty-five years, there will be another calamity. Why must these people die? Because by that time, people's minds will be thoroughly decadent. There will be too many bad people, so heaven and earth will have to eliminate these incorrigibles. They will be unacceptable and will have to be traded in for better ones. In the first plague, then, fifty percent of the 1. ci shi 2. wu neng
sheng
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people will die. When the average life-span has declined to twentyfive years, there will be a devastating fire. Not only will people all over the earth be burned, but even those in the First Dhyana Heavens will perish. Fire burns the first dhyana. All over the world the seas will be burned dry. Uncountable people will die in the fire. Even so, some people will escape the holocaust. When the lifespan of the remaining people reaches about twenty years, there will be a disaster of water. Water drowns the second dhyana. When the lifespan of those who are left is just about twenty, there will be a disaster of wind, which will blow through the Third Dhyana Heaven. Wind rips up the third dhyana. So it is said, In the Six Desire Heavens are the Five Signs of Decay; Above, in the Third Dhyana Heavens is the disaster of wind. Even if people cultivate and reach the Heaven of Neither Thought Nor Non-Thought, It's not as good as going to the Western Land, and coming back again. Page 381 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
The Six Desire Heavens are the ones we see overhead; the Heaven of the Four Kings, the Trayastrimsha Heaven, the Suyama Heaven, the Tushita Heaven, the Heaven of the Bliss from Transformations, and the Heaven of the Comfort Gained from Others' Transformations. Beings in these Six Desire Heavens have to endure the Five Signs of Decay: The Seven Elements 117
1) Their floral crowns wilt. The heavenly beings are crowned with flowers. They do not make the crowns; the crowns naturally appear to adorn them. But when the gods are about to die, what do you suppose happens? The flowers fall. Before a heavenly being's time comes to die, the flowers remain ever-fresh. 2) Their clothes get dirty. The clothes worn by the gods and goddesses don't need to be washed, unlike the clothes we people wear, which must be washed after being worn just once. The heavenly beings' clothes don't get dirty until the five signs of decay appear. This is the result of karmic retribution. The filth on their clothing comes from their karmic obstacles. Why do some people smell very bad when they are on the verge of death? Some smell bad even before it's time to die. That is also a result of karma. 3) Their armpits sweat. The gods don't perspire like people do. They never sweat, until they are on the verge of dying. 4) Their entire bodies smell. Ordinarily, the heavenly beings emit a sweet fragrance from their person. When they are about to die, however, they smell bad. Usually, though, they don't have to douse themselves with perfume, because they naturally smell good. 5) They cannot sit still. They can no longer sit like they used to. They keep restlessly getting up and down as if they were crazy. In the midst of this flurry, they get confused, and as soon as that happens, they die. They fall into this world. Once the three disasters are over, people's lifespan will decrease to ten years. At that time, people will only reach the height of the dogs of the present day. They will be completely corrupt and act just like horses, cows, and pigs, in that they will have desire from the moment they are born. They will also be able to speak as soon as they are born. They will be capable of sexual desire because, People's nature flows into emotion; Emotion flows into desire. Volume One -- Twenty-five Means to Enlightenment 118
By that time, people will have totally abandoned themselves to desire. They will marry by the time they are two or three years old, have children, and die by the time they are ten years old. But when the lifespan of people reaches only ten years, an increase will begin. The proportions will be the same: in every century a year will be added to their lifespan and an inch to their average height. It will increase until the lifespan of people reaches 84,000 years. Then a decrease will begin again, and when the lifespan has decreased to 80,000 years, Maitreya Bodhisattva will come into the world and
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
accomplish Buddhahood. Some religious sects say that Maitreya Bodhisattva has already come to become a Buddha. These are words spoken in a dream; basically, those people don't understand the Buddhadharma. Maitreya's coming will happen in a certain way; you can't just explain it any old way. When Maitreya Bodhisattva was cultivating the Way, he was always seeking advantage from situations -- "climbing on conditions" as it's said in Chinese. He was always hobnobbing and fraternizing with the rich. So although he and Shakyamuni Buddha cultivated together at the same time Maitreya Bodhisattva didn't become a Buddha as quickly as Shakyamuni Buddha did, since he was always climbing on conditions. I certainly believe that he liked to take advantage of situations; how else would he have gotten so fat? He's fat because he liked to eat good food; he didn't get that way just by laughing. He arose from his seat, bowed at the Buddha's feet, and said to the Buddha, "I remember when, as many kalpas ago as there are fine motes of dust, a Buddha named Light of Sun, Moon, and Lamp appeared in the world. Under that Buddha I left the home life; yet I was deeply committed to worldly fame and liked to fraternize with people of good family. I was intent on getting a good reputation." "People of good family" refers to large families with lots of money. Every country has its wealthy people, and wherever Maitreya Bodhisattva went he paid no attention to the poor, but went to the homes of the rich to exchange greetings and The Seven Elements 119
flatter them. Everywhere he went he also advertised for himself. He was phony this way when he first started to cultivate. But you shouldn't think of Maitreya Bodhisattva as someone who climbs on conditions, because he eventually stopped doing it. The next passage refers to the time when he had already stopped. O2 He teaches him to cultivate the samadhi of consciousness.
Sutra:
"Then the World Honored One taught me to cultivate consciousness-only concentration, and I entered that samadhi. For many aeons I have made use of that samadhi as I performed deeds for as many Buddhas as there are sands in the Ganges. My seeking for worldly name and fame ceased completely and never recurred. Commentary:
At present our desire to climb on conditions and take advantage of situations had not ceased. Maitreya Bodhisattva's ceased long ago. He should study the way in which he stopped climbing on conditions instead of imitating his former bad habits. "Then the World Honored One, that is the Buddha Light of Sun, Moon, and Lamp, taught me to cultivate consciousness-only concentration. The three realms come only from the mind The myriad dharmas arise only from consciousness That is the principle of the Consciousness-only Concentration. "I entered that samadhi, and for many aeons I have made Page 383 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
use of that samadhi as I performed deeds for as many Buddhas as there are sands in the Ganges. I made offerings to as many Buddhas as there are fine grains of sand in the Ganges River. My seeking for worldly name and fame ceased completely and never recurred. Both my desire to be famous and my habit of catering to the rich and well-born are all gone now. Now I don't climb on conditions and I don't seek name or profit. Volume One -- Twenty-five Means to Enlightenment 120
tester O3 Later on his samadhi accomplished, he received a prediction.
Sutra:
"When Burning Lamp Buddha appeared in the world, I finally accomplished the unsurpassed, wonderfully perfect Samadhi of Consciousness. Commentary:
Maitreya Bodhisattva says, "When Burning Lamp Buddha appeared in the world, I finally accomplished the unsurpassed, wonderfully perfect Samadhi of Consciousness." He realized in person a perfect penetration that was supremely subtle -- the concentration power of the mind-consciousness. Sutra:
"I went on until, to the ends of emptiness, all the lands of the Thus Come One, whether pure or defiled, existent or nonexistent, were transformations appearing from within my own mind. "I went on until, to the ends of emptiness, all the lands of the Thus Come One, whether pure or defiled, existent or nonexistent, were transformations appearing from within my own mind. Even the disappearance of emptiness and the pure lands of the Thus Come Ones, as well as the impure ones, came from my own mind." They were transformations of Maitreya Bodhisattva's Consciousness Samadhi. Sutra:
"World Honored One, because I understand consciousness only thus, the nature of consciousness reveals limitless Thus Come Ones. Now I have received the prediction that I will be the next to take the Buddha's place. Commentary:
Maitreya Bodhisattva addressed Shakyamuni Buddha, "World Honored One, because I understand consciousness only thus -the doctrine explained above -- the nature of consciousness The Seven Elements 121
reveals -- as transformations of the mind-consciousness -- limitless Thus Come Ones. It manifests countless Buddhas. Now I have received the prediction that I will be the next to take the Buddha's place. I have received a prediction of Buddhahood, and in the future, when Shakyamuni Buddha retires, I will come to the Saha World and become a Buddha." O4 He concludes his answer by telling how he was certified to perfect penetration.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Sutra:
"The Buddha asks about perfect penetration. I was intent upon the contemplation that the ten directions come only from consciousness. When the conscious mind is perfect and bright, one enters the perfection of the real. One leaves behind reliance on others and attachment to incessant calculating and attains the patience with the non-production of dharmas. This is the foremost method." Commentary:
"The Buddha asks about perfect penetration. I was intent upon the contemplation that the ten directions come only from consciousness. Everything in the ten directions is created from the conscious mind. When the conscious mind is perfect and bright, one enters the perfection of the real." This means wisdom. "One leaves behind the aspect of the nature which involves reliance on others, and that nature's incessant calculating and attains the patience with the non-production of dharmas. This is the foremost method." There are three aspects of the nature: 1) Reliance on Others; 2) Incessant Calculating; 3) Perfection of the Real. From the perfection of the real, people give rise to reliance on others and then to incessant calculating. As an analogy, we can say that the perfection of the real nature is like hemp. The aspect which Volume One -- Twenty-five Means to Enlightenment 122
involves reliance on others is like the hemp when seen as a rope. The incessant calculating of the nature is to see the rope as a snake. For instance, at night someone might see a rope made of hemp and mistake it for a snake and become frightened. That would be the function of his incessant calculating, which mistook a rope for a snake and reacted to it. He became attached to the idea that it was a snake when, in fact, it wasn't. When he realizes it is a rope, he has recognized his nature that involves reliance on others. When he figures out what the rope is made of, then he's gotten back to the perfection of the real nature. He sees it for what it really is. When Maitreya Bodhisattva cultivated the concentration of consciousnessonly, he became enlightened. In this passage he refers to the three aspects of the nature when he says, "One enters the perfection of the real" and "leaves behind reliance on others and incessant calculating."
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C HAPTER1 0
THE ADORNMENT OF PURE LANDS Sutra: The Buddha said to Subhuti, "What do you think? Was
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
there any dharma which the Tathagata obtained while with Burning Lamp Buddha?" "No, World Honored One, there was actually no dharma which the Tathagata obtained while with Burning Lamp Buddha." "Subhuti, what do you think, does a Bodhisattva adorn Buddhalands?" "No, World Honored One. And why? The adornment of Buddhalands is no adornment, therefore it is called adornment." "Therefore, Subhuti, the Bodhisattva, Mahasattva, should thus produce a pure heart. He should produce that heart without dwelling in forms. He should produce that heart without dwelling in sounds, smells, tastes, tangible objects, or dharmas. He should produce that heart without dwelling anywhere." "Subhuti, suppose a person had a body like Sumeru, King of Mountains. What do you think, would that body be big?" Chapter 10. The Adornment of Pure Lands
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Subhuti said, "Very big, World Honored One. And why? It is said by the Buddha to be no body. Therefore it is called a big body." Commentary: Having shown, by example of the previously mentioned fruits of the Small Vehicle, that there is no attachment to anything, the Buddha next used himself as an example. He anticipated people who would think that a Buddha or Bodhisattva is different from sages of the Small Vehicle. Was there any dharma which the Tathagata obtained while with Burning Lamp Buddha? Sakyamuni Buddha referred to himself at that point. Burning Lamp Buddha had bestowed a prediction of Buddhahood on Sakyamuni Buddha, which means he gave him a name, saying, "In the future you will become a Buddha named Sakyamuni." Burning Lamp Buddha gave Sakyamuni Buddha the prediction of Buddhahood at a time when both of them were bhiksus. The bhiksu who would become Sakyamuni Buddha had not yet realized Buddhahood, but Burning Lamp Buddha had done so. On that occasion, Sakyamuni Buddha was walking on the road and saw in the distance the bhiksu Burning Lamp Buddha walking toward him. Sakyamuni Buddha also saw that on the road between them was a large puddle of muddy water. Because he cultivated as a Bodhisattva and dedicated himself to helping everyone, he realized that the bhiksu coming toward him would be hampered by the puddle, and lay down in the muddy water to serve as a bridge for the bhiksu. But the puddle was large and his body did not entirely span it. Therefore he unwrapped his hair, which he kept long in
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
accord with the ascetic practices he cultivated, and spread it over the remainder of the puddle. When the bhiksu who was Burning Lamp Buddha reached the spot, Sakyamuni Buddha asked him to walk across his body. Burning Lamp Buddha complied. When he A General Explanation of the Vajra Prajna Paramita Sutra
88
had crossed he said to the bhiksu, "You are thus. I also am thus." He meant, "Your heart is like this and my heart is also like this. You forget yourself for the sake of the dharma, and I also forget myself for the sake of the dharma. Thus we are both cultivating the Bodhisattva Way." He then rubbed the top of the bhiksu's head and said, "In the future you will become a Buddha named Sakyamuni." After Dipankara Buddha had given Sakyamuni Buddha that prediction, the two bhiksus separated and each continued to practice the Way. So then Sakyamuni Buddha asked Subhuti, "When I received my prediction, did I obtain any dharma?" Subhuti replied, "No." Again Sakyamuni Buddha asked for Subhuti's opinion, "Does a Bodhisattva adorn Buddhalands?" Does a Bodhisattva use the merit and virtue of cultivating the six paramitas and the ten thousand practices to adorn Buddhalands? Again Subhuti answered, "No. He does not adorn Buddhalands. If he had one thought of adorning Buddhalands, then he would have a mark of self, of others, of living beings, and of a life; he would have an attachment." The principle is the same as it was for the first, second, third, and fourth fruits of Arhatship. Although they adorn Buddhalands, there is no adornment. Why? If they had the thought "I adorn Buddhalands" they would not have realized the emptiness of people and dharmas. When dharmas are not empty there is attachment to dharma. When people are not empty there is attachment to self. A Bodhisattva who adorns Buddhalands does not think that he is adorning Buddhalands. The adornment of Buddhalands is merely a name and nothing more. It has no real substance. Therefore a Bodhisattva, Mahasattva, should produce a pure heart. A pure heart is free of attachment. That means you do not broadcast your good deeds to insure that whatever merit and virtue may have accrued be properly credited. Such a heart is impure. It is dirty. If you have the thought of self and others when Chapter 10. The Adornment of Pure Lands
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you do virtuous acts to adorn Buddhalands, then there are no virtuous acts and there is no adornment. A Bodhisattva's heart should be pure, without self or others, and without right or wrong. Thoughts which delineate self, others, living beings and a life are not pure. A heart which is attached to the six dusts is not pure, and is devoid of true and proper merit and virtue. He should produce that heart without dwelling anywhere. He should, without having any attachment, produce that heart. He should have no thought. If you can have no thought, you are not Page 387 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
attached anywhere. If you can have no thought, you can produce that heart without dwelling anywhere. The Buddha used another example. Suppose a person had a body like Sumeru, King Of Mountains… Would that body be big? Subhuti said, "Very big," but afterwards added, "It is said by the Buddha to be no body, therefore it is called a big body." Mount Sumeru, although big, nonetheless has a measure. If you have Mount Sumeru you still have a measure. If you manage to have no body, nothing can compare to it, and so it is called a big body. If there is a measure for it, then the body is not really big. No body, a body without measure, is truly a big body. 141
Sutra: "Subhuti, I recall that in the past for limitless asamkhyeya kalpas prior to Burning Lamp Buddha, I encountered eighty-four thousands of millions of billions of nayutas of Buddhas, and made offerings to them all, and served them all without exception. But if there is a person in the final period who can receive, hold, read and recite this sutra, the merit and virtue he obtains is a hundred times more, a thousand times more, a million, billion times more, to the point of being so great it exceeds all calculation and A General Explanation of the Vajra Prajna Paramita Sutra
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comparison, than the merit and virtue I gained from making offerings to all those Buddhas." Commentary: Sakyamuni Buddha spoke of himself saying "I." After Sakyamuni Buddha realized Buddhahood, he certified to the Eight Great Independent Aspects of "I": 1. He could manifest one body as many bodies. 2. He could display one body the size of a mote of dust which filled three thousand great thousand world systems. 3. He had a great body which could float and travel long distances. 4. He could manifest in limitless ways while constantly residing in one land. "Limitless ways" include in the body of a Buddha, of a Bodhisattva, a Sound-Hearer, One Enlightened to Conditions, a god, a man, an asura, a ghost, an animal and so forth. 5. He had the mutual functioning of all sense faculties. It may sound strange to people who have never heard sutras before that the eyes can eat, the ears can see, the nose can speak, and the mouth can hear and see as well as eat. However, it is possible for the six faculties of eyes, ears, nose, tongue, body, and mind to function mutually so that each has the abilities of all the others. 6. He obtained all dharmas without the thought of dharmas.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
7. He could speak the meaning of one gatha for limitless kalpas. 8. He had a body which could pervade all places like empty space. Chapter 16. Karmic Obstructions Can Be Purified
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Sakyamuni Buddha recalled… limitless asamkhyeya kalpas prior to Burning Lamp Buddha. When Sakyamuni Buddha first resolved to cultivate the Way, he was a master potter named Expansive Splendor. At that time there was a Buddha in the world named Sakya Tathagata who saw that conditions were ripe to take across the master potter. When the potter Expansive Splendor saw that Sakya Tathagata had come, he welcomed him eagerly. It was with extreme pleasure that he said, "Ahh, I too see the Buddha." He gazed at the Buddha and then asked him to speak dharma. Upon hearing the dharma the potter immediately made the vow: "Buddha, you are truly superb. In the future when I realize Buddhahood, I will be a Buddha just like you. My name will also be Sakyamuni." He made the vow to cultivate the Way before that Buddha. Seventy-five thousand Buddhas appeared in the world after that Sakya Buddha, the last of whom was Accumulation of Jewels Tathagata. The period of these 75,000 Buddhas is called the first asamkhyeya kalpa. The actual length of time in that first asamkhyeya kalpa is certainly incalculable. From Accumulation of Jewels Tathagata to Burning Lamp Buddha is a period in which 76,000 Buddhas appeared in the world, and is called the second Asamkhyeya kalpa. From Burning Lamp Buddha to Victorious Contemplation Buddha is a period in which 77,000 Buddhas appeared in the world and is called the third great Asamkhyeya kalpa. It was during those three great Asamkhyeya kalpas that Sakyamuni Buddha cultivated the Way to the realization of Buddhahood. Therefore the Buddha said, "Prior to Burning Lamp Buddha, I encountered eighty-four thousands of millions of billions of nayutas of Buddhas, and made offerings to them all, and served them all without exception." Throughout his long period of cultivation Sakyamuni Buddha never failed to serve the Buddhas who appeared in the world. He made offerings to them all. A General Explanation of the Vajra Prajna Paramita Sutra
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However the Buddha further pointed out that "If there is someone in the Dharma Ending Age who can receive the sutra with his heart and hold it with his body, and who can read or recite it, his merit and virtue is greater than mine for having made offerings for three great asamkhyeya kalpas to all eighty-four thousands of millions of nayutas of Buddhas, by several hundred, thousand, million, billions times. Neither calculation nor analogy nor comparison can adequately express it. Sutra: "Subhuti, if I were to express thoroughly the merit and
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
virtue of a good man, or good woman, who in the final period receives, holds, reads, and recites the sutra, those who heard might go insane, and disbelieve. Subhuti, you should know that this sutra's meaning is inconceivable, and that its resulting retribution is also inconceivable." Commentary: "Subhuti, you should know that if I were to speak in detail about the merit and virtue obtained by a good man or good woman who receives and holds the five precepts and cultivates the ten good acts, and who receives, holds, reads, and recites the Vajra Sutra, and if I were to praise the sutra's merit and virtue, those who heard my praises would not believe. They would become frenzied, confused, sceptical, and full of doubt." In the Chinese language the word doubt is expressed by the two words "fox doubt." The fox, which appears to be very clever, is in fact quite stupid because it exists in a perpetual state of doubt. For example when a fox crosses a frozen river, it cautiously places one foot down and then stops to listen. It waits to hear if the ice will crack under the weight of its body before taking the next step. Doubting very step of the way, it painstakingly makes its way across. Chapter 16. Karmic Obstructions Can Be Purified
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The Buddha told Subhuti, "You should know that the wonderful meaning of real mark prajna is not what the mind can comprehend or words express. Just so, the resulting retribution for someone who receives, holds, reads, and recites the sutra is inconceivable. If a person lacks sufficient good roots, he will not be able to believe the sutra when he hears it spoken."
146
C HAPTER1 7
ULTIMATELY THERE IS NO SELF Sutra: Then Subhuti said to the Buddha, "World Honored One, if a good man, or good woman, resolves his heart on Anuttarasamyaksambodhi, how should he dwell, how should he subdue his heart?" The Buddha told Subhuti, "A good man, or good woman, who has resolved his heart on Anuttarasamyaksambodhi should think thus: ‘I should take all living beings across to extinction. Yet when all living beings have been taken across to extinction, there actually is not a single living being who has been taken across to extinction.' And why? Subhuti, if a Bodhisattva has a mark of self, a mark of others, a mark of living beings or a mark of a life, then he is not a Bodhisattva. For what reason? Subhuti, actually there is no dharma of resolving the heart on Anuttarasamyaksambodhi."
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
"Subhuti, what do you think? While the Tathagata was with Burning Lamp Buddha, was there any dharma of Anuttarasamyaksambodhi attained?" Chapter 17. Ultimately There Is No Self
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"No, World Honored One. As I understand what the Buddha has said, while the Buddha was with Burning Lamp Buddha there was no Anuttarasamyaksambodhi attained." Commentary: When Subhuti heard the Buddha praise the inconceivable merit and virtue of the sutra and the resulting retribution from receiving, holding, reciting and speaking the sutra for others as equally inconceivable, he asked, "How can all the good men and good women who have resolved their hearts on Unsurpassed, Proper and Equal, Right Enlightenment enable their hearts not to dwell anywhere? How can they separate from all marks and subdue their hearts?" In a previous section of the text Subhuti had asked the same question of the Buddha. At that time Subhuti was actually asking how he himself could resolve his heart on Anuttarasamyaksambodhi. It was for self-benefit. Now he is asking how all living beings everywhere can resolve their hearts on Anuttarasamyaksambodhi, how they can tame their hearts, and where their hearts should dwell. The Buddha answered that people who have resolved their hearts on the Unsurpassed, Proper and Equal, Right Enlightenment should take all living beings across to extinction—rescue and liberate all living beings so they can realize the Buddha Way. But, the Buddha further pointed out, after having taken them all across to extinction, a Bodhisattva does not recognize any living beings as having been taken across. He does not have any attachment. If a Bodhisattva says, "I am able to take living beings across to extinction," he has a mark of self. If he says, "I can take others across," he has a mark of others. With a self taking others across, the mark of living beings arises. Once there is division into one's own enlightenment and the enlightenment of others, there is the mark of a life. However, there is no one who takes beings across, nor are there any beings who are taken across, nor is there an act of A General Explanation of the Vajra Prajna Paramita Sutra
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taking them. One should not then be attached to such marks. If there is attachment, then not only has one not attained to the emptiness of dharmas, one has not even attained to the emptiness of people, and he is not a Bodhisattva. Subhuti, actually there is no dharma of resolving the heart on Anuttarasamyaksambodhi. Originally there is not one dharma which can be obtained. Resolving the heart on Anuttarasamyaksambodhi is just an expression, nothing more. "There basically is not one thing: so where can dust alight?" However, the Buddha realized that living beings might become sceptical and say, "Since there is no dharma of Anuttarasamyaksambodhi—no dharma of
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
realizing Buddhahood—which can be attained, then why does one need to be resolved?" The Buddha therefore further explained: "When Burning Lamp Buddha gave me a prediction, did I obtain a dharma of Anuttarasamyaksambodhi? Was there any dharma which I attained?" Understanding that according to the doctrine of prajna there is no dharma which can be attained, Subhuti answered, "No, World Honored One." But then he qualified his statement with the words "As I understand what the Buddha has said," indicating he did not dare make an absolute statement. "This is how I look at it," he said, "but I do not know if I am right or not. There is not the slightest dharma of Unsurpassed, Proper and Equal, Right Enlightenment which can be attained." Sutra: The Buddha said, "So it is, so it is, Subhuti. There actually was no dharma of Anuttarasamyaksambodhi which the Tathagata attained. Subhuti, if there had been a dharma of Anuttarasamyaksambodhi which the Tathagata attained, then Burning Lamp Buddha would not have given me the prediction, ‘You will in the future attain Buddhahood and be named Sakyamuni.' Since there actually was no dharma of Anuttarasamyaksambodhi Chapter 17. Ultimately There Is No Self
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attained, Burning Lamp Buddha gave me the prediction saying these words, ‘You will in the future attain Buddhahood and be named Sakyamuni.'" Commentary: The Buddha replied to Subhuti's statement in the affirmative. "So it is, Subhuti, yes. You explain dharma that way; I also explain dharma that way. There actually was no dharma." There was absolutely no dharma of Anuttarasamyaksambodhi which the Tathagata attained. Subhuti, you should not give rise to doubt and think that when the Buddha dwelt at the time of Burning Lamp Buddha that he obtained some secret dharma. That would be a mistake. When Sakyamuni Buddha met Burning Lamp Buddha, at the end of his second Asamkhyeya kalpa of cultivation, there was no secret dharma of Unsurpassed, Proper and Equal, Right Enlightenment attained. "Subhuti," said the Buddha, "if there had been such a dharma, then Burning Lamp Buddha would not have bestowed a prediction and a name upon me. If I had obtained even the slightest dharma, he would not have said, ‘In the future in the Saha world, you will become a Buddha named Sakyamuni.'" The Sanskrit name Sakyamuni translates as "One who is Capable of Humaneness" and "The Still and Silent One." "Capable of Humaneness" means he accords with conditions and it represents movement. "Still and Silent" means he is unmoving, and it represents stillness. Although he accords with conditions, he is unmoving. Although he is unmoving, he accords with conditions. Movement does not
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
obstruct stillness; stillness does not obstruct movement. Movement and stillness are both within samadhi. There actually is no dharma in the fruit position of the Unsurpassed, Proper and Equal, Right Enlightenment which can be attained. Why? A General Explanation of the Vajra Prajna Paramita Sutra
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You personally cultivate and personally certify to the position. It is not obtained from outside, because basically you already have it. It is not that you become involved in external conditions or rely on external strength. The conditions and the strength are within you. You cultivate and you can attain. Of course to say you attain is just a manner of speaking, because basically you never lost anything in the first place so it is not possible for you to attain anything. Since it was that way for Sakyamuni Buddha, Burning Lamp Buddha gave him a prediction and a special name. Sutra: "And why? ‘Tathagata' means thusness of all dharmas. If someone were to say the Tathagata attains Anuttarasamyaksambodhi, Subhuti, actually there is no dharma of Anuttarasamyaksambodhi which the Buddha attains. Subhuti, the Anuttarasamyaksambodhi which the Tathagata attains, in that, there is neither true nor false. For that reason the Tathagata speaks of all dharmas as Buddhadharmas. Subhuti, all dharmas are spoken of as no dharmas. Therefore they are called dharmas." Commentary: Tathagata, which translates as Thus Come One, means that all dharmas are "Thus." All dharmas are in a state of unmoving suchness. What does unmoving suchness look like? It has no appearance. Therefore it further says that there is no dharma which can be attained. If you attained a dharma, what would it look like? Would it be green? Yellow? Red? White? Long? Short? Square? Round? When there is no name, no color, and no appearance, then all dharmas are thus. If there is a dharma which can be attained, then it is not thus. If there is any apparent dharma, then it is not thus. Chapter 17. Ultimately There Is No Self
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Actually there is not the slightest dharma which can be attained. There is no dharma of Unsurpassed, Proper and Equal, Right Enlightenment which the Buddha can attain. The Anuttarasamyaksambodhi which the Tathagata attains. If you force it and say that the Tathagata attains something called Anuttarasamyaksambodhi, that Anuttarasamyaksambodhi is neither true nor false. Being neither true nor false, it is the final meaning of the Middle Way; it is real mark prajna. Therefore the Tathagata says that although there is no dharma
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
which can be attained, all dharmas are Buddhadharmas. There is nothing outside the Buddhadharma. Therefore all teachings are Buddhist. They do not go beyond the Buddha's teaching, because the Buddha's teaching contains all things. Buddhadharma is the totality of all dharmas. Buddhism is the totality of all other teachings. All schools and teachings are born from within the Buddha's teaching. Since they are all born from Buddhism, in the future they will again return to Buddhism. Therefore it is unnecessary to ask to what religion a person belongs. No matter what school, or sect, or teaching, or religion one believes—none goes beyond Buddhism. The essential point is to have faith in something. Then although you may believe various teachings, switching back and forth from this one to that one, in the end you will certainly return to Buddhism. The Buddhadharma is that great. Although it says there is no dharma which can be attained, nonetheless there is not one dharma which is not the Buddhadharma. And since the Buddhadharma is ultimately unattainable, how could a single dharma be attained? Subhuti, all dharmas are spoken of as no dharmas. When spoken from the point of view of common truth, dharmas exist. If spoken of from the point of view of actual truth, no dharmas exist. Therefore they are called dharmas. When spoken from the point of view of the Middle Way, dharmas are false names and nothing A General Explanation of the Vajra Prajna Paramita Sutra
more, and in that way they are the final meaning of the Middle Way.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
38 2 38 3 38 4
E su la
291
ASURA
Pi two la
291
VIDRĀ
Bwo jya Pan
291
PAKĀYA PHAT
Sutra:
"If there are asuras who wish to be liberated from their destiny, I will appear before them in the body of an asura and speak Dharma for them, enabling them to accomplish their wish. Commentary:
"If there are asuras who wish to be liberated from their destiny…" They want to leave the retinue of asuras. "I will appear before them in the body of an asura and speak Dharma for them, enabling them to accomplish their wish."
