Introduction To The Shurangama Mantra

The Shurangama Mantra
Om Namo Shurangama Mantra: 1. Na Mwo Sa Dan Two, 2. Su Chye Dwo Ye, 3. E La He Di, 4. San Myau San Pu Two Sye. Namo Pancha Buddha Kula: 104. Chr Two Ni, 105. E Jya La, 106. Mi Li Ju, 107. Bwo Li Dan La Ye, 108. Ning Jye Li
544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 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 Li 1
544. Da jr two 545. Nan 546. E na li

547. Pi she ti 548. Pi la 549. Ba she la
550. Two li 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
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 0-
88139-___-_
Page 1 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
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 loose-
lewd 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)
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).
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)
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)
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"
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.
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 "one-
mind" 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!
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!
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!
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 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 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
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!
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!
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 Diamond-
Thunderbolt Handed One! HUM! To Him of Universal Attributes, Hail!
Source: Shasta Abbey Liturgy Book

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 Na mwo 1 NAMO STATHĀ 1 NAMO SARVARTHA "Returning our lives, bowing in reverence, is the
(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
Sa dan two 191, and 215)
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, the mind. Confused, one is a common person,
"Give Praise to the Awakened
22, 28, 29, 30, 34, 38, 39, 48, 49, SKT340_ enlightened, one is a Buddha." (Source of the these 4
51,52, 53, 54, 55, 60, 61, 65, 70, 75, One! The Well Come One! The line verses for each line of the Mantra is the Venerable
81, 86, 92, 96, [187, 232, 363, 434], Holy One!" (Source: Shasta Abbey Shurangama_Siddham_ Tripitaka Master Hsuan Hua of the City of 10,000 Buddhas,
366, 418)
Liturgy, English Shurangama Sanskrit_ Vajra Bodhi Sea -- A Journal of Orthodox Buddhism -
Translation, Line 1)
with_Ven_Hua_Verses hereafter referred to as simply VBS, November 1981 Issue)
Page 15 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
2 Su chye dwo ye 1 SUGATĀYA 1 SUGATAYA "Not coming, not going, the illusion of flowers in a
"‗Well Departed' (Sugata) mirror. Neither emptiness, nor form, the obliqueness
"The One With Perfect describes one who has truly of moonlight in water. Apart from dust, cut off from
Universal Knowledge! The departed for the other shore of marks, where does one dwell? Adding a head on top
Great One!" (Shasta Abbey enlightenment and who will never of a head is to be like Yajnadatta." (Hua - VBS 12-
Shurangama Translation, Line 2) fall back into the sea of birth and 1981)
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
Buddhism, 1996: p. 66)
3 E la he di 1 ARHATÉ 1 ARHATE "Worthy of receiving offerings from both people and
(For E lwo han [Arhat] see lines 3, Om Namo Shurangama Assembly gods, Planting blessings, nurturing wisdom, the
63, 68, 79, 84, 89 and 15, 344) of Sri Arhat Shravakas as Vast as response accordingly penetrates. Cause and effect
the Sea Namaha 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 1 SAMYAK 1 SAMYA-KSAM BUDDDHAYA "Treasury of Brightness in empty space and the
SAMBUDDHĀYA Dharma Realm, Greatly Wise Honored One in ten
pu two syei ii I Buddhist Disciple ______ directions and three periods, To the true nature I now
"Samyaksa§buddha can be (Dharma Name) __________ return my life in refuge, To proper knowledge and
translated as ‗Omniscient' or as solemnly vow through enlightenment in the wonderful Dharma Hall." (Hua -
‗One who is perfectly Bodhichitta Maha Pranidhana to VBS 2-1982)

enlightened'." (Mizuno p. 66) realize Anuttarasamyaksa§bodhi.
5 Na mwo 2 NAMO STATHĀ NAMO SARVARTHA "Believing the Holy Teaching and the doubly-
(For Sa dan two [statha], see lines 1, 5, 94, perfected Honored One, Giving inside and out is to
Sa dan two 191, and 215)
emulate the One Capable of Humaneness. Attached to
lines 1, 5, 7, 10, 15, 16, 17, 18, 21, nothing is comfort and ease. In liberation of
22, 28, 29, 30, 34, 38, 39, 48, 49, knowledge and views, there is no self or others."
51,52, 53, 54, 55, 60, 61, 65, 70, 75,
81, 86, 92, 96, [187, 232, 363, 434],
(Hua - VBS 3-1982)
366, 418)
6 Fwo two Jyu jr 2 BUDDHĀ KOTI USNĪSĀM BUDDHĀ KOTI SNĪSĀM "A thousand million fine marks adorn his body. Great
Om Namo "Sutra of the Foremost Summit of the Buddha's Crown in secret magical
Shai ni shan Shurangama at the Great Buddha's writings. If one receives and upholds them with
(For Buddha Shai ni shan
[Ushnisha], see lines 6, 94, 173, 192, "The Buddha Who Sits on Ten Summit Concerning the diligent vigor, In taking refuge with the Dharma
216, 533)
Million Thrones!" (Shasta Abbey Tathagata's Secret Cause of Jewel, every day is new." (Hua - VBS 4-1982)
(For Jyu jr [Koti -- meaning one Shurangama Translation, Line 3) Cultivation, His Certification to
trillion], see lines 6, 12, 222) the Complete Meaning and all
Bodhisattvas' Myriad Practices"
7 Na mwo Sa pe 3 NAMAH SARVA NAMO SARVA "Paying reverence to all Mahasattvas, In the pure field
(For Na mwo [Namo -- Refuge], see of blessings grow Bodhi sprouts. Nurture and water
lines 1, 5, 7, 10, 15, 16, 17, 18, 21, them, be constantly vigorous. With merit and fruition
22, 28, 29, 30, 34, 38, 39, 48, 49,
51,52, 53, 54, 55, 60, 61, 65, 70, 75, full, you join the Dragon Flower." (Hua - VBS 5-1983)
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 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."
(Hua - VBS 6-1983)
9 Sa dwo Pi bi 3 SATVE BHYAH SATVE BHYAH "Above, seeking the Buddha path to wisdom. Below,
transforming beings with compassion by being of the
"Give Praise to all the Buddhas same substance. Well regulate and subdue body,
and Bodhisattvas!" (Shasta Abbey mouth, and mind. Broadly explain the supreme
Shurangama Translation, Line 4) discourses on greed, anger, and stupidity." (Hua - VBS
7-1983)
10 Na mwo 4 NAMO SAPTĀNĀM, NAMO SAPTĀNĀM, "Great courageous one with a great mind for the Way,
Seven Buddhas True Words Is like a lotus flower that is not defiled by the dust. In
Sa dwo nan "Give Praise to all the Mantra for Eradicating Offenses: six periods of the day and night, he is ever watchful
lines 1, 5, 7, 10, 15, 16, 17, 18, 21, Universally Enlightened Ones! "1. Li pe li pe di, 2. Chyou he and alert, Constantly smelting real gold right within
22, 28, 29, 30, 34, 38, 39, 48, 49, And to those who have chyou he di, 3. Two la ni di, the fire." (Hua - VBS 8-1982)
51,52, 53, 54, 55, 60, 61, 65, 70, 75,
81, 86, 92, 96, [187, 232, 363, 434], abandoned everything--the 4. Ni he la di, 5. Pi li ni di,
366, 418) Sangha!" (Shasta Abbey 6. Mwo he chye di, 7. Jen lin 1. Om Namo Vipashin Buddha of Antiquity;
Shurangama Translation, Line 5) chyan di, 8. Swo pe he." (Source: 2. Om Namo Shikhin Buddha;
Sagely City of 10,000 Buddhas Daily 3. Om Namo Vishvabhu Buddha;
Recitation Handbook, 1989: pp. 41- 4. Om Namo Krakucchanda Buddha;
42: www.BTTSonline.org) 5. Om Namo Kanakamuni Buddha;
6. Om Namo Kashyapa Buddha;
The Blame Dispersing Pure 7. Om Namo Original Teacher, Shakyamuni Buddha;
Words of the Seven Buddhas: (Source: The Repentance-Dharma of Medicine Master
"1. Calling, Calling Out! Buddha - Bhaisajya-guru-vaidurya-prabh Masa, Buddhist
2. Revealing, Revealing All!
Text Translation Society - BTTS, 1991)
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!"
(Source: Shasta Abbey Liturgy)
11 San myau 4 SAMYAKSAMBUDDHĀ SAMYA-KSAM BUDDHĀ "All Buddhas in the ten directions and the three
periods of time Renounce their lives for the Dharma
san pu two "Give Praise to all the Buddhas and amass merit and virtue. For many kalpas they
and Bodhisattvas!" (Shasta themselves practiced the Bodhisattva Way, Feeding
Abbey Shurangama Translation, the tiger, rescuing the eagle, in pursuit of Dharma."
Line 4) (Hua - VBS 9-1982)
12 Jyu jr nan 4 KOTĪNĀM KOTINAM Om Namo Shurangama Sutra Dasha Bodhisattva
(For Jyu jr [Koti -- meaning one Sangha Sagara: I eternally take refuge in the
trillion], see lines 6, 12, 222)
"Thousands of millions of Shurangama Sutra Commentary: Ten Great Bodhisattvas of the Shurangama Sutra's
Bodhisattvas and thousands of "Nayuta" is one of the fourteen Sea Vast Assembly of Bodhisattva Sages
millions of Buddhas, Are large numbers in Sanskrit. Some
superior leaders among the say it represents one trillion; 1. Om Namo Arya Manjushri Bodhisattva
sages, protectors of cultivators. others say ten trillion. In general, Mahasattvaya Maha Prajna Kaya (Great Wisdom Pure
With a true mind, seek the it's a big number. "Ganges' sands Youth Bodhisattva)
Dharma, be forever non- of kotis" is said to be equivalent to 2. Om Namo Arya Bhaisajya Raja Bodhisattva
retreating. In the future, it is for a trillion. Not only are the Vajra (Physician King Bodhisattva)iii and Om Namo Arya
certain one will be born in the Treasury-King Bodhisattvas in Maha Bhaisajya Bodhisattva (Superior Physician
Land of No Concern." (Hua - attendance on the Mantra, those of Bodhisattva) Mahasattvaya Maha Vaidya Kaya iv
VBS 10-1982) their lineage are also present. And (object of taste),
each member of the entire lineage 3. Om Namo Arya Samantabhadra Bodhisattva
is accompanied by a retinue of Mahasattvaya Maha Sadhana Kaya (Universal
Shurangama Sutra: "Ananda, Vajra beings. Day and night, they Worthy Bodhisattva) (ear consciousness),
you should know that eighty- are always present wherever the 4. Om Namo Arya Maintaining-the-Ground
four thousand nayutas of Shurangama Mantra is being Bodhisattva Mahasattvaya Maha Bhumi Dharana
Ganges' sands of kotis of Vajra upheld." Kaya (earth element),
Treasury-King Bodhisattvas and (Shurangama Sutra Commentary by 5. Om Namo Arya Chandra Prabha Bodhisattva
Master Hsuan Hua, Volume Six -- (Moonlight Bodhisattva) v (water element),
their descendants, each with Establishing the Bodhimanda, p. 130)
vajra multitudes as retinue, are 6. Om Namo Arya Vaidurya Bodhisattva
ever in attendance, day and Mahasattvaya Maha Vaidya Kaya (Lapis Lazuli
night, upon this mantra." Bodhisattva) vi (wind element),
(Shurangama Sutra, Volume Six -- 7. Om Namo Arya Treasury of Emptiness Bodhisattva
The Spiritual Mantra, p.130) (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 5 SA'SRAVAKA "Amid deep mountains and hidden valleys, they
cultivate the mysterious Way. The myriad things are
6. Give Praise to the Countless Prat²tya-Samutp±da (12 produced and destroyed in the twelve causal
World Honored Arhats! Conditioned Links): 1. Avidy± conditions. Spring flowers spontaneously blossom;
7. Give Praise to those who (Ignorance), 2. Sa§sk±ra autumn leaves fall. Suddenly, in bright illumination,
have entered the Holy Stream! (Actions), 3. Vijñ±na they enlighten to real meaning." (Hua - VBS 11-
8. Give Praise to those who (Consciousness), 4. N±ma-r³pa 1982)
have but once more to be (Name and Form), 5. Áa¿-
reborn!" (Shasta Abbey ¨yatana (Six Sense Organs), 6. Shurangama Sutra Arhat Thus I Have Heard
Shurangama Translation, Lines 6 Sparsha (Contact), 7. Vedan± Order: vii
through 8) (Feeling), 8. T¶Ã¦± (Craving, 9. Om Namo Shariputra, Mahamaudgalyayana,
Up±d±na (Grasping), 10. Bhava Mahakaushthila, Purnamaitreyaniputra,
(Becoming), 11. J±ti (Birth), 12. Subhuti, Upanishad, and others.
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 (dharmas-
thoughts), 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 Seng chye nan 5 SANGHANĀM 5 SANGHANĀM "Pratyekas and Shrotaapannas, Solitary and
"Give Praise to all the "Om Namo Shurangama Sangha Conditionally Enlightened Ones: Their meanings are
Universally Enlightened Ones! of 25 Enlightened Arya the same. Diligently do they sweep clean, with single-
And to those who have Bodhisattvas and Sri Arhat minded resolve. Superior leadership is transmitted to
abandoned everything--the Shravakas Namaha" those of future study and no study." (Hua - VBS 12-
Sangha!" (Shasta Abbey 1982)
Shurangama Translation, Line 5)
15 Na mwo Lu ji 6 NAMO LOKE 6 NAMO LOKE ARHANTĀNĀM "One worthy of offerings, killer of thieves, reaches a
ARHANTĀNĀM "The First Fruit is Shrotaapanna -- state of no birth. The field of blessings of the world
e lwo han dwo "The first three stages of Position of the Way of Seeing, must be plowed vigorously. Tend with care the
nan Arhatship, called fruit positions, The Second Fruit is Sakridagamin unsurpassed Bodhi fruit. With delusion ended, in true
(For Na mwo [Namo -- Refuge], see are similar to unripened fruit on -- Position of the Way of purity the Buddha Way is accomplished." (Hua -
lines 1, 5, 7, 10, 15, 16, 17, 18, 21,
22, 28, 29, 30, 34, 38, 39, 48, 49, a tree. The fourth stage, the Cultivation, The Third Fruit is VBS 1-1983)
51,52, 53, 54, 55, 60, 61, 65, 70, 75, attainment of Arhatship, is called Anagamin, The Fourth Fruit is
81, 86, 92, 96, [187, 232, 363, 434], Arhat -- Position of the Way of I Buddhist Disciple ______(Dharma
366, 418) the Way position, and
Certification." (Hua - VBS 8- Name)__________ solemnly vow (Om Namo
(For E lwo han [Arhat] see lines 3, corresponds to ripe, harvested 1983) Shurangama Maha Pranidhana) for infinite eons
"
63, 68, 79, 84, 89 and 15, 344) fruit." (A General Explanation of the "Give Praise to the Countless (asamkhyeya kalpas) to master the Four Noble Truths:
." (Hua - VBS -1983) Vajra Prajna Paramita Sutra, p. 78) World Honored Arhats!" (Shasta 1. Duhkha (There is Suffering), 2. Samudaya (Cause-
Abbey Shurangama Translation, Accumulation of Suffering), 3. Nirodha (Extinction of
Line 6) Suffering), 4. Marga (Way to End Suffering) (Mizuno
pp. 153-158)
16 Na mwo Su lu 7 NAMO 7 NAMO SROTAPATTĀNĀM "Enter now the flow of the Sages' Dharma nature,
SROTĀPANNĀNĀM And turn your back on the common people's
dwo bwo nwo "A Shrotaapanna is a first stage wanderings through six dusts. With view delusions
nan "The first fruit is called The Arhat. Certification to the first cut off, one is certified to first fruition. Continue in
(For Na mwo [Namo -- Refuge], see Position of the Way of Seeing. fruit of Arhatship, which is within vigor and sail in the Great Compassion Boat." (Hua -
lines 1, 5, 7, 10, 15, 16, 17, 18, 21,
22, 28, 29, 30, 34, 38, 39, 48, 49, The second and third fruits are the Small Vehicle, comes when VBS 2-1983)
51,52, 53, 54, 55, 60, 61, 65, 70, 75, called the Position of the Way of the eighty-eight categories of Vajra Prajna Paramita Sutra Verse Spoken by
81, 86, 92, 96, [187, 232, 363, 434], view delusions are smashed." Shakyamuni Buddha and Subhuti Shravaka:
366, 418) Cultivation, and the fourth fruit
is called The Position of the "The first fruit is that of "Subhuti, what do you think, can a Shrotaapanna have
"Give Praise to those who Way of No Study (AÂaikÃa)." Shrotaapanna, a Sanskrit word the thought, ‗I have obtained the fruit of
have entered the Holy (Vajra Sutra Commentary, p. 78) which means "One Who Has Shrotaapanna.'?" Subhuti said, "No, World Honored
Stream!" (Shasta Abbey "One who has certified to the Entered the Flow." He opposes One. And why? A Shrotaapanna means One Who Has
Shurangama Translation, first stage Arhatship has seven the flow of common people's six Entered the Flow, and yet he has not entered anything.
Line 7) more births and deaths to dusts and enters the flow of the He has not entered forms, sounds, smells, tastes,
undergo. He is born seven times sage's dharma-nature. Entering the tangible objects, or dharmas. For that reason he is
in the heavens and seven times flow means entering the state of called a Shrotaapanna." (A General Explanation of the
among men." (Vajra Sutra the accomplished sage of the Vajra Prajna Paramita Sutra, page 78)
Commentary, p. 78) Small Vehicle." (Vajra Sutra
Commentary, p. 78)
17 Na mwo Swo 8 NAMO 8 NAMO SUKRTAGĀMINĀM "Although called the Once-Returner, actually there is
SUKRTĀGĀMĪNĀM (NAMO ANĀGAMĪNAM) no returning. With thought delusions terminated, one
jye li two sits upon a lotus platform. In empty space, constantly
chye mi nan (For Swo jye li two [Sukrta], see lines 17 &
418; Do not confuse with lines 38 & 48 Syi jye
"One of the second fruit, the manifesting the eighteen transformations, In this
li dwo ye [Skrtaya])
Sakridagamin, returns but once, realm and other directions, there are a million
lines 1, 5, 7, 10, 15, 16, 17, 18, 21,
22, 28, 29, 30, 34, 38, 39, 48, 49,
being born once in the heavens changes." (Hua - VBS 4-1983)
51,52, 53, 54, 55, 60, 61, 65, 70, 75, "Give Praise to those who have and once among men." (Vajra Sutra
81, 86, 92, 96, [187, 232, 363, 434], but once more to be reborn!" Commentary, p. 80) Vajra Prajna Paramita Sutra: "Subhuti, what do you
366, 418)
(Shasta Abbey Shurangama think? Can a Sak¶d±g±min have the thought, ‗I have
Translation, Line 8) obtained the fruit of Sak¶d±g±min.'?" Subhuti said,
"No, World Honored One. And why? A 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 9 NAMO LOKE 9 NAMO LOKE "Worthy and Sagely Sanghans of all the world,
SAMYAKGATANĀM SAMYA DGATANĀM Greatly Wise Honored Ones of Proper, Equal
san myau Enlightenment, I offer my life in obeisance and
chye dwo nan "Give Praise to the Countless beseech you to gather me in, So I may perfect Bodhi
Perfected Ones! Those who that neither increases nor decreases." (Hua - VBS 5-
lines 1, 5, 7, 10, 15, 16, 17, 18, 21,
22, 28, 29, 30, 34, 38, 39, 48, 49, prevent the Sins of Desire!" 1983)
51,52, 53, 54, 55, 60, 61, 65, 70, 75, (Shasta Abbey Shurangama
81, 86, 92, 96, [187, 232, 363, 434], I Buddhist Disciple ______(Dharma
366, 418) Translation, Line 9)
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.
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)
19 San myau 10 SAMYAKPRATIPANNĀNĀM 10 SAMYA KSRATIPATTĀNĀM "Not returning to the Desire Realm (K±ma Dh±tu),
he's certified to Nirvana. He understands the myriad
chye be la 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)
20 di bwo dwo nwo 10 SAMYAKPRATIPANNĀNĀM "To the gods and heavenly generals who protect the
Dharma City, I beseech you to let fall your blessing,
nan Reward the good, punish the evil, examine merit and
offenses, So that we will cautiously cultivate and not
chatter confusedly." (Hua - VBS 7-1983)
21 Na mwo Ti pe 11 NAMO DEVARSĪNAM 11 NAMO DEVARSINAM "Bowing to gods of the Desire Realm and Form
"Smelt the essence to transform it (K±ma Dh±tu and R³pa Dh±tu), For a long life and
li shai nan "Give Praise to the Devas and into energy; Smelt the energy to long vision, they smelt the immortal cinnabar. The
lines 1, 5, 7, 10, 15, 16, 17, 18, 21, Immortals!" (Shasta Abbey transform it into spirit; Smelt the five energies complete their revolution and illumine
22, 28, 29, 30, 34, 38, 39, 48, 49, Shurangama Translation, Line spirit to return it to the void; the Great Way. After nine turnings to a pure yang
51,52, 53, 54, 55, 60, 61, 65, 70, 75,
81, 86, 92, 96, [187, 232, 363, 434], 10) Smelt the void to return it to body, one lives for ten thousand years." (Hua - VBS
366, 418) nothingness; From nothingness, 8-1983)
28) (26) Mwo Syi Mwo Syi Li they give rise to existence." (Hua
Two Yun - VBS 8-1983) Mashi Maha hridayam
LONG LIFE: "For the Way of "Responding to those who are ready, he appears in
the Immortals, use the Five- boundless bodies. With awesome spirit, he reveals
Colored Cloud Rishi Hasta things great and small, provisional and real. This
Mantra 23 (26): "Mwo shi mwo vajra indestructible body is forever free and at ease.
syi. Nan. " Wa dz la. J ye li la. J a s yin ja.
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
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 Na mwo 12 NAMO SIDDHĀYA 12 SIDDHĀYA "Waiting to fill the vacant place in the Knowing
(For Na mwo [Namo -- Refuge], see lines 1, 5, Contentment Heaven, they live in relaxed leisure,
Syi two ye 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, With no thought, no worries, and no-hang-ups. When
81, 86, 92, 96, [187, 232, 363, 434], 366, 418) 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)
23 Pi di ye 12 VIDYĀ 12 VIDAYĀ "The Four great Heavenly Kings observe the good
(For Pi di ye, Pi two ye, Vidya The Four Heavenly Kings are: Vast Eyes (Virupaksha) who oversees and evil, Commanding the ghosts and spirits, they
[universally enlightening], see 23, Maintaining-the-Country the Western continent Aparagodaniya; supervise day-by-day. Calamities and blessing have
103, 165, 198, 249, 278-358, 399, (Dhirtarashtra) who oversees the and Learned (Vaishravana) who
404, 410, 537, 541) no door, they are only brought forth by people. Cause
Eastern continent Purvavideha; oversees the Northern continent and effect return in kind, you should not blame
Increasing (Virudhaka) who Uttarakuru.
others." (Hua - VBS 10-1983)
oversees the Southern continent (Shurangama Sutra, V5: p, 149)
Jambudvipa (Shurangama Sutra,
V5: p, 149)
24 Two la li shai 12 DHARĀRSĪNĀM 12 DHARĀRSINAM "In the palaces of the Heaven of the Bliss from
Transformation, the changes are miraculous. Their
nan 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)
25 She pwo nu 13 ÀĀPANU 13 'SĀPANU "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 12-
1983)
26 Jya la he 13 GRAHA 13 GRAHA "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
that this is not the ultimate joy. One still needs to
bring forth the great resolve for Bodhi."
(Hua - VBS 1-1984)
27 Swo he swo la 13 SAHASRAMARTHĀNĀM 13 SAHA SAMARTHĀNĀM "The heavenly immortals in the trichiliochosm, With
"Give Praise to the Sahasra means "1,000" in patience and vigor, piously cultivate the Way. We
mwo two nan Accomplished One! The Sanskrit. should take refuge with and venerate both sages and
(For Swo he Swo la or Swo he Sa
la [Sahasra -- 1,000], see lines 27, Knowing Immortal Tara; who if common mortals To banish completely our own
120, 210, 219, 220, 222) looked upon with reverence takes arrogance and pride." (Hua - VBS 2-1984)
immediate delight in us!" (Shasta
Abbey Shurangama Translation,
Line 11)
28 Na mwo 14 NAMO BRAHMANE 14 NAMO BRAHMANE "We entreat the Buddhas to use their power in aiding,
protecting, ad supporting us, Thereby enabling us to
Ba la he mwo ni (For Ba la he mwo ni [the God Brahma], see perfectly accomplish the Dharma deeds we do. May
(For Na mwo [Namo -- Refuge], see lines 28, 420)
lines 1, 5, 7, 10, 15, 16, 17, 18, 21, we swiftly reach the level of non-retreat and continue
22, 28, 29, 30, 34, 38, 39, 48, 49, to be vigorous. In the process of selecting sage and
51,52, 53, 54, 55, 60, 61, 65, 70, 75,
81, 86, 92, 96, [187, 232, 363, 434],
worthy ones, names may soon be announced." (Hua -
366, 418) VBS 3-1984)
This line of the The Earth Store Sutra states:
Shurangama has a "Furthermore, in the past, a
connection with line 30 Buddha named Krakucchanda
of the Great Compassion appeared in the world. If a man or
Mantra and with the Pure woman hears this Buddha's name
Bottle Hand and Eye This is the Kapha (water and
and sincerely beholds, worships,
Mantra of the 42 Hands: earth) principle of anabolism
or praises him that person will
32) (30) Two La Two La (birth and growth). It is the
become the king of the Great
TRI-HEAL ALL: "For birth in "operator" aspect of "G.O.D."
Brahma Heaven in the
the Brahma heavens, use the Pure (Generator- Operator-Destroyer,
assemblies of one thousand
Bottle Kundi Hasta Arogya Brahma-Vishnu-Shiva, Kapha-
Buddhas of the Worthy Eon, and
Mantra 24 (30): "Two la two la. Pitta-Vata, Anabolism-
will there receive a superior
Nan. Wa dz la. Shr chye lu. Ja Metabolism-Catabolism)
prediction."
syin ja."
"Give Praise to the Jewel of
"Those in the great Brahma Salvation!" (Shasta Abbey
heaven, pure and undefiled, Shurangama Translation, Line 12)
Great Compassion Mantra Line 30. Two La Two La
Experience wondrous bliss --
their blessed reward is full. Just This phrase is translated into "able to unite, seal and
Dhara dhara (Hold on, maintain this Kundi Hand, As hold" The portrait shows that the Bodhisattva
Hold on) you'll be born there with a Avalokiteshvara manifests the appearance of a great
"Appearing as a most lifespan as long as that of a hero who engages in ascetic practice in order to make
unusual rare and mighty mountain." (Venerable Master living beings get rid of attachment of both ego and
hero, His adorned classic Hua Verse, Dharani Sutra: p. Dharma.
features are free of any 310)
flaws. Using virtue to