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
38 5
292
Sa pe Ti pi Bi pan
SARVA DEVE BHYAH PHAT
(For pan [phat], see lines 376-384, 385-413, 415431, 552-553) Volume One -- Twenty-five Means to Enlightenment 158 Q4 He responds to those who wish to leave the eight divisions.
Sutra:
"If there are heavenly beings who wish to escape their heavenly destiny, I will appear in the body of a god and speak Dharma for them, enabling them to accomplish their wish. Commentary:
"If there are heavenly beings who wish to escape their heavenly destiny…" These gods or goddesses don't want to stay in the heavens; they would like to transcend the Triple Realm. "I will appear in the body of a god and speak Dharma for them, enabling them to accomplish their wish. Since they want to transcend the heavens, I manifest before them and, using all kinds of Dharmas, enable them to get what they want." 23
Pi di ye (For Pi di ye, Pi two ye, Vidya [universally enlightening], see 23, 103, 165, 198, 249, 278-358, 399, 404, 410, 537, 541)
12
VIDYĀ
12
VIDAYĀ
"The Four great Heavenly Kings observe the good and evil, Commanding the ghosts and spirits, they supervise day-by-day. Calamities and blessing have no door, they are only brought forth by people. Cause and effect return in kind, you should not blame others." (Hua - VBS 101983)
Sutra:
"If there are living beings who like to govern the world in order to protect living beings, I will appear before them in the body of one of the Four Heavenly Kings and speak Dharma for them, enabling them to accomplish their wish. Commentary:
"If there are living beings who like to govern the world in order to protect living beings…" They want to rule the world. They want to be leaders in the world in order to protect the living beings in it. "I will appear before them in the body of one of the Four Heavenly Kings and speak Dharma for them, enabling them to accomplish their wish." The Four Heavenly Kings are: Maintaining-the-Country (Dhirtarashtra) who oversees the Eastern continent Purvavideha; Increasing (Virudhaka) who oversees the Southern continent Jambudvipa; Vast Eyes (Virupaksha) who oversees the Western continent Aparagodaniya; and Learned (Vaishravana) who oversees the Northern continent Uttarakuru.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
For people who want to rule the country and protect the people, Gwan Yin Bodhisattva manifests in response as one of the Four Heavenly Kings. Dhirtarashtra Virudhaka Virupaksha Aparagodaniya
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
251
Yau cha
195
YAKSA GRAHĀ
195
YAKSA GRAHĀ
196
RAKSASA GRAHĀ
196
RAKSASA GRAHĀ
Jye la he (For Yau cha [Yaksha ghosts] see lines 202, 251, 387, 452, 526)
252
La cha sz Jye la he (For He la cha swo & La chan [Rakshasa ghosts] see lines 185, 203, 213, 252, 361)
253
Bi li dwo Jye la he
197
PRETA GRAHĀ
197
PRETA GRAHĀ
254
Pi she je Jye la he
198
PI'SACA GRAHĀ
198
PI'SACA GRAHĀ
255
Bu dwo
199
BHŪTA GRAHĀ
199
BHUTA GRAHĀ
200
KUMBHANDA GRAHĀ
200
KUMBHANDA GRAHĀ
Jye la he
256
Jyou pan cha Jye la he
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"Valiant, strong, violent and evil, whether traveling by land or air, Those of the same race should listen attentively! Guard the spiritual and animal souls and follow the Right Teaching. When your merit fills the universe, you'll gain a new life." (Hua - VBS 112002) "Speedy and terrifying rakshasa ghosts Guard the ladies-in-waiting and protect their chastity. They eradicate all life-threatening disasters, So one escapes perilous paths and is not struck by lightning." (Hua - VBS 12-2002) ""Corpse-guarding ghost" and "grandfather"-- Bi Li Dwo. With vast and sincere filiality, worship your ancestors. Worship and respect them often, as if they were alive. Maha Prajnaparamita!" (Hua - VBS 1-2003) "This insane ghost devours vital energy. He sucks human marrow and the essence of grains. Eradicate the obstructions of poisons and drugs In order to uphold the endless principles of the Thus Come Ones." (Hua - VBS 2-2003) "Great Body and Self-born are the ghost king's names. Strong enough to move mountains, he's as capable as Xiang Yu. With miraculous spiritual powers, he skillfully transforms. Sporting multiple heads and multiple feet, he displays awesome spirit." (Hua - VBS 32003) "Paralysis ghosts shaped like winter melons and jars Prevent accidents and calamities -- Whether in a carriage in the city, or by avalanche or thunderbolt. Coming and going safely, one stays away from disasters." (Hua - VBS 4-2003)
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
25 7
Bu dan na Jye la he
201
PUTANA GRAHĀ
201
PUTĀNA GRAHĀ
25 8
Jya ja bu dan na Jye la he Syi chan du Jye la he
202
KATA PUTANA GRAHĀ
202
KATA PUTANA GRAHĀ
203
SKANDA GRAHĀ
203
SKANDA GRAHĀ
25 9
45 2
Yau cha
45 3 45 4 45 5 45 6
La cha swo
45 7 45 8
Jyou pan cha
jye la he
350
YAKSA GRAHĀ
jye la he
351
RĀKSASA GRAHĀ
Bi li dwo
jye la he
352
PRETA GRAHĀ
Pi she je
jye la he
353
PI'SACA GRAHĀ
Bu dwo
jye la he
354
BHŪTA GRAHĀ
jye la he
355
KUMBHANDA GRAHĀ
Syi chyan two jye la he
356
SKANDA GRAHĀ
"Developing tremendous attachment, they guard bodies already dead. When they leave delusion far behind, they become clearheaded even in dreams. With the paramitas of patience and vigor, The light of wisdom shines throughout, so up he steps, onto a jeweled lotus." (Hua VBS 5-2003)
"A wholesome product, the insectruling ghost bewitches beings with its poison. Rare indeed! It is also called fragrant spirit. Yellow jaundice and other calamities Are quickly dispelled by the Youth Dharma Protector." (Hua - VBS 72003)
(For Yau cha [Yaksha ghosts] see lines 202, 251, 387, 452, 526)
(For Bwo dwo Jye la he, [Bhuta graha - ghost grasps], see 100, 255, 456)
Volume One -- The Spiritual Mantra 156 K3 The host of the eight divisions.
Sutra:
Moreover measureless great yaksha generals, rakshasa kings, putana kings, kumbhanda kings, pishacha kings, Vinayaka, the great ghost kings, and all the ghost commanders came before the Buddha, put their palms together, and made obeisance. "We also have vowed to protect these people and cause their resolve for Bodhi to be quickly perfected." Commentary:
Moreover measureless great yaksha generals, the "speedy" ghosts; rakshasa kings, the "terrifying" ghosts which are full of devious tricks; putana kings, the "bad-smelling" ghosts which cause fevers; kumbhanda kings, the "barrel-shaped" ghosts which paralyze people; pishacha are another horrible kind of ghost;
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Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Vinayaka, the scary, ugly Dharma protector; the great ghost kings; and all the ghost commanders came before the Buddha, put their palms together, and made obeisance. "We also have vowed to protect these people and cause their resolve for Bodhi to be quickly perfected."
"For summoning all the ghosts and spirits, use the Skull Bone Staff Hasta Mantra 28 (36): "Yi shi yi shi. Nan. Du nang. Wa dz la he."
Sutra:
"Sixth: when the hearing permeates and the essence is bright, light pervades the Dharma-realm, so that absolutely no darkness remains. I am then able to make it so that, though yakshas, rakshasas, kumbhandas, pishachas, and putanas may draw near to living beings, the ghosts will not be able to see them. Commentary:
"Sixth: when the hearing permeates and the essence is bright -- that is, when the skill of returning the hearing to hear the self-nature is perfected -- light pervades the Dharma-realm, so that absolutely no darkness remains. The darkness disappears. I am then able to make it so that, though yakshas, rakshasas, kumbhandas, pishachas, and putanas may draw near to living beings, the ghosts will not be able to see them." "Yakshas" are male ghosts, "rakshasas" are female ghosts. Both kinds are extremely fierce. Their diet consists of human corpses. They have certain mantras which are powerful enough to remove the stench of the corpse so they can stand to eat the flesh. "Kumbhanda" is also the name of a king of ghosts. Kumbhanda are shaped like barrels and give people nightmares. For instance, when people are asleep they may see a weird apparition; though in their dream they are mentally alert, they can't move physically. They become paralyzed through the efforts of the nightmare ghosts. Sometimes, if a person's yang energies are weak and his yin energies prevail, the person can be paralyzed for a long time, and the ghost can The Ear Organ 169
eventually cause the person's death. This kind of ghost abounds in this world. "Pishachas" are ghosts that eat human essence and energy. and also the essence of grains. "Putanas" are "rulers of fevers." They can cause people to get sick and have a fever. If you cultivate the skill of returning the hearing to hear the self-nature, or if you recite the name of Gwan Yin Bodhisattva, then these ghosts cannot see you, though they may come right up beside you, because you emit light which they fear. Actually, owls and bats can see at any time. Since the ghosts belong to yin, they cannot see you if you have yang light. They can only find you if you give of yin energy.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
24 8
Nwo chye
192
38 6
Sa pe Na chye Bi pan
Pe ye
NAGA BHAYA
293
192
NAGA BHAYA
"The endless flow of rivers, streams, lakes, and oceans Is related to the harvest of the five grains. The disasters of dragons, whales, and alligators Are replaced by long-lasting auspiciousness." (Hua - VBS 8-2002)
SARVA NAGE BHYAH PHAT
Sutra:
"If there are dragons who want to quit their lot of being dragons, I will appear before them in the body of a dragon and speak Dharma for them, enabling them to accomplish their wish. Commentary:
"If there are dragons who want to quit their lot of being dragons…" The average opinion in this day and age is that dragons do not exist. Some people will accept myths about ancient dragons, frightening and immense. There's no way to say for sure about those, but dragons do exist. Where do they live? In dragon palaces in the sea. "We've explored the depths; why haven't we ever run across them?" you wonder. If you can detect their whereabouts, they're not true dragons, because dragons are spiritual creatures. They have spiritual powers and can make themselves big or little at will. They can grow as big as empty space itself. They can shrink to the size of a mote of dust if necessary. They can disappear suddenly, and reappear just as unexpectedly. Their spiritual powers give them the ability to transform themselves in endless ways. Why do they have such powers but only the body of an animal? As cultivators in The Ear Organ 159
previous lives, they brought forth the resolve for the Great Vehicle, but they didn't hold the precepts. They were "quick with the vehicle but slow about the precepts." They were very casual. Since they were "quick with the vehicle," they obtained spiritual powers. But since they did not accept the precepts, they fell into the animal realm. If dragons decide they want to transcend the realm of dragons, Gwan Yin Bodhisattva "will appear before them in the body of a dragon and speak Dharma for them, enabling them to accomplish their wish." "For causing the good spirits and dragon kinds to constantly surround and guard one, use the Chi Shih Iron Hook Hasta Mantra 32 (31): "Di li ni. Nan. E gu lu. Dwo la jye la. Wei sha yi. Na mwo sa wa he."
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Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
38 7
Sa pe Yau cha Bi pan
294
SARVA YAKSE BHYAH PHAT
(For Yau cha [Yaksha ghosts] see lines 202, 251, 387, 452, 526)
Sutra:
"If there are yakshas who want to get out of their present fate, I will appear before them in the body of a yaksha and speak Dharma for them, enabling them to accomplish their wish. Commentary:
"If there are yakshas…" "Yakshas" is a Sanskrit word which means "speedy" ( ). It also means "courageous and strong" ( ). Yakshas are a kind of ghost. There are three main types of ghost: 1. Earth-travelling ghosts; 2. Flying ghosts; 3. Space-travelling ghosts. A line on the Shurangama Mantra reads, "Yau Cha Jye La He." It refers to the yakshas. In the mantra, the names of the kings of various kinds of ghosts are called. Each king of ghosts rules over a lot of lesser ghosts, and when the name of the ruler is called, all the other ghosts must also respectfully obey one's commands. If the yakshas "want to get out of their present fate" -- if they don't want to be ghosts -- "I will appear before them in the body of a yaksha and speak Dharma for them, enabling them to accomplish their wish." Gwan Yin Bodhisattva will manifest as a yaksha ghost and help them obtain their wish. 38 8
Sa pe Chyan ta pe Bi pan
295
SARVA GANDHARVE BHYAH PHAT
Volume One -- Twenty-five Means to Enlightenment 160
Sutra:
"If there are gandharvas who wish to be freed from their destiny, I will appear before them in the body of a gandharva and speak Dharma for them, enabling them to accomplish their wish. Commentary:
"If there are gandharvas…" "Gandharva" is a Sanskrit word that means "Incense-Skandha" ( ), because the act of smelling incense forms their consciousness. They are musicians for the Jade Emperor. When the Jade Emperor lights "sinking-in-the-water incense" wood, they smell the fragrance and are attracted. They come and enjoy making music for the Jade Emperor. These Page 402 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
gandharvas may "wish to be freed from their destiny" as gandharvas. They do not want to be gandharvas any more. "I will appear before them in the body of a gandharva and speak Dharma for them, enabling them to accomplish their wish."
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Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Page 404
Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Sutra:
"If there are living beings who like reckoning and incantation and who wish to guard and protect themselves, I will appear before them in the body of a Brahman and speak Dharma for them, enabling them to accomplish their wish. Commentary:
"If there are living beings who like reckoning and incantation…" "Reckoning" refers to mathematics and divination. "Incantation" refers to the black arts -- various dharma-devices. It also refers to the spells and mantras of externalist ways. The former Brahma Heaven mantra of the Kapila religion that Matangi's mother used as an example of this. These beings wish to guard and protect themselves." They figure that if they learn a mantra or dharma, it can protect them. "I will appear before them in the body of a Brahman and speak Dharma for them, enabling them to accomplish their wish." Brahmanism is a religion in India. The name means "descended from the pure" and represents their cultivation of pure practices. These people have a lot of dharmic devices. They can recite mantras and have many devious magic tricks. And because Gwan Yin Bodhisattva constantly accords with The Ear Organ 153
living beings, he also appears as a Brahman to speak the Dharma, so that these kinds of people can have what they wish for.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
52 4
Sa pe na jyu la
408
SARPA NAKULA
Sutra:
"If there are mahoragas who wish to be freed from their destiny, I will appear before them in the body of a mahoraga and speak Dharma for them, enabling them to accomplish their wish. Commentary:
"If there are mahoragas…" "Mahoraga" is a Sanskrit word which means "great python spirit" ( ) and also "earthdragon" ( ). The dragons mentioned above can roam in space and are called heavenly dragons. This python, also called a dragon, is confined to the earth. It does not have spiritual powers. Mahoragas are also one of the beings of the eightfold division of ghosts and spirits. If mahoragas "wish to be freed from their destiny, I will appear before them in the body of a mahoraga and speak Dharma for them, enabling them to accomplish their wish." tester
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Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
The firewood gathered in a thousand days, Goes up in a single blaze. By the same token, you cultivate for a thousand days and all the progress you make -- perhaps a state of light ease -- will disappear with the first evidence of affliction, the first signs of ignorance. It is said: A spark of fire burns down a forest of merit and virtue. When your nose smells something fragrant, your mind gets greedy. When your tongue tastes a fine flavor, you also give rise to greed. The body comes in contact with objects of touch. Some objects of touch bring pleasant sensations, and some bring unpleasant ones. The mind conditions dharmas. In short, because of your eyes, ears, nose, tongue, body, and mind, you give rise to various kinds of afflictions, and the gems of your household are all taken away from you. We speak about no outflows. Well, the six consciousnesses that are produced by the interaction of the eyes, ears, nose, tongue, body, and mind with their defiling objects are what are called outflows. If you can reach the level where, The eyes see shape and form, but inside there is nothing; The ears hear the defiling sounds, but the mind does not know of them, then you will not be plundered by thieves. But if you don't have the required skill; if you lack samadhi-power; if you chase after the eyes, ears, nose, tongue, body, and mind and cannot return the light and illumine within, then you have outflows and are being robbed of your inherent wealth. The six sense-organs are described here as "thieving matchmakers." It used to be in China that weddings had to be arranged Liberation of the Organs 167
through a matchmaker. In early Chinese history, during the Chou Dynasty, prior to the Lieh Kuo, there were no matchmakers. People just found their own mates in the way that is customary in the West today. In fact, during the Chou Dynasty things between men and women were extremely casual. There were no rules to speak of at all. Then Confucius revised and edited The Six Classics: The Book of Poetry, The Book of History, The Book of Changes, The Book of Rites, The Book of Music, and The Spring and Autumn Annals. From then on there had to be a matchmaker whose job it was to select men and women who were well suited for one another. Then, if they were about the same age and size, overtures would be made. "Such-and-such a young lady is very virtuous." "Such-and-such a student is very intelligent." Once the introductions were complete, everything was arranged. Here, the use of the word "matchmaker" in the text carries much
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
the same meaning. The six sense-organs interact with the six defiling objects, and between them the six consciousnesses arise. The communications that occur between the sense-organs, the sense-objects, and the consciousnesses are a lot like the job of a matchmaker. The match is made and the involvement happens before anyone realizes that a thief is present. But the thief steals your wealth of merit and virtue. It plunders the gems of your household. What are the gems of your household? You should know that yourself. Whatever you take to be your gems, you should carefully protect. I don't know what your gems are, and you don't know what my treasures are. "I know what my gems are," you say. "They are gold, silver, and diamonds." No, they're not. Although I don't know what your gems are, I do know that if you think those are your gems, you're mistaken. "Well, what are my household gems, then?" you wonder. So now you yourself don't know what they are? Even though you don't know, I can tell you, although I'd rather not. But since Volume One -- The Two Decisive Doctrines 168
you want to know, I think I should comply and tell you, except that I'm afraid you won't believe me. Do you see what a spot I'm in? I can't figure out if it's better to tell you or not. If I tell you and you don't believe me, then I've wasted some energy. But if I don't tell you when you want to know, there's always the chance that you might believe me. So now I've decided to tell you. What are your treasures? They are simply the pure nature and bright substance of your eternal true mind within the nature of the Treasury of the Thus Come One. The Buddha-jewel of your self-nature, the Dharma-jewel of your self-nature, and the Sangha-jewel of your self-nature are your gems, too. Also, in your own physical being you should cultivate precepts, cultivate samadhi, and cultivate Wisdom, as they, too, are the gems of your household. The light of your enlightened nature is also a true gem of your household. "I can't even see those things; how can I lose them?" You ask. "Ah, that's the very reason I didn't want to tell you. You don't believe what you can't see, and so it's no wonder you don't believe this, because it really is an invisible thing. But you have some sense of awareness, even though you can't see it. If your awareness is coupled with wisdom, you will have more jewels. If you are stupid, however, you will lose your jewels. Examine yourself: are you wise or stupid? This is not to say, though, that you should stand up and announce that you have wisdom like the Buddha's, like a certain person who calls himself a Patriarch. All I did with him was to say I was going to kill him, and he fled in terror. Next time you meet up with a person like this, just beat him up from head to foot, and if he cries, "Why are you beating me?" you can answer, "I'm just beating empty space, since you basically don't exist, right? How can you be
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
aware of pain? If you are aware of pain, you're no different from an ordinary person, and you can't compare yourself to the Buddha. If you aren't aware of the pain, then you're just a block of wood or a piece of rock. You don't have any sensation, so you're just like excrement." Tell him that, and say, "Take my advice and don't go Liberation of the Organs 169
around acting crazily the way you have been. Don't go around saying, ‘I'm just like the Buddha without any difference. I am the Buddha, I am a Patriarch.' If you do that, in the future you will fall into the uninterrupted hells." Such people are insane; how can they cultivate and accomplish Buddhahood? Have you ever heard of a crazy Buddha? No. Crazy people like that cannot enter the Buddhadharma because they are already immersed in the views of heavenly demons and externalist ways. The Buddha himself cannot save such people. They are really a pitiful lot. Sutra:
"And, thus, from beginningless time living beings and the world have been bound up together, so that the material world cannot be transcended. Commentary:
"And, thus, from beginningless time living beings and the world have been bound up together." The six sense organs, the six defiling objects, and the consciousnesses in between communicate back and forth until they are as dependent upon one another as the two beasts, lang and pei. The lang has the use of its two front legs, and the pei has the use of the two back legs. So the lang and the pei have to work together in order to walk. If they aren't in harmony, the lang can't move, and the pei can't go anywhere by himself, either. The same kind of interdependence is required of the six sense-organs, the six sense-objects, and the six consciousnesses between them. They play the same kind of trick. From time without beginning there has been the continuity of the world and the continuity of living beings. The two get stuck together until living beings can't get out of the world, and the world can't exist without living beings. They are glued together, "so that the material world cannot be transcended." The "material world" refers to all the mountains, the rivers, the great earth, the buildings, and other man-made objects. "Living beings" refers to the realm of sentience. Eventually living beings cannot separate themselves from the material world, and the material world cannot Volume One -- The Two Decisive Doctrines 170
be free of the sentient world. The material world draws in the sentient world, enticing it until the two interlock and cannot transcend one another. So there is a definite interdependence among the continuity of living beings, the continuity of the world, and the continuity of karmic retribution. Without any living beings, there would be no world; without any world, there would be no karmic retribution. To have a world there must be karmic retribution and there must be living beings. If one does not exist, none exist. Page 409 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
N4 He shows the efficacy of the six organs. O1 He asks about and explains what living beings and time and space are.
Sutra:
"Ananda, what is meant by the time and space of living beings? ‘Time' refers to change and flow; ‘space' refers to location. Commentary:
"Ananda, now I'll ask you, ‘What is meant by ‘living beings?' What is meant by time and space?' Do you know?" Ananda didn't answer, so the Buddha explained it for him. "What is meant by the time and space of living beings? ‘Time' refers to change and flow; ‘space' refers to location." Time and space in Chinese are rendered here as shih ( ) and chieh ( ) respectively. This compound also means "world." Sutra:
"You should know by now that north, east, south, west, northeast, northwest, southeast, southwest, above and below are space. Past, present, and future are periods of time. There are ten directions in space and three periods of time. Commentary:
You should know by now that north, east, south, west -- the four directions -- and northeast, northwest, southeast, southwest -- the four intermediate directions -- as well as above and below are Liberation of the Organs 171
space. Past, present, and future are periods of time. There are ten directions in space and three periods of time. O2 He calculates its inherent efficacy step by step.
Sutra:
"All living beings come into being because of false interaction. Their bodies go through changes and they are caught up in time and space. Commentary:
"All living beings come into being because of false interaction. These false appearances become involved with each other. Their bodies go through changes." It's like a small commercial enterprise or trade center. You give me something in return for something you don't have. "And they are caught up in time and space." They are caught up in the "world." You may not see it, but there is a definite connection between one's physical body and the world. People's bodies are a small business, and their interaction with the world is big business. In this way they keep appearing and disappearing, as their involvement forever grows.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
VERY KEY You will have this experience when your six sense organs function in mutual accord. Before that happens, however, you shouldn't be obsessed with false thinking about it to the point that you decide to train your ears to talk. It's not something you can train your organs to do. Actually, you can train them if you want to, but do it by sitting in meditation and investigating dhyana. You have to develop your skill through hard work. You can't fear the pain in your legs or the ache in your back. Nor should you think it's something you can't do. Anyone can become a Buddha. All living beings have the Buddha-nature. All can become Buddhas.
Above all, you should learn the Shurangama Mantra by heart. We recite it twice every day in this Shurangama Sutra Study Session, which will probably last nearly three months -- seventy days, at least. That's
one hundred forty recitations of the mantra -let's say one hundred fifty in total. You should be able to memorize it in that many recitations. If you can't, you won't be allowed any excuses!
tester 83
CHAPTER 3
The Names of the Sutra E2 He explains the name of the entire Sutra. F1 Manjushri asks the Sutra's name.
Sutra:
Then Dharma Prince Manjushri arose from his seat, and in the midst of the assembly he bowed at the Buddha's feet and said to the Buddha, "What is the name of this sutra and how should we and all living beings uphold it?" Commentary:
At this point in the discussion, Dharma Prince Manjushri arose from his seat, and in the midst of the assembly he bowed at the Buddha's feet and said to the Buddha -- Bodhisattva Manjushri now has a question to ask: "What is the name of this sutra and how should we and all living beings uphold it? World Honored One, what name do you give to this Sutra? How should we in this assembly and living beings of the future uphold it? How
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
should we cultivate it? How should we offer up our conduct with regard to this Sutra?" Volume One -- The Names of the Sutra 84 F2 The Thus Come One answers with five names. G1 Wisdom of the realm.
Sutra:
The Buddha told Manjushri, "This Sutra is called ‘The Summit, Syi Dan Dwo Bwo Da La, and Unsurpassed Precious Seal of the Seal of the Great Buddha, and the Pure, Clear, Ocean-Like Eye of the Thus Comes Ones of the Ten Directions.' Commentary:
The Buddha told Manjushri, "This Sutra is called ‘The Summit, Syi Dan Dwo Bwo Da La, and Unsurpassed Precious Seal of the Seal of the Great Buddha.'" This refers to the invisible summit, the crown of the Buddha's head, which poured forth splendorous light. Syi Dan Dwo Bwo Da La is the Great White Canopy. There is nothing more revered or honored than the "Unsurpassed Precious Seal." The "precious seal" is that of the Dharma King, the Buddha. This first name indicates how supreme the Shurangama Mantra is. If people recite the Shurangama Mantra, they are worthy of receiving the precious seal of the Dharma King. This Sutra is also the "Pure, Clear, Ocean-Like Eye of the Thus Comes Ones of the Ten Directions." This refers to pure wisdom. The "eye" represents wisdom. G2 Benefit to the opportune.
Sutra:
"It is also called ‘The Cause for Saving a Relative': to rescue Ananda and the Bhikshuni Nature, who is now in this assembly, so that they obtain the Bodhi mind and enter the sea of pervasive knowledge. Commentary:
It is also called ‘The Cause for Saving a Relative': to rescue Ananda." The Buddha was related to Ananda; they were cousins. He wanted to save Ananda from the difficulty he got into with Matangi's daughter. He also rescued "the Bhikshuni Nature, who The Names of the Sutra 85
is now in this assembly." The Bhikshuni Nature was Matangi's daughter. She was, by now, a fourth-stage Arhat in the assembly. "They obtain the Bodhi mind and enter the sea of pervasive knowledge." These two people have attained levels of enlightenment. "Pervasive knowledge" is as in "One of Proper and Pervasive Knowledge," one of the titles of the Buddhas. "Proper knowledge" is knowing that the mind gives rise to the myriad dharmas. "Pervasive knowledge" is knowing that the myriad dharmas are only from the mind. G3 Cultivation of the nature.
Sutra:
"It is also called ‘The Tathagata's Secret Cause of Cultivation, His Certification to the Complete Meaning.' Commentary:
"It is also called ‘The Tathagata's Secret Cause.'" It has
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
another name, which indicates that it is the most secret Dharma door of the Thus Come One. It is the cause of his "Cultivation, His Certification to the Complete Meaning." Through cultivation of it, one certifies to the fruition and fathoms the most fundamental principle. This is another name for this Sutra. G4 Wonderfully important.
Sutra:
"It is also called ‘The Great Pervasive Method, the Wonderful Lotus Flower King, the Dharani Mantra which is the Mother Of All Buddhas Of the Ten Directions.' Commentary:
"It is also called ‘The Great Pervasive Method.'" This is a Dharma. It is the greatest Dharma; it pervades the ten directions and is boundlessly vast. "The Wonderful Lotus Flower King" is an analogy for the Shurangama Sutra. "The Dharani Mantra which is the Mother Of All Buddhas Of the Ten Directions" refers to the Shurangama Mantra. All the Buddhas of the ten Volume One -- The Names of the Sutra 86
directions are born from the Shurangama Mantra. "Dharani" is a Sanskrit word which means to "encompass and hold." It encompasses all dharmas; it holds limitless meanings. Another meaning is that it encompasses the three karmas of body, mouth, and mind so that no violations are made by them. With your body you do not kill, steal, or lust. With your mind you are not greedy, angry, or stupid. With your mouth you do not indulge in loose speech, harsh speech, lying, or gossip. You do not commit any of these ten evil deeds. And it holds the limitless Dharma doors of all the Buddhas. That's another way to explain "dharani." G5 Cause and effect.
Sutra:
"It is also called ‘The Foremost Shurangama, Sections and Phrases for Anointing the Crown of the Head, and All Bodhisattvas' Myriad Practices.' Commentary:
"The Foremost Shurangama": This is the first and foremost of durable dharmas. It is a strong and firm dharma. "Sections and Phrases for Anointing the Crown of the Head" refers to the Shurangama Mantra. If you recite it, your karmic obstacles will very quickly be eradicated. Very soon you will obtain wisdom. Earlier, in his verse, Ananda said of it: The wonderfully deep dharani, the unmoving honored one, The foremost Shurangama King is seldom found in the world. It melts away my upside-down thoughts gathered in a million kalpas. So I needn't endure asamkhyeya aeons to obtain the Dharma Body. The Shurangama Mantra can invisibly anoint you on the crown of the head and thereby eradicate your upside-down thoughts that
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
The Names of the Sutra 87
have gone on for limitless aeons. There is no need to have to pass through three great asamkhyeya aeons before you obtain the Dharma body. "And All Bodhisattvas' Myriad Practices" are contained within this Sutra. G6 General answer.
Sutra:
"Thus should you respectfully uphold it." Commentary:
"Ananda, you should rely on this Dharma in your cultivation. Thus should you respectfully uphold it." D3 Those whose conditions are opportune obtain benefit. E1 A description of those who hear.
Sutra:
After this was said, Ananda and all in the great assembly immediately received the Thus Come One's instruction in the secret seal, the meaning of Bwo Da La, and heard these names for the complete meaning of this Sutra. Commentary:
After this was said, after the Buddha finished explaining the names of this Sutra, Ananda and all in the great assembly immediately received the Thus Come One's instruction in the secret seal. Everyone simultaneously took in the Thus Come One's teaching about the secret seal, the meaning of Bwo Da La. "Bwo Da La," again, is the Great White Canopy. They fathomed its wonderful meaning. And they heard these names for the complete meaning of this Sutra. These names were the most comprehensive, the most ultimate, the most thoroughly meaningful titles. Volume One -- The Names of the Sutra 88 E2 Their sudden enlightenment to dhyana.
Sutra:
They were suddenly enlightened to dhyana, advanced in their cultivation to the sagely position, and increased their understanding of the wonderful principle. Their minds were focused and serene. Commentary:
They were suddenly enlightened to dhyana. "Dhyana" is a Sanskrit word which means "cultivation of thought ." "Suddenly enlightened" means that their awakening was immediate and swift. They advanced in their cultivation to the sagely position. The "sagely position" refers to the ultimate one -- Buddhahood. They increased their understanding of the wonderful principle." This means that their wisdom increased. Each person's wisdom became further developed. Their minds were focused and serene. There was nothing cluttering their minds. They were clear and open. They were about to reach the fundamental substance of the nature of the Treasury of the Thus Come One. E3 Gradual certification to the second fruition.
Sutra:
Ananda cut off and cast aside six sections of subtle Page 414 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
afflictions in his cultivation of the mind in the Triple Realm. Commentary:
At this point, Ananda is certified to the second fruition of Arhatship. Ananda cut off and cast aside six sections of subtle afflictions in his cultivation of the mind in the Triple Realm. He has already cut off the view-delusions, and now he severs the first six sections of the desire realm's thought-delusions. There are eighty-one thought-delusions in all, nine divisions with nine sections each. These afflictions are called "subtle" because it is not at all easy to detect them. It's hard to perceive them within one's The Names of the Sutra 89
self-nature, but now Ananda has been able to cut away some of this affliction.
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The Prajna Paramita Mantra Sutra: Therefore, know that prajna paramita is a great spiritual mantra, a great bright mantra, a supreme mantra, an unequalled mantra. It can remove all suffering; it is genuine and not false. Commentary: Therefore, know that prajna paramita is a great spiritual mantra. Because of all the various principles discussed above, one knows that the prajna paramita, the wonderful wisdom, a dharma which arrives at the other shore, is a great spiritual mantra. What is the meaning of great? This is the great with nothing beyond it; if there were something beyond this great, it would not count as great, but would be small. Since this great has nothing beyond it, there is nothing greater. What is the meaning of spiritual? "Spiritual" is inconceivable. The meaning is just about the same as "wonderful;" nonetheless, "wonderful" (miao ) has the meaning of "unmoving," while "spiritual" (shen ) has the meaning of "moving;" there is a kind of movement. The wonderful is unmoving, yet moves everything totally and comprehends everything totally. It doesn't function through movement. However, if the spiritual doesn't move, then it The Heart of Prajna Paramita Sutra
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is not the spiritual. The spiritual must move. The same word appears in the compound shen tong , which means psychic power; the Chinese literally is "spiritual penetration." The "penetration" means a going through; there is movement. But in the wonderful there is knowledge without movement. The Buddha teaches and transforms living beings in other Buddha-countries to realize the Way and to enter nirvana. He knows everything. The wonderful is right here; without using movement, he knows. But with the spiritual you must go to the
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
place to know about it. The spiritual gets to wherever it is going like a rocket going to the moon. When you arrive on the moon, you know what the moon is made of and you know what the creation of the moon was about. That is to have a little bit of the spiritual. With the wonderful, without having to go there, you still know what the moon is like and what it is all about. It is not necessary to use the powers of science to come to a conclusion about it. You just know. Without moving the Bodhimanda, the Way-Place, you are enlightened about everything and understand everything. With the spiritual, it is necessary to move the Bodhimanda. Someone with the psychic power of the heavenly eye should go to the space center and tell them beforehand what the moon is like. He should discuss the matter with them and tell them, "I have proof, and if you don't believe me, I will bring back a clump of moon for you to see." Hard to fathom fully: that is what the spiritual is like. In the last analysis, it has no perceptible characteristics. It is a great spiritual mantra. What is a mantra? Does it tell you to recite it slowly, slowly (man-man in Chinese)? No. A mantra is also something inconceivable. It has four meanings: 1) All mantras are the names of god-kings and ghost-kings, like the pisaca and kumbhanda. You recite the names of god-kings and ghost-kings, and the small gods and ghosts all act reliably. Why? They wonder, "How do you know our ghost-king? How do you The Mantra
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know our god-king?" When you recite the mantra, the little gods and ghosts don't dare break the rules. 2) A mantra is like a soldier's password. In the army, there is a different password every day, and only your own people know it. Others don't know it. For example, today it might be "victory". If, for instance, you meet a soldier whom you don't know, you ask him what the password is, he says, "Victory," and you say, "Right." Everyone then knows that he is one of us. If you ask him the password and he says, "Lucky," that's not it, and you know that you will have to start fighting. Why? Because he isn't one of us. Mantras are just like passwords. As soon as the gods and ghosts hear you recite the mantra, they say, "Oh, that's our password," so they all can be depended upon to follow the rules. Otherwise, they would all want to fight. 3) A mantra is a sort of secret language which others don't know. Only a certain person knows. What does he know? For instance, there was once someone who was originally very poor and lowly, so he went abroad where people didn't know him. Since they didn't know who he was, he told them, "I am the king of a certain country, but the generals rebelled and there was a change in government, so I secretly made my escape and came to your country." The king of the country he came to didn't know whether what he said was true or not. Basically he was a phony, but the king supposed that he too was a real king, so he gave him one of the
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
princesses for a wife. Since one of the king's women was given in marriage to the poor and lowly person, he considered himself part of the king's household. Basically he wasn't a king, but he acted like it. Day in and day out he was always losing his temper. Since he couldn't "eat bitter melons," he got angry, and his temper was large. Then someone came who knew him and knew that he was a poor and lowly person. This newcomer said to the woman of the palace who was married to the imposter, "When he gets angry, you need only say these few sentences: ‘You were originally a poor and The Heart of Prajna Paramita Sutra
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lowly person who drifted in from another country far away. Why must you have such a big temper?' As soon as you say that, he will know, ‘Oh, she knows my origins,' and will not get angry any more." The third meaning of "mantra" is just the same. As soon as you recite the mantra, the gods and ghosts will assume that you understand their origins and that you know what they are all about, and so they don't dare to break the rules where you are concerned. 4) There is another meaning. Mantras are the mind-seals of all Buddhas. They are the secret language of all Buddhas, which can be known only from Buddha to Buddha. Because all other living beings don't know it, mantras are left untranslated. Therefore, it is said, "With one sound the mantra is proclaimed, and living beings perceive it according to their kind." Living beings of every kind understand as soon as they hear the mantra. Although we people don't understand, ghosts understand, gods understand, and animals and asuras all understand it. Therefore, when you recite the mantra, they are all dependable. It is like the king who wanted something called saindhava. Saindhava is a Sanskrit word which has four different meanings: salt, water, chamber-pot, and horse. Saindhava can mean all four. When the king said, "I want saindhava," the officials didn't know whether he wanted salt, water, a chamber-pot, or a horse. When people who were wise heard him, they knew what he wanted according to the situation. For instance, if he wanted saindhava while he was eating, of course he wouldn't have wanted a chamberpot; he certainly wanted salt. When he was going travelling and wanted saindhava, he certainly wanted a horse. If he was thirsty and wanted saindhava, then he certainly wanted water. And if you saw that he wasn't thirsty, wasn't eating, and wasn't going travelling, then of course, he wanted a chamber-pot. As soon as people with wisdom looked, they knew. A mantra, too, has a lot of meanings; in short, therefore, when you recite it and people with The Mantra
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wisdom and gods and ghosts hear it, they understand it and act accordingly. Verse: It is "a great spiritual mantra," hard to fathom fully; "A great bright mantra," illuminating a thousand times
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
a thousand times a thousand world systems. "A supreme mantra," the utmost fruition of enlightenment; "An unequalled mantra," reaching the ultimate peak. All suffering is removed, and the turning wheel comes to rest. "Genuine and not false": everyone progresses. What has been spoken discloses the profound prajna, And briefly explains the dhyana of the Patriarchs of the East and West. Commentary: It is "a great spiritual mantra," hard to fathom fully. The meaning of "a great spiritual mantra" has already been discussed. "Hard to fathom fully," means that the mantra is not at all easy to investigate. In other words, you aren't able to imagine what this great spiritual mantra is like. There is no way its inconceivable realm can be known. Both the spiritual, which belongs to movement, and the wonderful, which belongs to stillness, are inconceivable; both movement and stillness are inconceivable. The inconceivability in movement is the spiritual and the inconceivability in stillness is the wonderful. Therefore, the spiritual is the wonderful, and the wonderful is the spiritual. Were it not the spiritual, then it would not be the wonderful, and were it not the wonderful, then it would not be the spiritual. Therefore, the spiritual and the wonderful are "hard to fathom fully." They cannot be known. Because they are too spiritual and wonderful, there is no The Heart of Prajna Paramita Sutra
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way to explain them so they will be understood. If they were not the spiritual and the wonderful, then you could talk about them, but you can't talk about the spiritual and wonderful. "A great bright mantra," illuminating a thousand times a thousand times a thousand world-systems. The Heart of Prajna Paramita Sutra is also a great bright mantra. It is great brightness, the treasury of light of the Thus Come One; thus the great bright mantra illuminates and destroys all darkness. If you recite the Heart Sutra, you illuminate and destroy your darkness, ignorance, and affliction of life after life in limitless previous kalpas. The illumination and destruction of your own affliction and ignorance is done inwardly. When you recite this great mantra, you are also able to emit light outward which illuminates the great trichiliocosm—"a thousand times a thousand times a thousand," or one billion, world-systems. Therefore, the verse says, "‘A great bright mantra,' illuminating a thousand times a thousand times a thousand world-systems." The trichiliocosm is the world outside. The afflictions within our very own nature, which can be illuminated and destroyed, constitute the world inside. Inside and out, outside and inside, all is light. Everywhere, inside and out, the bright light which is the original substance of your wisdom
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
manifesting is itself the Heart of Prajna Paramita Sutra; it is your very own original wisdom illuminating a billion world-systems. "A supreme mantra," the utmost fruition of enlightenment. The mantra is said to be supreme because there is none higher, and because it reaches the fruition of Buddhahood. When you recite the Heart of Prajna Paramita Sutra, you go step by step by step from the ground of the common person to the ground of Buddhahood, the fruition of enlightenment. "An unequalled mantra," reaching the ultimate peak. Originally the enlightenment of those of the two vehicles is known as equal enlightenment. "Unequalled" means that nothing can be its equal. In other words, the mantra reaches the very final and The Mantra
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ultimate enlightenment, the highest peak of the mountain, "the ultimate peak." All suffering is removed, and the turning wheel comes to rest. What is most important is the removal of all suffering. Were the mantra unable to remove all suffering, it would not be of any great use. However, it can remove any suffering whatsoever—the three kinds of suffering, which are the suffering of suffering itself, the suffering of decay, and the suffering of the activity of the skandhas, and the eight kinds of suffering, which are the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of being apart from those you love, the suffering of being together with those you despise, the suffering of not obtaining what you seek, and the suffering of the flourishing of the five skandhas, which is the most difficult to remove, yet here it can also be removed. The mantra can remove all suffering. When "all suffering is removed, the turning wheel comes to rest." If you can be liberated from the revolving wheel, then the wheel can stop. If you are not liberated from the turning wheel, then it cannot come to rest. You must end birth and death to leave the revolving wheel. "The turning wheel comes to rest," means the ending of birth and death. How do you remove the three kinds of suffering and the eight kinds of suffering? How do you put an end to birth and death and get out of the revolving wheel? These five dwellings must be ended: 1) The suffering caused by love of views (also known as the affliction of the love of views); 2) The suffering caused by love of desire (also known as the affliction of the love of desire); 3) The suffering caused by love of form (also known as the affliction of the love of form); The Heart of Prajna Paramita Sutra
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4) The suffering caused by love of the formless (also known as the affliction of the love of the formless); 5) The suffering caused by love of ignorance (also known as Page 419 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
the affliction of the love of ignorance). There must be an end to the five dwellings, and the two deaths must disappear forever. The five dwellings were described earlier. The word "dwelling" indicates solidity and durability, a place that does not move. Because of the solidity, a kind of craving arises in your mind for situations that you come face to face with. Before you have encountered the situation, the craving doesn't exist. As soon as you encounter it, the craving is generated. That is what is called dwelling in the affliction of the love of views. Dwelling in the love of desire refers to the heavens of the desire-realm. Dwelling in the love of form refers to the heavens of the form-realm, and dwelling in the love of the formless refers to the heavens of the formless realm. Although lifespans are long in the heavens of the formless realm, affliction and ignorance have not yet been cut off. These are called the five dwellings in affliction, because most people are very firmly attached to dwelling in them. If they were explained in detail, it would take a very long time to talk about them, so I am now just mentioning their names. "The two deaths disappear forever." Some people who have not listened to sutras before hear "two deaths" and think, "Oh, do you have to die twice?" The reference is to the two kinds of dying, not to dying twice. As I explained earlier, there is the birth and death of the delimited segment and the birth and death of the fluctuations. What is the birth and death of the delimited segment (in Chinese literally "share-section")? You have your share and I have my share; that is called "share." You have your body section and I have my body section; that is called "section." I am five feet eight inches tall, and there is a person here who is more than six feet tall. That is The Mantra
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what is meant by you having your section and me having mine. This is what is called the birth and death of the delimited segment (i.e., of the share-section). From the day of birth to the day of death is a section, and from the bottom of your feet to the top of your head is also a section. Both are delimited segments. At the fourth stage of Arhatship, the birth and death of the delimited segment is cut off, but the birth and death of the fluctuations has not yet come to an end. Only the Bodhisattva is able to end the birth and death of the fluctuations. "Genuine and not false": everyone progresses. The birth and death of the delimited segment and the birth and death of the fluctuations have come to an end. "The five dwellings are ended, and the two deaths disappear forever." That is genuine enlightenment. "All suffering is removed, and the turning wheel comes to rest:" that is the genuine Bodhisattva. "‘Genuine and not false':" it's for certain that he isn't phony. "Everyone progresses"— immediately go forward in your cultivation. Do you want to be a Bodhisattva? Then go forward and cultivate. Go forward with
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
diligence and vigor. What has been spoken discloses the profound prajna. The section of the Heart of Prajna Paramita Sutra which has already been discussed was spoken exoterically, while the part that follows was spoken esoterically. And briefly explains the dhyana of the Patriarchs of the East and West. The verses I wrote which have already been discussed briefly explain the meditational method of the Eastern and Western patriarchs. What method of meditation is it? The first verse on the text of the sutra said: Reversing the light to shine within, Avalokiteshvara Enlightens all the sentient beings; thus he is a Bodhisattva. The Heart of Prajna Paramita Sutra
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You should turn the light around to illuminate within. Everyone has the virtuous characteristic of the wisdom of the Thus Come One. But it is simply because of false thinking and attachment that ordinary people are unable to be certified as having attained it. If you wish to attain "the virtuous characteristic of the wisdom of the Thus Come One," you must not be attached. If you are capable of non-attachment, turn the light within. Study these verses so that you are reasonably familiar with them, and then sit and look into dhyana—meditate. The doctrine of the patriarchs of the East and of the West is simply that. India is said to be the West, and China the East. But the East and West of the present are neither India nor China. East remains east and West west, of course; the directions have not moved or changed, but the situation has. East refers to the people of the East and West refers to the people of the West. The West will now give birth to a patriarch, and the Eastern patriarchs are quite numerous. There are so many of them that they are like water which flows to the West. Whoever wants to be a patriarch shouldn't sleep all the time; then it can be done. When one is awakened, East is not East and West is not West. North and South have also disappeared. Why? Now we have developed relations with the moon. So from this side, we don't know which side we are going to. There is no north, south, east, or west. Now we have all become the original one, the center. Yet the center has no center. This is to change into the great with nothing beyond and into the small with nothing within. It is what I spoke about earlier: There is no great or small, No inside or out; I cultivate, come to my end, And make the arrangements all by myself. That's where you should get to. You should be able to do it and to see how wonderful it is. That is to truly have no troubles at all. The Mantra
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Ultimately, what is it like when there is no great or small, no inside or out? If you already understand, you understand without my needing to say. If you don't understand and I tell you, you still won't understand. Sutra: That is why the mantra of prajna paramita was spoken. Recite it like this: Gate gate paragate parasamgate bodhi svaha! Commentary: Mantras are neither translated nor translatable. Since they fall under one of the five categories of terms which are not translated 43, it is unnecessary to talk about them. Their meanings are inconceivable. Now I will talk about the mantra. Verse: As part of the esoteric, the mantra can't be thought about; It is followed by everyone together, like the edict of a monarch And like a secret password among the troops. If one's reply to the question is not fitting, one is quickly put in line. 43. Tang
Dynasty Master of the Tripitaka Hsüan-tsang, whose translation of the Heart Sutra into Chinese is the basis of the present text, established five categories of words which should be left untranslated: the esoteric; words having multiple meanings; words for things not existing in China; words not translated in accord with already established precedent; and words left untranslated in order to give rise to whole-someness. The Heart of Prajna Paramita Sutra
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The wonderful truth of the Great Vehicle is apart from distinctions, Yet ordinary people see false conditioned cause as true. Guided by the finger, gaze at the moon; the finger is not the moon; Borrowing the mantra, light the mind. The mantra is the mind. Commentary: As part of the esoteric, the mantra can't be thought about. The mantra belongs to the esoteric teaching, which is inconceivable. You cannot use any kind of thought to think about what it is. "The path of words is cut off, and the place of the mind and the nature is already destroyed"; there isn't a way to think about it even if you try. It is followed by everyone together, like the edict of a monarch. This analogy is one of the four explained above. When a monarch sends down an edict, it is respectfully received by all the officials. And like a secret password among the troops. It's as I said earlier: if the password for the day is "victory," and when challenged you say, "lucky," then the fighting begins, and they
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
shoot you. Because there are so many people in the army, they use such secret passwords, one each day. In that way they don't mistake outsiders for their own people. Mantras have the same meaning. If one's reply to the question is not fitting, one is quickly put in line. If you don't answer the password correctly, then they fulfill the responsibility of carrying out their orders. The wonderful truth of the Great Vehicle is apart from distinctions. The Great Vehicle belongs to the great vehicle dharma. Its wonderfully inconceivable principle contains no distinctions at all. The Mantra
It destroys all dharmas and is apart from all characteristics. Whatever is said disappears: that is prajna dharma. Whatever you say no longer exists after you say it. Yet ordinary people see the false conditioned cause as true. Ordinary people suppose that their kinds of knowledge and views, that their viewpoints, which are generated by false thinking and self-seeking44, are real. That is to mistake a thief for your own son. It is to be attached to everything which has a perceptible characteristic; it is to be attached to shadows. Guided by the finger, gaze at the moon; the finger is not the moon. The sutra points out a road for you on which to cultivate the Way. It is like pointing out the moon with a finger. For instance, someone points at the moon with his finger and says, "There's the moon." Supposing that the finger is the moon, you people look at the finger and not at the moon. But "The finger is not the moon"; you shouldn't think that it is. Although the sutra teaches you to cultivate the Way, you should not think that the sutra is the Way. Before you can have an attainment, it is necessary to cultivate the Way. You're wrong if you don't cultivate and if you suppose that the sutra is the Way. Borrowing the mantra, light the mind. The mantra is the mind. Because the mantra is inconceivable, you can light up your mind by borrowing its power. You need only depart from the mind which makes distinctions, the self-seeking mind, the false-thinking mind, and recite the mantra and hold to it. To hold to the mantra is not to understand it, yet in that not understanding there can be true understanding. Therefore, borrowing the mantra enables you to light up your mind and see your nature. And "the mantra is the mind": if you light up your mind and see your nature, then you will also understand the mantra's meaning. 44. pan
yuan , "climbing on conditions," i.e., scheming for one's own benefit.