move people, his mind
remains humble and
sincere. He is stern in
appearance, yet gentle in
nature." (p. 38)
29 Na mwo 15 NAMO INDRĀYA 15 NAMO INDRYA "Lord of Heaven, True God, or Indra, He dispenses
(For Na mwo [Namo -- Refuge], see lines 1, 5, "Give Praise to Indra the the provisional for the sake of the real; he is a Great
Yin two la ye 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, Creator!" (Shasta Abbey Bodhisattva. Amassing the good, cultivating
(For the Yin two la ye God Indra
[Shakra Indra Devanam] and his
81, 86, 92, 96, [187, 232, 363, 434], 366, 418) Shurangama Translation, Line 13) blessings, he practices the Six Paramitas. Brahma
consort Mye dan li [Indriye or gods and the Sagely assemblies all regard him with
Aindri], see lines 29, 424)
esteem." (Hua - VBS 4-1984)
I Now Universally
55 Mwo He Syi Two Ye Mantra for Patching
GREAT MEMORY: "For Transfer the Merit and
much learning and Flaws in the Recitation: Virtue of this Shurangama
extensive study, use the Na mo he la da na, Duo la Mantra Memorization and
Jeweled Sutra Hasta ye ye. Qie la qie la, Ju zhu
Mantra 37 (53-56): Syi two Recitation to All Beings to
ye. Swo pe he. Mwo he syi ju zhu, Mo la mo la, Hu la, realize
two ye. Swo pe he. Nan. E Hong, He he Su da na Anuttarasamyaksambodhi
he la. Sa la wa ni. Ni ye (Sudhana), Hong, Po mo
two la. Bu ni di. Sa wa he." nu, So Po He." Chant 3x
30 Na mwo 16 NAMO BHAGAVATE 16 NAMO BHAGAVATE "Bhagavan is not translated because of its multiple
"1. Comfortable, 2. Dazzling, 3. meanings -- Comfortable, dazzling, with wonderful,
Pe chye pe di (For Bhagavate [World Honored One], see Upright and adorned, 4. upright adornments, His renown pervades and
lines 30, 34, 39, 49, 55, 60, 65, 70, 75, 81, 86,
(For Na mwo [Namo -- Refuge], see 93, 214, 230, 362, 364) Renowned, 5. Auspicious, 6. everywhere is auspicious. Honored and noble, both
lines 1, 5, 7, 10, 15, 16, 17, 18, 21, "There are five kinds of terms Honored and noble." (Hua - VBS gods and humans gaze up at him with admiration."
22, 28, 29, 30, 34, 38, 39, 48, 49,
51,52, 53, 54, 55, 60, 61, 65, 70, 75, not translated. These are terms 9-1984) (Hua - VBS 5-1984)
81, 86, 92, 96, [187, 232, 363, 434], that: 1. Have many meanings. 2.
366, 418) "Give Praise to the Holy One! The
Have secret meanings. 3. Do not
exist in the countries of the Guardian Deva Rudra, Lord of the
translators. 4. Are honored. 5. Storms! And His Consort
Are found in the tradition of the Unmada!" (Shasta Abbey
ancients." (Hua - VBS 5-1984) Shurangama Translation, Line 14)
31 17 RUDRĀYA 17 RUDRAYA "The retinue of heavenly spirits and leisurely

Lu two la ye "I take refuge in the World "You shouldn't think that these immortals, Earth deities and their assemblies, offer
(For the Lu two la God Rudra
[Shiva], see lines 31, 225, 292, 414) Honored Rudra, the Wrathful spirits have a very low status. up their protection; Practitioners who with one mind
and Purifying One, companion Actually, they are manifestations cultivate the true meaning Are constantly guarded and
to Uma, the One Who Brings of the Buddhas. For example, the aided so they do not give rise to anger or greed."
True Peace." (Shasta Abbey: p. 59) earth spirit is actually a (Hua - VBS 6-1984)
transformation of Vairochana
Shiva / Rudra / Shankara is the Buddha of the Center
Vata principle of catabolism (Shakyamuni)." (Hua - VBS 12-
(sickness, old-age, and death). It 1984)
is the "destroyer" aspect of
"G.O.D." (Generator- Operator- "The Guardian Deva Rudra, Lord
Destroyer, Brahma-Vishnu- of the Storms!" (Shasta Abbey
Shiva, Kapha-Pitta-Vata, Shurangama Translation, Line 14)
Anabolism-Metabolism-
Catabolism)
32 Wu mwo Bwo di 18 UMĀ PATĪ 18 UMAPATĪ "Most victorious, violent, and rapid, great wind spirit
(For the Wu mwo Bwo di "You shouldn't think that these "The wind spirit is a -- Toppling houses, uprooting trees, he is quite
[Umapati], also called Lau dan li spirits have a very low status. manifestation of the Buddha fearsome. Even the third dhyana dreads this disaster.
[Raudriye] Goddess Uma [Shiva's
Consort], see lines 32, 425) Actually, they are manifestations Jeweled Accomplishment of the With feelings of anger and hatred one does oneself
of the Buddhas." North (Amoghasiddhi in." (Hua - VBS 7-1984)
(Hua - VBS 12-1984) Buddha)." (Hua - VBS 12-1984)
This line is allied with line 54 Na mwo Chye she Jyu
"And His Consort Unmada!" la ye (Namo Garja Kulaya -- Karma Division of the
(Shasta Abbey Shurangama North of Jeweled Accomplishment Buddha --
Translation, Line 14) Amoghasiddhi Buddha and Earth Store Bodhisattva),
line 108 Ning jye li and line, 169 Pe jye la dwo nwo,
and line 184 Jye na.
33 Swo syi ye ye 19 SAHEYĀYA 19 SAHEYĀYA "A blazing fire rages, its heat is hard to bear. When
"You shouldn't think that these this disaster hits, seven suns appear. The mountains
spirits have a very low status. wither, the seas dry up, no living thing remains. In
Actually, they are manifestations of becoming, dwelling, decaying, and going void, our
the Buddhas. The fire spirit is a karma is vast and boundless." (Hua - VBS 8-1984)
manifestation of Amitabha
Buddha of the West (Buddha of
Limitless Life; also called
Amitayus -- Buddha of Infinite
Life)." (Hua - VBS 12-1984)
34 Na mwo 20 NAMO BHAGAVATE 20 NAMO BHAGAVATE "Take refuge with the World Honored One, the
"When a thought moves, a hundred "When your mind stops and your Bhagavan And the inexhaustible Dharma jewels that
Pe chye pe di things happen. When thinking thinking ends, that is true wealth are wondrously deep and still, Are with the worthy
stops, the myriad things cease." and honor. When selfish desires sages of the ten directions who all assemble together
(For Na mwo [Namo -- Refuge],
see lines 1, 5, 7, 10, 15, 16, 17, (Hua - VBS 9-1984) cease to be, that is the true field of To bow with one mind to the god among gods." (Hua
18, 21, 22, 28, 29, 30, 34, 38, blessings." (Hua - VBS 9-1984) - VBS 9-1984)
39, 48, 49, 51,52, 53, 54, 55, 60,
61, 65, 70, 75, 81, 86, 92, 96, "When you reach the point of not
[187, 232, 363, 434], 366, 418) seeking, then you have no worries."
(For Bhagavate [World Honored
One], see lines 30, 34, 39, 49,
(Hua - VBS 9-1984)
55, 60, 65, 70, 75, 81, 86, 93,
214, 230, 362, 364)
35 Nwo la ye 21 NĀRĀYAM 21 NARAYANAYA "Ruling aquatic creatures, he dwells in the dragon
(For Nwo la ye [Narayanaya], "I take refuge in the World Honored "You shouldn't think that these palace. In the vast expansive ocean, he rides the
see lines 35-36, 297) Naray±na of the five great mudra spirits have a very low status. surging waves. He moistens and irrigates the myriad
seals, along with His guardians." Actually, they are manifestations of things, Or roars in breakers, torrential swells, and
(Shasta Abbey: p. 60) the Buddhas. The water spirit is a inundating floods." (Hua - VBS 10-1984)
manifestation of Akshobhya
"Since these spirits are actually Buddha of the East (Bhaisajya
manifestations of the Buddhas, we Guru -- Medicine Master Buddha)."
people should not look down on (Hua - VBS 12-1984)
them or assume a condescending
attitude. It's for this reason that we "Give Praise to the Holy One! The
who study the Buddhadharma Immensely Strong Nara, whose
should bow to all these spirits." utterances are Great, Perfect and
(Hua - VBS 12-1984) Illuminating! Give Praise to this
Completely Compassionate One!"
Vishnu / Narayana / Krishna / (Shasta Abbey Shurangama