Meaning of the Lines in the Shurangama Tathagata: Page 423
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Tathagata is a Sanskrit word; it means "Thus-come One." There is nothing which is not "thus", and nothing which is not "come". "Thus" refers to the basic substance of the Buddhadharma, and "come" refers to the function of the Buddhadharma. "Thus" refers to a state of unmoving suchness. "Come" means to return and yet not return. It is said, Thus, thus unmoving, Come and come again, Come and yet not come. "Did he go?" No. "Did he come?" No. Therefore, it says in the Vajra Sutra that the Tathagata does not come from anywhere, nor does he go anywhere. He does not go to you nor does he come to me, yet he is right there with you and right here with me. Tathagata is one of the Ten Names of the Buddha. Originally every Buddha had ten thousand names. In time these ten thousand names were reduced to one thousand because people got confused trying to remember them all. For a while every Buddha had a thousand names, but people still couldn't remember so many, so they were again reduced to one hundred names. Every Buddha had a hundred different names and living beings had a hard time remembering them, so they were shortened again to ten, which are: The General Explanation of the Title 11
1. Tathagata; 2. One Worthy of Offerings; 3. One of Proper and Universal Knowledge; 4. One Perfect in Clarity and Practice; 5. Well Gone One; 6. One Who Understands the World; 7. Unsurpassed One; 8. Great Regulator; 9. Teacher of Gods and People; 10. Buddha, World Honored One. All Buddhas have these ten names. The first, "Tathagata," indicates that he has traveled the Path as it truly is, and has come to realize Proper Enlightenment, that is, he has accomplished Buddhahood. The second, "One Worthy of Offerings," indicates that he is worthy of receiving the offerings of gods and people. 186
C HAPTER2 9
THE STILLNESS OF THE AWESOME MANNER Sutra: "Subhuti, if someone were to say the Tathagata either comes or goes, either sits or lies down, that person would not
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
understand the meaning of my teaching. And why? The Tathagata does not come from anywhere, nor does he go anywhere. Therefore he is called the Tathagata." Commentary: After having spoken the previous section of text, Sakyamuni Buddha realized people might have doubts and become attached to the mark of the Tathagata's comings and goings. Therefore he said to Subhuti, "If someone were to say the Tathagata either comes or goes, either sits or lies down, that person would not understand the meaning of my teaching." It seems as if the Tathagata, the Thus Come One, comes and goes but the coming and going is only illusory. Anyone who thinks he really comes or goes has failed to understand the principle the Buddha teaches. The Tathagata has no place from which he comes and no place to which he goes; therefore he is called the Thus Come One. That means the Buddha's dharma body neither dwells nor does not dwell. It pervades all places. If it fills all places, from where could it come? Chapter 29. The Stillness of the Awesome Manner
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Since it fills all places, to what place could it go? Therefore it is said not to dwell and not not to dwell. If you understand the Buddhadharma, the mountains, rivers and great earth are all the Tathagata's dharma body. If you do not understand, you see the Tathagata but do not recognize him. If you understand the Buddhadharma, you can recognize the Buddha without even having seen him, and once you recognize the Tathagata, it is very easy to rely on the dharma to cultivate. If you don't recognize the Tathagata and do not even know what the Buddha is all about, how can you study the Buddha? To fail to recognize yet to proceed to study is called the blind leading the blind. If you are blind you may make a mistake and choose to follow someone who is also blind. Although your leader realizes that he himself is blind, he may want to be followed and so pretends he can see. The two of you then fumble along, running hither and yon, until eventually you both fall into the sea and are drowned. It is essential from the start to recognize the Buddhadharma and to understand how to cultivate. Then you can study. When you understand the Buddhadharma, you can rely on the dharma to cultivate and realize Buddhahood. If you follow a dharma door of an external way, you will only be led further and further away. The further away you go the harder it is to return; and because you cannot return to the origin, a very grave danger arises. The Thus Come One does not come or go; Therefore he is called the Tathagata. Thus (Tatha) means non-movement. Come (Agata) means movement. Movement and stillness are one identical suchness. Movement does not obstruct stillness; stillness does not obstruct movement. That means in cultivating the Way you can investigate Dhyana while sitting quietly and can also investigate Dhyana while moving about. From morning to night in
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
all comportments, walking, standing, sitting, and lying down, you can do the work of cultivation. It is not merely while sitting in meditation that you should apply effort. At all times you should A General Explanation of the Vajra Prajna Paramita Sutra
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guard the body, collect the mind and cease from all confusion and scatteredness. You should return the light and illumine within. Someone may ask, "This section of text says the Thus Come One does not come or go, but at the beginning of the Vajra Sutra it said, At mealtime the World Honored One put on his robe, took up his bowl, and entered the Great City of Sravasti to beg for food. Is that not going?" It also says, "After he finished his sequential begging he returned." Is that not coming? How can you say he does not come or go? It is not the Buddha who comes and goes, it is your mind which comes and goes. For example: When the water is pure the moon appears. When there are clouds the moon is hidden. When the moon appears in pure water, has the moon really come to that place? When clouds hide the moon, has the moon really gone away? Also, sometimes when people look at clouds moving through the sky, they see the moon moving and the clouds standing still. Or a boat may move down a river and it appears to some that the two banks are moving and the boat is stationary. Do the banks actually move? No. The Buddha's transformation bodies come and go, but his dharma body does not. Maitreya Bodhisattva spoke a gatha which says, Chapter 29. The Stillness of the Awesome Manner
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What comes and goes are the Buddha's transformation bodies. The Tathagata is eternally unmoving. He is neither the same nor different from Every place within the dharma realm. You should know that it is not the Tathagata who comes and goes; it is the discriminations of our eight consciousness which perceives a coming and a going. When the Vajra Sutra tells you not to consider the Buddha as either sitting, lying, coming or going, it is telling you not to make such distinctions. When you no longer make discriminations, your wisdom can appear. Your prajna will manifest in direct proportion to the degree you have cast out discriminations. In the minds of most people there are so many discriminations that they entirely fill the field of the eighth consciousness, which is basically pure, with filth and defilements. Once you are rid of all that garbage, your wisdom will appear.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
CHAPTER 3
The Spiritual Mantra H2 On second request he speaks the spiritual mantra. I1 The entire assembly asks again.
Sutra:
Ananda bowed at the Buddha's feet and said, "After I left the home-life, I relied on the Buddha's affectionate regard. Because I sought erudition, I still have not been certified to the unconditioned. Commentary:
After Ananda heard this description by Shakyamuni Buddha, he bowed at the Buddha's feet and said, "After I left the homelife, I relied on the Buddha's affectionate regard. I counted on the Buddha's fondness for me, on his special affection. Because I sought erudition, I still have not been certified to the unconditioned." He was always concerned about being better than everyone else. "I wanted to surpass others," and so he had the idea, "You can't recite the sutra from memory, but I can. You can't even explain that sutra, and I remember every word of it." He was always competing to be number one. He decided to use erudition to obtain the first position. True enough, Ananda became foremost in learning, but he still did not certify to the unconditioned. He still Volume One -- The Spiritual Mantra 88
had not reached to the fruition of sagehood that was unconditioned. He couldn't obtain the level beyond study. This was of great harm to him. Sutra:
"When I encountered that Brahma Heaven Mantra, I was captured by the deviant spell; though my mind was aware, I had no power to free myself. I had to rely on Manjushri Bodhisattva to liberate me. Although I was blessed by the Thus Come One's spiritual mantra of the Buddha's summit and imperceptibly received its strength, I still have not heard it myself. Commentary:
"When I encountered that Brahma Heaven Mantra, I was captured by the deviant spell; though my mind was aware, I had no power to free myself. I became confused by the deviant spell of the externalist way, by the deviant trick of a demonic dharma. I was physically captured by the spell; my body was confused by it, but my mind was still somewhat clear." His mind was not totally alert, but he wasn't totally muddled, either. He was in a daze, as if he were asleep, and yet he was awake. He was as if drunk, but he hadn't taken anything intoxicating. But the effect was much the same as with drink. When you ask a person who's recovered from a drunken binge what he did while under the influence, he will remember some things and forget others. That's the state Ananda was in. Or he was like a person who is about to drift off to sleep; he isn't quite asleep, and yet he has a dream, or what seems to be a dream. He had no power to free himself. It's like Page 429 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
encountering a demonic ghost while you are asleep at night, such as a kumbhanda ghost, which uses a demonic spell to paralyze you. When that happens, you may wake up and stare, but you cannot move You am held by the demonic power of the ghost. That's what Ananda experienced. Although he was conscious, he was not in control of himself. He could not get free. "I had to rely on Manjushri Bodhisattva to liberate me." The Buddha commanded The Spiritual Mantra 89
Manjushri Bodhisattva to come and save me. I depended on the Buddha to have Manjushri Bodhisattva rescue me. He freed me. "Although I was blessed by the Thus Come One's spiritual mantra of the Buddha's summit and imperceptibly received its strength, I still have not heard it myself. The World Honored One, the Thus Come One, the Buddha, used the spiritual mantra spoken by the transformation Buddha atop the Buddha's summit. And when Manjushri Bodhisattva came to where I was and recited the mantra, I received the benefit invisibly." That means that when Manjushri Bodhisattva got there, he didn't chant the mantra in a loud voice; he merely had to recite it silently to free Ananda. It's all right to recite the mantra loudly when you are before the Buddhas in the temple, but when you are out at other places, you can recite it silently and it is just as effective. If you got out on the streets and start bellowing, "Na mwo Sa Dan Two Su Chye Dwo Ye…" people are going to think you are crazy. You needn't be attached to some particular ritual and thereby cause people to slander the Dharma, which is what they would be doing if they said you were crazy. When they commit slander, they commit offenses. You don't want to say, "If he commits offenses, that's his problem. I'll recite even louder and let him slander even more so that he commits even greater offenses, and he will surely fall into the hells." If you have that kind of attitude and intentionally cause people to commit offenses so that they fall into the hells, then you shouldn't even study the Buddhadharma. People who study the Buddhadharma are sympathetic and compassionate toward others. Their attitude is to do nothing that would cause anyone else to fall into the hells, even to the point that they would rather go to the hells themselves than cause anyone else to go. That's the way you should be. You cannot think, "He slandered me, let him fall into the hells." Or, "If I have a run-in with someone, I will go after them and recite the Shurangama Mantra, and then when they slander me they will fall into the hells." If you have that kind of thought, then you'd better stop reciting the Shurangama Mantra right this minute and leave off your study of the Buddhadharma. That's because people who study Volume One -- The Spiritual Mantra 90
the Buddhadharma must not hate people, must not be jealous of people, must not obstruct people, must not be selfish in these ways. One cannot have the attitude, "I'm fine, to heck with you." The Buddhadharma exists for the sake of rescuing all living beings. It is not designed to cause living beings to commit offenses. You must
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
be clear about this point. Ananda says, "I imperceptibly received its strength, but I still haven't actually heard it." I got the strength from it, but silently and invisibly. So I've never actually heard it. Although I received the benefit of it, I still don't even know how to recite it. I've never even heard it!' Sutra:
"I only hope that the greatly compassionate one will proclaim it again to kindly rescue all the cultivators in this assembly and those of the future who undergo the turning wheel, so that they may become liberated in body and mind by relying on the Buddha's secret sounds." Commentary:
"I only hope that the World Honored One, the Greatly Compassionate One will proclaim it again. My one wish is that the Buddha would speak it again so that I can hear it and also to kindly rescue all the cultivators in this assembly. Please speak it also to rescue those of the future who undergo the turning wheel of the six paths, so that they may become liberated in body and mind by relying on the Buddha's secret sounds. Based on the Buddha's secret syllables, they will become free. They will not be upside down or confused We recite the Shurangama Mantra every day just to help people stop being upside down and confused and to help them stay away from doing things which they clearly know are wrong. For instance, one knows that taking opium is wrong -- that it wastes time and dissipates one's energy -- yet, one still insists on smoking it. Clearly knowing that the use of marijuana is a violation of the law, still one "must" try it out. Well aware that killing is not right, one still takes the lives of living beings. Knowing without a The Spiritual Mantra 91
doubt that indulging in sexual misconduct is not right, one conducts oneself in this way nonetheless. Knowing full well that it is wrong to steal, one spends all day and night taking things from other people -- if it's not a car, it's a tape-recorder or a radio. A thief knows full well he is breaking the law, and that if he is caught the police will take him to jail, but still he goes and does it. That's "doing things which they clearly know are wrong." Sutra:
At that moment, everyone in the great assembly bowed as one and stood waiting to hear the Thus Come One's secret divisions and phrases. Commentary:
At that moment, everyone in the great assembly, the huge multitude of beings in that gathering, bowed as one and stood waiting to hear the Thus Come One's secret divisions and phrases. They all bowed together to the Buddha and then stood on tiptoe waiting for the Buddha to speak the secret sections and divisions of the mantra. "Divisions" refers to the five major sections of the mantra. The "phrases" are smaller parts consisting of several lines each, such as "Na mwo Sa Dan Two / Su Chye Dwo Page 431 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Ye / E La He Di / San Myau San Pu Two Sye." But these divisions and phrases are secret, that is, they are not easy for people to understand. They are "secret" in the sense that people do not share a common knowledge about them. When you recite them, you do not know what advantages you obtain. I do not know what advantages I obtain. Although benefit is obtained, there is no mutual awareness of it among those benefited, nor is there a common understanding of the mantra itself. I2 The Thus Come One answers again. J1 He speaks the spiritual mantra. K1 An appearance of light.
Sutra:
At that time, a hundred brilliant rays sprang from the mound of the flesh on the crown of the World Honored One's Volume One -- The Spiritual Mantra 92
head. A thousand-petalled precious lotus arose from amidst those rays. Upon the precious flower sat the Thus Come One's transformation. Commentary:
At that time, a hundred brilliant rays sprang from the mound of the flesh on the crown of the World Honored One's -Shakyamuni Buddha's -- head. A thousand-petalled precious lotus arose from amidst those rays. Upon the precious flower sat the Thus Come One's transformation. A transformation body of the Buddha sat upon the thousand-petalled precious lotus in the midst of the hundred rays of light. Sutra:
From the crown of its head, in turn, he emitted ten beams, each composed of a hundred rays of precious light. Every one of those glowing rays shone on lands as many as the sands of ten Ganges Rivers, while throughout empty space there were Vajra Secret-Traces Spirits, each holding aloft a mountain and wielding a pestle. Commentary:
From the crown of its head, in turn, he emitted ten beams, each composed of a hundred rays of precious light. "Crown" here refers to the crown of the head of the Thus Come One's transformation. Another ten beams of light issued forth out the top of the head of the transformation-body Buddha. Every one of those glowing rays shone on lands as many as the sands of ten Ganges Rivers. These rays of light shone everywhere -- on countless countries, while throughout empty space there were Vajra Secret-Traces Spirits, each holding aloft a mountain and wielding a pestle. At the same time that the light shone forth, the Vajra Secret-Traces Dharma protectors held mountains in their bare hands and brandished pestles, like the one Wei T'ou Bodhisattva wields. They were all over the place, filling up all of empty space. The Spiritual Mantra 93 K2 The great assembly respectfully listens.
Sutra:
The great assembly, gazing upward, felt fearful admiration
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
and sought the Buddha's kind protection. Single-mindedly they listened as the Thus Come One in the light at the invisible appearance on the crown of the Buddha's head proclaimed the spiritual mantra: Commentary:
The great assembly, gazing upward, felt fearful admiration and sought the Buddha's kind protection. All the Great Bodhisattvas, great Arhats, great bhikshus, and all the others in the great gathering, threw back their heads and looked up toward the transformationbody of the Thus Come One atop the crown of the Buddha's head. Some felt fearful when they saw the transformation Buddha. But at the same time, they admired that Thus Come One. They loved him, but not with the emotional love that exists between men and women. What they felt was true love, free of desire or longing. They had both these feelings at the same time -- they were awestruck and yet drawn by love. So they hoped the Buddha would take pity on them and also protect them. Single-mindedly they listened as the Thus Come One in the light at the invisible appearance on the crown of the Buddha's head proclaimed the spiritual Mantra. They were all of one mind. They all wanted to listen to the Buddha. The mound of flesh on the crown of the Buddha's head is called the "invisible appearance on the crown." It is called the "invisible appearance" because ordinary people cannot see it. Those who saw the hundred rays of light and the transformation Buddha atop the crown of the Buddha's head were sages who had been certified to the fruition. The transformation Buddha that was emitted from the invisible appearance on the crown hovered in space and proclaimed the spiritual Mantra. So, the Shurangama Mantra was not spoken by Shakyamuni Buddha himself in the flesh, but rather it was proclaimed by the Transformation body Buddha he sent out into empty space. Volume One -- The Spiritual Mantra 94
As to the Mantra, no one understands it. Nor is it possible to explain it syllable by syllable and line by line. But if you want to understand it, I can try to explain it for you. However, this is not the time for that, because we are in the middle of the explanation of the Shurangama Sutra, and the Mantra alone couldn't be completely explained in a year, or even in three years, or even ten years. So, at this point it cannot be explained thoroughly. I will simply explain the general meaning of the Mantra. The Mantra has five divisions which correspond to the five directions -- north, south, east, west, and the middle. The Eastern Division is the Vajra Division, with Akshobhya Buddha as the teaching host. The Southern Division is the Production-of-Jewels Division, with Production-of-Jewels Buddha as the teaching host. The Central Division is the Buddha Division, with Shakyamuni Buddha as the teaching host. The Western Division is the Lotus Division, with Amitabha Buddha as the teaching host. The Northern Division is the Karma Division, with Accomplishment
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Buddha as the teaching host. There are five divisions, because there are five huge demonic armies in this world. There are demons to the east, south, west, north, and in the center. Since there are these five demon armies, not just five demons, the Buddhas also cover the five directions to suppress the demons. If there were no Buddhas, the demons could appear openly in the world. Within the five divisions of the Mantra there are, in general, more than thirty Dharmas, and it has more than a hundred Dharmas that can be discussed in detail. There are five major kinds of Dharmas: 1) Dharmas of Accomplishment. This means that with this Dharma, you will be successful in what you seek or in what you vow or wish for. 2) Dharmas of Increasing Benefit. This means that when you recite this Mantra, you can increase benefits which you yourself seek and you can also increase benefits for other people. The Spiritual Mantra 95
3) Dharmas of Hooking and Summoning. This means, literally, to "hook in" and catch and to call with a command all the weird beings, demons, and ghosts. No matter how far away they might be from you, you can bring them in and capture them. For instance, suppose one of them is harming someone, and when they finish they run away. If one knows how to use the Dharma of Hooking and Summoning, then no matter how far that being may have run, you can arrest him 4) Dharmas of Subduing. Demons also have spiritual penetrations and mantras which they use. When you recite your mantras, they recite their mantras. But if you can use the Shurangama Mantra, you can smash through all their mantras I've told you before about the section of the Mantra which is for smashing the demon kings. It also is effective in destroying their mantras and spells. Although I've taught you this already, it bears repeating here. Those who have not studied this yet can take note of it. Why was it that as soon as the Shurangama Mantra was recited the Former Brahma Heaven Mantra lost its effectiveness? It was because of the "Five Great Heart Mantras." Chr Two Ni E Jya La Mi Li Ju Bwo Li Dan La Ye Ning Jye Li These five lines are called the "Five Great Heart Mantras." It is the fundamental mantra for destroying the mantras and spells of the heavenly demons and adherents of externalist ways. It doesn't matter what kind of mantra they come up with; you can destroy it with this one. Their mantras will lose their effectiveness. This Dharma I've just transmitted could sell for several million dollars, but I do not sell it. Seeing that you have a certain amount of sincerity, I transmit it to you absolutely free
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Volume One -- The Spiritual Mantra 96
5) Dharmas of Dispelling Disasters. Whatever calamity is due to occur can be prevented. For instance, suppose a person was due to fall into the sea and drown, but by reciting the Shurangama Mantra, he avoids the catastrophe. He might fall into the sea, but he doesn't drown. Perhaps you are in a boat that ought to sink, but you recite this Mantra and the boat does not go down. Maybe you're in an airplane that is destined to crash, but you recite the Shurangama Mantra and the plane lands without incident. I'll tell you something incredible. I was going from Burma to Thailand, an air route that is particularly dangerous. But during that trip, the plane didn't show the effects of any turbulence. The ride was absolutely smooth. Even the pilot commented, "Why has it been such smooth going on this trip?" He had no idea that during that ride the gods, dragons, and the rest of the eightfold division, as well as Buddhas and Bodhisattvas, were on all sides of the airplane guarding and protecting it. That's the way the Dharma of Dispelling Disasters works. When there clearly should be an accident, it can change big disasters to small ones and make small ones never even happen. Usually what happens is there's "alarm but no danger" if you recite the Shurangama Mantra. In general, the Mantra contains Dharmas of Auspiciousness. This means that when you recite the Shurangama Mantra, everything goes just as you'd like it to. It's really lucky and extremely auspicious. The advantages of the Mantra are so many that one could not even begin to express them in several years time. But at this time, I'll limit my explanation to these few Dharmas and meanings. K3 The five sections of the spiritual mantra.
Sutra:
I. na mwo sa dan two su chye dwo ye e la he di The Spiritual Mantra 97
san myau san pu two sye na mwo sa dan two fwo two jyu jr shai ni shan na mwo sa pe bwo two bwo di sa dwo pi bi na mwo sa dwo nan san myau san pu two jyu jr nan swo she la pe jya seng chye nan na mwo lu ji e lwo han dwo nan na mwo su lu dwo bwo nwo nan na mwo swo jye li two chye mi nan na mwo lu ji san myau chye dwo nan Page 435
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
san myau chye be la di bwo dwo nwo nan na mwo ti pe li shai nan na mwo syi two ye pi di ye two la li shai nan she pwo nu jya la he swo he swo la mwo two nan na mwo ba la he mwo ni na mwo yin two la ye na mwo pe chye pe di lu two la ye wu bwo be di swo syi ye ye na mwo pe chye pe di nwo la ye Volume One -- The Spiritual Mantra 98
na ye pan je mwo he san mwo two la na mwo syi jye li dwo ye na mwo pe chye pe di mwo he jya la ye di li bwo la na chye la pi two la bwo na jya la ye e di mu di shr mwo she nwo ni pe syi ni mwo dan li chye na na mwo syi jye li dwo ye na mwo pe chye pe di dwo two chye dwo jyu la ye na mwo be tou mwo jyu la ye na mwo ba she la jyu la ye na mwo mwo ni jyu la ye na mwo chye she jyu la ye na mwo pe chye pe di di li cha shu la syi na bwo la he la na la she ye dwo two chye dwo ye na mwo pe chye pe di na mwo e mi dwo pe ye dwo two chye dwo ye e la he di san myau san pu two ye na mwo pe chye pe di The Spiritual Mantra 99
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
e chu pi ye dwo two chye dwo ye e la he di san myau san pu two ye na mwo pe chye pe di bi sha she ye jyu lu fei ju li ye bwo la pe la she ye dwo two chye dwo ye na mwo pe chye pe di san bu shr bi dwo sa lyan nai la la she ye dwo two chye dwo ye e la he di san myau san pu two ye na mwo pe chye pe di she ji ye mu nwo ye dwo two chye dwo ye e la he di san myau san pu two ye na mwo pe chye pe di la dan na ji du la she ye dwo two chye dwo ye e la he di san myau san pu two ye di pyau na mwo sa jye li dwo yi tan pe chye pe dwo sa dan two chye du shai ni shan sa dan dwo bwo da lan Volume One -- The Spiritual Mantra 100
na mwo e pe la shr dan bwo la di yang chi la sa la pe bwo dwo jye la he ni jye la he jye jya la he ni ba la bi di ye chr two ni e jya la mi li ju bwo li dan la ye ning jye li sa la pe pan two nwo mu cha ni Page 437
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
sa la pe tu shai jya tu syi fa bwo na ni fa la ni je du la shr di nan jye la he swo he sa la rau she pi dwo beng swo na jye li e shai ja bing she di nan na cha cha dan la rau she bwo la sa two na jye li e shai ja nan The Spiritual Mantra 101
mwo he jye la he rau she pi dwo beng sa na jye li sa pe she du lu ni pe la rau she hu lan tu syi fa nan je na she ni pi sha she syi dan la e ji ni wu two jya la rau she e bwo la shr dwo jyu la mwo he bwo la jan chr mwo he dye dwo mwo he di she mwo he shwei dwo she pe la mwo he ba la pan two la pe syi ni e li ye dwo la pi li jyu jr shr pe pi she ye ba she la mwo li di pi she lu dwo bwo teng wang jya ba she la jr he nwo e je mwo la jr pe bwo la jr dwo ba she la shan chr pi she la je shan dwo she pi ti pe bu shr dwo su mwo lu bwo Volume One -- The Spiritual Mantra 102
mwo he shwei dwo e li ye dwo la Page 438 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
mwo he pe la e bwo la ba she la shang jye la jr pe ba she la jyu mwo li jyu lan two li ba she la he sa dwo je pi di ye chyan je nwo mwo li jya ku su mu pe jye la dwo nwo pi lu je na jyu li ye ye la tu shai ni shan pi je lan pe mwo ni je ba she la jya na jya bwo la pe lu she na ba she la dwun jr je shwei dwo je jya mwo la cha che shr bwo la pe yi di yi di mu two la jye na swo pi la chan jywe fan du The Spiritual Mantra 103
yin tu na mwo mwo sye II. wu syin li shai jye na bwo la she syi dwo sa dan two chye du shai ni shan hu syin du lu yung jan pe na hu syin du lu yung syi dan pe na hu syin du lu yung bwo la shai di ye san bwo cha na jye la hu syin du lu yung sa pe yau cha he la cha swo Page 439
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
jye la he rau she pi teng beng sa na jye la hu syin du lu yung je du la shr di nan jye la he swo he sa la nan pi teng beng sa na la hu syin du lu yung la cha pe chye fan sa dan two Volume One -- The Spiritual Mantra 104
chye du shai ni shan bwo la dyan she ji li mwo he swo he sa la bwo shu swo he sa la shr li sha jyu jr swo he sa ni di li e bi ti shr pe li dwo ja ja ying jya mwo he ba she lu two la di li pu pe na man cha la wu syin swo syi di bwo pe du mwo mwo yin tu na mwo mwo sye III. la she pe ye ju la be ye e chi ni pe ye wu two jya pe ye pi sha pe ye she sa dwo la pe ye pe la jau jye la pe ye tu shai cha pe ye e she ni pe ye e jya la mi li ju pe ye The Spiritual Mantra 105
two la ni bu mi jyan bwo chye bwo two pe ye wu la jya pe dwo pe ye la she tan cha pe ye nwo chye pe ye pi tyau dan pe ye Page 440 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
su bwo la na pe ye yau cha jye la he la cha sz jye la he bi li dwo jye la he pi she je jye la he bu dwo jye la he jyou pan cha jye la he bu dan na jye la he jya ja bu dan na jye la he syi chyan du jye la he e bwo syi mwo la jye la he wu tan mwo two jye la he che ye jye la he syi li pe di jye la he she dwo he li nan jye pe he li nan lu di la he li nan mang swo he li nan mi two he li nan mwo she he li nan she dwo he li nyu shr bi dwo he li nan pi dwo he li nan pe dwo he li nan Volume One -- The Spiritual Mantra 106
e shu je he li nyu jr dwo he li nyu di shan sa pi shan sa pe jye la he nan pi two ye she chen two ye mi ji la ye mi bwo li ba la je jya chi li dan pi two ye she chen two ye mi ji la ye mi cha yan ni chi li dan pi two ye she chen two ye mi ji la ye mi mwo he bwo su bwo dan ye lu two la chi li dan pi two ye she chen two ye mi Page 441
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
ji la ye mi nwo la ye na chi li dan pi two ye she chen two ye mi ji la ye mi dan two chye lu cha syi chi li dan The Spiritual Mantra 107
pi two ye she chen two ye mi ji la ye mi mwo he jya la mwo dan li chye na chi li dan pi two ye she chen two ye mi ji la ye mi jya bwo li jya chi li dan pi two ye she chen two ye mi ji la ye mi she ye jye la mwo du jye la sa pe la two swo da na chi li dan pi two ye she chen two ye mi ji la ye mi je du la pe chi ni chi li dan pi two ye she chen two ye mi ji la ye mi pi li yang chi li jr nan two ji sha la chye na bwo di Volume One -- The Spiritual Mantra 108
swo syi ye chi li dan pi two ye she chen two ye mi ji la ye mi na jye na she la pe na chi li dan pi two ye she Page 442 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
chen two ye mi ji la ye mi e lwo han chi li dan pi two ye she chen two ye mi ji la ye mi pi dwo la chye chi li dan pi two ye she chen two ye mi ji la ye mi ba she la bwo ni jyu syi ye jyu syi ye jya di bwo di chi li dan pi two ye she chen two ye mi ji la ye mi la cha wang pe chye fan yin tu na mwo mwo sye The Spiritual Mantra 109
IV. pe chye fan sa dan dwo bwo da la na mwo tswei du di e syi dwo na la la jya bwo la pe syi pu ja pi jya sa dan dwo be di li shr fwo la shr fwo la two la two la pin two la pin two la chen two chen two hu syin hu syin pan ja pan ja pan ja pan ja pan ja swo he syi syi pan e mu jye ye pan e bwo la ti he dwo pan pe la bwo la two pan e su la pi two la bwo jya pan sa pe ti pi bi pan sa pe na chye bi pan sa pe yau cha bi pan sa pe chyan ta pe bi pan Page 443
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
sa pe bu dan na bi pan jya ja bu dan na bi pan sa pe tu lang jr di bi pan sa pe tu sz bi li chi shai di bi pan Volume One -- The Spiritual Mantra 110
sa pe shr pe li bi pan sa pe e bwo syi mwo li bi pan sa pe che la pe na bi pan sa pe di di ji bi pan sa pe dan mwo two ji bi pan sa pe pi two ye la shr je li bi pan she ye jye la mwo du jye la sa pe la two swo two ji bi pan pi di ye je li bi pan je du la fu chi ni bi pan ba she la jyu mwo li pi two ye la shr bi pan mwo he bwo la ding yang yi chi li bi pan ba she la shang jye la ye bwo la jang chi la she ye pan mwo he jya la ye mwo he mwo dan li jya na na mwo swo jye li dwo ye pan bi shai na bei ye pan bwo la he mwo ni ye pan e chi ni ye pan mwo he jye li ye pan jye la tan chr ye pan The Spiritual Mantra 111
mye dan li ye pan lau dan li ye pan je wen cha ye pan jye lwo la dan li ye pan jya bwo li ye pan e di mu jr dwo jya shr mwo she nwo pe sz ni ye pan yan ji jr sa two pe sye mwo mwo yin tu na mwo mwo sye Page 444 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
V. tu shai ja jr dwo e mwo dan li jr dwo wu she he la chye pe he la lu di la he la pe swo he la mwo she he la she dwo he la shr bi dwo he la ba lyau ye he la chyan two he la bu shr bwo he la pwo la he la pe sye he la be bwo jr dwo tu shai ja jr dwo lau two la jr dwo Volume One -- The Spiritual Mantra 112
yau cha jye la he la cha swo jye la he bi li dwo jye la he pi she je jye la he bu dwo jye la he jyou pan cha jye la he syi chyan two jye la he wu dan mwo two jye la he che ye jye la he e bwo sa mwo la jye la he jai chywe ge cha chi ni jye la he li fwo di jye la he she mi jya jye la he she jyu ni jye la he mu two la na di jya jye la he e lan pe jye la he chyan du bwo ni jye la he shr fwo la yin jya syi jya jywe di yau jya dan li di yau jya je tu two jya ni ti shr fa la bi shan mwo shr fa la bwo di jya bi di jya shr li shai mi jya Page 445
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
swo ni bwo di jya sa pe shr fa la The Spiritual Mantra 113
shr lu ji di mwo two pi da lu jr chyan e chi lu chyan mu chywe lu chyan jye li tu lu chyan jya la he jye lan jye na shu lan dan dwo shu lan chi li ye shu lan mwo mwo shu lan ba li shr pe shu lan bi li shai ja shu lan wu two la shu lan jye jr shu lan ba syi di shu lan wu lu shu lan chang chye shu lan he syi dwo shu lan ba two shu lan swo fan ang chye bwo la jang chye shu lan bu dwo bi dwo cha cha chi ni shr pe la two tu lu jya jyan du lu ji jr pe lu dwo pi sa bwo lu he ling chye shu sha dan la swo na jye la Volume One -- The Spiritual Mantra 114
pi sha yu jya e chi ni wu two jya mwo la pi la jyan dwo la e jya la mi li du da lyan bu jya di li la ja bi li shai jr jya sa pe na jyu la sz yin chye bi jye la li yau cha dan la chu Page 446
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
mwo la shr fei di shan swo pi shan syi dan dwo bwo da la mwo he ba she lu shai ni shan mwo he bwo lai jang chi lan ye bwo tu two she yu she nwo byan da li na pi two ye pan tan jya lu mi di shu pan tan jya lu mi bwo la pi two pan tan jya lu mi dwo jr two The Spiritual Mantra 115
nan e na li pi she ti pi la ba she la two li pan two pan two ni ba she la bang ni pan hu syin du lu yung pan swo pe he. J2 He speaks of the benefits of the mantra. K1 The important tool of all Buddhas. L1 He explains the entire name.