Dhanvantari is the Pitta metabolic Translation, Line 15)
principle of metabolism
(sustenance, perpetuation). It is the
"operator" aspect of "G.O.D."
(Generator- Operator-Destroyer,
Brahma-Vishnu-Shiva, Kapha-Pitta-
Vata, Anabolism-Metabolism-
Catabolism)
36 Na ye 21 NĀYA 21 "You shouldn't think that these "Without shape, without appearance is Shunyata.
"The Great Thousand Worlds in spirits have a very low status. One looks but does not see it, nor can it be heard.
number like grains of sand Are but a Actually, they are manifestations of Creation, dwelling, decay, emptiness -- each take
bubble on the sea. The union of the the Buddhas. The spirit of twenty kalpas. But through it all in Vajra Samadhi, It
Six Creative and Receptive Is but a emptiness is a manifestation of has not moved an inch." (Hua - VBS 11-1984)
lightening flash across the sky." Production of Jewels Buddha of
(Hua - VBS 12-1984) the South (Ratnasambhava
Buddha)." (Hua - VBS 12-1984)
37 Pan je mwo he 22 PAÑCA MAHĀ SAMMUDRA 22 PAMCA MAHĀ MUDRA "The great Music Festival is a fusion of wondrous
"The heavens rain down flowers in "Heaven and earth cannot be in sounds. The mutes burst out in song while the deaf
san mwo two la colorful profusion. In a light wind disharmony for even a day. People listen. Blind old-timers open their eyes to behold it
under a pure moon, the grasses and cannot be without the God of all, And the very earth, woods, tiles and stones are
trees are happy. In the torrential Happiness for even a day." (Hua - jubilant." (Hua - VBS 12-1984)
rain of a violent gale, the birds and VBS 12-1984)
beasts are mournful." (Hua - VBS
12-1984)
38 Na mwo syi jye 23 NAMAH SKRTĀYA 23 NAMO SKRTĀYA "In the cloud of light of the Ocean Impression
(For Syi jye li dwo ye [Skrtaya], see lines 38, 48) "All conditioned dharmas Samadhi Are reflected the myriad things in all their
li dwo ye (For Swo jye li two [Sukrta], see lines 17 & 418;
Do not confuse with lines 38 & 48 Syi jye li dwo ye Are like dreams, illusions, bubbles, magnitude. Like dreams, like illusions, like bubbles,
see lines 1, 5, 7, 10, 15, 16, 17,
[Skrtaya]) and reflections, Like dewdrops, like a lightening flash -- exhaustively
18, 21, 22, 28, 29, 30, 34, 38, Like dewdrops and like lightning -- analyze them this way." (Hua - VBS 1-1985)
39, 48, 49, 51,52, 53, 54, 55, 60,
61, 65, 70, 75, 81, 86, 92, 96,
You should contemplate it this
[187, 232, 363, 434], 366, 418) way." -- The Vajra Diamond Sutra
(Vajra Prajna Paramita Sutra
39 Na mwo 24 NAMO BHAGAVATE 24 NAMO BHAGAVATE "Devoid of falseness, possessing self-mastery, he is in
"I take refuge in the World the Great Samadhi. His dazzling torch of wisdom
Pe chye pe di Honored…" (Shasta Abbey: p. 60) illumines the Brahma palaces. Upright and adorned,
his awesome deportment covers three thousand
see lines 1, 5, 7, 10, 15, 16, 17,
(For Bhagavate [World Honored One], see lines 30, realms, Lucky is he, and wish-fulfilling, like a never-
34, 39, 49, 55, 60, 65, 70, 75, 81, 86, 93, 214, 230,
18, 21, 22, 28, 29, 30, 34, 38,
362, 364) aging pine." (Hua - VBS 2-1985)
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 25 MAHĀ KĀLĀYA 25 MAHĀ KĀLĀYA "The Great Brahma King is named Great
"Mahakala, Him of the Dark Compassion. He rescues and guards all beings in their
ye Realms, who put to flight the triply- Mahâkâla (tib.: Nag po chen po) return. With his four arms and three eyes he regards
(For Mwo he Jya la ye [the God
Maha Kalaya], see lines 40, 307, fortified cities of the haughty belongs to the Dharmapalas, the the deviant and the proper, rewarding the good,
416) asuras, the Confident One, along protectors of the Buddhism. punishing the evil, and protecting the revival of
with His host of Divine Mothers Dharma." (Hua - VBS 3-1985)
"Give Praise to the Mahakala is the wrathful deity that
who dwell within the burning
Holy One! The destroys mind chatter and brings
grounds of the dead." (Shasta Abbey:
Buddha Mahakala! He our minds back into attentive focus.
p. 60)
who crossed over in There are many different colors and
previous times! The forms of Mahakala, but he
Unfettered One! We recognized universally as one of the
give homage to this great protectors of the Dharma.
one of Untouched
Virtue and Furthermore he is one of the
Unsurpassed destructive aspects of Shiva in
Emancipation who Vedic Hinduism, time being seen as
wore the cast-off the destroyer of all things.
clothing of graveyards
and who was a This Thangka shows him as the
founder of our sect." protector with the Wish Fulfilling
(Shasta Abbey Gem. White in color like a snow
Shurangama mountain, radiating light. Who
Translation, Line 16) Source: Bremer Thangka, avaloki- pacifies the destitute and the
phauba-9a-Mahakala.jpg poverty stricken.
www2.bremen.de.info/Nepal/Gallery-
2/Wrathful/5-2/C-Maha-0a.htm
41 Di li bwo la na 26 TRIPURA NAGARA 26 TRIPURA NAGARA "The great courageous king of all-pervading light, His
"Di li bwo la na is also a Great The great courageous heavenly king wisdom regards what is not empty to reveal true
Brahma King. Di li translates as is the ancient Buddha Dipankara, permanence. Dipankara, the ancient Buddha, now
‗supreme courage.'" ‗Burning Lamp,' making a provisionally appears. He is skilled at gathering
(Hua - VBS 4-1985 magnanimous provisional together all those who are ready to enter the Dharma
appearance by means of his Hall." (Hua - VBS 4-1985)
"triply-fortified cities of the haughty spiritual transformations." (Hua -
asuras, …" (Shasta Abbey: p. 60) 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 twenty-
fifth. 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 Manjushri Bodhisattva is, as explained in my
skirt. lectures on the Wonderful Dharma Lotus
Blossom Sutra, the spiritual grandfather of
Dipankara Buddha is very popular Shakyamuni Buddha. Sun Moon Lamp
in Nepal.
Brilliance Buddha, the last of twenty thousand
www2.bremen.de/info/ Buddhas, had eight sons, the last of whom was
Nepal/Statues/other/Dipankara.htm 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
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.
42 Chye la pi two la 27 VIDRAPANA _ "The asuras have the blessings of "Heavenly soldiers, heavenly generals, and
the heavens but they don't have courageous armies, Sweep clean demonic teams and
"Why is there a need for the authority of the gods. That is quell weird energies. The Dharma Realm becomes
heavenly soldiers and generals in why they are always making war calm and pure: their merit and virtue is great, As they
the heavens? It is because there on the Lord of Heaven, also protect the proper." (Hua - VBS 5-1985)
are asuras in the heavens and known as the Jade Emperor. The
also heavenly demons and those Lord and his generals and troops
of externalists ways." (Hua - subdue heavenly bandits and
VBS 5-1985) watch over them." (Hua - VBS 5-
1985)
43 Bwo na Jya la ye 27 KĀLAYA "Jya la translates as ‗capable.' It "The heavenly monitors patrol the world in four shift.
refers to the capability to do the Observing goodness and bad violations, they are not
work of the meritorious officials biases. The year, month, day, and time are all
who work through four shifts. carefully accounted for. Cause, effect, and
Their work is to oversee the retributions are calculated down to the tip of a hair."
retributions for good and evil (Hua - VBS 6-1985)
performed by people of the
world." (Hua - VBS 6-1985)
44 E di mu di 28 ADHIMUKTO " Not Able to be Oppressed' and ‗Skilled at
(For E di mu jr dwo & E di mu di Consideration' In the Heaven of the Thirty-three
[Adhimukto], see lines 44 & 429) 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)
45 Shr mwo 29 KAÀ MA SĀNA NIVASINI "Jeweled Headdress and Flaming Tuft, great heavenly
spirit, Offers up the conduct of the ten good acts,
she nwo ni 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)
46 Pe syi ni "War results from quarrels over "Wherever they turn there is no enemy, they are
land and corpses fill the fields. called the Victorious Army. Those who surrender
War arises from conflicts over without a fight throw down weapons and armor. By
cities, and corpses fill the streets. using virtue to cause people to submit, calamities and
The earth is made to eat the flesh disasters are eliminated. Their very reputation
of people. Such offenses cannot scatters the troops, their protection brings peace and
be expiated by death." (Hua - tranquility." (Hua - VBS 9-1985)
VBS 9-1985)
47 Mwo dan 30 MĀTRGANA "You do not maintain your honor "Cloud Youth and Wood Mother drive and ride the
"…along with His host of Divine and integrity. You do not know wind. Lightening flashes and thunder claps awaken
li Chye na Mothers who dwell within the how to be cautious at all times." the blind and deaf. The myriad things mutually
burning grounds of the dead." (Hua - VBS 10-1985) interact, basically there is nothing. The true and
(For Mwo dan li jya na [Matragana] (Shasta Abbey: p. 60) mundane interchangeably function, in the original
see lines 47, 308, 417)
perfect penetration." (Hua - VBS 10-1985)
"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)
48 Na mwo 31 NAMAH SKRTĀYA "If you respect other people, other "The nature and appearance of the worshiper and the
people will respect you. If you worshipped are empty; The response and the Way
syi jye li dwo ye (For Syi jye li dwo ye [Skrtaya], see lines 38,
48) are polite to other people, they intertwine in silent penetration. With the heavenly
lines 1, 5, 7, 10, 15, 16, 17, 18, 21,
(For Swo jye li two [Sukrta], see lines 17 & will always be polite to you." assemblies in provisional and actual manifestation, I
418; Do not confuse with lines 38 & 48 Syi jye
22, 28, 29, 30, 34, 38, 39, 48, 49,
li dwo ye [Skrtaya]) (Hua - VBS 11-1985) now take refuge forever without end." (Hua - VBS
51,52, 53, 54, 55, 60, 61, 65, 70, 75,
81, 86, 92, 96, [187, 232, 363, 434],
11-1985)
366, 418)
Mantra for Patching Flaws I Now Universally
55 Mwo He Syi Two Ye in the Recitation: Na mo he
GREAT MEMORY: "For
Transfer the Merit and
la da na, Duo la ye ye. Qie la Virtue of this Shurangama
much learning and
qie la, Ju zhu ju zhu, Mo la Mantra Memorization and
extensive study, use the
mo la, Hu la, Hong, He he Su
Jeweled Sutra Hasta Recitation to All Beings to
Mantra 37 (53-56): Syi da na (Sudhana), Hong, Po
mo nu, So Po He." Chant 3x
realize
two ye. Swo pe he. Mwo
Anuttarasamyaksambodhi
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."
49 Na mwo 32 NAMO BHAGAVATE "From the Tushita heaven he descends to earth

and enters his mother's womb. Leaving the
Pe chye pe di (For Bhagavate [World Honored One], see lines 30, 34, 39, home-life, he accomplishes the Way: this
(For Na mwo [Namo -- Refuge], 49, 55, 60, 65, 70, 75, 81, 86, 93, 214, 230, 362, 364)
see lines 1, 5, 7, 10, 15, 16, 17, came from bitter cultivation. Extensively
18, 21, 22, 28, 29, 30, 34, 38, 39, turning the Dharma wheel, he saves the living
48, 49, 51,52, 53, 54, 55, 60, 61,
65, 70, 75, 81, 86, 92, 96, [187,
masses. Through Unsurpassed Bodhi the
232, 363, 434], 366, 418) Proper Dharma is revealed." (Hua - VBS 12-
1985)
50 Dwo two chye 33 TATHĀGATA KULĀYA In modern Sanskrit, "kula" or "In the Central Buddha-division is
"kulaya" means "retinue" or "family" Vairochana, the Honored One. The
dwo Jyu la or "division." Tathagata's lineage transforms the multitudes.
"The center belongs to the earth which can
ye produce the myriad things. So we see that Universally cultivate the ten thousand
(For Dwo two chye dwo ye
the Buddhas also accord with the five "Jyu la ye refers to the lineage of the conducts and all the paramitas. There is no
[Tathagataya], see lines 50, 59,
62, 67, 74, 78, 83, 88, 94) elements. The center, the Buddha Thus Come One. The lineage of the self in all dharmas: certify to perfect
Division, relates to the element earth. The Thus Come One is the faithful penetration." (Hua - VBS 1-1986)
earth can give rise to the myriad things; disciples of the Buddha."
the earth returns to the four seasons." This line is allied with line 104: Chr two ni
(Hua - VBS 1-1986) "Vairochana is a Sanskrit and line 170 of Vairochana.
it word which translates as
"Give Praise to the Holy One! The Nobly ‗Pervading All Places,' and refers to
Descended Tathagata!" (Shasta Abbey the pure Dharma body of the
Shurangama Translation, Line 18) Buddha."
"Everything is perfectly fused and