Sutra:
"Ananda, this cluster of light atop the crown of the Buddha's head, the secret gatha, Syi Dan Dwo Bwo Da La, with its subtle, wonderful divisions and phrases, gives birth to all the Buddhas of the ten directions. Because the Thus Come Ones of the ten directions use this mantra-heart, they realize unsurpassed, proper, and all-pervading knowledge and enlightenment. Commentary:
"Ananda, this cluster of light atop the crown of the Buddha's head, the Secret Gatha, Syi Dan Dwo Bwo Da La, is again, the Great White Canopy, which can cover over the entire system of three thousand great thousand worlds to protect all the living beings in it. "Gatha" is a Sanskrit term which means "repetitive verses." The Mantra is secret, and since some of its lines are repeated, it is referred to as the "secret gatha." These "divisions and phrases" which comprise the Mantra are extremely rare and miraculous. Volume One -- The Spiritual Mantra 116
This Mantra, "with its subtle, wonderful divisions and phrases, gives birth to all the Buddhas of the ten directions." Therefore, the Shurangama Mantra can be called the "Mother of Page 447 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Buddhas." "Because the Thus Come Ones of the ten directions use this Mantra-heart, they realize unsurpassed proper and allpervading knowledge and enlightenment." It is by means of the Shurangama Mantra that the Buddhas realize proper and allpervading awareness. "Proper knowledge" means they know that the mind gives rise to the myriad dharmas; "all-pervading knowledge" means that they know that the myriad dharmas come only from the mind. L2 He states its functions.
Sutra:
"Because the Thus Come Ones of the ten directions take up this mantra-heart, they subdue all demons and control all adherents of outside ways. Commentary:
The "Mantra-Heart" -- the Shurangama Mantra -- was spoken by a transformation body Buddha seated upon a jeweled lotus amidst a thousand rays of light at the crown of the Buddha Shakyamuni's head. "Because the Thus Come Ones of the ten directions take up this Mantra-Heart, they subdue all demons and control all adherents of outside ways." It is the heart of mantras, and it is a mantra-heart of the Buddhas. Therefore, what the heavenly demons and adherents of outside ways fear most is the Shurangama Mantra. Sutra:
"Because the Thus Come Ones of the ten directions avail themselves of this mantra-heart, they sit upon jeweled lotusflowers and respond throughout countries as numerous as motes of dust. The Spiritual Mantra 117
Commentary:
"Because the Thus Come Ones of the ten directions avail themselves of this Mantra-Heart": They borrow the Mantra; as it were, they ascend the Mantra-Heart, and they sit upon jeweled lotus-flowers -- huge blossoms -- and respond throughout countries as numerous as motes of dust." Their Response-bodies are able to go throughout lands as numerous as fine motes of dust, due to the power of the Shurangama Mantra-Heart. Sutra:
"Because the Thus Come Ones of the ten directions embody this mantra-heart, they turn the great dharma wheel in lands as numerous as fine motes of dust. Commentary:
When "the Thus Come Ones of the ten directions turn the great Dharma-Wheel in lands as numerous as fine motes of dust, they also base themselves on this Mantra. They embody this Mantra-Heart." Sutra:
"Because the Thus Come Ones of the ten directions hold this mantra-heart, they are able to go throughout the ten directions to rub beings on the crowns of their heads and bestow
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
predictions upon them. Also, anyone in the ten directions who has not yet realized the fruition, can receive a Buddha's prediction. Commentary:
"Because the Thus Come Ones of the ten directions hold this Mantra-Heart -- they receive and uphold this Mantra-Heart, and so they are able to go throughout the ten directions to rub beings on the crowns of their heads and bestow predictions upon them. They bestow predictions of Buddhahood on other living beings. Also, anyone in the ten directions who has not yet realized the fruition, can receive a Buddha's prediction." If you have not Volume One -- The Spiritual Mantra 118
realized the fruition, the Buddhas may still rub the crown of your head and bestow a prediction on you. Sutra:
"Because the Thus Come Ones of the ten directions are based in this mantra-heart, they can go throughout the ten directions to rescue beings from such sufferings as being in the hells, being hungry ghosts, being animals, or being blind, deaf, or mute, as well as from the suffering of being together with those one hates, from the suffering of being apart from those one loves, from the suffering of not obtaining what one seeks, and from the raging blaze of the five skandhas. They liberate beings from both large and small accidents. In response to their recitation, difficulty with thieves, difficulty with armies, difficulty with the law, difficulty with imprisonment, difficulty with wind, fire, and water, and difficulty with hunger, thirst, and impoverishment are all eradicated. Commentary:
"Because the Thus Come Ones of the ten directions are based in this Mantra-Heart, they can go throughout the ten directions to rescue beings from such sufferings as…" 1. birth, 2. old age, 3. sickness, 4. death, 5. being apart from those one loves, 6. being together with those one hates, 7. being unable to obtain what one seeks, 8. the raging blaze of the five skandhas. There are also eight difficulties: 1. the difficulty of the hells, 2. the difficulty of hungry ghosts, 3. the difficulty of animals, The Spiritual Mantra 119
4. the difficulty of being blind, deaf, or mute, 5. the difficulty of being in Uttarakuru, 6. the difficulty of being born at a time when there is no Buddha in the world, 7. the difficulty of having worldly intelligence and powers in Page 449 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
debate, 8. the difficulty of being reborn in the long-life heavens. The beings in the Northern Continent, Uttarakuru, have a very long lifespan. They live an average of a thousand years. Life on that continent is extremely blissful; the difficulty is that the beings there have no opportunity to see the Buddha, hear the Dharma, or meet the Sangha. Therefore, living there is included among the Eight Difficulties. The same is true for beings in the heavens; although the lifespan is long, they have no chance to encounter the Triple Jewel. So that, too, is a difficulty. "Having worldly intelligence and powers in debate" refers to different branches of mundane knowledge, such as the fields of science. They try to express principles where there are no principles and to give reasons when there aren't any. "...being in the hells, being hungry ghosts, being animals, or being blind, deaf, or mute," are among the Eight Difficulties. Then there is "the suffering of being together with those one hates." This is when you move to get away from someone you can't stand, only to find that when you get to the new place, there's a person just like him there! There is also "the suffering of being apart from those one loves." You love someone especially, but circumstances force you to be apart. Again, there is "the suffering of not obtaining what one seeks." When you don't have something that you want, you seek for it. But if you encounter this suffering, you fail to get what you seek. "The raging blaze of the five skandhas" -- form, feeling, thought, activity, and consciousness, the five skandhas, burn like fire. Volume One -- The Spiritual Mantra 120
"They liberate beings from both large and small accidents." This can refer to untimely deaths, such as being killed in an automobile accident, being crushed by a falling building, or any other fatal accident. They can also liberate beings from "difficulty with thieves, difficulty with armies, difficulty with the law, difficulty with imprisonment, difficulty with wind, fire, and water, and difficulty with hunger, thirst, and impoverishment. In response to their recitation, all these difficulties are eradicated. Sutra:
"Because the Thus Come Ones of the ten directions are in accord with this mantra-heart, they can serve good and wise advisors throughout the ten directions. In the four aspects of awesome deportment, they make wish-fulfilling offerings. In the assemblies of as many Thus Come Ones as there are sands in the Ganges, they are considered to be great Dharma Princes. Commentary:
"Because the Thus Come Ones of the ten directions are in accord with this Mantra-Heart, they can serve Good and Wise Advisors throughout the ten directions. They respectfully offer up their services to Good and Wise Advisors. In the four aspects
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
of awesome deportment, they make wish-fulfilling offerings. In the ceremony of offering to the Triple Jewel, their conduct is perfectly appropriate. In the assemblies of as many Thus Come Ones as there are sands in the Ganges, they are considered to be great Dharma Princes." They are the foremost disciples of the Buddha. Sutra:
"Because the Thus Come Ones of the ten directions practice this mantra-heart, they can gather in and teach their relatives in the ten directions. Causing those of the Small Vehicle not to be frightened when they hear the secret treasury. The Spiritual Mantra 121
Commentary:
"Because the Thus Come Ones of the ten directions practice this Mantra-Heart, they can gather in and teach their relatives in the ten directions." Buddhas have the six kinds of close relatives, too, and they first gather in and teach those of their relatives who draw near to them. Why was it that when Shakyamuni Buddha became a Buddha he went first to the Deer Wilds Park to take across the five bhikshus? It is because those five bhikshus were his relatives in that present life and had been his relatives in lives past. They can teach them, "causing those of the Small Vehicle," that is, their relatives who have fallen into studying the Small Vehicle dharmas, "not to be frightened when they hear the Secret Treasury." When they hear the treasury of secrets told by the Buddha, the Great Vehicle Dharma they are not afraid. Sutra:
"Because the Thus Come Ones of the ten directions recite this mantra-heart, they realize unsurpassed enlightenment while sitting beneath the Bodhi tree, and they enter Parinirvana. Commentary:
"Because the Thus Come Ones of the ten directions recite this Mantra-Heart…" How do the Thus Come Ones in the ten directions become Buddhas? It is also because they recite this Mantra-Heart. "Recite" means to repeat from memory without looking at the book. "They realize unsurpassed enlightenment while sitting beneath the Bodhi tree, and become Buddhas because they recite this Mantra. And they enter Parinirvana." Sutra:
"Because the Thus Come Ones of the ten directions transmit this mantra-heart, those to whom they have bequeathed the Buddhadharma can, after their Nirvana, dwell in it completely Volume One -- The Spiritual Mantra 122
and uphold it. Being strict and pure about the precepts and rules, they can all obtain purity. Commentary:
"Because the Thus Come Ones of the ten directions, transmit this Mantra-Heart, those to whom they have
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
bequeathed the Buddhadharma can, after their Nirvana, dwell in it completely and uphold it. After the Buddhas go to Nirvana, people who inherit the Dharma from them know how to cultivate and to receive and uphold the Buddhadharma. Being strict and pure about the precepts and rules, they can all obtain purity." It is because of the power of the Mantra that they obtain purity and perfection. L3 Further explanations are endless.
Sutra:
"If I were to explain this mantra, Bwo Da La, of the cluster of light atop the crown of the Buddha's head from morning till night in an unceasing sound, without ever repeating any syllable or phrase, I could go on for as many kalpas as there are sands in the Ganges and still never finish. Commentary:
"If I were to explain this Mantra, Bwo Da La, of the cluster of light atop the crown of the Buddha's head from morning till night in an unceasing sound, without ever repeating any syllable or phrase": The "Mantra Bwo Da La" refers to the Shurangama Mantra, the "Durable Mantra," the Mantra of the Great White Canopy. "I could go on for as many kalpas as there are sands in the Ganges and still never finish." I would never come to the end of my explanation of the Shurangama MantraHeart's merits and virtues and wonderful functions. The Spiritual Mantra 123 K2 A beneficial reliance for living beings. L1 Specific explanation of the supreme name.
Sutra:
"I also will tell you that this mantra is called ‘The crown of the Thus Come One.' Commentary:
"I also will tell you that this Mantra is called ‘The Crown of the Thus Come One.' That's another name for it." L2 A thorough discussion of its awesome power. M1 He first explains that by diligently holding it, cultivators can rely on it. N1 He explains that recitation of it will keep demons away.
Sutra:
"All of you with something left to study who have not yet put an end to the cycle of rebirth and yet have brought forth sincere resolve to become Arhats, will find it impossible to sit in a Bodhimanda and be far removed in body and mind from all demonic deeds if you do not hold this Mantra. Commentary:
"All of you with something left to study who have not yet put an end to the cycle of rebirth are still caught in the turning wheel of the six paths. And yet you have brought forth sincere resolve to become Arhats. You would like to attain the fruition of Arhatship. But you will find it impossible to sit in a Bodhimanda and be far removed in body and mind from all demonic deeds if you do not hold this Mantra." If you want to become an Arhat and yet do not hold this Mantra, or if you want to sit in a Bodhimanda and become a Buddha, and yet have part in demonic activities, Page 452 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
either physically or mentally, you are attempting the impossible. In other words, you must recite this Mantra to be free of demonic doings. If you don't hold this Mantra, you cannot sit in the Bodhimanda, nor can you stay away from the deeds of demons. Volume One -- The Spiritual Mantra 124 N2 Writing it out and carrying it is of benefit.
Sutra:
"Ananda, let any living being of any country in any world copy out this mantra in writing on materials native to his region, such as birch bark, pattra, plain paper, or white cotton cloth, and store it in a pouch containing incense. If that person wears the pouch on his body, or if he keeps a copy in his home, then you should know that even if he understands so little that he cannot recite it from memory, he will not be harmed by any poison during his entire life. Commentary:
The functions of the Mantra are discussed here. "Ananda, let any living being of any country in any world" -- this means that in this world or another world or in any one of limitless worlds, a person may "copy out this Mantra in writing on materials native to his region." The person could be American, English, French, German, Japanese, Chinese, Indian, Thai, Burmese, Ceylonese, or a citizen of any other country at all. Perhaps he writes on "birch bark or on pattra, which are palm leaves, on plain paper, or white cotton cloth." Whether he writes it out on paper or cloth or some other material that can be written on does'nt matter. And he can copy it carefully and respectfully, or write it out casually in longhand. Let him "store it in a pouch containing incense. If that person wears the pouch on his body, or if he keeps a copy in his home, then you should know that even if he understands so little that he cannot recite it from memory, he will not be harmed by any poison during his entire life." If the person doesn't have a good memory or if he is muddle-headed and can't recite the Mantra well, he can write the Mantra out and wear it in a little bag, or he can write it out and hang it on the wall of his house. If someone does that, he will go through his entire life without being poisoned. There are strong and weak poisons, but no matter what kind it is, it cannot harm him. The Spiritual Mantra 125 M2 A detailed account of the ways in which it protects life and aids people on the path. N1 General mention of these two aspects.
Sutra:
"Ananda, I will now tell you more about how this mantra can rescue and protect the world, help people obtain great fearlessness, and bring to accomplishment living beings' transcendental wisdom. Commentary:
"Ananda, I will now tell you more about how this Mantra, the Shurangama Mantra, can rescue and protect the world, help people obtain great fearlessness, and bring to accomplishment
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
living beings' transcendental wisdom." It can fulfill any wishes living beings might have, but most importantly it can reveal their transcendental wisdom. N2 Detailed listing of its many merits. O1 Apparent benefit to each living being. P1 Rescues from calamities. Q1 Evil situations cannot bring harm.
Sutra:
"You should know that, after my extinction, if there are beings in the Dharma-ending Age who can recite the mantra themselves or teach others to recite it, such people who recite and uphold it cannot be burned by fire, cannot be drowned by water, and cannot be harmed by mild or potent poisons. Commentary:
"You should know that, after my extinction, if there are beings in the Dharma-ending Age" -- this includes you and me -"who can recite the Mantra themselves or teach others to recite it, such people who recite and uphold it cannot be burned by fire." Perhaps one can recite the Mantra from memory or teach others to recite it from memory. People who can recite the Mantra from memory or can read it will not be burned by fire, and they Volume One -- The Spiritual Mantra 126
"cannot be drowned by water, nor can they be harmed by mild or potent poisons." Q2 Evil beings cannot break through its added protection to cause harm.
Sutra:
"And so it is in every other case, such that they cannot be possessed by any evil mantra or any heavenly dragon, ghost, or spirit, or by any essence, weird creature, or demonic ghost. These people's minds will attain proper reception, so that any spell, any paralyzing sorcery, any poison or poisoning gold, any poisoning silver, any plant, tree, insect, or snake, and any of a myriad kinds of poisonous vapors will turn into sweet dew when it enters their mouths. Commentary:
"And so it is in every other case, such that they cannot be possessed by any evil mantra or any heavenly dragon, ghost, or spirit, or by any essence, weird creature, or demonic ghost." All these kinds of ghosts and demons use evil spells. The five phrases of the Mantra I told you about recently, Chr Two Ni E Jya La Mi Li Ju Bwo Li Dan La Ye Ning Jye Li represent the Five Directions, the Five Divisions, and the Five Buddhas. They are known as the "Five Great Heart Mantras." You should not regard them as ordinary. Together they comprise the Heart-Mantra of the Buddhas of the Five Directions. The function of this Heart-mantra is to destroy the mantras and spells of demons. It doesn't matter what kind of evil spell they are weaving; you can
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
smash through it with this Mantra. Their mantras lose all their effectiveness. They are rendered useless. These evil mantras cannot possess you, because the "Five Great Heart Mantras" destroy them. The Spiritual Mantra 127
"These people's minds will attain proper reception." If you recite the Shurangama Mantra, you can obtain proper concentration, "so that any spell" -- any devious mantra of the heavenly demons or of adherents of externalist ways-cannot harm you. "Any paralyzing sorcery": There is a lot of sorcery in Southern China, also in Southeast Asia such as Burma, Korea, Thailand, Singapore, Malaysia, and such places. The kind of sorcery they use, called ku is also based on mantras and spells. If you eat something poisoned by them, you are forever under their spell; you must do as they command. If you don't, you die. In Australia, in the mountain regions, there is a religious sect that uses mantras to shrink people's heads to the size of chicken eggs. And then they put them on display as sorcerer's charms. In a world as large as this, there's every kind of weird thing imaginable. You shouldn't have the attitude that if you haven't seen it, you don't believe it exists. If you don't believe it, you're just plain stupid. Why do I say that? There are lots of things you've never seen, and if you go on with the idea that you must see them before you believe them, you'll never finish in your entire life. Before America was discovered, before anyone knew it existed, if you had approached someone and tried to convince him that there was, in fact, another continent with mountains and all the rest, he very likely would not have believed you. But, though he may have denied the existence of America, would that have meant that America did not, in fact, exist? Was it there before it was discovered? Whether or not he admitted its existence, it still existed. By the same token, whether or not you believe that the strange things being discussed here exist, they exist nonetheless, So if you deny the existence of a thing just because you haven't seen it yourself, you basically don't have a grasp of the way the world really is. If someone sinks some ku in you, if they apply their sorcery to you, you are forever their slave. If you oppose them, you die. In addition to ku poison, if "any poison or poisoning gold, any poisoning silver, any plant, tree, insect, or snake, or any of a Volume One -- The Spiritual Mantra 128
myriad kinds of poisonous vapors enter the mouth of people who recite the Shurangama Mantra, it will turn into sweet dew." "Suppose I test this," you suggest. "Suppose I experiment." You still haven't perfected your recitation of the Shurangama Mantra. When you've got it down to the point that it's efficacious and magical, then you can experiment. Before you reach that stage, don't play around with it. Sutra:
"No evil stars, and no ghost or spirit that harbors malice in its heart and that poisons people can work its evil on these
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
people. Vinayaka as well as all the evil ghost kings and their retinues will be led by deep kindness to always guard and protect them. Commentary:
The previous section of text said that any kind of poisonous thing that enters the mouth of a person who recites hand upholds the Shurangama Mantra will turn into sweet dew. These things are basically poisonous, but their composition changes. And the change comes about because one recites and upholds the Shurangama Mantra. No evil star refers to evil constellations and such things as T'ai Sui and the White tiger Star, which is terrible. And there is the star Sang Men, which is extremely inauspicious and can kill people. But none of these kinds of stars can harm one, nor can any "ghost or spirit that harbors malice in its heart and poisons people." Some people say they don't believe in ghosts or spirits. They have never seen a ghost, and so they don't believe there are any. If they saw one, they'd have no way not to believe in it, even if they didn't want to. "Malice is also a kind of poison, like arsenic. That drug is fatal if more than a little is taken. But someone with even that much poison in his heart still cannot harm a person who recites and upholds the Shurangama Mantra. He cannot "work his evil on these people." Rather, the poison in their own hearts is transformed. Vinayaka was mentioned in the description of setting up the Bodhimanda. He is a protector with the various transformations which often show a boar or an elephant head with a trunk on a human body. In general he is extremely ugly. He "as well as the evil ghost kings and their retinues will be led by deep kindness to always guard and protect them." Having been influenced by the profound compassion of the Buddha in the past, these ghost kings and Dharma protectors have resolved to always guard and protect those who recite and uphold the Shurangama Mantra. The advantages of reciting the Shurangama Mantra are truly inconceivable. Shurangama Sutra, Volume 6, Commentary by Ven. Hsuan Hua, The Spiritual Mantra 129
P2 Aids in accomplishing way karma. Q1 The value of its recitation.