unobstructed." (Hua - VBS 1-1986)
51 Na mwo 34 NAMO PADMA KULĀYA "In the West is Amitabha on a jeweled lotus
flower, Waiting for living beings to quickly
Be tou mwo return home. Single-mindedly hold his name
Jyu la ye and never, ever retreat. Myriads of millions of
countries are then reached within a kshana."
(For Na mwo [Namo -- Refuge], (Hua - VBS 2-1986)
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, This line is allied with line 105: E Jya la.
65, 70, 75, 81, 86, 92, 96, [187,
232, 363, 434], 366, 418)
(For padma [lotus] see 51, 148) "Give Praise to the Nobly Descended Red
Lotus!" (Shasta Abbey Shurangama
In modern Sanskrit, Translation, Line 19)
"padma" means
"lotus."
52 Na mwo 35 NAMO VAJRA KULĀYA "All that has marks is empty and "Akshobhya Buddha is the host of the Vajra
false. To see all marks as no marks Division. When his great yaksha generals
Ba she la (For Ba she la [Vajra], see lines 52, 146, 149, 152, 161, 162, is to see the Thus Come One." (Hua each go out on patrol, The heavenly demons
Jyu la ye 164, 175, 177, 354, 408, 414, 549, 552) - VBS 3-1986) and their retinues flee, And the ox ghosts and
horse spirits stampede." (Hua - VBS 3-1986)
"Give Praise to the Nobly Descended
Medicine Master Buddha Sutra
see lines 1, 5, 7, 10, 15, 16, 17, Diamond-Thunderbolt!" (Shasta Abbey
18, 21, 22, 28, 29, 30, 34, 38, 39, continued: "These twelve great This line is allied with line 106: Mi li ju.
Shurangama Translation, Line 20)
48, 49, 51,52, 53, 54, 55, 60, 61, Yaksha generals, each with a retinue
65, 70, 75, 81, 86, 92, 96, [187,
232, 363, 434], 366, 418) of seven thousand yakshas, raised Medicine Master Buddha Sutra continued: "In
In modern Sanskrit, "vajra" means
their voices and simultaneously whatever cities, villages, countries, or
"diamond."
saluted the Buddha saying, "World secluded forests this sutra circulates, or
Honored One. Today, relying upon wherever people receive and maintain the
From the Medicine Master Buddha Sutra:
the Buddha's awesome power, we name of Medicine Master Vaidurya Light
"At that time, twelve great Yaksha (ghost)
are able to hear the name of the Tathagata, and revere and make offerings to
generals in the assembly came forth. They
World Honored One, Medicine him, we, together with our retinues, will guard
were: General Kumbhira, General Vajra,
Master Vaidurya Light Tathagata! and protect them, deliver them from all
General Mihira, General Andira, General
As a result, we have no further fear distress and fulfill all their wishes. If there are
Majira, General Shandira, General Indra,
of the evil destinies. All of us are of illnesses or difficulties a person wishes to get
General Pajra, General Makura, General
one mind to take refuge with the rid of, he should also read or recite this
Sindura, General Chatura, and General
Triple Jewel to the end of our lives. venerated sutra and tie a five-colored skein
Vikarala.
We vow to support all living beings into knots, forming the letters of our names.
and do what is moral and beneficial He should untie the knots when his wishes
to them, so that they may live in have been fulfilled.""
peace and happiness."
53 Na mwo 36 NAMO MANI KULĀYA In modern Sanskrit, "mani" means "The Buddha Jeweled Birth, is Lord of the
"gem" or "jewel". Mani Division, Replete with his retinue of
Mwo ni Space-Bodhisattvas. The south is the region
Jyu la ye Great Jewel!" (Shasta Abbey Shurangama
of Fire, Its fire blazes with red light,
(For Na mwo [Namo -- Refuge], illuminating the North and South." (Hua -
see lines 1, 5, 7, 10, 15, 16, 17, Translation, Line 21)
18, 21, 22, 28, 29, 30, 34, 38, 39,
VBS 4-1986)
48, 49, 51,52, 53, 54, 55, 60, 61,
65, 70, 75, 81, 86, 92, 96, [187, This line is allied with line 105: Bwo li dan la
232, 363, 434], 366, 418)
ye.
54 Na mwo 37 NAMO GARJA KULĀYA "Chye She means ‗karma.' It means "Working for the Dharma, getting things done,
‗doing Dharma,' or ‗getting things in the Karma Division, The members of Earth
Chye she done.' In the Northern Division, Store's clan are many. Karmic retribution, for
"This is the Karma Division in the north,
Jyu la ye where the Buddha Amoghasiddhi is host." Earth Store Bodhisattva leads a great good or evil, is never off by a hair, For iron-
(Hua - VBS 5-1986) number of ghosts and spirits in his faced and unselfish is the Old King Yama."
see lines 1, 5, 7, 10, 15, 16, 17,
18, 21, 22, 28, 29, 30, 34, 38, 39,
retinue." (Hua - VBS 5-1986) (Hua - VBS 5-1986)
48, 49, 51,52, 53, 54, 55, 60, 61,
65, 70, 75, 81, 86, 92, 96, [187,
Great Elephant!" (Shasta Abbey In modern Sanskrit, "garja" means This line is allied with line 32 Wu mwo Bwo di
232, 363, 434], 366, 418)
Shurangama Translation, Line 22) "elephant." [Umapati], line 108 Ning jye li and line, 169
Pe jye la dwo nwo, and line 184 Jye na.
55 Na mwo 38 NAMO BHAGAVATE "The Great Honored Master of right, equal,
proper Enlightenment, Leads sentient beings
Pe chye pe di (For Bhagavate [World Honored One], see lines 30, 34, 39, into the Lotus Pool. They behold Amitabha,
(For Na mwo [Namo -- Refuge], 49, 55, 60, 65, 70, 75, 81, 86, 93, 214, 230, 362, 364)
see lines 1, 5, 7, 10, 15, 16, 17, Avalokiteshvara and Mahasthamaprapta Great
18, 21, 22, 28, 29, 30, 34, 38, 39, "Give Praise to the Holy One!" (Shasta Strength lends a hand to hurry them along."
48, 49, 51,52, 53, 54, 55, 60, 61,
65, 70, 75, 81, 86, 92, 96, [187, Abbey Shurangama Translation, Line 22) (Hua - VBS 6-1986)
232, 363, 434], 366, 418)
56 39 DRDHA "Li cha means ‗solid.' These are the "With a solid, non-retreating Bodhi Heart,
Di li cha heavenly storm troopers. They carry One is courageous and vigorous -- true and yet
"Di li cha means ‗the solid' Bodhi heart. It heavenly Dharma staffs that are very true again. Sprouts grow up and ascend the
also means ‗growing up,' that is, the Bodhi adorned. They are courageous other shore. Dirt, bricks, tiles, and stones turn
heart grows up." (Hua - VBS 7-1986) generals who protect the Dharma." to yellow gold." (Hua - VBS 7-1986)
(Hua - VBS 7-1986)
57 Shu la syi na 39 ÀURASENA "This phrase of the mantra also "Destroying the network of demons,
means ‗good eyes,' or ‗subtle eyes,' conquering demon troops, Striking fear in the
"Shu la syi na means ‗destroying the and simply means not looking upon hearts of the ugly ones. Awesome virtue
demon armies. The asuras are the faults of other living beings. conquers the hordes of heavenly thieves.
conquered." (Hua - VBS 8-1986) Instead one sees all living beings as With good eyes and wonderful vision, one
having the Buddha nature and as beholds the past and the present." (Hua - VBS
"The Sovereign Lord Sulasana" able to become Buddhas. That's the 8-1986)
(Shurasena), "who was beyond being best way to look upon living beings -
possessed by Joy, this Tathagata!" (Shasta - seeing them all equally." (Hua - VBS 8-
1986)
Abbey Shurangama Translation, Line 23)
58 Bwo la he la na 40 PRAHARANA RĀJĀYA Like Medicine Buddha Mantra "he "As-you-will, free and easy, and invincible;
la she ye" (King) Content, yet with the fierce roar of the Lion
La she ye "Bwo la means ‗as-you-will,' ‗free and King. The adornment of the woven garland
(For la she ye [rajaya] see lines
58, 73, 77, 87, 247, 400, 415) easy,' and also means ‗invincible.' ‗He la emits a rare and subtle fragrance. One who
means ‗lion.' It also means ‗weaving a can keep the precious precepts will awaken to
garland.' Na la means ‗able to uphold.' true permanence." (Hua - VBS 9-1986)
She ye means ‗victorious.'. (Hua - VBS 9-
1986)
59 Dwo two chye 41 TATHĀGATĀYA "The Thus Come One's transformations are
subtle, beyond compare. Speaking Dharma,
dwo ye expounding sutras, he saves the confused and
[Tathagataya], see lines 50, 59, muddled. All who believe, accept, and
62, 67, 74, 78, 83, 88, 94) reverently practice, separate from suffering.
Mindful of the Buddha and maintaining
mantras, they see the Enlightened King."
(Hua - VBS 10-1986)
60 Na mwo 42 NAMO BAGHAVATE "Honored One of supreme, right, equal, proper
Enlightenment, The Thus Come One Worthy
Pe chye pe di "Give Praise to the Holy One!" (Shasta of Offering of Gods and Humans, One of
One], see lines 30, 34, 39, 49, 55, Abbey Shurangama Translation, Line 25) Clarity in Conduct, Well Gone One Who
60, 65, 70, 75, 81, 86, 93, 214, Understands the World. Resolutely, we return
230, 362, 364)
our lives and reverently worship him." (Hua -
VBS 11-1986)
61 Na mwo 43 NAMO AMITĀBHĀYA "We take refuge and submit to the One of
Limitless Awakening in the West, Who has all
E mi dwo pe ye "Give Praise to Amitabha! The Well the fine marks, wisdom, and light. Proper and
see lines 1, 5, 7, 10, 15, 16, 17, Come One! The Blessed One! The One Dependent Retribution Worlds both adorned
18, 21, 22, 28, 29, 30, 34, 38, 39, with Perfect Universal Knowledge! " and pure, Are filled with who-knows-how-
48, 49, 51,52, 53, 54, 55, 60, 61,
65, 70, 75, 81, 86, 92, 96, [187,
(Shasta Abbey Shurangama Translation, many Sages and Worthies." (Hua - VBS 12-
232, 363, 434], 366, 418) Line 25) 1986)
62 Dwo two 44 TATHĀGATĀYA "Bowing to all the Thus Come One's

followers, With One heart, we revere the
chye dwo ye Great Heroes! We only pray that they will
[Tathagataya], see lines 50, 59, compassionately pity and receive us, And
62, 67, 74, 78, 83, 88, 94) always act as our good luck charm." (Hua -
VBS 1-1987)
63 E la he di 45 ARHATE "Responsive and true, royalty among all living
(For E lwo han [Arhat] see lines beings, Born into an honored family when
3, 63, 68, 79, 84, 89 and 15, 344) past conditions are ripened, They help the
Buddha propagate and disseminate the Proper
Dharma, And lead the dull and deluded to

escape the three destinies." (Hua - VBS 2-
1987)
64 San myau san pu 46 SAMYAKSAMBUDDHĀYA "We return our lives to the Assembly of Worthy
Sages of Proper Enlightenment, Who rescue those in
two ye 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)
65 Na mwo 47 NAMO BHAGAVATE "The compassionate father of living beings in the nine
realms, Greatly Enlightened Honored One of the ten
Pe chye pe di (For Bhagavate [World Honored One], see lines direction worlds: Those who see his visage or hear his
(For Na mwo [Namo -- Refuge], see 30, 34, 39, 49, 55, 60, 65, 70, 75, 81, 86, 93,
lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 214, 230, 362, 364) name will be saved. The minute and dull organisms
22, 28, 29, 30, 34, 38, 39, 48, 49, with sentience take him as their place of reliance."
51,52, 53, 54, 55, 60, 61, 65, 70, 75, "Give Praise to the Holy One!" (Hua - VBS 4-1987)
81, 86, 92, 96, [187, 232, 363, 434],
366, 418) (Shasta Abbey Shurangama
66 E chu pi ye 48 AKSOBHYĀ 48 AKSOBHYA "In the east is the One of Unmoving Happy Light.
The fierce Vajra protectors subdue heavenly demons.
"The Unmoved Buddha With the two doors of suppressing and gathering in,
Aksobhya! The Well Come One! he transforms the multitudes. According and
The Blessed One! The One with opposing, the two interfunction in an indescribably
Perfect Universal Knowledge!" wonderful way." (Hua - VBS 5-1987)
(Shasta Abbey Shurangama
67 Dwo two 49 TATHĀGATĀYA "In bowing to and revering the Buddha, one must be
sincere. The response and the Way intertwine in
Chye dwo ye silent penetration. Be vigorous for the Dharma, and
[Tathagataya], see lines 50, 59, 62, forever non-retreating, Then you will see the Thus
67, 74, 78, 83, 88, 94) Come One, in person or in a dream." (Hua - VBS 6-
1987)
68 E la he di 50 ARHATE "Although the person is in the "We bow to those truly worthy, of the kingly lineage.
(For E lwo han [Arhat] see lines 3, dust, His mind has transcended With dedicated mind we revere them, awaiting
63, 68, 79, 84, 89 and 15, 344) the dust. Planting flowers in a conditions to ripen. Merit perfected and fruition full
well, They do not get tarnished by accomplishes the Great Way. Abiding with the
the dust." (Hua - VBS 7-1987) Buddha in same room, one certifies to Thus
Suchness." (Hua - VBS 7-1987)
69 San myau 51 SAMYAKSAMBUDDHĀYA "I offer my life to the One of Proper Enlightenment,
the God among gods, To the sages and worthies of
San pu two ye 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)
70 Na mwo 52 NAMO BHAGAVATE "All the Thus Come Ones of the ten directions and
three periods of time, In their basic substance share
Pe chye pe di "Give Praise to the Holy One!" the same identical Dharma Body. Not increasing or
lines 1, 5, 7, 10, 15, 16, 17, 18, 21, (Shasta Abbey Shurangama decreasing, neither defiled nor pure, They forever act
22, 28, 29, 30, 34, 38, 39, 48, 49, Translation, Line 27) as great bright lamps for living beings." (Hua - VBS
51,52, 53, 54, 55, 60, 61, 65, 70, 75,
81, 86, 92, 96, [187, 232, 363, 434],
9-1987)
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)
71 Bi sha she ye 53 BHAISAIJYA "Medicine Master Crystal Light in the east, Takes all
(For Pe she she [visha - poison] see those with conditions to the other side. Increasing
lines 132, 237, 514 -- do not confuse "The Lapis Lazuli Radiating blessings, eradicating disasters, and lengthening life.
with Bi she she [Bhaisajya] in line
71) Medicine Teaching Buddha When you say his name or bow reverently, you see
Bhaisajya Tathagata!" (Shasta the Dharma King." (Hua - VBS 10-1987)
Line 27)
72 Jyu lu 53 GURU VAIDŪRYA In the Medicine Buddha Mantra, "Medicine Master Thus Come One has a blue-colored
this line is pronounced as "Jyu lu light, And is perfectly adorned with all fine marks.
Fei ju li ye bi liu li" 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 11-
1987)
73 Bwo la pe 54 PRABHA RĀJĀYA "Great indeed is Prajna, the light of wisdom! It
shines throughout the Dharma Realm as the King of
La she ye the Nature. Unmoving in the Bodhimanda, one
(For Bwo la pe [Prabha -- radiance
light], see lines 73, 175, 181, 368) contemplates at ease, As the bliss of still extinction is
(For la she ye [rajaya] see lines 58, inevitably revealed." (Hua - VBS 12-1987)
73, 77, 87, 247, 400, 415)
74 Dwo two 55 TATHĀGATĀYA "Praising the Thus Come Ones, and revering their
disciples, One vastly cultivate offerings everywhere
Chye dwo ye in lands like motes of dust. Repenting of karmic
[Tathagataya], see lines 50, 59, 62, obstacles and ever vigorous, One rejoices in merit
67, 74, 78, 83, 88, 94) and virtue, being even more diligent yet." (Hua -
VBS 1-1988)
75 Na mwo 56 NAMO BHAGAVATE "Replete with all wisdom and perfect enlightenment,
Extending their vast, long tongues to break through
Pe chye pe di "Give Praise to the Holy One!" confusion and distortion, They speak sincere and
lines 1, 5, 7, 10, 15, 16, 17, 18, 21, (Shasta Abbey Shurangama actual words to awaken the deaf and blind. But, hw
22, 28, 29, 30, 34, 38, 39, 48, 49, Translation, Line 28) many can offer up their conduct in accord with the
51,52, 53, 54, 55, 60, 61, 65, 70, 75,
81, 86, 92, 96, [187, 232, 363, 434],
teachings." (Hua - VBS 2-1988)
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 57 SAMPUGHĪTĀ "Supreme light pervades everywhere, From the
San bu shr bi summit of existence to the pit of nowhere. The itty-
dwo bitty creatures all get saved, And bring forth the
Bodhi heart to build the Bodhimanda." (Hua - VBS 3-
1988)
77 Sa lyan nai la 58 SĀLENDRA RĀJĀYA "Sala is a Sanskrit word which "‗Namo Sala Tree King Buddha'; One is solid and
means solid. It means that no finely attuned to establishing merit and virtue. On the
La she ye "The Completely Empty Teacher amount of troubles can disturb day when the Six Perfections and Ten Thousand
(For la she ye [rajaya] see lines 58,
73, 77, 87, 247, 400, 415) of Caution who takes pity on you. A thousand demons won't Conducts are complete, You can cause the dead to
those in Hell! The Well Come change you, and ten thousand return to life." (Hua - VBS 4-1988)
One! The Blessed One! The One demons won't make you retreat."
with Perfect Universal (Hua - VBS 4-1988)
Knowledge!" (Shasta Abbey
Shurangama Translation, Line
28)
78 Dwo two chye 59 TATHĀGATĀYA "Sincere, earnest, true in every thought, We bow to
all Thus Come One's disciples, Turning to one, not
dwo ye two, seeking to enter with depth, And perfectly
[Tathagataya], see lines 50, 59, 62, realize the Way of Enlightenment, by manifesting the
67, 74, 78, 83, 88, 94) Dharma Body." (Hua - VBS 5-1988)
79 E la he di 60 ARHATE "Sincere, sincerer, and sincerest! Reverent, more

(For E lwo han [Arhat] see lines 3, reverent, and more reverent still. We bow to all
63, 68, 79, 84, 89 and 15, 344) those worthy and true In the family of living beings,
And are born from a lotus in ultimate bliss." (Hua -

VBS 6-1988)
80 San myau san pu 61 SAMYAKSAMBUDDHĀYA "Returning one's life to the Buddhas, World Honored
Ones of proper enlightenment, The compassionate
two ye 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)
81 Na mwo 62 NAMO BHAGAVATE "Bhagavan has six meaning and so it is not
translated. The wonderful enlightenment of the Thus
Pe chye pe di "Give Praise to the Holy Ones!" Come One pervades the three thousand worlds. Free
lines 1, 5, 7, 10, 15, 16, 17, 18, 21, (Shasta Abbey Shurangama and at ease and auspicious he roams though the
22, 28, 29, 30, 34, 38, 39, 48, 49, Translation, Line 29) Dharma Realm. If one sees his form or hears his
51,52, 53, 54, 55, 60, 61, 65, 70, 75,
81, 86, 92, 96, [187, 232, 363, 434],
name one will ultimately transcend the common lot."
366, 418) (Hua -- VBS 8-1988)
(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 63 ÀAKYĀMUNAYE "In a forest of ten thousand trees there is bound to be
a Big Grove. The foliage of the beam-trees lends
ye 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)
83 Dwo two chye 64 TATHĀGATĀYA "Seeing the Buddha, Revere the Sangha, and nourish
the root of faith. Venerating the disciples, one repays
dwo ye the teacher's kindness. Filiality is the basis of
[Tathagataya], see lines 50, 59, 62, establishing virtue. A good cause brings a fine fruit,
67, 74, 78, 83, 88, 94) and the Way arises of itself." (Hua - VBS 10-1988)
84 E la he di 65 ARHATE "The Heavenly Eye penetrates "Born into noble station, the family of the Dharma
(For E lwo han [Arhat] see lines 3, 1. The pure Dharma Body without obstruction. The Flesh King, With three bodies and four wisdoms and
63, 68, 79, 84, 89 and 15, 344) Vairochana Buddha. Eye sees obstructions and doesn't wonderful observation, One has five eyes, the six
"1. The Wonderful 2. The perfect Reward Body penetrate. The Dharma Eye penetrations and success in all one does. The Great
Observing Wisdom. Nishyanda Buddha. 3. The contemplates the common. The Perfect Mirror shines and equality is reached." (Hua -
2. The Perfecting myriad Transformation bodies of Wisdom Eye understands true VBS 11-1988) "The Six Penetrations are the
Wisdom. 3. The Great Shakyamuni Buddha. emptiness. It illuminates the one Heavenly Eye, the Heavenly Ear, the knowledge of
Perfect Mirror Wisdom. (Hua VBS 11-1988) substance underlying all others' thoughts, the knowledge of past lives, the
4. The Equality Nature diversity." (Hua VBS 11-1988) penetration of the extinction of outflows, and the
Wisdom." (Hua VBS 11- penetration of the complete spirit." (Hua VBS 11-
1988) 1988)
85 San myau san pu 66 SAMYAKSAMBUDDHĀYA "One who meets the Bodhisattvas and Arhats of the
liberated Sangha, Is like a poor person who finds
two ye 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)
86 Na mwo 67 NAMO BHAGAVATE "Wisdom light shines on the world; Spiritual powers
and transformations awaken the stupid and dull.
Pe chye pe di "Give Praise to the Holy Ones!" Diligently we cultivate the Paramitas, And certify to
lines 1, 5, 7, 10, 15, 16, 17, 18, 21, (Shasta Abbey Shurangama the great enlightenment of the Bhagavan." (Hua -
22, 28, 29, 30, 34, 38, 39, 48, 49, Translation, Line 29) VBS 1-1989)
51,52, 53, 54, 55, 60, 61, 65, 70, 75,
81, 86, 92, 96, [187, 232, 363, 434],
366, 418)
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 68 RATNA KETU RAJĀYA "Jeweled Light, Jeweled Banner, Jewel Accumulation
Buddha; Jeweled Victory Thus Come One skillfully
La she ye "Ratnaketuraja! The Two subdues the demons. Al the King's hosts can do
(For la she ye [rajaya] see lines 58,
73, 77, 87, 247, 400, 415) Thousand Precious Buddhas of battle; The side-doors and left-handed ways are
the Future! The Well Come chastened and gathered in." (Hua - VBS 2-1989)
Ones! The Blessed Ones! The
Ones with Perfect Universal
Knowledge!" (Shasta Abbey
29)
88 Dwo two chye 69 TATHĀGATĀYA "The eternally dwelling Triple Jewel: the Buddha,
Dharma, and Sangha should be revered by all, single-
dwo ye mindedly and sincerely. The Thus Come One's
[Tathagataya], see lines 50, 59, 62, disciples, the Arhats, are bright lamps in the dark and
67, 74, 78, 83, 88, 94) murky night." (Hua - VBS 3-1989)
89 E la he di 70 ARHATE "All activity is impermanent, "From nothing into something and back to nothing
(For E lwo han [Arhat] see lines 3, characterized by still extinction. again, The worthy and true manifest the map to
63, 68, 79, 84, 89 and 15, 344) When production and extinction ultimate bliss; Vastly cultivate offerings and always
are extinguished, still extinction is be vigorous, and bow to all the hosts of the King's
bliss." (Hua - VBS 4-1989) clan." (Hua - VBS 4-1989)
90 San myau san pu 71 SAMYAKSAMBUDDHĀYA "." (Hua - VBS 5-1989)
two ye
55 Mwo He Syi Two Ye Mantra for Patching Flaws in I Now Universally Transfer the
GREAT MEMORY: "For the Recitation: Na mo he la da Merit and Virtue of this
much learning and na, Duo la ye ye. Qie la qie la, Shurangama Mantra
extensive study, use the Ju zhu ju zhu, Mo la mo la, Hu Memorization and Recitation
Jeweled Sutra Hasta la, Hong, He he Su da na
Mantra 37 (53-56): Syi two to All Beings to realize
(Sudhana), Hong, Po mo nu, So Anuttarasamyaksambodhi
ye. Swo pe he. Mwo he syi
Po He." Chant 3x
two ye. Swo pe he. Nan. E
he la. Sa la wa ni. Ni ye
two la. Bu ni di. Sa wa
he."
Disaster Eradicating
Section from Lines 91 to
Lines 109
91 Di pyau 72 EBHYO "If you don't have enough "The hook grabs the hosts of creepy demons, The
"I am explaining this Hooking virtuous practice, they won't bright light shines everywhere, bringing the dead
Dharma, but you can't just respect you. Not only will you back to life; Vairochana is the lord who anoints the
casually employ this Dharma. If fail to get a response, but you'll crown of one's head. The supreme Vajra Master is the
you can't control yourself, you invite disaster upon yourself. Buddha's transformation." (Hua - VBS 6-1989)
can't try to control the good These aren't things you can use as
spirits of the various divisions." you feel like it." (Hua - VBS 6- "Di pyau means ‗bright light shining everywhere.'"
(Hua - VBS 6-1989) 1989) (Hua - VBS 6-1989)
92 Na mwo 72 NAMAH SKRTV "With one heart return and worship, drawing closer in
the future. Have an audience with great sages in
Sa jye li dwo number like the Ganges' sands; Repay their kindness,
lines 1, 5, 7, 10, 15, 16, 17, 18, 21, increase your blessings, eradicate offense karma.
22, 28, 29, 30, 34, 38, 39, 48, 49, Return to the root and go back to the source; illumine
51,52, 53, 54, 55, 60, 61, 65, 70, 75,
81, 86, 92, 96, [187, 232, 363, 434],
the past and present." (Hua - VBS 7-1989)
366, 418)
93 Yi tan 73 IMĀM BHAGAVATE "The incomparable Dharma Treasury: the emptiness
of self and dharmas. Comply with the great teaching
Pe chye pe dwo to transform all creatures. Clever expression of all
One], see lines 30, 34, 39, 49, 55, dharma breaks through three poisons; Auspicious and
60, 65, 70, 75, 81, 86, 93, 214, 230, venerated are the doctrines of the sages." (Hua - VBS
362, 364)
8-1989)
94 Sa dan two 74 STATHĀGATOSNĪSĀM 74 STATHĀGATO SNISĀM "Reverently bow to the jeweled flower upon the Great
(For Sa dan two [statha], see lines 1, 5, 94, 191, Om Namo "Sutra of the Foremost Buddha's Summit, To the banners and canopies and to
Chye du and 215)
Shurangama at the Great the host of other adornments. Flying, swimming,
Shai ni shan Buddha's Summit Concerning the walking, growing creatures from wombs, moisture, or
(For Tathagata, see lines 50, 59, 62, Tathagata's Secret Cause of magic All enter the Lotus Land in the fields of ten
67, 74, 78, 83,88, 94)
Cultivation, His Certification to thousand Buddhas." (Hua - VBS 9-1989)
[Ushnisha], see lines 6, 94, 173, 192, the Complete Meaning and all
216, 533) Bodhisattvas' Myriad Practices"
95 Sa dan dwo 75 SITĀTAPATRAM 75 STĀTAPATRAM Jeweled "There are jeweled parasols and flowered canopies of
Parasol Flower Canopy Vairochana Buddha. The Heart of All Mantras
Bwo da lan "This mantra, Sa dan dwo bwo "San dan dwo means ‗jeweled subdues the demon-hordes. Covered with ten
(For San dan dwo Bwo da lan, Sa
dan dwo Be di li, Sa dan dwo Bwo da lan, is the Heart of the parasol.' Bwo da lan means thousand virtues, one obtains independence, As,
da la, Syi dan dwo Bwo da la Mantra. It is the heart of this ‗flowered canopy.' These nurturing those with potentials, the Mahayana is
[Sitatapatram), see lines 95, 365,
370, 531)
section." (Hua - VBS 1-1990) parasols and canopies cover and proclaimed." (Hua - VBS 1-1990)
protect the ten thousand things, so
This section beginning with line 91 they all attain fulfillment and take
and ends with line 108. their places in the scheme of
things." (Hua - VBS 1-1990)
"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
30)
96 Na mwo 76 NAMO APARAJITAM "Help me quickly gain that "I bow to the holy worthies in the present assembly,
invincible, unconquerable, and Seeking their certification to the Great Way's source,
A pe la shr dan Astanga Samgraha Ci 2/155 incomparable fruition that makes Their aid and protection in the realization of samadhi,
lines 1, 5, 7, 10, 15, 16, 17, 18, 21, one a ‗God among gods.' That And for quick attainment of the supremacy of the God
22, 28, 29, 30, 34, 38, 39, 48, 49, refers to realizing Buddhahood." among gods." (Hua - VBS 2-1990)
51,52, 53, 54, 55, 60, 61, 65, 70, 75,
81, 86, 92, 96, [187, 232, 363, 434],
(Hua - VBS 2-1990)
366, 418) "." (Hua - VBS -
1990)
97 Bwo la di 77 PRATYUNGĪRAM 77 PRATYUDGIRAM "Quickly step up to the other shore: you, me, and
(For Bwo la di Yang chi la or Bwo them! All living beings go to their true home, Return
la dyan or Bwo la ding yang Yi chi to the root, go back to the source, gain to the ultimate,
li or Bwo la jang chi or Bwo lai and Then roam at ease with happiness that knows no
jang chi lan [Pratyungiram or
Pratyungire], see lines 97, 98, 217, boundaries." (Hua - VBS 3-1990)
412, 415, 534)
98 Yang chi la 77 YUNGĪRAM "When you blow the Dharma "Blow the great Dharma conch and beat the Dharma
conch, the hateful demons drum! Smash and subdue hateful demons; leave the
"This hateful energy may cause naturally lose their hatred. It isn't pain of sickness behind. Cause all living creatures to
you to run intro calamities or get that you force them to, either. ascend the other shore. Vajrapani Bodhisattva always
various kinds of weird illnesses. They just think it over and decide wields his Vajra pestle." (Hua - VBS 4-1990)
These occur because hateful to change from evil and go
demons create them." (Hua - towards the good." (Hua - VBS
VBS 4-1990) 4-1990)
Source: Bremer Thangka, Ava-Mdl14a-VajraPani.jpg
99 Sa la pe 78 SARVA SARVA "Representing the Buddha to proclaim and teach all

For Sa la pe (Sarva) [All in creatures, All the secret hosts of magical spirits
Sanskrit], see 99, 109, 112; Sa pe Protect and uphold the proper Dharma so it long
202, 221, 277, 320, 385, 386, 387, dwells in the world. Maha Prajna enlightens all with
388, 389, 391, 392, 394, 395, 396, sentience." (Hua -- VBS 5-1990)
397, 398, 399, 403, 482, 502, 510.
100 Bwo dwo 78 BHŪTA GRAHA 78 BHŪTA GRAHA "With the root-line of the Great Vehicle, the Buddhas'
"Bwo dwo refers to ‗summit,' as "Great Body and Self-born are the Summit, One vastly saves conscious creatures so they
Jye la he in the Great Buddha's Summit. ghost king's names. Strong leave the bog of pain. Empty space may come to an
(For Bwo dwo Jye la he, [Bhuta
graha - ghost grasps], see 100, 255, Jye la he means ‗line,' or enough to move mountains, he's end, but one's vows have no end. Until all ascend the
456) ‗lineage.' ‗Root line' refers to as capable as Xiang Yu. With other shore of profound Prajna." (Hua - VBS 3-1990)
those with this disposition." miraculous spiritual powers, he
(Hua - VBS 6-1990) skillfully transforms. Sporting

multiple heads and multiple feet,
NOTE: Do not, confuse this line he displays awesome spirit." (See
Bwo dwo Jye la he (meaning the line 255, VBS 3-2003)
Buddha's crown chakra --
summit -- ushnisha) with the
same pronunciation on lines 255
and 456 which refer to "Ghost
Grasps."
101 Ni jye la he 79 NIGRAHĀ _ "Ni means ‗leader.'" (Hua - VBS "Leader of the Three Vehicles, directs us to True
7-1990) 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)
102 Jye jya la he ni 7 KARĪM "Those of Great Seed dispositions among the five
For Jye jya la he ni vehicles, Rank as leaders and transform the crowds of
[Karim], see 102; for sentient beings. Those with thought and those without
jye li [Karim], see 108, thought are all crossed over, Together entering the
121, 124, 127. Vairochana nature and certifying to non-production."
(Hua - VBS 5-1990: p. 12)
103 Ba la bi di ye 80 PARAVIDYĀ "For the sake of others, you "Prajna's wondrous wisdom is the fruit of Bodhi. In
(For Pi di ye, Pi two ye, Vidya "In investigating the Shurangama should have a mind of self- transformation cities do not stop; reach the treasure
[universally enlightening], see 23, Mantra, first of all, you have to sacrifice. Your thought should be trove. Contemplating and illuminating Real Mark,
103, 165, 198, 249, 278-358, 399,
404, 410, 537, 541) be unselfish. Nor should you one of universally crossing over one understands substance and function. Certifying
have the thought of self-benefit. all living beings. If you're able to to proper and equal enlightenment, there is lotus after
You should have an unselfish bring forth this type of mind, then lotus." (Hua - VBS 6-1990)
mind with great regard for public in your study of the Shurangama
benefit -- a straight and proper Mantra, you will quickly attain an "This section of the Mantra is primarily concerned
mind of impartiality." (Hua - accomplishment." (Hua - VBS 6- with the Dharma of Hooking and Summoning. It
VBS 6-1990) 1990) hooks and summons the heavenly demons and those
of outside ways, draws them to this Way-Place, and
"The straight mind is the tames and subdues them." (Hua - VBS 6-1990)
Bodhimanda." (Hua - VBS 6-
1990)
104 Chr two ni 80 CCHEDANA Lines 104 108 are the Five Hearts "Stopping other evil mantras and magic, rending the
"The next five lines of the and are most important to demons' nets; Casting out accidental death and
Mantra belong to the Five Great memorize and chant 5x BEFORE melting disasters and obstacles; Saving all from the
Mantra Hearts, the first of which eating ANY food or drink at any karma of hate and suffering; This pure light is even
is the Avalokiteshvara Great time. more luck still!" (Hua - VBS 7-1990)
Compassion Bodhisattva As-
You-Will Heart-Mantra." (Hua - This refers to the Tathagata This line is allied with line 49: Na mwo Pe chye pe di
VBS 7-1990) Kulaya and corresponds with line (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.
105 E jye la 81 AKĀLĀ "Line 105 is the second of the "Supreme is the great compassion of the heart-seal
(For e jya la, e jya la [akala], see Five Great Heart Mantras, the language. In the Western Lotus Division is a host of
lines 105, 242, 519) Untimely Supreme Compassion Heart- spirits. Add to that kindness, joy, giving, and
Mantra. This refers to the secret renunciation (equanimity), And its ingenious
In the Medicine Master Here is the list of the 9 Kinds of Heart-Seal Dharma." (Hua - VBS wonderful function rivals the work of creation." (Hua
Buddha Sutra, it is said, Untimely Death from Medicine 8-1990) - VBS 8-1990)
"The Bodhisattva Who Master Buddha Sutra:
Rescues and Liberates This line is allied with line 51: Na mwo Be tou mwo
answered, "Greatly Virtuous Ananda asked, "What are the Some of them believe in worldly Jyu la ye (Namo Padma Kulaya -- Lotus Division of
One, did you not hear the nine kinds of untimely death?" deviant demons, or externalists and the West of Limitless Light Buddha -- Amitabha).
Tathagata say that there are goblin-like teachers who recklessly
nine kinds of untimely The Bodhisattva Who Rescues predict fortune or misfortune. After
deaths? That is why I and Liberates said, "There may hearing this kind of wild tale, such The second untimely death is to be executed by order
exhort you to make life- be living beings who fall sick. people become fearful and disturbed, of the federal law.
prolonging banners and Although the illness is not and they can no longer maintain a The third is, by indulging in hunting, frolicking, lust,
lamps and to cultivate all serious, yet there is no doctor, no proper frame of mind. They consult wine, and debauchery, one is waylaid by nonhumans
kinds of blessings and medicine, or no one to take care which rob him of his essence (ojas or jing-qi) and life-
divination or oracles, thus bringing
virtues. Because of this of them; or they meet a doctor breath (prana).
misfortunes upon themselves. In order
cultivation of blessings, one who prescribes the wrong The fourth is to be burned by fire.
to propitiate the spirits, they kill and
medicine. As a consequence,
will encounter no more sacrifice various kinds of creatures. The fifth is to be drowned by water.
they die an untimely death which
sufferings or adversities They call upon wang liang ghosts to The sixth is to be devoured by wild beasts.
could very well have been
through his entire life." protect them. Although they wish to The seventh is falling from a steep cliff.
avoided.
prolong this life, their efforts are to no The eighth is being destroyed by poison, voodoo, evil
avail. Being ignorant and confused, mantras, or the ghosts of flying corpses.
they believe in the deviant and hold The ninth is dying from hunger and thirst.
perverse views which lead them in the
end to an untimely death and rebirth These are the nine kinds of untimely deaths generally
in the hells, where it is difficult for spoken of by the Tathagata. There are also innumerable
them to get out. This is the first other kinds which cannot all be told here.
untimely death.
106 Mi li ju 81 MRTYU "Carrying mountains, brandishing pestles, pervading