Sutra:
"Ananda, you should know that eighty-four thousand nayutas of Ganges' sands of kotis of Vajra TreasuryKing Bodhisattvas and their descendants, each with vajra multitudes as retinue, are ever in attendance, day and night, upon this mantra. Commentary:
"Nayuta" is one of the fourteen large numbers in Sanskrit. Some say it represents one trillion; others say ten trillion. In general, it's a big number. "Ganges' sands of kotis" is said to be equivalent to a trillion. Not only are the Vajra Treasury-King Bodhisattvas in attendance on the Mantra, those of their lineage are also present. And each member of the entire lineage is accompanied by a retinue of Vajra beings. Day and night, they are always present wherever the Shurangama Mantra is being upheld. These Bodhisattvas are the ones praised in the section above: 1) Namo Buddhas of the Ten Directions, 2) Namo Dharma of the Ten Directions, 3) Namo Sangha of the Ten Directions, 4) Namo Shakyamuni Buddha,
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Volume One -- The Spiritual Mantra 130
5) Namo Foremost Shurangama Atop the Buddha's Summit, 6) Namo Gwan Shr Yin Bodhisattva, 7) Namo Vajra Treasury Bodhisattvas. The eighty-four thousand are referred to in the last line. But actually, it's not only the Vajra Treasury Bodhisattvas who are so numerous. The retinues of all Bodhisattvas are that numerous. Sutra:
"If living beings whose minds are scattered and who have no samadhi remember and recite the mantra, the vajra kings will always surround them. Therefore, good men, that is even more true for those who are decisively resolved upon Bodhi. All the Vajra Treasury-King Bodhisattvas will regard them attentively and secretly hasten the opening of their spiritual consciousness. Commentary:
"If living beings whose minds are scattered" -- their thoughts go every which way and are not the least bit concentrated. They also have "no samadhi power, but they remember and recite the Mantra." They remember the Shurangama Mantra spoken by the Buddha. "The Vajra Kings, the Bodhisattvas, will always surround them, that is, those with scattered minds, if they uphold the Shurangama Mantra. Therefore, good men, that is even more true for those who are decisively resolved upon Bodhi." You people who have firmly brought forth the Bodhi-mind will also be protected by these Vajra Treasury-King Bodhisattvas, who "will regard you attentively and secretly hasten the opening of your spiritual consciousness." With close regard for you, they will help you in hidden ways. What will they do? They will help you increase your wisdom -- your spiritual consciousness Little by little they will help those who have scattered minds to become concentrated. Gradually they will obtain samadhi-power. Invisibly they will help those who hold the Mantra to open their wisdom and become single-minded. The Spiritual Mantra 131
Sutra:
"When that response occurs, those people will be able to remember the events of as many kalpas as there are grains of sand in eighty-four thousand Ganges Rivers, knowing them all beyond any doubt. Commentary:
When the Vajra-Treasury-King Bodhisattvas invisibly open their spiritual awareness -- "When that response occurs, those people will be able to remember the events of as many kalpas as there are grains of sand in eighty-four thousand Ganges Rivers, knowing them all beyond any doubt." They know very clearly about everything that took place throughout such a long period of time. They have wisdom that has gone beyond doubt. This means they obtain the penetration of Past Lives. They know the things that happened in the past. Q2 Separation from various destinies.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Sutra:
"From that kalpa onward, through every life until the time they take their last body, they will not be born where there are yakshas, rakshasas, putanas, kataputanas, kumbhandas, pishachas and so forth; where there is any kind of hungry ghost, whether with form or lacking form, or with thought or lacking thought, or in any such evil place. Commentary:
"From that kalpa onward, through every life until the time they take their last body," that is, when they become a Buddha, "they will not be born where there are yakshas." They will be born and die again and again, but they will not be born in bad paths, such as that of the yakshas, ‘speedy ghosts'. Nor will they get born where there are "rakshashas," ‘terrifying ghosts' that eat people. When a person dies, this kind of ghost uses a mantra to change the flesh of the decaying corpse back into fresh meat and eats it. Nor will they have to be around "putanas," ‘bad-smelling ghosts', Volume One -- The Spiritual Mantra 132
which are both evil and foul-smelling. If you encounter such a ghost, you will contract a fever. "Putanas" are also known as "bhutanas." Nor will such people be born where there are "kataputanas," "strange-smelling ghosts." The other one smelled bad, but this one smells weird -- an odor you've never smelled before, one that is incredibly strong. That's what's referred to by the phrase: "It smelled so strange one could not bear to breathe." If you get a whiff of this odor, it will make you vomit on the spot. It connects with the bad-smelling stuff inside you, so that you have to regurgitate. You spit your insides out. It's that strong. This ghost causes fevers to an even greater degree of intensity. Your entire body burns with fevers up to l20 degrees and more; it simply burns your bones to ashes. Violent, wouldn't you say? They won't be born where there are "kumbhandas." Actually, all these ghosts have been mentioned before. The kumbhandas are ‘barrel-shaped ghosts.' These ghosts paralyze people. They come on you in your sleep and paralyze you. You open your eyes to find that you can't move. Nor can you speak. At its fiercest, it can kill people with the paralysis. If a person has yang energy, then the paralysis won't hold. It only is effective on those who have excessive yin energy. What is meant by yang? It means always being happy, truly happy in your self-nature, that is, not just laughing it up on the surface of things, "ha, ha, ha." It refers to the extreme bliss experienced in your inherent nature. If in your selfnature you are always worried and depressed, being afflicted, upset, and distressed all day long, that belongs to yin. Those belonging to yin are the ones that ghosts can possess. Yang belongs to the spirit. Predominance of yang is a spirit; predominance of yin is a ghost. People who cultivate the Buddha Path and have pure yang energy, also have light. But if one is totally yin, there is a black energy present. So, it can be told if a person is good or not just by looking
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
at him or her. Good people have white energy around them; bad people have a mass of black energy, demonic energy. They also will not be born where there are "pishachas and so forth." Pishachas are "essence and energy-eating" ghosts. These The Spiritual Mantra 133
ghosts sap the energy from things as well as from people. This kind of ghost is terrible and not at all good. For the most part, ghosts are bad, but among the path of ghosts are also Bodhisattvas who compassionately and deliberately manifest as ghost-kings in order to take ghosts across. Nor will they be born "where there is any kind of hungry ghost." There are many types of hungry ghosts. Some have huge stomachs. Some have throats as skinny as needles. "Whether with form or lacking form": some have bodies, and some are invisible -- they have no physical form. But, just because you can't see something, don't assume it isn't there. Invisible creatures may lack form, but they have consciousness. You cannot see them with the ordinary eyes but if you have the Five Eyes and Six Spiritual Penetrations, it is easy to see them. "With thought or lacking thought": some have the capability of thought, while others have no thought; they are like dirt, wood, metal, and stone. But a person who upholds the Shurangama Mantra will not be born "in any such evil place." Life after life, they will not be born in places where there are hungry ghosts or where there are any other kinds of evil. Q3 Always born where there are Buddhas.
Sutra:
"If these good men read, recite, copy, or write out the mantra, if they carry it or treasure it, if they make offerings to it, then through kalpa after kalpa they will not be poor or lowly, nor will they be born in unpleasant places. Commentary:
"If these good men read the Mantra from a book, or recite it from memory; if they copy it out respectfully, or casually write it out; if they carry it on their person, or treasure it, store it in their homes; if they make offerings to it of all kinds of incense and flowers, lamps, candles, and fruit -- the Shurangama Mantra was spoken by a transformation body of the Buddha, so it is worthy of offerings -- then through kalpa after kalpa they will not be poor Volume One -- The Spiritual Mantra 134
or lowly, nor will they be born in unpleasant places." I've told you that if you can memorize the Shurangama Mantra to the point that it flows forth from your mind and heart, then you have obtained the Samadhi of Holding the Mantra. Once you obtain that -- if you can recite it like flowing water which never ceases -- then at the very, very least, you can be fabulously wealthy for seven lives. If you continue reciting it in this way for life after life, you can be wealthy for seventy or seven hundred or seven thousand or seven million lives; there's nothing fixed about it. As long as you want to be a wealthy person, you can be one. But some day you may have had your fill, because even billionaires have their problems. You
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
may get disgusted. Then you can become a Buddha. Once you become a Buddha, there are no more problems. At that point, In a state of unmoving suchness, You are ever bright and clear. So, I'll give you a tip ahead of time. Being a billionaire is not as good as becoming a Buddha. People who uphold and venerate the Mantra in these various ways will not be born in places that are worrisome and devoid of bliss. You could not go to those places even if you wanted to. Why? The Shurangama Mantra is pulling at you, telling you not to go. It will be impossible for you to go. Sutra:
"If these living beings have never accumulated any blessings, the Thus Come Ones of the ten directions will bestow their own merit and virtue upon these people. Commentary:
"If these living beings who recite and uphold the Shurangama Mantra, have never accumulated any blessings -- they've never done any good deeds or earned any blessings -- then the Thus Come Ones of the ten directions will bestow their own merit and virtue upon these people." Why do they do that? Because these people recite the Shurangama Mantra, or read it, copy it, or write it out. They have no blessings, but the Buddhas of the ten The Spiritual Mantra 135
directions give them blessings. A real bargain, wouldn't you say? All one must do is recite the Shurangama Mantra. Sutra:
"Because of that, throughout asamkhyeyas of ineffable, unspeakable numbers of kalpas, as many as the Ganges' sands, they are always together with the Buddhas. They are born in the same place, due to their limitless merit and virtue, and, like the amala fruit-cluster, they stay in the same place, become permeated with cultivation, and are never parted. Commentary:
"Because of that, throughout asamkhyeyas of ineffable unspeakable numbers of kalpas, as many as the Ganges' sands, they are always together with the Buddhas." "The Ganges' sands" indicates a large number. "Asamkhyeya" is also a large number; it means "limitless number" in Sanskrit. This refers to kalpas greater in number than could ever be expressed. "They are born in the same place, due to their limitless merit and virtue, and, like the amala fruit-cluster, they stay in the same place, become permeated with cultivation, and are never parted." "Born in the same place" refers not so much to having the same birthplace, as to being born in the same generation. That is, they are always born at a time when there is a Buddha in the world. We are born at a time when there is no Buddha in the world. This is one of the Eight Difficulties: the difficulty of being born before or after the time of a Buddha. Those who are born when a Buddha is in the world are endowed with limitless merit and virtue. The amala fruitcluster has three fruits on one stem. The fruits themselves are as if Page 460 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
three and yet as if one. They cannot be separated one from the other. So, too, these people reside where the Buddha is and become infused with cultivation. They never have to be apart from the Buddha. Volume One -- The Spiritual Mantra 136 Q4 Various practices are accomplished.
Sutra:
"Therefore, it can enable those who have broken the precepts to regain the purity of the precept-source. It can enable those who have not received the precepts to receive them. It can cause those who are not vigorous to become vigorous. It can enable those who lack wisdom to gain wisdom. It can cause those who are not pure to quickly be come pure. It can cause those who do not hold to vegetarianism to become vegetarians naturally. Commentary:
"Therefore, it can enable those who have broken the precepts to regain the purity of the precept-source." Even those who have broken the precepts can regain the precepts if they genuinely recite and uphold the Shurangama Mantra every day. Basically, someone who has violated the precepts cannot be saved, but if that person recites the Shurangama Mantra, it's possible for them to regain the purity of the precepts. Reciting doesn't just mean a casual recitation; you have to obtain the Samadhi of Holding Mantras, as I just described. Then the Mantra wells up from your heart and returns to your heart. That's what's meant by, The Mantra-heart, The Heart of the Mantra. The Heart of the Mantra, The Mantra-heart. The Mantra and your heart become one. There is no distinction between them. You cannot forget it; it recites itself. You are not reciting it, but it is being recited; you are reciting it, but it is as if you were not. Even if you don't want to recite it, it goes on being recited. Right now we recite the Mantra before the Sutra lecture, but that's just a way of preparing the ground for you. It's just pointing out the way for all of you. It's certainly not that it's only The Spiritual Mantra 137
appropriate to recite the Mantra at lecture time. You can recite it anywhere at any time. To know it by heart and to recite to the point that all other false thoughts and scattered thoughts are wiped away, and all that remains is your mind's recitation of the Shurangama Mantra: that's what is called concentration. The recitation comes together and there are no other thoughts. It's like flowing water that goes on and on, coming from afar and rolling by in wave after wave. It's like the blowing wind which comes up invisibly but makes its presence known. The water flows, the wind blows Proclaiming the Mahayana. The sounds of the water and wind speak the Great Vehicle Dharma;
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
they are all the Heart of the Shurangama Mantra. When recitation reaches that state, "It can enable those who have broken the precepts to regain the purity of the precept source. It can cause those who have not received the precepts to obtain them. It can cause those who are not vigorous to become vigorous." People who aren't inclined to progress, who don't investigate the Buddhadharma, can spontaneously give rise to vigor from reciting the Shurangama Mantra over a long period of time. "It can enable those who lack wisdom to gain wisdom." Just look at this: it can enable stupid people to open their wisdom. "It can cause those who are not pure to quickly become pure." If you cultivate and yet are not pure; if you violate the precepts, break the practice of pure eating, and get muddled and unclear for a long time; still, if you don't forget the Shurangama Mantra, you can quickly gain purity. Once you want to change, you can very quickly return to purity. For instance, I know there are those among you here who would like to study the Buddhadharma, but whose bodies and minds are not pure. But it doesn't matter if you lack purity; it's just to be feared you won't study. Because if you study, the day will come when you'll suddenly become pure. You will soon understand. But if you don't study, and you say, "I don't want to become pure; I don't want to be vigorous. I like being lazy. I'd Volume One -- The Spiritual Mantra 138
rather not know anything" -- then with that attitude there's nothing that can be done for you. "It can cause those who do not hold to vegetarianism to become vegetarians naturally. If you recite the Shurangama Mantra until it comes together in a concentrated recitation, then the wind can't blow through and the rain can't penetrate. Then, even if you don't hold to vegetarianism, you will automatically do so. Why? Because you won't have any false thoughts, you won't have any greed or desires. You won't be thinking about wanting to eat meat or fish or delicious foods. It won't enter your mind. Q5 All offenses are eradicated.
Sutra:
"Ananda, if good men who uphold this mantra violated the pure precepts before they received the mantra, their multitude of offenses incurred by violating the precepts, whether major or minor, can simultaneously be eradicated after they begin to uphold the mantra. Commentary:
This passage gives a clearer explanation. "Ananda, if good men who uphold this mantra violated the pure precepts before they received the Mantra" -- if they uphold the Mantra now, but violated the pure precepts in the past, breaking them before they received them, "their multitude of offenses incurred by violating the precepts, whether major or minor, can simultaneously be eradicated after they begin to uphold the Mantra." All their offenses of breaking the practice of pure eating and of violating the precepts can be eradicated, even the four parajika offenses -Page 462 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
"parajika" means ‘cause for dismissal" meaning that they cannot be repented of. But if you recite the Shurangama Mantra, then all the offenses you have committed, no matter how serious, will be made clean; it is like pouring boiling water over snow. The Spiritual Mantra 139
Sutra:
"Even if they drank intoxicants or ate the five pungent plants and various other impure things in the past, the Buddhas, Bodhisattvas, vajras, gods, immortals, ghosts, and spirits will not hold it against them. Commentary:
The "five pungent plants" are leeks, garlic, shallots, scallions, and onions. These are the ones common to our area. Asafoetida, common in India and often found in curries is another pungent plant included in this list. Since these hot, pungent plants have unpleasant odors, they are prohibited in Buddhism for people who hold to pure eating practices. These are unclean kinds of things to eat and cause desire and anger. But, "Even if they, the holders of the Mantra, drank intoxicants or ate the five pungent plants and various other impure things in the past, the Buddhas, Bodhisattvas, Vajras, gods, immortals, ghosts, and spirits will not hold it against them." If you can constantly recite and uphold the Shurangama Mantra, the Buddhas, Bodhisattvas, and Dharma protectors will not blame you for your former impure habits. "If they won't hold it against me, then I can use these things as I please," you may reason. It's still best not to use them. Sutra:
"If they are unclean and wear tattered, old clothes to carry out the single practice and single dwelling, they can be equally pure. Even if they do not set up the platform, do not enter the Bodhimanda, and do not practice the Way, but recite and uphold this mantra, their merit and virtue will be identical with that derived from entering the platform and practicing the Way. Commentary:
"If they are unclean and wear tattered, old clothes to carry out the single practice and single dwelling" -- above, when the platform was described, the Buddha said that one should put on Volume One -- The Spiritual Mantra 140
new clothes, but here he says one doesn't necessarily have to wear new clothes. If you don't have new clothes, old ones will do. When you go through the three weeks of practice, you can become pure just the same. Because of the power of the Mantra, it makes no difference if the clothes you wear are new or old. The purity obtained is the same. You may wonder why he said to wear new clothes in the first place. We wear new clothes to signify our respect -- out of utmost reverence and absolute purity. "Even if they do not set up the platform, do not enter the Bodhimanda" -- you don't necessarily have to be inside the Bodhimanda. Any place at any time is a place of practice. If they "do not practice the Way" --
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
even if they don't cultivate -- "but recite and uphold this Mantra" -- that's all they are able to do in the way of practice -- "Their merit and virtue will be identical with that derived from entering the platform and practicing the Way." If you can recite the Shurangama Mantra, your merit and virtue are no different from one who can set up the platform and enter the Bodhimanda to practice the Way. There is no distinction. Truly, the virtue of the Shurangama Mantra is inconceivable Sutra:
"If they have committed the five rebellious acts, grave offenses warranting unintermittent retribution, or if they are bhikshus or bhikshunis who have violated the four parajikas or the eight parajikas, such heavy karma as this will disperse after they recite this mantra, like a sand dune that is scattered in a gale, so that not a particle remains. Commentary:
"If they have committed the Five Rebellious Acts, grave offenses warranting Unintermittent retribution" -- the Five Rebellious Acts are the most serious offenses in all of Buddhism. They are: 1. killing one's mother; 2. killing one's father; 3. killing an Arhat; The Spiritual Mantra 141
4. causing schisms in the harmonious Sangha; 5. shedding the Buddha's blood. If you deliberately injure the Buddha's body with a knife or some such weapon, or if in some other way you draw blood on the Buddha's body, you have committed this offense. "I've never even encountered a Buddha. The Buddha left the world, so I have no chance of committing this offense," Not so, because to deface a Buddha image or break it is also called shedding the Buddha's blood. Even prints and paintings of Buddhas are included in this. To destroy images of the Buddha when he is not in the world is also included in this offense. "Uninterrupted retribution" refers to the consequence of these offenses. Committing the ten evils brings a bad retribution, but committing the five rebellious acts results in a more severe punishment. If you commit the five rebellious acts, you will certainly fall into the Unintermittent Hell. This hell has been described before. It's full, whether there is one person in it or many people in it. Therefore, it is also called "unspaced," since there is no space in it. It's called unintermittent because the suffering never slacks off even for a second nor does it ever end. It goes on interminably. "If they are bhikshus or bhikshunis who have violated the Four Parajikas or the Eight Parajikas": "bhikshu" has three meanings: 1. mendicant; 2. frightener of Mara;
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
3. destroyer of evil. A bhikshuni is a female member of the Sangha. The Four Parajikas are: 1. sexual misconduct; 2. killing; 3. stealing; 4. making false claims. Volume One -- The Spiritual Mantra 142
These are the four fundamental precepts -- "parajikas" in Sanskrit, "causes for dismissal" in English. If you commit any of these four, then you are dismissed from the Sangha of Buddhism. You are cast out of the great sea of the Buddhadharma. And you cannot re-enter. The Four Parajikas are for bhikshus. Bhikshunis have Eight Parajikas. They include the four for the bhikshus, plus: 5. touching; 6. the eight things; 7. covering; 8. not following. The parajika offense of "touching" is described in the Vinaya as "making contact with a woman while harboring thoughts of sexual desire." So whether it be a man, a woman, a bhikshu, or a bhikshuni, or a layperson, physical contact between people when there are thoughts of sexual desire is a violation. If one does not have thoughts of sexual desire, there is no violation of the precepts. The parajika of "the eight things." A bhikshuni must always be in an open public place when she converses. She cannot go to a concealed place to talk or in a room where she would be alone with a man. In general, a man and woman alone cannot be alone together -- be they bhikshuni or bhikshu. For a bhikshu this is a lighter offense; for a bhikshuni it is a heavy one. It is forbidden that a bhikshuni talk alone with a man. "Covering" means concealing another's offenses. You hide someone else's grave offenses and are not frank and open about them. You don't tell anyone. That's also a parajika offense for bhikshunis. "Not following" refers to the recitation of precepts which takes place twice a month on the first and fifteenth of the lunar calendar. When bhikshus are present in a place where bhikshunis are, the bhikshunis must follow along with the recitation of the precepts by the bhikshus. They cannot recite the precepts themselves and take personal offerings. If they don't accord with this method, they The Spiritual Mantra 143
violate this precept of not following. These are the eight parajikas for bhikshunis. But even for people who have committed such serious violations, "such heavy karma as this will disperse after they recite this Mantra like a sand dune that is scattered in a gale, so that not a particle remains." Even the Five Rebellious Acts and the Four and Eight Parajikas can be blown away by the recitation of
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
the Mantra, just as a strong wind blows away a sand dune so that it totally disappears. Not a hair's breadth of offense remains. This again shows the inconceivable power of the Shurangama Mantra. Q6 Quick certification to non-production.
Sutra:
"Ananda, if living beings who have never repented and reformed any of the obstructive offenses, either heavy or light, that they have committed throughout countless kalpas past, up to and including those of this very life, can nevertheless read, recite, copy, or write out this mantra or wear it on their bodies or place it in their homes or in their garden houses, then all that accumulated karma will melt away like snow in hot water. Before long they will obtain awakening to patience with the non-production of dharmas. Commentary:
"Ananda, if living beings who have never repented and reformed any of the obstructive offenses, either heavy or light, that they have committed throughout countless kalpas past, up to and including those of this very life": they have never had an opportunity to repent of them and reform. "Repent" means to be sorry about one's former offenses. "Reform" means to change so one does not commit the errors again. "They can nevertheless read the Shurangama Mantra, or recite it, copy it out, or write it out," Reciting of the Mantra must be done over a long term. The Buddha isn't talking about reciting it once or twice. He means over and over for a very long time. "Or they wear it on their bodies. When you Volume One -- The Spiritual Mantra 144
carry the Mantra on your body, you want to wear it above your heart, not below. To wear it above your heart represents respect; if you carry it on the lower part of your body, you are not showing proper respect for the Mantra. Not only is there no merit in that, you are actually committing offenses. If you are not respectful to the Mantra itself, then the efficacy of the Mantra is depleted with regard to you. "Or they place it in their homes or in their garden houses. Then all that accumulated karma from the offenses committed in life after life, as mentioned above, will melt away like snow in hot water." The offenses will disappear just that quickly. "Before long they will attain awakening to patience with the non-production of dharmas." P3 Answers all kinds of wishes.
Sutra:
"Moreover, Ananda, if women who do not have children and want to conceive can sincerely memorize and recite this mantra or carry the mantra, Syi Dan Dwo Bwo Da La, on their bodies, they can give birth to sons or daughters endowed with blessings, virtue, and wisdom. Commentary:
"Moreover, Ananda," the Buddha continues, "if women who do not have children and want to conceive" -- suppose there are women who would like to be mothers. They would like to get
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
pregnant. "If they can sincerely memorize and recite this mantra or carry the mantra, Syi Dan Dwo Bwo Da La, on their bodies, they can give birth to sons or daughters endowed with blessings, virtue, and wisdom." "Sincerely" means singlemindedly; it means to reach the ultimate point of sincere regard. Perhaps they can remember it or use the book to recite the Shurangama Mantra. Or perhaps they request a High Master endowed with virtue in the Way to copy out for them the Heart of the Mantra, Syi Dan Dwo Bwo Da La, and they carry that on their bodies. This phrase of the Mantra means a Great White Canopy, whether you wear the syllables on your person or are mindful of The Spiritual Mantra 145
them in your mind, a great, white canopy spreads out in the air above you and protects you. It can fulfill all your wishes. If these women do these things, their wishes can be fulfilled, and quite soon in response to their sincerity they will have children with blessings, virtue, and wisdom. If they want sons, they will get sons, if they want daughters, they will get daughters. Sutra:
"Those who seek long life will obtain long life. Those who seek to quickly perfect their reward will quickly gain perfection. The same is true for those who seek something regarding their bodies, their lives, their appearance, or their strength. Commentary:
"Those who recite the Shurangama Mantra and seek long life will obtain long life. They will get that reward. Those who seek to quickly perfect their reward, whatever good reward it might be they want, will quickly gain perfection." For instance, if a woman hopes to have a good husband in the future, that's a kind of good reward. And she can attain it. The same applies to men. The meaning is that whatever you seek you can have. It's said, Those who seek wealth and honor, get wealth and honor. Those who seek long life, obtain long life. Those who seek sons, get sons; Those who seek daughters, get daughters. No matter what it is, you can have your wishes fulfilled and have everything be as you would like it. "The same is true for those who seek something regarding their bodies, their lives, their appearances, or their strength." Whatever they seek on behalf of Volume One -- The Spiritual Mantra 146
these things, they will obtain it, in the same way one seeks and obtains long life, and the like. Sutra:
"At the end of their lives, they will gain the rebirth they hope for in whichever of the countries of the ten directions they Page 467 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
wish. They certainly will not be born in poorly endowed places, or as inferior people; even less will they be reborn in some odd form. Commentary:
"At the end of their lives, they will gain the rebirth they hope for in whichever of the countries of the ten directions they wish." If you want to be reborn in the East and come before Akshobhya Buddha, or in the West and meet Amitabha Buddha, or in the North, or in the South -- it's up to you -- you can be reborn in the country of whichever Buddha you would like to draw near to. "They certainly will not be born in poorly endowed places, or as inferior people." "poorly endowed" refers to places where the land is not rich and the people are not educated. If one can recite the Shurangama Mantra, one will not be born in such places; "Even less will they be reborn in some odd form." As a person, you will not have an inferior rebirth; even less will you be reborn as an animal. O2 Apparent universal benefit to the land. P1 All difficulties disappear.
Sutra:
"Ananda, if there is famine or plague in a country, province, or village, or if perhaps there are armed troops, brigands, invasions, war, or any other kind of local threat or danger, one can write out this spiritual mantra and place it on the four city gates, or on a chaitya or on a dhvaja, and instruct all the people of the country to gaze upon the mantra, to make obeisance to it, to revere it, and to single-mindedly make offerings to it; one can instruct all the citizens to wear it on their bodies or to place it in The Spiritual Mantra 147
their homes; and then all such disasters and calamities will completely disappear. Commentary:
"Ananda, if there is famine or plague in a country, province, or village" -- this means any country at all, whether as large as an entire continent, or as small as a local area or village. In time of famine, there may have been drought, so that nothing will grow, or at the other extreme there may have been a torrential rain which drowns the crops. When a plague strikes, a violent contagious disease spreads among the population and is fatal if contracted. "Or if perhaps there are armed troops, brigands, invasions, war, or any other kind of local threat or danger -- in any of these places where there are such difficulties -- one can write out this spiritual mantra and place it on the four city gates, or on a chaitya." They can place it on the archway above the gates. "Chaitya" is a Sanskrit word for pagoda, a place which houses the relics of a Buddha or Sage. "Or, they can place it on a dhvaja." "Dhvaja" is a Sanskrit word for "banner." Perhaps the Mantra is written on a flag and flown high above the city from a watchtower or flagpole. "And one instructs all the people of the country to gaze upon the Mantra, to make obeisance to it, to revere it, and
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
to single-mindedly make offerings to it. One can instruct all the citizens of the country to wear it on their bodies or to place it in their homes." People can carry the Mantra on their person or put a copy of it in the places where they live, "and then all such disasters and calamities will completely disappear." All these misfortunes and evil events will be done away with. The merit and virtue of the Shurangama Mantra is inconceivable. You can't imagine it or think about it; that's where the wonder of it lies. Some people think that cultivation can consist of nothing but meditation, and so they don't study the Sutras. But that is a mistake. Others may think merely reciting mantras and studying the Sutras will work and that they don't need to meditate. That's also not the right way. Some may hear how efficacious and powerful mantras Volume One -- The Spiritual Mantra 148
are, so they merely recite mantras and do not cultivate in other ways. This is also behavior that is too extreme. In cultivation, no matter what Dharma you cultivate, you must find the Middle Way. Don't get carried away. On the other hand, don't fail to go far enough. Too much is the same as not enough. True enough, mantras are efficacious, but you must also develop your samadhi power. This Sutra stresses that the Mantra is efficacious, but the most essential point as far as cultivation is concerned is its teaching of the Dharma door of turning the hearing back to hear the self-nature -- the Dharma door of the perfect penetration of the organ of the ear. So even when you recite mantras, you should be turning the hearing back to hear the self nature. You should return the light and illumine within. When you recite the Mantra, the Mantra is one's mind and one's mind is the Mantra. The two cannot be separated. The mind and the Mantra are two and yet not two. Although they are two, they become one. If you can become like that, then whatever you want will be as you wish. You will certainly be able to accomplish what you set out to do. If the Mantra and your mind unite as one, then you will obtain the samadhi of Ch'an. This is something that everyone should be aware of. P2 The people experience plenty and happiness.
Sutra:
"Ananda, in each and every country where the people accord with this mantra, the heavenly dragons are delighted, the winds and rains are seasonal, the crops are abundant, and the people are peaceful and happy. Commentary:
"Ananda, in each and every country where the people accord with this mantra, the heavenly dragons are delighted." No matter what country it may be, if the Shurangama Mantra is there, the heavenly dragons are pleased, and "the winds and rains are seasonal." There are no hurricanes or floods which bring harm The Spiritual Mantra 149
and destruction. "The crops are abundant." There are plentiful harvests of the five grains. "The people are peaceful and happy.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
P3 Evil omens do not manifest.
Sutra:
"It can also suppress all evil stars which may appear in any of the directions and transform themselves in uncanny ways. Calamities and obstructions will not arise. People will not die accidentally or unexpectedly, nor will they be bound by fetters, cangues, or locks. Day and night they will be at peace, and no evil dreams will disturb their sleep. Commentary:
This passage tells how they will not have the difficulty of evil dreams, either. "It also can suppress all evil stars." The Mantra can control the influence of ill-omened stars. This is just like a person of genuine wisdom ruling a country in such a way that there are no rebels; all the bad people reform, and all matters are conducted with ease. When one person endowed with virtue in the Way is the leader, an entire country of people of lesser endowment will willingly follow. They will heed his wisdom. Here, the Mantra is analogous to the virtuous leader. It can control all inauspicious events. The "evil stars" represent unlucky affairs. These bad stars "may appear in any of the directions and transform themselves in uncanny ways." They can bring about terrible, cruel disasters. "But calamities and obstructions will not arise. People will not die accidentally or unexpectedly." "Accidental" deaths are untimely, unlucky deaths such as fatal auto accidents, or airplane crashes, or drowning at sea, or deaths by burning. The passage refers to anything that causes people to die when they don't want to, when they aren't prepared. "Unexpected deaths" refers to the death of children. Any death before one is thirty years old is considered unexpected, because one has not lived out one's proper lifespan. "Nor will they be bound by fetters, cangues, or locks. Day and night they will be at peace, and no evil dreams will disturb their sleep." No ghosts will come to bully you. Volume One -- The Spiritual Mantra 150
Sutra:
"Ananda, this Saha World has eighty-four thousand changeable and disastrous evil stars. Twenty-eight great evil stars are the leaders, and of these, eight great evil stars are the rulers. They take various shapes, and when they appear in the world they bring disaster and weird happenings upon living beings. Commentary:
"Ananda, this Saha World has eighty-four thousand changeable and disastrous evil stars." There are uncountably many evil stars connected with this world we live in. "Twentyeight great evil stars are the leaders." Although these twentyeight are evil, they can also be good. In China, twenty-eight constellations which rule the four directions are spoken of, with seven constellations in each direction. In Chinese astrology, these constellations rule all divisions of time, even down to the days and hours. One cycle takes twenty-eight days, the typical lunar month.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
If a person is good, then the-evil stars change to good ones. If the people of a certain place are evil, however, then even the good stars can change to evil ones. So it's not that the stars are inherently evil or good; it's that they respond to the influence of karmic retribution and manifest in good or evil ways. Here they are referred to as evil to show that the Shurangama Mantra can dissolve all calamities and difficulties. Thus, the Sutra takes the position at this point that all the stars are evil -- that all are inauspicious. If the stars are inauspicious and you as a person don't have any great good roots or any virtuous conduct to your benefit, then of course the whole situation becomes even more inauspicious. But if you can recite the The Spiritual Mantra 151
Shurangama Mantra, then even inauspicious events can change to auspicious ones. The twenty-eight are: "And of these, eight great evil stars are the rulers": l. "Wood Star", Jupiter 2. "Fire Star", Mars 3. "Earth Star", Saturn 4. "Metal Star", Venus 5. "Water Star", Mercury 6. Rahu (North Node) 7. Ketu (South Node) 8. Comets Some celestial bodies are terrible and ugly; some are elegant and beautiful to behold. During the change of dynasties in China, a comet appeared in the world. Actually, what was the comet? It was a child wearing a red nightshirt. It went about teaching children to sing. When all the children started singing, the country would come to an end. So it was that whenever the government was about to change hands and a new emperor was about to appear, this evil star would appear in the world. "Weird happenings" refers to things not ordinarily seen. Suddenly some special circumstance arises that is totally out of the ordinary, and always inauspicious. "Happenings" Volume One -- The Spiritual Mantra 152
means that things would change and be out of balance and not proper. Sutra:
"But they will all be eradicated wherever there is the mantra. The boundaries will be secured for 32 miles around, and no evil calamity or misfortune will ever enter in. Commentary:
"But they will all be eradicated -- all inauspicious events calamities, and disasters -- wherever there is the Mantra" -- in every country where the Shurangama Mantra is known. "The boundaries will be secured for twelve yojanas around." One secures the boundaries by reciting the Mantra in a certain place. For instance, one recites the Shurangama Mantra while facing north, then east, then south, then west. In every direction that one faces while reciting, the boundaries are secured for a distance of twelve yojanas. A small yojana is forty Chinese miles (about thirteen Page 471 Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
English miles). "Twelve yojanas" here refers to great yojanas, or a total of ninety-six Chinese miles (thirty-two English miles). For that distance all around, the boundaries are secured. Within that range, the demons and weird creatures and ghosts are not permitted to cause accidents or catastrophes. They are not permitted to act up and make trouble. Beyond the thirty-six miles it is a different matter, but within them, "no evil calamity or misfortune will ever enter in." Thus, wherever the Shurangama Mantra is found, everyone in the area benefits. In the area where the boundaries are secured, no catastrophe, calamity, accident, or misfortune will be found M3 He makes clear with a general exhortation that cultivators will certainly certify. N1 They will be protected and peaceful.
Sutra:
"Therefore, the Thus Come One proclaims this mantra as one which will protect those of the future who have just begun to study, as well as all cultivators, so that they can enter samadhi, be peaceful in body and mind, and attain great tranquility. Commentary:
"Therefore, the Thus Come One, Shakyamuni Buddha, proclaims the Shurangama Mantra as the Mantra which will protect those of the future." That refers to us in the present. He says that this Mantra "will protect those in the future who have just begun to study, as well as all cultivators so that they can enter samadhi. They will obtain samadhi-power, be peaceful in body and mind, and attain great tranquility." They will be calm and free from troubles. N2 They will be far apart from demons and enemies.
Sutra:
"Even less will any demon, ghost, or spirit, or any enemy, calamity, or misfortune due from former lives that reach back to beginningless time, or any old karma or past debts come to vex and harm them. Commentary:
"Even less will any demon, ghost, or spirit, or any enemy, calamity, or misfortune due from former lives that reach back to beginningless time" come to bother one who holds this mantra. Misfortunes due from a former life refer to offenses one created for which one should undergo a retribution. This also is true for any old karma, that is, for deeds done in former lives -- karmic obstacles one has created or past debts one owes. For instance, if one has killed a person, one should have to pay back with one's own life. If one eats another's flesh, one has to pay back with one's own flesh. All these debts have to be paid off. But if one can recite and uphold the Shurangama Mantra, these misfortunes due from old karma and past unpaid debts will not come to vex and harm one. Nothing can get at you. Volume One -- The Spiritual Mantra 154 N3 They will not commit four violations. N4 They must keep their minds on their recitation.
Sutra:
"As to you and everyone in the assembly who is still studying, and as to cultivators of the future who rely on my platform, hold the precepts in accord with the dharma, receive the precepts from pure members of the Sangha, and hold this
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
mantra-heart without giving rise to doubts: should such good men as these not obtain mind-penetration in that very body born of their parents, then the Thus Come Ones of the ten directions have lied!" Commentary:
"As to you, Ananda, and everyone in the assembly who is still studying, and as to cultivators of the future:" that includes all of us of the present time. "If all of these rely on my platform -- if they establish platforms in accord with the method I have described -and hold the precepts in accord with the Dharma; if they receive the precepts from pure members of the Sangha -- they meet members of the Sangha who are pure and who have not violated the precepts; and if they hold this mantra-heart without giving rise to doubts -- they do not have even the slightest doubt about the Shurangama Mantra: should such good men as these rely on my method to cultivate, establish the platform, and meet a pure bhikshu from whom they receive the complete precepts -- if such are their causes and conditions; then if in that very body born of their parents, they do not obtain the mind-penetration -- that is, if they don't become enlightened and obtain the five eyes and six spiritual penetrations -- then the Thus Come Ones of the ten directions have lied! Then the Buddhas of the ten directions are not telling the truth. The Spiritual Mantra 155 I3 The assembly vows to protect it. J1 The outer assembly protects and holds it. K1 The multitude of vajra power-knights.
Sutra:
When he finished this explanation, measureless hundreds of thousands of vajra power-knights in the assembly came before the Buddha, placed their palms together, bowed, and said, "With sincere hearts we will protect those who cultivate Bodhi in this way, according to what the Buddha has said." Commentary:
When he, Shakyamuni Buddha, finished this explanation, measureless hundreds of thousands of Vajra Power-Knights in the assembly came before the Buddha, placed their palms together, bowed, and said to the Buddha, "with sincere hearts we will protect those who cultivate Bodhi in this way, according to what the Buddha has said, according to this Dharma-door. We will guard all the sincere good people who are cultivating like this to attain the Bodhi Way." K2 The venerable hosts of gods.
Sutra:
Then the Brahma King, the God Shakra, and the four great heavenly kings all came before the Buddha, made obeisance together, and said to the Buddha, "If indeed there be good men who cultivate and study in this way, we will do all we can to earnestly protect them and cause everything to be as they would wish throughout their entire lives." Commentary:
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Then the Brahma King, the Lord of the Great Brahma Heaven, the God Shakra, Lord God, and the Four Great Heavenly Kings also came before the Buddha. They all stood up together and then made obeisance together to the Buddha, and said to the Buddha, "If indeed there be good men who cultivate and study in this say, we will do all we can to earnestly protect them and cause Volume One -- The Spiritual Mantra 156
everything to be as they would wish throughout their entire lives. If there really are people who cultivate as you have described just now, Buddha, then with the fullest measure of our sincerity, we will guard and protect them and fulfill their wishes." K3 The host of the eight divisions.
Sutra:
Moreover measureless great yaksha generals, rakshasa kings, putana kings, kumbhanda kings, pishacha kings, vinayaka, the great ghost kings, and all the ghost commanders came before the Buddha, put their palms together, and made obeisance. "We also have vowed to protect these people and cause their resolve for Bodhi to be quickly perfected." Commentary:
Moreover measureless great yaksha generals, the "speedy" ghosts; rakshasa kings, the "terrifying" ghosts which are full of devious tricks; putana kings, the "bad-smelling" ghosts which cause fevers; kumbhanda kings, the "barrel-shaped" ghosts which paralyze people; pishacha are another horrible kind of ghost; Vinayaka, the scary, ugly Dharma protector; the great ghost kings; and all the ghost commanders came before the Buddha, put their palms together, and made obeisance. "We also have vowed to protect these people and cause their resolve for Bodhi to be quickly perfected." K4 The ruling assembly of illumining bodies.
Sutra:
Further, measureless numbers of gods of the sun and moon, lords of the rain, lords of the clouds, lords of thunder, lords of lightning who patrol throughout the year, and all the retinues of stars which were also in the assembly bowed at the Buddha's feet and said to the Buddha, "We also protect all cultivators, so that their Bodhimandas are peaceful and they attain fearlessness." The Spiritual Mantra 157
Commentary:
Further, measureless numbers of gods of the sun and moon, lords of the rain, lords of the clouds, lords of thunder, lords of lightning who patrol throughout the year -- most people don't realize that for every year there is a governor who monitors the events that take place during it -- and all the retinues of stars which were also in the assembly -- each star has its retinue -bowed at the Buddha's feet and said to the Buddha, "We also protect all cultivators, so that their Bodhi minds are peaceful and they attain fearlessness." We've also made vows to protect people who cultivate. We set ourselves up in their Bodhimanda and
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
help them be unafraid. They attain the power of fearlessness. K5 The deities and spirits of the earth.
Sutra:
Moreover, measureless numbers of mountain spirits, seaspirits, and all those of the earth -- the myriad creatures and essences of water, land, and the air -- as well as the king of wind spirits and the gods of the Formless Heavens, came before the Thus Come One, bowed their heads, and said to the Buddha, "We also will protect these cultivators until they attain Bodhi and will never let any demons have their way with them." Commentary:
Moreover, measureless numbers of mountain-spirits, seaspirits, and all those of the earth -- the myriad creatures and essences of water, land, and the air -- all these spirits, too -- as well as the King of the wind-spirits and the gods of the Formless Heavens, came before the Thus Come One, bowed their heads, and said to the Buddha, simultaneously making obeisance to the Buddha, "We also will protect these cultivators until they attain Bodhi and will never let any demons have their way with them." We will protect them right up to the time they attain Bodhi and will never let anything demonic happen to them. Volume One -- The Spiritual Mantra 158 J2 The inner sages protect and hold it. K1 They reveal their origin and their long-term protection.
Sutra:
Then Vajra-Treasury-King Bodhisattvas in the great assembly, numbering as many as eighty-four thousand nayutas of kotis' worth of sands in the Ganges, arose from their seats, bowed at the Buddha's feet, and said to the Buddha, "World Honored One, the nature of our deeds in cultivation is such that, although we have long since accomplished Bodhi, we do not grasp at Nirvana, but always accompany those who hold this mantra, rescuing and protecting those in the final age who cultivate samadhi properly. Commentary:
Then Vajra-Treasury-King Bodhisattvas in the Great Assembly, numbering as many as eighty-four thousand nayutas of kotis -- that is, as many hundreds of millions -- worth of sands in the Ganges, arose from their seats, bowed at the Buddha's feet, and said to the Buddha, "World Honored One, the nature of our deeds in cultivation is such that, although we have long since accomplished Bodhi, we do not grasp at Nirvana, but always accompany those who hold this Mantra. The merit and virtue of our cultivation is such that we already realized Bodhi long ago; we have been certified. So why don't we enter Nirvana? We always accompany those who hold this Mantra. We are intent upon rescuing and protecting those in the Final Age who cultivate samadhi properly. Those who genuinely practice Ch'an samadhi will be guarded and protected by us." K2 They assert their protection and maintaining.
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
Sutra:
"World Honored One, such people as this, who cultivate their minds and seek proper concentration, whether in the bodhimanda or walking about, and even such people who with The Spiritual Mantra 159
scattered minds roam and play in the villages, will be accompanied and protected by us and our retinue of followers. Commentary:
The Vajra-Treasury-King Bodhisattvas continue speaking to the Buddha: "World Honored One, such people as this, who cultivate their minds and seek proper concentration -- who want to obtain genuine samadhi power -- whether in the Bodhimanda or walking about": cultivators sit in meditation and apply effort, but when they get up and walk about, they are still applying effort. When they sit, they develop the skill of dhyana samadhi. When they get up, they cultivate the samadhi of reciting and holding, either by reciting mantras or being mindful of the Buddha. "And even such people who with scattered minds roam and play in the villages." The Vajra-Treasury-King Bodhisattvas even protect cultivators who are not cultivating samadhi, are not in the Bodhimanda, and are not walking about reciting. Actually, though, even if you're on a holiday to another place, you can still hold the Mantra. But even if you get scattered, the Vajra Treasury-King Bodhisattvas say, "you will be accompanied and protected by us and our retinue of followers." If you are one who recites and upholds the Shurangama Mantra, and if you have some skill, if you can make it function, then eighty-four thousand Vajra-TreasuryKing Bodhisattvas and their entire retinue of followers will accompany and protect you wherever you go, just as troops protect their generals. When you enter a room, there will be guards at the door protecting you. Sutra:
"Although the demon kings and the god of great comfort will seek to get at them, they will never be able to do so. The smaller ghosts will have to stay ten yojanas' distance from these good people, except for those beings who have decided they want to cultivate dhyana. Volume One -- The Spiritual Mantra 160
Commentary:
"Although the demon kings and the God of Great Comfort will seek to get at them, they will never be able to do so." They will look for a way in, they will look for a hole, so that they can give the cultivators trouble. But they will not be able to bother them. And "the smaller ghosts will have to stay ten yojanas' distance from these good people." Since the demon kings and the God of the Heaven of Great Comfort are unable to disturb them, the little ghosts and spirits will have to behave even more properly. They will have to stay 275 miles away, "except for those beings who have decided they want to cultivate dhyana." The only exception is those ghosts who have brought forth the resolve to
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The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
listen to the Sutras, hear the Dharma, and to cultivate Ch'an samadhi. Beings like that can participate in the Bodhimanda and the Dharma assemblies and can listen to the Sutras if they want to. If they don't want to do those things, they must stay 275 miles away. Sutra:
"World Honored One, if such evil demons or their retinues want to harm or disturb these good people, we will smash their heads to smithereens with our vajra pestles. We will always help these people to accomplish what they want." Commentary:
Would you say the Dharma-protecting Vajra-Treasury Bodhisattvas are fierce? They say they will smash the heads of demons into fine motes of dust. Can you imagine how much strength that would take? I'll tell you, however, that there is no need for the Vajra-pestles of the Vajra-Treasury Bodhisattvas to come in actual contact with the heads of the demons at all. They don't need to really strike a blow in order to smash their heads to smithereens. All they have to do is have the thought to do it, and the deed is accomplished. That's because the strength of the samadhi of the Vajra-Treasury Bodhisattvas is sufficient to obliterate everything that exists. So they call out again, "World Honored One, if such The Spiritual Mantra 161
evil demons or their retinues want to harm or disturb these good people, we will smash their heads to smithereens with our Vajra pestles. We will always help these people to accomplish what they want." Just such demons as those mentioned here are behind the brawls and strikes and revolts, the cases of arson, murder, and theft in every major city in the world today. Demon kings stir up these troubles invisibly. Most people don't know that but someone who has cultivated the Buddhadharma to the point that he or she has genuine samadhi-power -- someone with good roots who has opened the Buddha Eye -- can verify that this is so. The problem is that the dharma-tricks of the demons have a lot of power behind them. They pack more of a wallop than the Buddhadharma, in that one must cultivate the Dharma for a long, long time -- three, five, ten, twenty years -- before one obtains a little advantage. But the demons' tricks are mastered very swiftly. They can cultivate and obtain tremendous psychic powers, and they abound throughout the world, causing unrest and instigating trouble. However, if you can recite the Shurangama Mantra, then all the demons throughout the world are forced to behave to some extent. If no one can recite the Shurangama Mantra, they will run rampant. They will recklessly devastate this world.
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Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
The Shurangama Mantra Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li 544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he
As to smelling fragrances, I remember a time in Manchuria when I was reciting the Great Compassion Mantra with over a dozen of my disciples. We were kneeling as we recited, and after we'd said the mantras more than two hundred times, the entire room filled with a rare fragrance. There weren't any flowers in the room or anything else that would emit such a fragrance. In fact, the Liberation of the Organs 187
fragrance was out of this world, not like anything we'd ever smelled before. One of my disciples got greedy and began sniffing loudly and muttering, "How sweet, how fragrant!" The more he sniffed, the more fragrant it was, and the more he wanted to smell it. I said to him, "You're here reciting the Great Compassion Mantra. Don't go chasing after scents."
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Primary Source: Shurangama Mantra with Verses and Commentary, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, www.BTTSonline.org For latest version, visit www.Shurangama-Mantra.com or www.Ayurveda-Institute.org
i
“Although I was blessed by the Thus Come One's spiritual mantra of the Buddha's summit and imperceptibly received its strength, I still have not heard it myself. The World Honored One, the Thus Come One, the Buddha, used the spiritual mantra spoken by the transformation Buddha atop the Buddha's summit. And when Manjushri Bodhisattva came to where I was and recited the mantra, I received the benefit invisibly.” That means that when Manjushri Bodhisattva got there, he didn't chant the mantra in a loud voice; he merely had to recite it silently to free Ananda. It's all right to recite the mantra loudly when you are before the Buddhas in the temple, but when you are out at other places, you can recite it silently and it is just as effective. If you got out on the streets and start bellowing, “Na mwo Sa Dan Two Su Chye Dwo Ye…” people are going to think you are crazy. You needn't be attached to some particular ritual and thereby cause people to slander the Dharma, which is what they would be doing if they said you were crazy. When they commit slander, they commit offenses. You don't want to say, “If he commits offenses, that's his problem. I'll recite even louder and let him slander even more so that he commits even greater offenses, and he will surely fall into the hells.” If you have that kind of attitude and intentionally cause people to commit offenses so that they fall into the hells, then you shouldn't even study the Buddhadharma. People who study the Buddhadharma are sympathetic and compassionate toward others. Their attitude is to do nothing that would cause anyone else to fall into the hells, even to the point that they would rather go to the hells themselves than cause anyone else to go. That's the way you should be. You cannot think, “He slandered me, let him fall into the hells.” Or, “If I have a run-in with someone, I will go after them and recite the Shurangama Mantra, and then when they slander me they will fall into the hells.” If you have that kind of thought, then you'd better stop reciting the Shurangama Mantra right this minute and leave off your study of the Buddhadharma. That's because people who study Volume One – The Spiritual Mantra 90
the Buddhadharma must not hate people, must not be jealous of people, must not obstruct people, must not be selfish in these ways. One cannot have the attitude, “I'm fine, to heck with you.” The Buddhadharma exists for the sake of rescuing all living beings. It is not designed to cause living beings to commit offenses. You must be clear about this point. Ananda says, “I imperceptibly received its strength, but I still haven't actually heard it.” I got the strength from it, but silently and invisibly. So I've never actually heard it. Although I received the benefit of it, I still don't even know how to recite it. I've never even heard it!' The Shurangama Sutra - Volume Six, a simple explanation by the Venerable Master Hsuan Hua, publisher and translator Burlingame, California: Buddhist Text Translation Society, Dharma Realm Buddhist University, Dharma Realm Buddhist Association, www.BTTSOnline.org, 1st ed. 1981, 2nd ed., 2002: pp. 88-90. ISBN 0-88139-___-_ ii
They all bowed together to the Buddha and then stood on tiptoe waiting for the Buddha to speak the secret sections and divisions of the mantra. “Divisions” refers to the five major sections of the mantra. The “phrases” are smaller parts consisting of several lines each, such as “Na mwo Sa Dan Two / Su Chye Dwo Ye / E La He Di / San Myau San Pu Two Sye.” But these divisions and phrases are secret, that is, they are not easy for people to understand. They are “secret” in the sense that people do not share a common knowledge about them. When you recite them, you do not know what advantages you obtain. I do not know what advantages I obtain. Although benefit is obtained, there is no mutual awareness of it among those benefited, nor is there a common understanding of the mantra itself. The Shurangama Sutra - Volume Six, a simple explanation by the Venerable Master Hsuan Hua, publisher and translator Burlingame, California: Buddhist Text Translation Society, Dharma Realm Buddhist University, Dharma Realm Buddhist Association, www.BTTSOnline.org, 1st ed. 1981, 2nd ed., 2002: p. 91. ISBN 0-88139-___-_
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The Shurangama Sutra - Volume Five, a simple explanation by the Venerable Master Hsuan Hua, “The Six Defiling Objects – Twenty-five Means to Enlightenment” Chapter, publisher and translator Burlingame, California: Buddhist Text
Translation Society, Dharma Realm Buddhist University, Dharma Realm Buddhist Association, www.BTTSOnline.org, 1st ed. 1981, 2nd ed., 2002: pp. 33-36. ISBN 0-88139-___-_ iv
The Shurangama Sutra - Volume Five, a simple explanation by the Venerable Master Hsuan Hua, “The Six Defiling Objects – Twenty-five Means to Enlightenment” Chapter, publisher and translator Burlingame, California: Buddhist Text Translation Society, Dharma Realm Buddhist University, Dharma Realm Buddhist Association, www.BTTSOnline.org, 1st ed. 1981, 2nd ed., 2002: pp. 33-36. ISBN 0-88139-___-_ v
The Shurangama Sutra - Volume Five, a simple explanation by the Venerable Master Hsuan Hua, “The Seven Elements – Twenty-five Means to Enlightenment” Chapter, publisher and translator Burlingame, California: Buddhist Text Translation Society, Dharma Realm Buddhist University, Dharma Realm Buddhist Association, www.BTTSOnline.org, 1st ed. 1981, 2nd ed., 2002: pp. 102-107. ISBN 0-88139-___-_ vi
The Shurangama Sutra - Volume Five, a simple explanation by the Venerable Master Hsuan Hua, “The Seven Elements – Twenty-five Means to Enlightenment” Chapter, publisher and translator Burlingame, California: Buddhist Text Translation Society, Dharma Realm Buddhist University, Dharma Realm Buddhist Association, www.BTTSOnline.org, 1st ed. 1981, 2nd ed., 2002: pp. 107-111. ISBN 0-88139-___-_ vii
The Shurangama Sutra - Volume One, a simple explanation by the Venerable Master Hsuan Hua, “Testimony of Faith” Chapter, publisher and translator Burlingame, California: Buddhist Text Translation Society, Dharma Realm Buddhist University, Dharma Realm Buddhist Association, www.BTTSOnline.org, 1st ed. 1981, 2nd ed., 2002: pp. 108-114. ISBN 088139-___-_ viii
The Shurangama Sutra - Volume One, a simple explanation by the Venerable Master Hsuan Hua, “Testimony of Faith” Chapter, publisher and translator Burlingame, California: Buddhist Text Translation Society, Dharma Realm Buddhist University, Dharma Realm Buddhist Association, www.BTTSOnline.org, 1st ed. 1981, 2nd ed., 2002: pp. 108-114. ISBN 088139-___ix
Line 128: “Sa Pe She Du Lu” From the – The Shurangama Mantra with Verses and Commentary by Venerable Master Hsuan Hua, Revised ed., printed in “Vajra Bodhi Sea”, Vol. 23, Series 54, Issue 267, publisher and translator San Francisco, California: Buddhist Text Translation Society, Dharma Realm Buddhist University, Dharma Realm Buddhist Association, www.BTTSOnline.org, August 1992, p. 7. ISSN 0507-6986. Master Hua's Verse of Explanation: “With all good Dharmas one eradicates evils. In As-You-Will splendid joy, one is rescued from illnesses. Inauspiciousness is gone and ones knows only peace. How great are these magic phrases – the true agata!” Commentary: With all good Dharmas one eradicates evils. Sa Pe means “eradicate all evils.” And in doing that, one gives rise to all good. If you recite this line of the Mantra everything will be lucky. In As-You-Will splendid joy, one is rescued from illnesses. Inauspiciousness is gone and one knows only peace. This line of the Mantra can cure illnesses. It banishes everything unlucky. How great are these magic phrases – the true agata!” The agata power of this Mantra is tremendous. It is a wonderful medicine that enables one to “return to spring.” It can cure any illness. x
Line 159: “E Li Ye Do La” From the – The Shurangama Mantra with Verses and Commentary by Venerable Master Hsuan Hua, Revised ed., printed in “Vajra Bodhi Sea”, Vol. 25, Series 60, Issue 298, publisher and translator San Francisco, California: Buddhist Text Translation Society, Dharma Realm Buddhist University, Dharma Realm Buddhist Association, www.BTTSOnline.org, August 1992, pp. 10-11. ISSN 0507-6986. Master Hua's Verse of Explanation: “The God of Sunlight illuminates the universe of a billion worlds – The four cardinal points, the four intermediate directions, and the four boundlessnesses. The moon palace where Chang-e resides is like a cool and clear canopy, With twenty-eight constellations attending to the front and back.” Commentary: E Li Ye Do La is line 159. The God of Sunlight illuminates the universe of a billion worlds. The God of Sunlight is the sun. It's not for sure it's the sun, however, because there is also a Bodhisattva called Sunlight. And those of you who cultivate the Forty-Two Hands know that there is the Sunlight Dharani Mantra which cures illnesses. The mantra cures illnesses and is a protector of the Great Compassion Mantra. The Moonlight Dharani Mantra also protects the Great Compassion Mantra. Therefore these two mantras are very efficacious, very wonderful, and very inconceivable. Some of you say: “I've never heard of those mantras.” You should open your Dharani Sutra and take a look. You will find: Shen di
di tu shu ja. E re mi di wu du ja. Shen chi ja. Bwo lai di. Ye mi re ja wu du ja. Jyu lo di ja chi mo ja. So pe he. That's the Moonlight Dharani Mantra. There's also the Sunlight Dharani Mantra. Na mo bo to ju no mi. Na mo da mo mo he di. Na mo seng chye do ye ni. Di li bu bi sa du yen na mwo. That's the two dharani mantras. I've recited them for you. If you want to study them, you can look them up. If you can't find them, ask me. They are still here with me. They won't get lostg. “Illumines the universe of a billion worlds.” The universe of a billion worlds includes the four cardinal points – north, south, east and west – and the four intermediate directions – northeast, southeast, northwest, and southwest. Also included are the zenith, the nadir, and the four boundlessnesses – the station of boundless emptiness, the station of boundless consciousness, the station of nothing whatsoever, the station of neither thought nor non-thought. All of these can be illumined. The four great continents and everywhere else are illumined. And so the verse mentions the four cardinal points, the four intermediate directions, and the four boundlessnesses. This is just me saying what I feel like, if you don't want to listen, it doesn't matter. Whoever doesn't want to listen can use cotton to plug up his ears. I don't want to waste your time nor is there any need for me to waste my energy. The moon palace where Chang-e resides is like a cool and clear canopy. In the moon there is a beautiful woman. The meaning is that this place is clear and cool, like a clear, cook canopy that shades the myriad creatures. With twenty-eight constellations attending to the front and back. The twenty-eight constellations are twenty-eight clusters of stars to the front and back, surrounding on all sides, to attend upon the celestial moon. Do you want to know what the twenty-eight constellations are? I will recite their names for you. Each name is represented by one character, so there are twenty-eight characters in all: jue, kang, di, fang, xin, wei, ji, tou, niu, nu, xu, wei, shi, bi, kui, lou, wei, mao, bi, zi, can, jing, gui, liu, xing, zhang, yi, zhen If you want to know more about them you can look them up in the Yellow (lunar) Almanac. I don't want to explain all that much. It would waste your time, and I wouldn't be able to bear that. It would also waste my time, and I'm not willing to do that. xi
Line 165: “Pi Di Ye” From the – The Shurangama Mantra with Verses and Commentary by Venerable Master Hsuan Hua, Revised ed., printed in “Vajra Bodhi Sea”, Vol. 26, Series 61, Issue 304, publisher and translator San Francisco, California: Buddhist Text Translation Society, Dharma Realm Buddhist University, Dharma Realm Buddhist Association, www.BTTSOnline.org, September 1995, pp. 10. ISSN 0507-6986. Master Hua's Verse of Explanation: “Universally enlighten all living beings in the world. With skillful speech, teach and transform them so they stay far away from defilement. Vigorously go forward and ascend the other shore; Then turn the boat of compassion around and save the suffering masses.” Commentary: Pi di ye translates as “universally enlightening.” What is meant by “universally enlightening”? It means that without selection or choosing, one enables all livings beings everywhere to become enlightened; all beings everywhere gain understanding. None of them are muddled or confused any longer. Thus the verse says: Universally enlighten all beings in the world. Enable all living beings everywhere to turn from confusion and return to enlightenment, so they can all attain Bodhi.