(For mi li ju, mi li du [mrtyu], see empty space, The Vajras in the East subdue the
lines 106, 243, 520) Death 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)
107 Bwo li dan la ye 82 PRAÀAMANA "The As-You-Will pearl is wonderful and
inconceivable. In the Southern Division of
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 10-
1990)
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)
108 Ning jye li 82 KARĪM "Most supreme, Performing Dharma, the Vajra Heart,
For Jye jya la he ni Wheel-turning Honored One in the Northern
[Karim], see 102; for Accomplishment Division. Wisdom and proper
jye li [Karim], see 108, samadhi take precepts as their root. With great
121, 124, 127. enlightenment, one is revered by people and gods."
(Hua - VBS 11-1990)
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.
109 Sa la pe 83 SARVA "Dispelling hatred, releasing resentment, one rejoices
For Sa la pe (Sarva) [All in in harmony. Wars forever cease and things return to
Sanskrit], see 99, 109, 112; Sa pe peace. All bonds and fetters melt away. The Five
202, 221, 277, 320, 385, 386, 387, Great Heart Mantras are unfathomably wonderful."
388, 389, 391, 392, 394, 395, 396, (Hua - VBS 12-1990)
397, 398, 399, 403, 482, 502, 510.
Mantra for Patching Flaws in I Now Universally Transfer the

55 Mwo He Syi Two Ye the Recitation: Na mo he la da
GREAT MEMORY: "For Merit and Virtue of this
na, Duo la ye ye. Qie la qie la,
much learning and Shurangama Mantra
extensive study, use the Ju zhu ju zhu, Mo la mo la, Hu
la, Hong, He he Su da na Memorization and Recitation
Jeweled Sutra Hasta
Mantra 37 (53-56): Syi two (Sudhana), Hong, Po mo nu, So to All Beings to realize
ye. Swo pe he. Mwo he syi Po He." Chant 3x Anuttarasamyaksambodhi
he."
110 Pan two nwo 83 BANDHANA "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)
111 Mu cha ni 84 MUKSANA "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)
112 Sa la pe 84 SARVA "It dispels suffering and danger, so one gains peace
For Sa la pe (Sarva) [All in and joy. It wipes out heat and affliction, so one gains
Sanskrit], see 99, 109, 112; Sa pe clarity and calm. Mantras, spells, poisonous venom,
202, 221, 277, 320, 385, 386, 387, and all deviant magic -- All of this cannot harm one's
388, 389, 391, 392, 394, 395, 396, person." (Hua - VBS 3-1991: p. 14)
397, 398, 399, 403, 482, 502, 510.
113 Tu shai ja 84 DUSTA "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)
114 Tu shi fa 85 DUSVAPNA _ Eradicates bad dreams "It eradicates bad dreams and inauspiciousness,
(For Tu syi fa [dusvapna - sleep] see Afflictions turn into Bodhi, transformed into clarity
lines 114, 130) and coolness. Destroying the deviant, revealing the
proper, it glorifies the Great Teaching. From eighty-
thousand hair pores the hair-mark light pores forth."
(Hua - VBS 5-1991)
115 Bwo na ni 85 NIVARANĪM Great Wisdom "Shariputra was foremost in wisdom. With
unobstructed eloquence he fulfilled his great
39) (37) Shr Nwo Shr Nwo aspiration. This is Prajna -- ‗arrived at the other
GREAT WISDOM: "For great shore', A leader in the assembly and certified to True
wisdom, use the Jeweled Mirror Suchness." (Hua - VBS 6-1991)
Prajna Mantra 20 (37): "Shr nwo
shr nwo. Nan. Wei sa pu la.
Nwo la ge cha. Wa dz la. Man Chinda chinda (Listen, listen) "Appearing to be
cha la. Hung pan ja." 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.
116 Fa la ni Great Wisdom "Wisdom and stupidity are not two marks;
Bodhisattvas and externalists are basically one
suchness. Common folks discriminate various

dharmas, But the Enlightened One is completely
awake and leaves the spoken word." (Hua - VBS 7-
1991)
117 Je du la 86 CATURA _ "Our enemies among people become loved ones in
(For je du lu - chatur [means the the Buddhas' lands. The Knowing One saves us from
numeral 4], see 117, 207, 325, 406) sinking beneath the wheel. Devadatta was a true
dharma protector. Subduing hatred we are not defiled
by the dust." (Hua - VBS 8-1991)
118 Shr di nan 86 ÀITĪNĀM "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)
119 Jye la he 87 GRAHĀ "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)
55 Mwo He Syi Two Ye Mantra for Patching Flaws in

GREAT MEMORY: "For I Now Universally Transfer the
the Recitation: Na mo he la da Merit and Virtue of this
much learning and
extensive study, use the Shurangama Mantra
Jeweled Sutra Hasta Ju zhu ju zhu, Mo la mo la, Hu
Mantra 37 (53-56): Syi two
ye. Swo pe he. Mwo he syi (Sudhana), Hong, Po mo nu, So to All Beings to realize
two ye. Swo pe he. Nan. E Po He." Chant 3x Anuttarasamyaksambodhi
he."
120 Swo he sa la 87 SAHASRĀNAM Sahasra means "1,000" in "In the land that must be borne, be solid and
Sanskrit. unretreating. All are led to return and rely, or else the
rau she end up in chains. These good and faithful ones who
la [Sahasra -- 1,000], see lines 27, take refuge in the Triple Jewel form a Dharma
120, 210, 219, 220, 222) Assembly that is made auspicious by the
Mahasattvas." (Hua - VBS 11-1991)
121 Pi dwo beng 88 VIDHVAM SANA KARĪM Be sure to type in pages 49 "Leveling obstacles and hardships or enforcing
Swo na Jye li and 50 -- awesome discipline, Makes everything as-you-will and

For Jye jya la he ni guidelines from Master auspicious too. Spirits from a thousand worlds
[Karim], see 102; for denounce demonic threats As all are caused to submit
Hua on Mantra efficacy. and bow to the one ‗Able to Be Humane.'" (Hua -
jye li [Karim], see 108,
121, 124, 127. VBS 12-1991)
122 E shai ja bing 89 ASTABIM ÀATĪNĀM "Protecting the precepts, protecting the Dharma, and
protecting the Sangharama, Their limitless colored
She di nan 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)
123 Na cha cha dan 90 NAKSATRĀNĀM "Chains, locks, and blazing purple light Indicate the
"Free us ." (Shasta Abbey: p. 60) great Vajra presence of the Power-Knights. Saving
la rau she beings from danger, disasters and difficulties, They
gather them in for a visit to the Dharma King." (Hua
Purify the eight and twenty - VBS 2-1992)
mansions wherein the
Moon of our Original
Nature abides.
124 Bwo la sa two 91 PRASADANA KARĪM "Single-mindedly cultivating the Wonderful Dharma,
one reaches the other shore. Bringing forth a
na Jye li courageous vigorous heart, one seeks Bodhi." (Hua -
For Jye jya la he ni VBS 3-1992)
[Karim], see 102; for
jye li [Karim], see 108,
121, 124, 127.
125 E shai ja nan 92 ASTANAM It makes sense that this line is "The Vajra Jeweled Hand has deep Dharma power.
pronounced in modern Sanskrit as The Jeweled Palm and Jeweled Fist topple the demon
"Hastanam" meaning hand. 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)
126 Mwo he 93 MAHĀ GRAHĀNĀM "The Protecting Spirits of the five directions ad a host
of commanders and troops Use the Great Vehicle
Jye la he rau she 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)
127 Pi dwo beng 94 VIDHVAM SANA KARIM 94 VIDHVAM SANAKARI "Smashing through those out to harm, they insure
peacefulness. In doing this the Vajra Spirit Generals
Sa na Jye li fight to be first. With reprimands of many sorts they
For Jye jya la he ni quell the creeps and goblins. Dispensing with the
[Karim], see 102; for deviant in support of the proper, the fill the universe."
jye li [Karim], see 108, (Hua - VBS 6-1992)
121, 124, 127.
The key Healing

Section starts at line the Recitation: Na mo he la da
128 and ends at line Merit and Virtue of this
145 Shurangama Mantra
Ju zhu ju zhu, Mo la mo la, Hu
(Sudhana), Hong, Po mo nu, So to All Beings to realize
Po He." Chant 3x Anuttarasamyaksambodhi
128 Sa pe She du luix 95 SARVA ÀATRU In modern Sanskrit, "sarva" "With all good Dharmas one eradicates evils. In As-
means "all." You-Will splendid joy, one is rescued from illnesses.
For Sa la pe (Sarva) [All in Inauspiciousness is gone and one knows only peace.
Sanskrit], see 99, 109, 112; Sa pe How great are these magic phrases -- the true agata."
202, 221, 277, 320, 385, 386, 387, (Hua - VBS 10-1992)
388, 389, 391, 392, 394, 395, 396,
397, 398, 399, 403, 482, 502, 510.
129 Ni pe la rau she 95 NIVARANĪM "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 11-
1992)
130 Hu lan Tu syi fa 96 GURĀM DUSVAPNANĀM _ 96 GURĀM DRASVAPNANĀM "Reverent and kindly, dispelling the multitudes'
(For Tu syi fa [dusvapna - sleep] see suffering death, So awesome are the heavenly spirits,
lines 114, 130) wielding their staves, that all quietly follow." (Hua -
VBS 12-1992)
131 Nan je na She ni 96 CANĀ ÀARNĪM CANĀ ' SARNI "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)
132 Pe sha she 97 VISA _ VISA'SARAPRA Medicine "Empty space and wonderful medicine cure the
(For Pe she she [visha - poison] see Buddha Mantra Bhaisajya or demonic plagues. Illnesses due to wind, cold, heat,
lines 132, 237, 514 -- do not confuse "visha" meaning poison. Cures moisture, dryness, and fire are cured. Seasonal
71) contagious diseases, plagues. contagious diseases are put to an end. Upholding the
"Most diseases are caused by Mantra one eradicates then all -- swo pe he! (Swaha =
demonic ghosts, plagues are swallow [the mantra medicine]) (HuaSC v3:64-65)
caused by a whole slew of (Hua - VBS 2-1993)
ghosts."
133 Syi dan la 97 ÀASTRA "The earth spirit "Solid Maintainer" protects the Saha
(For Syi dan la, and She sa dwo la World. When the mountains are toppled, the Earth
[shastra], see lines 133, 238) 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)
134 E ji ni 98 AGNI _ "The fire spirit vowed to eradicate fiery poisons And
(For E chi ni [agni] see lines 134, do away with all feverish diseases. Afflictions and
235, 421, 515) hatred disappear without a trace, So one is refreshed
by sweet dew and gets a new lease on life." (Hua -
VBS 4-1993)
135 Wu two jya la 98 UDAKA UTRĀNĪM "It casts out watery poisons and cures rheumatism,
Paralysis, debility, ulcers of kidneys and intestines.
rau she Obesity, swellings, scabies, ringworm, other skin
diseases And all such pain is transformed into
auspicious prognostications." (Hua - VBS 5-1993)
136 E bwo la shr dwo 99 APARAJITĀ GURĀ "Compassionate Clan, Brave and Bold, Invincible,
With a capacity like empty space that includes
Jyu la everything, Adorns te Sagely Assembly as well as
protecting it." (Hua - VBS 6-1993)
na, Duo la ye ye. Qie la qie la, Shurangama Mantra
Ju zhu ju zhu, Mo la mo la, Hu Memorization and Recitation
la, Hong, He he Su da na
to All Beings to realize
(Sudhana), Hong, Po mo nu, So
137 Mwo he Bwo la 100 MAHĀ BALA CANDA 100 MAHĀ CANA PRACANNI "The one with the great Mind of the Way saves all in
the Saha world. Moonlight Bodhisattva rescues us
Jan chr 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)
138 Mwo he 101 MAHĀ DĪTĀM MAHĀ DĪPTĀM "Fire Head Vajra, the Great General, With a pure
mind stopped desire and left the red dust. Holding to
Dye dwo The Shurangama Sutra, Volume proper thought, he practices True Dharma. As a
5, pp. 95-97 tells the Shurangama Sutra continued: ―A model of comportment for the assembly, he detects
enlightenment cultivation spiritual light coalesced inside good and evil.." (Hua - VBS 8-1993)
method of Fire Head Vajra: and transformed my thoughts of
"Ucchushma came before the excessive lust into the fire of
Buddha, put his palms together, wisdom. After that, when any of Shurangama Sutra continued: "The Buddha asks
bowed at the Buddha‘s feet, and the Buddhas summoned me, they about perfect penetration. I used attentive
said to the Buddha, 'I can still used the name ‗fire-head.' (huo contemplation of the effects of heat in my body and
remember how many kalpas ago tou jin gang) "From the strength mind, until it became unobstructed and penetrating
I was filled with excessive greed of the fire-light samadhi, I and all my outflows were consumed. I produced a
and desire. There was a Buddha accomplished Arhatship. I made a blazing brilliance and ascended to enlightenment.
in the world named King of great vow that when each of the This is the foremost method."
Emptiness. He said that people Buddhas accomplishes the way, I
with too much desire turn into a will be a powerful knight and in
raging mass of fire. He taught me person subdue the demons‘
to contemplate the coolness and hatred."
warmth throughout my entire
body.'
139 Mwo he Di she 102 MAHĀ TEJAM MAHĀ TEJAM "With a capacity so vast it encompasses the
Similar to Agni Storehouse of Emptiness, All the Dharma Realms are
In modern Sanskrit, "maha" contained and fused within him. Upon gods, humans,
means "great" and "tejas" or asuras, and the hordes of hungry ghosts As well as
"tejam" meas "fire" or implies animals ad hell-beings, a pure light shines." (Hua -
"pure light" or "clear light." VBS 9-1993)
140 Mwo he 103 MAHĀ SVETĀM JVALA MAHĀ SUETĀM JVALA "Contemplating the light of self-mastery is the
Venerable One in White. Transformations without
Shwei dwo Refers to White Robes Guan Yin end come from wonderful spiritual powers. Rescuing
She pe la never resting in her saving of all beings everywhere with no rest day or night, He is
(For Shwei dwo [Sweta - white], see living beings. always fearful lest some being fall into the pits of
lines 140, 158, 178)
fire." (HuaSC v3:75) "." (Hua - VBS 10-1993)
141 Mwo he Ba la 104 MAHĀ BALĀ "Contemplating the light of self-mastery is the
PANDARAVASINĪM Venerable One in White. Transformations without
Pan two la 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." (Hua - VBS 11-1993)

much learning and
he."
142 Pe shi ni "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)
143 E li ye dwo la 105 ARYA TĀRĀ "The sagely ones thrash it out at a question-and-
(For E li ye dwo la [Arya Tara], see "." (Shasta Abbey: p. 61) answer session. They minutely dissect each section
lines 143, 159) down to the finest hair. Upholding-the-Earth
Bodhisattva acts as a certifier. Everyone is elated and
experiences bondless joy." (Hua - VBS 1-1994)
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)
145 Shr pe Pi she ye 107 CEVA VIJAYA 107 JIVA CEVAJAM "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)
much learning and na, Duo la ye ye. Qie la qie la,
Jeweled Sutra Hasta
ye. Swo pe he. Mwo he syi (Sudhana), Hong, Po mo nu, So
he."
146 Ba she la 108 VAJRA MALETI 108 VAJRA MALCETI "The spirits of the Vajra Realm, one of the five
divisions, Topple demons and externalist ways,
Mwo li di showing rare talent. 'Not empty work' and 'great joy'
(For Ba she la [Vajra], see lines 52,
146, 149, 152, 161, 162, 164, 175, are the meanings of this phrase, Referring to the
177, 354, 408, 414, 549, 552) spirits who save creatures from the sea of suffering."
(Hua - VBS 5-1994)
147 Pi she lu dwo 109 VIÀRŪTĀM 109 VISTRŪTAM "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)
148 Bwo teng 110 PADMA KMAM 110 PADMA YONICA "'Buddha, World Honored' is the name of a
protecting spirit. Guarding the Way, protecting the
Wang jya virtuous, he is resolved to maintain an equilibrium.
(For padma [lotus] see 51, 148)
He subdues all deviant and strange demons, Who
take refuge with the Proper Teaching and follow his
lead in practice." (Hua - VBS 7-1994)
149 Ba she la 111 VAJRA JIHVA CAH 111 VAJRA JIHVA CAH "Pitying the suffering beings, he helps them escape,
So they get rid of Ch'an samadhi's traces and was off
Jr he nwo e Je confusion's dust, So they cast out demonic
146, 149, 152, 161, 162, 164, 175, obstructions and sever desire and pride. He
177, 354, 408, 414, 549, 552) mindfully protects and save them from all sickness."
(Hua - VBS 8-1994)
150 Mwo la jr pe 112 MALA CEVĀ 112 MALA CEVĀ "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)
151 Bwo la jr dwo 112 PRĀJITAH 112 PARĀJITĀM "Invincible wisdom smashes the demonic hordes.
With the Blue, White, and Purple ones, you can
Blue Lotus Hand: White Lotus Hand: contemplate with ease. Although one is fated to die,
Red Lotus Hand: 28) (26) Mwo Syi Mwo Syi Li one can return to life!" (Hua - VBS 10-1994)
72) (70) Bwo Two Mwo Two Yun 29) (27) Jyu Lu Jyu Lu Jye Meng
Jye Syi Two Ye HEAL REBIRTH: "For rebirth in Purple Lotus Hand:
"For rebirth in all the pure lands of the ten "For all kinds of merit and virtue, 42) (40) Fwo La She Ye
heavenly palaces, use the directions, use the Blue Lotus use the White Lotus Punya Hasta "For meeting the Buddhas of the ten directions, use
Red Lotus Rakta Padma Nila Padma Hasta Netram Mantra 18 (27): "Jye meng. Nan. the Purple Lotus Hasta Mantra 21 (40): "Fwo la she
Hasta Mantra 25 (70): Mantra 19 (26): "Li two yun. Wa dz la. Wei la ye. Sa wa he." ye. Nan. Sa la sa la. Wa dz la jya la. Hung pan ja."
"Bwo two mwo jye syi Nan. Jr li jr li. Wa dz la. Bu la
two ye. Nan. Shang jye pan two. Hung pan ja." Kuru Kuru karmam Mighty Pré saya "Contemplating Sounds' teacher is the Host,
li. Sa wa he." Mashi Maha hridayam celestial general Amitabha Buddha, Whose forty-eight vows
"My body and mind are empty, transform the Saha world. Ultimate Bliss is reached
"The joys of the heavens "Responding to those who are the world is empty too. A mighty through nine kinds of rebirth on three levels. The
surpass those of ready, he appears in boundless celestial general leads his celestial Mahayana is expressed in the flowing water and
humankind. Between the bodies. With awesome spirit, he troops. Patrolling in many lands, blowing wind." (p. 48)
vow for heavenly birth reveals things great and small, they investigate good and evil as
and its fulfillment lie provisional and real. This vajra they roam, Rewarding merit,
many difficulties. But indestructible body is forever punishing transgressions precisely 40. Fwo La She Ye
only maintain this Red free and at ease. As his heavenly with no mistake." (p. 35)
Lotus Hand, And you'll eye contemplates, his heavenly This phrase is translated into "elephant teaching"
be reborn there in a ear listens." (p. 34) which means the "lofty elephant prince with an
finger-snap, without 26. Mwo Syi Mwo Syi Li Two 27. Jyu Lu Jyu Lu Jye Meng enlightened heart" The portrait shows the appearance
waiting around." Yun of Buddha Amitabha. If living beings are always
(Venerable Master Hua This phrase is translated into mindful of Buddha, they are not far away from the
Verse, Dharani Sutra: p. This phrase is translated into "the "adorned merit and virtue". The Buddha and they are sure to see the Buddha in the
311) heart of lotus flower at great portrait shows that the future.
ease" The portrait shows that the Bodhisattva Avalokiteshvara
Padma hastaya (Lotus in Bodhisattva Avalokiteshvara manifests the appearance of "With the miraculous, inconceivable Purple Lotus
the hand) manifests the appearance of Bodhisattva Empty Body who Flower, We attain Bodhi quickly, the Dharma of
"Having nothing to do, Buddha Amitabha who vows to leads millions of heavenly army liberation. We meet the Buddhas of the ten
Bodhisattvas go looking be reborn together in the land of to transform and ferry over directions, And never again descend into the homes
for some work. As they ultimate bliss at the end of life. limitless living beings. of six paths." (Venerable Master Hua Verse, Dharani
sit on exquisite lotuses, Sutra: p. 307)
their brilliant light "Mindful of the Buddha, the "With the white-hued, white light
radiates. Bestowing Dharma, and the holy Sangha, of the White Lotus, One's good
predictions of full One may ascend to the jeweled merit and excellent virtue are
enlightenment on all lotuses in the pure lands of the boundlessly great. If one
beings, They perfect ten directions. When the flower diligently cultivates and practices
Nirvana that is certified blooms, the Buddha appears, this Hand and Eye, How can one
to be without residue." perfecting the fruit of worry about not arriving at the
(p. 78) enlightenment, Coming and home of Dharma King?"
going freely in the space of an (Venerable Master Hua Verse,
instant." (Venerable Master Hua Dharani Sutra: p. 304)
Verse, Dharani Sutra: p. 305)
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
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."
152 Ba she la 113 VAJRA DANDI 113 VAJRA DANDI "The Vajra Jeweled Sword's energy can fill up the
Jeweled Sword Subdue Bhuta heavens. To the ends of the vertical expanse, to the
Shan chr Hasta Mantra 4 (50): "Di li shai bounds of the horizon, it encompassed the universe.
146, 149, 152, 161, 162, 164, 175, ni nwo. Nan. Hung pan ja."
Dis hr di re. Du wei ning. Du ti s wo two ye. Slicing weird creatures, dispelling the deviant, it
177, 354, 408, 414, 549, 552) 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.
153 Pi she la je 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
grow in abundance and people are all happy. The

four seasons are in accord and humaneness and
kindness prevail." (Hua - VBS 12-1994)
154 Shan dwo she 115 ÀANTĀ 115 'SANTĀ "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)
155 Pi ti pe 115 VAIDEHA 115 VAIDE "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)
156 Bu shr dwo 115 PUJITĀH 115 HAPUJITĀH "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)
157 Su mwo Lu bwo 116 SAUMI RUPĀ 116 SOMARUPĀ "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)
158 Mwo he shwei 117 MAHĀ ÀVETA 117 MAHĀ SUETĀM "In the palaces of sun, moon, and stars, the gods
dwell. The white-robed Holy One saves the flocks of
dwo confused beings. In both according and opposing
(For Shwei dwo [Sweta - white], see
lines 140, 158, 178) states, remain unmoving. Mahaprajna paramita!"
(Hua - VBS 4-1995)
159 E li ye Dwo lax 118 ARYA TĀRĀ 118 ARYA TĀRĀ "The God of Sunlight illuminates the universe of a
(For E li ye dwo la [Arya Tara], see billion worlds -- The four cardinal points, the four
lines 143, 159)
"Great Moon of Nirvana! Great intermediate directions, and the four boundlessnesses.
Purifier of Sins! Great Cause of The moon palace where Chang-e resides is like a cool
Forbearance! Great Guardian and clear canopy, With twenty-eight constellations
Against Injury! Great Hearer of attending to the front and back." (Hua - VBS 3-1995:
the Cries of the World: Noble p. 10)
and Compassionate Tara! To
whom it is given to watch over
us, and who is our sworn

protector!" (Shasta Abbey
36)
160 Mwo he Pe la 119 MAHĀ BALĀH APĀRĀ 119 MAHĀ VALĀH APARA "Sun, moon, stars, and constellations emit far-
reaching light, Which horizontally spans, vertically
E bwo la 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)
161 Ba she la 120 VAJRA SANKALA CEVAH 120 VAJRA 'SAKĀLĀ CEVAH "Faced with those vajra-like triumphantly-armored
beings, it's hard to keep one's eye's open. Extremely
Shang jye la "The Diamond-Thunderbolt virtuous the are indeed! Their magnificent power is
Jr pe Garland that pours down on without end. They smash the flocks of deviant ones,
(For Ba she la [Vajra], see lines 52, ordinary men!" (Shasta Abbey so even their traces are cut off. The five grains are
146, 149, 152, 161, 162, 164, 175,
177, 354, 408, 414, 549, 552)
Shurangama Translation, Line abundant, and peace and prosperity abound." (Hua -
37) VBS 7-1995)
162 Ba she la 121 VAJRA KAUMĀRIH Kaumari means Pure Youth in "The Vajra Pure Youths are heaven-true. Without
Sanskrit. even thinking, they can distinguish good and evil. In
Jyu mwo li a kshana, they pervasively roam throughout the three
(For Ba she la [Vajra], see lines 52, "The Diamond-Thunderbolt
146, 149, 152, 161, 162, 164, 175, thousand realms; In one thought, they illuminate the
177, 354, 408, 414, 549, 552) Great Utterance of the Fully minds of living beings." (Hua - VBS 8-1995)
Accomplished Mind for the
Removing of Wickedness!"
163 Jyu lan two li 122 KULANDHARĪ "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)
164 Ba she la 123 VAJRA HASTĀCA "The gigantic vajra hand has five wheeled fingers.
Near and far the weird energies must all hide away. It
He sa dwo je protects and supports sentient beings, so they can
(For Ba she la [Vajra], see lines 52, "The Diamond-Thunderbolt
146, 149, 152, 161, 162, 164, 175, realize the Great Way. According to their wishes,
177, 354, 408, 414, 549, 552) Samadhi that causes the Living their vows are fulfilled as they go forward on the
Devi to be sent down from the path." (Hua - VBS 8-1995: p. 10)
Heights of Heaven! Great
Emancipating and Nobly

Compassionate Tara! The Great
Guardian Against Damnation."
165 Pi di yexi 124 VIDYA "Universally enlighten all living beings in the world.
(For Pi di ye, Pi two ye, Vidya With skillful speech, teach and transform them so
[universally enlightening], see 23, they stay far away from defilement. Vigorously go
103, 165, 198, 249, 278-358, 399,
404, 410, 537, 541) forward and ascend the other shore; Then turn the
boat of compassion around and save the suffering
masses." (Hua - VBS 9-1995: p. 10)
166 Chyan je nwo 124 KĀMCANA "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 10-1995)
167 Mwo li jya 124 MALIKAH "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)
168 Ku su mu 125 KUSUMBHA _ Guan Yin is Avalokiteshvara, "Moonlight shines on the hearts of living beings
Great Compassion Bodhisattva. everywhere, Clear, pure, free, clean, without a speck
Shi Chi is Mahasthamaprapta of dust. Amita Buddha is te Dharma Host;
Great Strength Bodhisattva. Bodhisattvas Guan Yin and Shih Chih are or closest
relatives." (Hua - VBS 2-1996)
169 Pe jye la 125 RANA CEVA "This refers to Accomplishment "When the crooked mind goes straight, one's Way-
Buddha (Amoghasiddhi) in the Mind is true. Accomplishment in the Bodhimanda
Dwo nwo "Most supreme, Performing Northern Karmavachana takes virtue as its neighbor. In the north the Host of
Dharma, the Vajra Heart, Wheel- Division." (Garja Kulaya) (Hua - Sages protects and upholds one. The Youth Water
turning Honored One in the VBS 3-1996) Light renews himself each day." (Hua - VBS 3-1996)
Northern Accomplishment
Division. Wisdom and proper "Working for the Dharma, getting This line is allied with line 32 Wu mwo Bwo di
samadhi take precepts as their things done, in the Karma [Umapati], line 54 Na mwo Chye she Jyu la ye
root. With great enlightenment, Division, The members of Earth (Namo Garja Kulaya -- Karma Division of the North
one is revered by people and Store's clan are many. Karmic of Jeweled Accomplishment Buddha --
gods." (Hua - VBS 11-1990) retribution, for good or evil, is Amoghasiddhi Buddha and Earth Store Bodhisattva),
never off by a hair, For iron-faced line 108 Ning jye li and line, and line 184 Jye na.
and unselfish is the Old King
Yama." (Hua - VBS 5-1986)
170 Pi lu je na 126 VAIROCANA 12) (12) Na mwo Nwo La Namo Nila kantha Vairochana Buddha
(For the Tathagata Family Jin Chr (Hail the Blue Necked One) "Clear, pure Dharma-
[Tathagata Kulaya], see lines 40 and
50) This line is allied with line 49: Na body Vairochana Buddha Rescues vast numbers of
mwo Pe chye pe di (Namo beings here in the Saha world. Developing Vajra-like
Bhagavate) and 50: Dwo two chye rock-solid tough physiques, We can climb up onto
dwo Jyu la ye (Tathagata Kulaya the other shore and reach paramita." (p. 20 of Master
-- Buddha Division of the Center Hua's Great Compassion Mantra Commentary pink
of Shakyamuni -- Vairochana.) colored book - Excepted from 1976 Dharani Sutra
Commentary)
The Five Turbidities are: 1. the
Turbidity of the Kalpas (time). 2. "The many lights shine upon those of great awesome
the Turbidity of Views. 3. the virtue. Rapid thunder and violent wind speak by
Turbidity of Afflictions. 4. the transformation, Conquering those of outside ways, so
Turbidity of Living Beings. 5. the they return to Proper Dharma, One forever leaves the
Turbidity of Lifespans." (Hua - traps of the Five Turbidities." (Hua - VBS 4-1996)
VBS 5-1996)
171 Ju li yexii 127 KUDARTHO_ "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)
172 Ye la tu "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)
173 Shai ni shan SNĪSA Om Namo "Sutra of the Foremost "The mark of the crowns, the flesh cowl, has a
(For Buddha Shai ni shan (see lines 2,74, 127, 141, 165, Shurangama at the Great hundred jeweled lights. On thousand-petalled lotuses
[Ushnisha], see lines 6, 94, 173, 192, 412) Buddha's Summit Concerning the sit the Dharma Kings, Proclaiming infinite and
216, 533)
Tathagata's Secret Cause of many-layered meanings Of Vairochana Buddha's
Cultivation, His Certification to sweet-dew nectar." (Hua - VBS 7-1996)
the Complete Meaning and all
174 Pi je lan pe 128 VIJRMBHA MĀNACA "Rakshasa ghosts and spirits may be good or evil; By
Mwo ni je 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)
175 Ba she la 129 VAJRA KANAKA PRABHĀ "The Vajra Treasury Kings practice the awesome art
of subduing. Without the mark of speech, they
Jya na jya enlighten sentient beings. With merit and virtue and
Bwo la pe wonderful wisdom, the turn the Dharma Wheel, So
(For Bwo la pe [Prabha -- radiance all enter Nirvana, and strife is put to an end." (Hua -
light], see lines 73, 175, 181, 38)
VBS 9-1996)
146, 149, 152, 161, 162, 164, 175,
177, 354, 408, 414, 549, 552)
176 Lu she na 130 LOCANAH 130 LOCANAH "Light Illumining Everywhere Nishyanda fills three
"Lu she na is referring to thousand realms, The arisings of thoughts, the
Nishyanda Buddha. 'Nishyanda' moving of minds, appear on the tip of a hair.
translates as 'Light Illuminating Extinguishing all the habits amassed and smashing
Everywhere,' and also as 'Filling through the darkness, Sentient beings become far-
with Purity.'" (Hua - VBS 10- removed from being upside-down." (Hua - VBS 10-
1996) 1996)
177 Ba she la 130 VAJRA TUNDICA 130 VAJRA TUNDĪCA "When those in the Vajra Assembly hold aloft
mountains and brandish pestles, The heavenly
Dwun jr je demons and those of outside ways run far away.
146, 149, 152, 161, 162, 164, 175, Subdued, the ghosts and spirits rely on the Triple
177, 354, 408, 414, 549, 552) Jewel. How awesome the virtue of these Vajra
beings! How busy are they, day and night!" (Hua -
VBS 11-1996)
178 Shwei dwo je 131 ÀVETA 131 SUETA 178: Shwei Dwo Je: "The white color and white light
(For Shwei dwo [Sweta - white], see of the white lotus flower Shines on heaven, shines on
lines 140, 158, 178) earth, shines on all dark shadows. Mountains
tremble, seas roar. The sounds are awesome and far-
reaching. With happy minds and sincere submission,
being rely on Proper Dharma." (HuaSC v4:50-51)
(Hua - VBS 12-1996)
179 Jya mwo la 131 KAMALA 131 CAKA MALA "
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
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).
180 Cha che shr 132 'SA'SI 132 KSA 'SASI "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)
181 Bwo la pe 132 PRABHĀ 132 PRABHĀ "Power Knights as many as Ganges sands manifest
(For Bwo la pe [Prabha -- radiance "The watch over the Southern large bodies. Their bright light shines afar,
light], see lines 73, 175, 181, 368) Production of Jewels Division." wondrous beyond compare. Protecting and
(Hua - VBS 3-1997) patrolling, they guard the southern boundary. So that
the evil must fall, and the good can ascend." (Hua -
See related Lines 36, 53, 107 VBS 3-1997)
182 Yi di yi di 133 ITYETE 133 ITE GATE "Liberated, Vigorous, and Diligent Bodhisattva
"The three disasters are those of guards the ten directions, So beings can escape the
wind, water and fire." (see related harm of the three disasters and eight difficulties.
Lines 32, 35, and 34 respectively Then the world will be peaceful, the citizens secure,
-- 32 Wind Umapati And all can cultivate together and become certified in
Amoghasiddhi, 35 Water Bodhi's Hall." (Hua - VBS 4-1997)
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)
183 Mu two la 134 MUDRA 134 MUDRA "The wisdom of the Seal Samadhi is the King of
"Mu two la is 'wisdom-seal'" concentrations, The wondrous universal
according to Master Hua, hence it accomplishment of the Great Way Place. The hearts
is a Mudra or spiritual gesture. of all living beings are replete with it. With sincere
(Hua - VBS 5-1997) seeking, light naturally comes forth." (Hua - VBS 5-
1997)
184 Jye na 134 GANAH 134 GANAH "Dharma of enactment and doing what should be
"Je na means 'Dharma of "If you can repent, you will be done make one's wisdom abundant. Spiritual light
enactment,' 'doing what shold be practicing the conduct of a great protects the Northern Realm. Vajra Vairochana
done,' and 'karma vachana,' hero. It is also said, 'The faults of manifests from the mind. Relying on the teaching to
which all refer to repentance and the superior person are like cultivate, there is no decreasing or increasing." (Hua
reform. Repenting of faults eclipses in the sun and moon; All - VBS 6-1997)
show that people who have can see them. When he changes
created offenses realize they for the better, All look up to him.' "From repentance and reform one gains abundant
should change. If they do not, Repent in front of the Assembly wisdom. Spiritual light protects the Northern Realm.
then their offenses increase and or a Good Knowing Advisor There are spirits in the Northern Karma Division.
get deeper and thicker day-by- (Kaliyanamitra). Do what should They watch over karma vachana matters such as
day. So the ancients said, 'When be done, perform the karma repentances. Protecting the Northern Karmavachana
faults are changed, the disappear; vachana of formally repenting. Division, the Vajra Store Bodhisattvas carry on this
To cover one's mistakes only Once that is done, a person can work." (Hua - VBS 6-1997)
aggravates them." (Hua - VBS truly become one of great
6-1997) wisdom." (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.
185 Swo pi La chan 135 SARVE RAKSAM 135 SARVE RAKSAM "Seeking certification to repentance of body, mouth,
(For He la cha swo & La chan "The line, Swo pi La chan, "If you repent of offenses of the and mind, The three karmas become pure and
[Rakshasa ghosts] see lines 185, concludes this section on seeking body, there should be no killing, flawless. One holds precepts purely and strictly,
203, 213, 252, 361)
certification. Even such stealing, or sexual misconduct, until one is like the full moon. Then in an instant one
efficacious Dharmas as the Great nor should there be any thoughts gains a response and leaps across the Ten Grounds."
Compassion Mantra or the of these three evil deeds in your (Hua - VBS 7-1997)
Shurangama Mantra won't be mind. If wit one's mouth one
magical if you three karmas are doesn't abuse people, engage in "If one can get rid of greed, hatred, and stupidity in
not pure. In seeking certification loose speech, double-tongued one's mind, then one's mind karma will become pure."
turn the light around and look at speech, or lying -- the four evil of (Hua - VBS 7-1997)
your body, mouth and mind - are the mouth -- then one's mouth
they pure?" (Hua - VBS 7-1997) 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 7-
1997)
186 Jywe fan du 136 KURBBANTU 136 KURDHVANTU "The Buddhas, World Honored Ones, have great
"The Buddhas use various "This line, Jywe fan du, means compassion. With expedient provisional means, they
expedients and clever provisional 'Buddha,' 'Thus Come One,' save beings from the turning wheel, So they cast
devices. If you like candy, they 'World Honored One.'" (Hua - aside the deviant, return to the proper, and are always
give you a little candy. The VBS 8-1997) vigorous. Because at last they realize that in the
same goes for hot, sour, bitter, future, they have a chance to make amends." (Hua -
salty -- whatever you like, you VBS 8-1997)
get. Then, when you are really
happy, they speak the Buddha
Dharma so you understand that
the world is impermanent." (Hua
- VBS 8-1997)
187 Yin tu na 137 MAMA INSONA 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
Mwo mwo Sye MAMĀ SYĀ "Vairochana's Diamond shall carefully cultivate the Sagely Way,
(See lines 187, 232, 363, 434)
(For Na mwo [Namo -- Refuge], see Thunderbolt that overcomes the Respectfully follow precepts, and guard the pure
lines 1, 5, 7, 10, 15, 16, 17, 18, 21, "Vairocana's Diamond threats of Mara! This cleansing rules." (Hua - VBS 9-1997)
22, 28, 29, 30, 34, 38, 39, 48, 49,
51,52, 53, 54, 55, 60, 61, 65, 70, 75, Thunderbolt that overcomes the light shines from the Buddha
81, 86, 92, 96, [187, 232, 363, 434], threats of Mara! This cleansing Vairochana and His Voice calls "Recite, uphold, be silently mindful; keep thoughts
366, 418) out, returning me to the Path of and words few. Reveal the teaching by bringing
light shines from the Buddha
Vairocana and His Voice calls Discipline!" (Shasta Abbey benefit and joy; transform those in the universe.
out, returning me to the Path of Shurangama Mantra Recitation) Whatever Dharma deeds we do will be done to
Discipline!" (Shasta Abbey ultimate perfection. Without increasing anything or
Shurangama Translation, Line decreasing anything, we reach Nirvana." (Hua - VBS
44) 4-2001)
55 Mwo He Syi Two Ye I Now Universally Transfer the