With skillful speech, teach and transform them so they can stay far away from defilement. This can be interpreted as “Skillfully.” Skillfully teach and transform living beings to keep their distance from defilement and filth. Teach them to stay away from all defiling dharmas and to cultivate all pure dharmas, so they can attain unsurpassed Bodhi. That means that once you yourself have selected your path you should progress along it with courage and vigor. Vigorously go forward and ascend the other shore. Don't be lazy. As soon as you get lazy, you'll be unable to accomplish what you've set out to do. If you are not lazy, you will succeed very quickly to “reach the other shore.” You will arrive at the other shore of Nirvana. Passing from this shore of birth and death through the flow of afflictions, you will reach the other shore of Nirvana and attain permanence, bliss, true self, and purity – the four virtues of Nirvana. Once you have succeeded, then turn the boat of compassion around and save the suffering masses. Don't forget all the beings in this world. You still should bring forth a heart of great compassion and come back to save your fellow-beings who are undergoing suffering. They have fallen and are sinking and drowning and not waking up. You need to help all of them awaken, too. Help them escape this sea of suffering and reach the cool and pure, free and comfortable Pure Land of Eternal Stillness and Light. If you can do that, then you are said to be one who “turns the boat of compassion around and saves the suffering masses.”
Line 1: “E Li Ye” From the – The Shurangama Mantra with Verses and Commentary by Venerable Master Hsuan Hua, Revised ed., printed in “Vajra Bodhi Sea”, Vol. 25, Series 60, Issue 298, publisher and translator San Francisco, California: Buddhist Text Translation Society, Dharma Realm Buddhist University, Dharma Realm Buddhist Association, www.BTTSOnline.org, August 1992, pp. 10-11. ISSN 0507-6986. Master Hua's Verse of Explanation: “The God.” Commentary: xii
Line 171: “Ju Li Ye” From the – The Shurangama Mantra with Verses and Commentary by Venerable Master Hsuan Hua, Revised ed., printed in “Vajra Bodhi Sea”, Vol. 26, Series 62, Issue 310, publisher and translator San Francisco, California: Buddhist Text Translation Society, Dharma Realm Buddhist University, Dharma Realm Buddhist Association, www.BTTSOnline.org, March 1996, pp. 10-13. ISSN 0507-6986. Master Hua's Verse of Explanation: “The most superior, supreme birth is gained totally through the power of Dharma. All categories of beings are included within this. Zhuang Zhou banged on a pot and realized the Great Way. See through it and put it down; climb into the boat of compassion!.” Commentary: The most superior, supreme birth is gained totally through the power of Dharma. Ju li ye translates as “most superior” and as “supreme birth.” The inconceivable power of the Dharma is quite wonderful. All categories of beings are included within this. All beings are included. All can cultivate this Dharma, leave suffering and attain bliss. Zhuang Zhou banged on a pot and realized the Great Way. This refers to a story. I don't know if it's true or not, but it's an old story. In the past, in the state of Chu, during the Zhuang Zi. He was an excellent writer. He said,
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The Spiritual Mantra, p. 145. Sutra:
“Moreover, Ananda, if women who do not have children and want to conceive can sincerely memorize and recite this mantra or carry the mantra, Syi Dan Dwo Bwo Da La, on their bodies, they can give birth to sons or daughters endowed with
blessings, virtue, and wisdom. Commentary: tester
“Moreover, Ananda,” the Buddha continues, “if women who do not have children and want to conceive” – suppose there are women who would like to be mothers. They would like to get pregnant. “If they can sincerely memorize and recite this mantra or carry the mantra, Syi Dan Dwo Bwo Da La, on their bodies, they can give birth to sons or daughters endowed with blessings, virtue, and wisdom.” “Sincerely” means single-mindedly; it means to reach the ultimate point of sincere regard. Perhaps they can remember it or use the book to recite the Shurangama Mantra. Or perhaps they request a High Master endowed with virtue in the Way to copy out for them the Heart of the Mantra, Syi Dan Dwo Bwo Da La, and they carry that on their bodies. This phrase of the Mantra means a Great White Canopy, whether you wear the syllables on your person or are mindful of The Spiritual Mantra 145
them in your mind, a great, white canopy spreads out in the air above you and protects you. It can fulfill all your wishes. If these women do these things, their wishes can be fulfilled, and quite soon in response to their sincerity they will have children with blessings, virtue, and wisdom. If they want sons, they will get sons, if they want daughters, they will get daughters. Sutra: Bibliographic Notes:
In many of the above mantra lines, we include the Mantra Commentary verses composed by the Venerable Tripitaka Master Hsuan Hua of the City of Ten Thousand Buddhas. For space reasons, rather then list a long detailed bibliographic footnotes citation, we simply list as follows: VBS, 8-2004 to represent the following longer citation: Shurangama Mantra with Verses and Commentary, Vol. 6, by Venerable Tripitaka Master Hsuan Hua, printed in “Vajra Bodhi Sea”, Vol. 35, Series 82, Issue 411, publisher and translator San Francisco, California: Buddhist Text Translation Society, Dharma Realm Buddhist University, Dharma Realm Buddhist Association, www.BTTSOnline.org, August 2004, p. 12. ISSN 0507-6986 ISBN 0-917512-36-7. xiv
As to the Mantra, no one understands it. Nor is it possible to explain it syllable by syllable and line by line. But if you want to understand it, I can try to explain it for you. However, this is not the time for that, because we are in the middle of the explanation of the Shurangama Sutra, and the Mantra alone couldn’t be completely explained in a year, or even in three years, or even ten years. So, at this point it cannot be explained thoroughly. I will simply explain the general meaning of the Mantra. p. 94. xv
“Although I was blessed by the Thus Come One’s spiritual mantra of the Buddha’s summit and imperceptibly received its strength, I still have not heard it myself. The World Honored One, the Thus Come One, the Buddha, used the spiritual mantra spoken by the transformation Buddha atop the Buddha’s summit.
And when Manjushri Bodhisattva came to where I was and recited the mantra, I received the benefit invisibly.” That means that when Manjushri Bodhisattva got there, he didn’t chant the mantra in a loud voice; he merely had to recite it silently to free Ananda. It’s all right to recite the mantra loudly when you are before the Buddhas in the temple, but when you are out at other places, you can recite it silently and it is just as effective. If you got out on the streets and start bellowing, “Na Mwo Sa Dan Two Su Chye Dwo Ye…” people are going to think you are crazy. You needn’t be attached to some particular ritual and thereby cause people to slander the Dharma, which is what they would be doing if they said you were crazy. When they commit slander, they commit offenses. You don’t want to say, “If he commits offenses, that’s his problem. I’ll recite even louder and let him slander even more so that he commits even greater offenses, and he will surely fall into the hells.” If you have that kind of attitude and intentionally cause people to commit offenses so that they fall into the hells, then you shouldn’t even study the Buddhadharma. People who study the Buddhadharma are sympathetic and compassionate toward others. Their attitude is to do nothing that would cause anyone else to fall into the hells, even to the point that they would rather go to the hells themselves than cause anyone else to go. That’s the way you should be. You cannot think, “He slandered me, let him fall into the hells.” Or, “If I have a run-in with someone, I will go after them and recite the Shurangama Mantra, and then when they slander me they will fall into the hells.” If you have that kind of thought, then you’d better stop reciting the Shurangama Mantra right this minute and leave off your study of the Buddhadharma. That’s because people who study Volume One – The Spiritual Mantra 90
the Buddhadharma must not hate people, must not be jealous of people, must not obstruct people, must not be selfish in these ways. One cannot have the attitude, “I’m fine, to heck with you.” The Buddhadharma exists for the sake of rescuing all living beings. It is not designed to cause living beings to commit offenses. You must be clear about this point. Ananda says, “I imperceptibly received its strength, but I still haven’t actually heard it.” I got the strength from it, but silently and invisibly. So I’ve never actually heard it. Although I received the benefit of it, I still don’t even know how to recite it. I’ve never even heard it!’ The Shurangama Sutra - Volume Six, a simple explanation by the Venerable Master Hsuan Hua, publisher and translator Burlingame, California: Buddhist Text Translation Society, Dharma Realm Buddhist University, Dharma Realm Buddhist Association, www.BTTSOnline.org, 1st ed. 1981, 2nd ed., 2002: pp. 88-90. ISBN 0-88139-___-_ xvi
They all bowed together to the Buddha and then stood on tiptoe waiting for the Buddha to speak the secret sections and divisions of the mantra. “Divisions” refers to the five major sections of the mantra. The “phrases” are smaller parts consisting of several lines each, such as “Na Mwo Sa Dan Two / Su Chye Dwo
Ye / E La He Di / San Myau San Pu Two Sye.” But these divisions and phrases are secret, that is, they are not easy for people to understand. They are “secret” in the sense that people do not share a common knowledge about them. When you recite them, you do not know what advantages you obtain. I do not know what advantages I obtain. Although benefit is obtained, there is no mutual awareness of it among those benefited, nor is there a common understanding of the mantra itself. The Shurangama Sutra - Volume Six, a simple explanation by the Venerable Master Hsuan Hua, publisher and translator Burlingame, California: Buddhist Text Translation Society, Dharma Realm Buddhist University, Dharma Realm Buddhist Association, www.BTTSOnline.org, 1st ed. 1981, 2nd ed., 2002: p. 91. ISBN 0-88139-___-_
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S
3) Dharmas of Hooking and Summoning. This means, literally, to “hook in” and catch and to call with a command all the weird beings, demons, and ghosts. No matter how far away they might be from you, you can bring them in and capture them. For instance, suppose one of them is harming someone, and when they finish they run away. If one knows how to use the Dharma of Hooking and Summoning, then no matter how far that being may have run, you can arrest him 4) Dharmas of Subduing. Demons also have spiritual penetrations and mantras which they use. When you recite your mantras, they recite their mantras. But if you can use the Shurangama Mantra, you can smash through all their mantras I’ve told you before about the section of the Mantra which is for smashing the demon kings. It also is effective in destroying their mantras and spells. Although I’ve taught you this already, it bears repeating here. Those who have not studied this yet can take note of it. Why was it that as soon as the Shurangama Mantra was recited the Former Brahma Heaven Mantra lost its effectiveness? It was because of the “Five Great Heart Mantras.” Chr Two Ni E Jya La Mi Li Ju Bwo Li Dan La Ye Ning Jye Li These five lines are called the “Five Great Heart Mantras.” It is the fundamental mantra for destroying the mantras and spells of the heavenly demons and adherents of externalist ways. It doesn’t matter what kind of mantra they come up with; you can destroy it with this one. Their mantras will lose their effectiveness. This Dharma I’ve just transmitted could sell for several million dollars, but I do not sell it. Seeing that you have a certain amount of sincerity, I transmit it to you absolutely free. The Shurangama Sutra - Volume Six, a simple explanation by the Venerable Master Hsuan Hua, publisher and translator Burlingame, California: Buddhist Text Translation Society, Dharma Realm Buddhist University, Dharma Realm Buddhist Association, www.BTTSOnline.org, 1st ed. 1981, 2nd ed., 2002: p. 96. ISBN 0-88139-___-_
The Mantra has five divisions which correspond to the five directions – north, south, east, west, and the middle. The Eastern Division is the Vajra Division, with Akshobhya Buddha as the teaching host. The Southern Division is the Production-of-Jewels Division, with Production-of-Jewels Buddha as the teaching host. The Central Division is the Buddha Division, with Shakyamuni Buddha as the teaching host. The Western Division is the Lotus Division, with Amitabha Buddha as the teaching host. The Northern Division is the Karma Division, with Accomplishment Buddha as the teaching host. There are five divisions, because there are five huge demonic armies in this world. There are demons to the east, south, west, north, and in the center. Since there are these five demon armies, not just five demons, the Buddhas also cover the five directions to suppress the demons. If there were no Buddhas, the demons could appear openly in the world. The Shurangama Sutra - Volume Six, a simple explanation by the Venerable Master Hsuan Hua, publisher and translator Burlingame, California: Buddhist Text Translation Society, Dharma Realm Buddhist University, Dharma Realm Buddhist Association, www.BTTSOnline.org, 1st ed. 1981, 2nd ed., 2002: p. 94. ISBN 0-88139-___-_
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Line 128: “Sa Pe She Du Lu” From the – The Shurangama Mantra with Verses and Commentary by Venerable Master Hsuan Hua, Revised ed., printed in “Vajra Bodhi Sea”, Vol. 23, Series 54, Issue 267, publisher and translator San Francisco, California: Buddhist Text Translation Society, Dharma Realm Buddhist University, Dharma Realm Buddhist Association, www.BTTSOnline.org, August 1992, p. 7. ISSN 0507-6986. Master Hua’s Verse of Explanation: “With all good Dharmas one eradicates evils. In As-You-Will splendid joy, one is rescued from illnesses. Inauspiciousness is gone and ones knows only peace. How great are these magic phrases – the true agata!” Commentary: With all good Dharmas one eradicates evils. Sa Pe means “eradicate all evils.” And in doing that, one gives rise to all good. If you recite this line of the Mantra everything will be lucky. In As-You-Will splendid joy, one is rescued from illnesses. Inauspiciousness is gone and one knows only peace. This line of the Mantra can cure illnesses. It banishes everything unlucky. How great are these magic phrases – the true agata!” The agata power of this Mantra is tremendous. It is a wonderful medicine that enables one to “return to spring.” It can cure any illness. xix
Line 159: “E Li Ye Do La” From the – The Shurangama Mantra with Verses and Commentary by Venerable Master Hsuan Hua, Revised ed., printed in “Vajra Bodhi Sea”, Vol. 25, Series 60, Issue 298, publisher and translator San Francisco, California: Buddhist Text Translation Society, Dharma Realm Buddhist University, Dharma Realm Buddhist Association, www.BTTSOnline.org, August 1992, pp. 10-11. ISSN 0507-6986. Master Hua’s Verse of Explanation: “The God of Sunlight illuminates the universe of a billion worlds – The four cardinal points, the four intermediate directions, and the four boundlessnesses. The moon palace where Chang-e resides is like a cool and clear canopy, With twenty-eight constellations attending to the front and back.” Commentary: E Li Ye Do La is line 159. The God of Sunlight illuminates the universe of a billion worlds. The God of Sunlight is the sun. It’s not for sure it’s the sun, however, because there is also a Bodhisattva called Sunlight. And those of you who cultivate the Forty-Two Hands know that there is the Sunlight Dharani Mantra which cures illnesses. The mantra cures illnesses and is a protector of the Great Compassion Mantra. The Moonlight Dharani Mantra also protects the Great Compassion Mantra. Therefore these two mantras are very efficacious, very wonderful, and very inconceivable. Some of you say: “I’ve never heard of those mantras.” You should open your Dharani Sutra and take a look. You will find: Shen di di tu shu ja. E re mi di wu du ja. Shen chi ja.
Bwo lai di. Ye mi re ja wu du ja. Jyu lo di ja chi mo ja. So pe he. That’s the Moonlight Dharani Mantra. There’s also the Sunlight Dharani Mantra. Na mo bo to ju no mi. Na mo da mo mo he di. Na mo seng chye do ye ni. Di li bu bi sa du yen na mwo. That’s the two dharani mantras. I’ve recited them for you. If you want to study them, you can look them up. If you can’t find them, ask me. They are still here with me. They won’t get lostg. “Illumines the universe of a billion worlds.” The universe of a billion worlds includes the four cardinal points – north, south, east and west – and the four intermediate directions – northeast, southeast, northwest, and southwest. Also included are the zenith, the nadir, and the four boundlessnesses – the station of boundless emptiness, the station of boundless consciousness, the station of nothing whatsoever, the station of neither thought nor non-thought. All of these can be illumined. The four great continents and everywhere else are illumined. And so the verse mentions the four cardinal points, the four intermediate directions, and the four boundlessnesses. This is just me saying what I feel like, if you don’t want to listen, it doesn’t matter. Whoever doesn’t want to listen can use cotton to plug up his ears. I don’t want to waste your time nor is there any need for me to waste my energy. The moon palace where Chang-e resides is like a cool and clear canopy. In the moon there is a beautiful woman. The meaning is that this place is clear and cool, like a clear, cook canopy that shades the myriad creatures. With twenty-eight constellations attending to the front and back. The twenty-eight constellations are twenty-eight clusters of stars to the front and back, surrounding on all sides, to attend upon the celestial moon. Do you want to know what the twenty-eight constellations are? I will recite their names for you. Each name is represented by one character, so there are twenty-eight characters in all: jue, kang, di, fang, xin, wei, ji, tou, niu, nu, xu, wei, shi, bi, kui, lou, wei, mao, bi, zi, can, jing, gui, liu, xing, zhang, yi, zhen If you want to know more about them you can look them up in the Yellow (lunar) Almanac. I don’t want to explain all that much. It would waste your time, and I wouldn’t be able to bear that. It would also waste my time, and I’m not willing to do that. xx
Line 165: “Pi Di Ye” From the – The Shurangama Mantra with Verses and Commentary by Venerable Master Hsuan Hua, Revised ed., printed in “Vajra Bodhi Sea”, Vol. 26, Series 61, Issue 304, publisher and translator San Francisco, California: Buddhist Text Translation Society, Dharma Realm Buddhist University, Dharma Realm Buddhist Association, www.BTTSOnline.org, September 1995, pp. 10. ISSN 0507-6986. Master Hua’s Verse of Explanation: “Universally enlighten all living beings in the world. With skillful speech, teach and transform them so they stay far away from defilement. Vigorously go forward and ascend the other shore; Then turn the boat of compassion around and save the suffering masses.” Commentary: Pi di ye translates as “universally enlightening.” What is meant by “universally enlightening”? It means that without selection or choosing, one enables all livings beings everywhere to become enlightened; all beings everywhere gain understanding. None of them are muddled or confused any longer. Thus the verse says: Universally enlighten all beings in the world. Enable all living beings everywhere to turn from confusion and return to enlightenment, so they can all attain Bodhi. With skillful speech, teach and transform them so they can stay far away from defilement. This can be interpreted as “Skillfully.” Skillfully teach and transform living beings to keep their distance from defilement and filth. Teach them to stay away from all defiling dharmas and to cultivate all pure dharmas, so they can attain unsurpassed Bodhi. That means that once you yourself have selected your path you should progress along it with courage and vigor.
Vigorously go forward and ascend the other shore. Don’t be lazy. As soon as you get lazy, you’ll be unable to accomplish what you’ve set out to do. If you are not lazy, you will succeed very quickly to “reach the other shore.” You will arrive at the other shore of Nirvana. Passing from this shore of birth and death through the flow of afflictions, you will reach the other shore of Nirvana and attain permanence, bliss, true self, and purity – the four virtues of Nirvana. Once you have succeeded, then turn the boat of compassion around and save the suffering masses. Don’t forget all the beings in this world. You still should bring forth a heart of great compassion and come back to save your fellow-beings who are undergoing suffering. They have fallen and are sinking and drowning and not waking up. You need to help all of them awaken, too. Help them escape this sea of suffering and reach the cool and pure, free and comfortable Pure Land of Eternal Stillness and Light. If you can do that, then you are said to be one who “turns the boat of compassion around and saves the suffering masses.”
Line 1: “E Li Ye” From the – The Shurangama Mantra with Verses and Commentary by Venerable Master Hsuan Hua, Revised ed., printed in “Vajra Bodhi Sea”, Vol. 25, Series 60, Issue 298, publisher and translator San Francisco, California: Buddhist Text Translation Society, Dharma Realm Buddhist University, Dharma Realm Buddhist Association, www.BTTSOnline.org, August 1992, pp. 10-11. ISSN 0507-6986. Master Hua’s Verse of Explanation: “The God.” Commentary: xxi
Line 171: “Ju Li Ye” From the – The Shurangama Mantra with Verses and Commentary by Venerable Master Hsuan Hua, Revised ed., printed in “Vajra Bodhi Sea”, Vol. 26, Series 62, Issue 310, publisher and translator San Francisco, California: Buddhist Text Translation Society, Dharma Realm Buddhist University, Dharma Realm Buddhist Association, www.BTTSOnline.org, March 1996, pp. 10-13. ISSN 0507-6986. Master Hua’s Verse of Explanation: “The most superior, supreme birth is gained totally through the power of Dharma. All categories of beings are included within this. Zhuang Zhou banged on a pot and realized the Great Way. See through it and put it down; climb into the boat of compassion!.” Commentary: The most superior, supreme birth is gained totally through the power of Dharma. Ju li ye translates as “most superior” and as “supreme birth.” The inconceivable power of the Dharma is quite wonderful. All categories of beings are included within this. All beings are included. All can cultivate this Dharma, leave suffering and attain bliss. Zhuang Zhou banged on a pot and realized the Great Way. This refers to a story. I don’t know if it’s true or not, but it’s an old story. In the past, in the state of Chu, during the Zhuang Zi. He was an excellent writer. He said,
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The Spiritual Mantra, p. 145. Sutra:
“Moreover, Ananda, if women who do not have children and want to conceive can sincerely memorize and recite this mantra or carry the mantra, Syi Dan Dwo Bwo Da La, on their bodies, they can give birth to sons or daughters endowed with blessings, virtue, and wisdom. Commentary: tester
“Moreover, Ananda,” the Buddha continues, “if women who
do not have children and want to conceive” – suppose there are women who would like to be mothers. They would like to get pregnant. “If they can sincerely memorize and recite this mantra or carry the mantra, Syi Dan Dwo Bwo Da La, on their bodies, they can give birth to sons or daughters endowed with blessings, virtue, and wisdom.” “Sincerely” means single-mindedly; it means to reach the ultimate point of sincere regard. Perhaps they can remember it or use the book to recite the Shurangama Mantra. Or perhaps they request a High Master endowed with virtue in the Way to copy out for them the Heart of the Mantra, Syi Dan Dwo Bwo Da La, and they carry that on their bodies. This phrase of the Mantra means a Great White Canopy, whether you wear the syllables on your person or are mindful of The Spiritual Mantra 145
them in your mind, a great, white canopy spreads out in the air above you and protects you. It can fulfill all your wishes. If these women do these things, their wishes can be fulfilled, and quite soon in response to their sincerity they will have children with blessings, virtue, and wisdom. If they want sons, they will get sons, if they want daughters, they will get daughters. Sutra:
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