Mantra for Patching Flaws in Merit and Virtue of this
GREAT MEMORY: "For
the Recitation: Na mo he la da "When we chant the Shurangama Mantra,
much learning and Shurangama Mantra
extensive study, use the na, Duo la ye ye. Qie la qie la, the power and the merit and virtue generated
Jeweled Sutra Hasta cannot be described in words. It could never
Mantra 37 (53-56): Syi two la, Hong, He he Su da na to All Beings to realize
ye. Swo pe he. Mwo he syi (Sudhana), Hong, Po mo nu, So Anuttarasamyaksambodhi be expressed in words." (Hua - VBS 10-1997: p.
two ye. Swo pe he. Nan. E Po He." Chant 3x 11)
he."
SECTION II
188 Wu syin 138 ŌM 138 ŌM "The light from the white hair-mark at Vairochana
"Wu Syin is the syllable Nan Buddha's summit Surprises the deaf, shakes the
(Om). Nan has many meanings: blind, and startles the stupid. Those with
1. ‗Encouraging production' of all consciousness all become enlightened, And quickly
kinds of merit and virtue. 2. tend towards the unsurpassed Bodhimanda." (Hua -
‗Subduing' all he heavenly VBS 11-1997)
demons and those of externalist
ways. 3. ‗Protecting' all proper "When ghosts and spirits hear the sound Nan recited,
Dharmas. 4. ‗The Three Bodies,' they must put their palms together and be respectful.
which refers to repleteness with The must obey the commands given them. If they
the Dharma Body, the Reward don't, the are punished." (Hua - VBS 11-1997)
Body and the transformation
bodies." (Hua - VBS 11-1997)
189 Li shai jye na 139 RSĪ GANA 139 JHASIGANA "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)
190 Bwo la PRA'SASTA 140 PRA'SASTA "Wisdom arrived at the other shore is the mother of
"She syi dwo is also pronounced "Good at being able to help all all Buddhas. The Lotus Flower Dharma Division is
She syi dwo su syi di and translated means beings perfect their good karma; subtle and wonderful. How good when we
‗good success.'" (Hua - VBS 10- good at helping them perfect successfully amass accumulated superior karma And
1997: p. 11) superior karma; good at helping head straight for the treasure trove, as the provisional
their vows succeed so they can reveals the actual." (Hua - VBS 10-1997: p. 11)
reach their goals. Their ultimate
goal is Nirvana." (Hua - VBS 10-
1997: p. 11)
191 Sa dan two "We gods and immortals bow to the Buddha's
(For Sa dan two [statha], see lines 1, summit, Respectfully making offerings to the sages
5, 94, 191, and 215) 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)
192 Chye du 141 TATHĀGATOSNĪSĀM 141 TATHAGATO SNĪSĀM "The appearance atop the invisible summit is the
(see lines 2,74, 127, 141, 165, Om Namo "Sutra of the Foremost foremost Shurangama. In the center is the Buddha
Shai ni shan 412) Shurangama at the Great Division which saves those ‗hanging upside down.'
[Ushnisha], see lines 6, 94, 173, 192, Buddha's Summit Concerning the Vairochana Buddha pervades all places: Because of
216, 533)
"When desire manifests itself, it Tathagata's Secret Cause of that he is always here with you and me." (HuaSC
can be cut off with the following Cultivation, His Certification to v5:192-193) (Hua - VBS 12-1997)
far reaching Gatha:" (Shasta the Complete Meaning and all
Abbey Shurangama Translation, Bodhisattvas' Myriad Practices"
Line 45)
193 Hu syin du lu 142 HŪM 142 HŪM "The Dharani true words Nan Ya Hung are
143 BHRŪM 143 BHRŪM Vairochana, Amitabha and Akshobhya Medicine
yung 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)
194 Jan pe na 144 JAMBHANA 144 JAMBHANA "Upon the golden-yellow flowers on a tall tree Sits
the great garuda bird abiding in the Buddhas' sagely
"HUM! Danger Approaches O Way. The fragrance of the Dharma Body pervades
Yellow Flowered One!" (Shasta realms as numerous as Ganges' sands. In non-
Abbey Shurangama Translation, retreating Bodhi one joyfully roams afar." (Hua -
Line 46) VBS 2-1998)
195 Hu syin du lu 145 HŪM 145 HŪM "The wonder of the true words and the Mantra's
146 BHRŪM 146 BHRŪM power is hard to conceive of. With the aid of
yung 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)
196 Syi dan pe na 147 STAMBHANA 147 STAMBHANA "This auspicious Dharma makes all entirely perfect.
"This line is an auspicious "If you seek something, you will Gathered and contained within it is a treasury of
Dharma, meaning that everything obtain it. It is said, ‗Those who endless jewels. The many kinds of paramitas are
will be auspicious and one will seek riches and nobility will brought to perfection. How upright and proper are
obtain supreme benefit. receive riches and nobility; those those who sit on purple lotuses." (Hua - VBS 4-1998:
Auspicious Dharma is Dharma who seek honor and prestige will p. 11.)
that allows all to be as-you-wish receive honor and prestige; those
and t gathers in and includes a who seek sons and daughters will
treasury of infinite gems." (Hua receive sons and daughters.' All
- VBS 4-1998: p. 11.) of this is inconceivable." (Hua -
VBS 4-1998: p. 11.)
"HUM! Danger Approached O

Treasured One!" (Shasta Abbey
47)
197 Hu syin du lu 148 HŪM 148 HŪM "True heart, true mind, be true and even more true.
149 BHRŪM 149 BHRŪM True practice, true cultivation, be true and still more
yung 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)
198 Bwo la Shai di ye 150 PARAVIDYĀ _ 150 PARAVIDYA "To attract all demons to cultivate proper teachings,
(For Pi di ye, Pi two ye, Vidya "Bo la Shai di ye translates as "And so you shouldn't take Perfect your practice of specifics and principle
[universally enlightening], see 23, ‗endless rescuing,' and also as demons so seriously. Sometimes through endless rescuing. Then birth, death, and
103, 165, 198, 249, 278-358, 399,
404, 410, 537, 541) ‗attracting all demons to cultivate demons aid people in their afflictions are brought to and ultimate end. Eternity,
proper teachings.' If the demons cultivation. However, they help joy, true self, and purity are proof of Bodhi." (Hua -
can change from being deviant you in reverse, causing you to VBS 6-1998:p. 11.)
and return to the proper, if they cultivate. They act as augmenting
can change what is bad and turn conditions by testing you in your
to the good, then the too can cultivation. They test you to see
cultivate, the too can certify to if you have skill and patience."
sagely fruition." (Hua - VBS 6- (Hua - VBS 6-1998:p. 11.)
1998:p. 11.)
199 San bwo cha 150 SAMBHAKSANA KARA 150 SAMBHA "In true, right fulfillment of the Bodhisattva practice,
The Five Eyes and Six Penetrations completely
"HUM! Danger Approaches O manifest. With the sublimely wondrous liberation
Beyond Accomplishments One and perfect blessings and wisdom Of supreme Equal
Who Is Continually Surrounded Enlightenment, one can save the flocks of worthies."
By Honors!" (Shasta Abbey (Hua - VBS 7-1998)
48)
200 Na jye la 150 KSANAKARA "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 8-
1998: p. 11.)
201 Hu syin du lu HŪM 151 HŪM "Sincerely and honestly receive, uphold, and be
BHRŪM 152 BHRŪM mindful of the Mantra. Eventually you will
yung 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
9-1998)
202 Sa pe yau cha 153 SARVA YAKSA 153 SARVA DUSTHANĀM "Subduing all the armies of evil ghosts, The
For Sa la pe (Sarva) [All in STAMBHA NAKARA courageous kings of ghosts obey commands.
Sanskrit], see 99, 109, 112; Sa pe Protecting and supporting those who are good,
202, 221, 277, 320, 385, 386, 387, diligent, and vigorous, With kindness and
388, 389, 391, 392, 394, 395, 396, compassion they save and transform all beings."
397, 398, 399, 403, 482, 502, 510.
(Hua - VBS 10-1998)
(For Yau cha [Yaksha ghosts] see
lines 202, 251, 387, 452, 526)
203 He la cha swo 153 RAKSASA 153 SARVA YAKSA RĀKSASA "Many great and supreme Dharmas make up the
(For He la cha swo & La chan La cha swo is the "rakshasa Mahayana. Speedy ghosts and all the rest race around
[Rakshasa ghosts] see lines 185, "He is the ha of maha and means ghosts." Basically, rakshasa like mad. With compliant and opposing teachings the
203, 213, 252, 361)
‗Great, many and supreme.'" ghosts are very evil, but after they Buddhas' transformations spread. Myriad kinds
(Hua - VBS 11-1998: p. 11.) take refuge with the Buddha, they return to the source, as those of the Saha are saved."
become a good army and are (HuaSC v5:22-23)
known as "speedy ghosts." They
can travel both in space and on "Great, many, and supreme Dharmas comprise the
the earth. They can also go up to Mahayana. Speedy ghosts and all the rest race around
the heavens. Rakshasa ghosts are Using encouragement and exhortation to teach and
used to teach these living beings spread Buddhism. All kinds of beings return to the
so that they can bring forth fear in source, getting out of the Saha world." (Hua - VBS
their hearts and are moved to 11-1998: p. 11.)
change from bad to good.
(HuaSC v5:22-23)
204 Jye la he rau she 154 GRAHĀNĀM 154 GRAHANAM 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 teng beng 155 VIDHVAM SANAKARA 205: Pi Ten Beng Sa Na Jye La: "The two kinds of
spirit kings have profound, awesome power. They
Sa na jye la "HUM! Danger Approaches O break through all hate and cast out calamities. Saving
(see lines 205, 211)
Conqueror of All Forms! To the all from suffering and misery, they return their lives
One who has converted to the teaching host, Shakyamuni Buddha." (HuaSC
multitudes of heretics, I say this v5:25) (Hua - VBS 1-1999: p. 12)
danger is drawing near me!"
(Shasta Abbey Shurangama The various spirit kings among the yakshas and
Translation, Line 49) 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
Buddha and offer their protection to every Way Place.
(HuaSC v5:25) (Hua - VBS 1-1999: p. 12)

206 Hu syin du lu 156 HŪM 15 HŪM "With earnest recitation of this, wonderful samadhi is
157 BHRŪM BHRŪM gained. Sincere intent and vigor bring proof that
yung 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)
207 Je du la 158 CATURĀ "I now warn the host of eighty-four thousand And
(For je du lu - chatur [means the every great, powerful vajra spirit king: Quell disasters
numeral 4], see 117, 207, 325, 406) and harm, the treacheries of demons. With this bow
and arrow of wisdom, rise in official rank." (Hua -
VBS 3-1999: p. 12.)
208 Shr di nan 'SITINĀM "This line of the Mantra means "The swords of the vajra-wielding spirits are sharp
‗Vajra spirit.' Shi di nan is also and pointed. Entering samadhi, they quell the
translated as ‗arrows' or ‗swords.'" disruptive vibrations of goblins And subdue all kinds
(Hua - VBS 4-1999: p. 12.) of ghosts, demons, and their like, So they change their
evil into goodness and start anew." (Hua - VBS 4-
1999: p. 12.)
209 Jye la he GRAHĀ "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.)
210 Swo he Sa la nan SAHASTRANAM Sahasra means "1,000" in "Vajra spirits to the ends of the Great Thousand
(For Swo he Swo la or Swo he Sa Sanskrit. Worlds, More than calculation or analogies can
la [Sahasra -- 1,000], see lines 27, clearly count, Protect those who practice, cultivating
120, 210, 219, 220, 222)
wholesome Dharmas. When merit and virtue are full,
the Way is realized naturally." (Hua - VBS 6-1999:
p. 12.)
211 Pi teng beng 160 VIDHVAM SANA KARA VIDHVAM SANAKARA "Screening off demonic harm bestows peace and
(see lines 155, 160) quiet. Potential misfortune turns to luck; past karma
Sa na la melts away. We escape from danger unscathed; in
(see lines 205, 211)
dreams, we have nothing to fear. Congratulations to
all! The clouds have parted; the sky is clear!." (Hua -
VBS 7-1999: p. 13.)
212 Hu syin du lu 161 HŪM HŪM "Concentration brings responses; being scattered
162 BHRŪM BHRŪM leads to ruin. Recite with extreme sincerity and never
yung "This line represents reciting nan change. In time your skill will deepen; samadhi will
ya hong, purifying your three be gained. Having certified to Bodhi, you will neither
karmic vehicles of body, mouth, come nor go." (Hua - VBS 8-1999: p. 12.)
and mind, and creating a

platform. At that time you must
be concentrated." (Hua - VBS 8-
1999: p. 12.)

much learning and
he."
213 La cha 163 RAKSA RAKSA 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)
214 Pe che fan 164 BHAGAVAM 164 BHAGAVAM "We rely on the World Honored Ones of awesome
(For Bhagavate [World Honored spiritual power as we rescue and protect all upside-
One], see lines 30, 34, 39, 49, 55,
60, 65, 70, 75, 81, 86, 93, 214, 230, down living beings. May they all leave suffering and
362, 364) 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)
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)
215 Sa dan two 165 STATHĀ "Returning our lives, bowing in "The unending eternally-abiding sages of the ten
(For Sa dan two [statha], see lines 1, reverence, is the meaning of Na directions And all who protect the Dhara f the Great
5, 94, 191, and 215) mwo. All three karmas made Bright Lamp Use the two methods of subduing and
pure is Sa Dan Two. Affliction gathering in to skillfully rescue us. Vajra secret
and Bodhi appear only from the traces transform all beings." (Hua - VBS 11-1999: p.
mind. Confused, one is a common 11.)
person, enlightened, one is a
Buddha." (Hua - VBS 11-1981)
216 Chye du shai ni 165 GATOSNĪSA Om Namo "Sutra of the Foremost "I now take refuge with the Greatness of the Buddha's
(see lines 2,74, 127, 141, 165, Shurangama at the Great Summit -- The Inexhaustible Treasury of Dharma
shan 412) Buddha's Summit Concerning the and the Light of Wisdom. I vow to understand the
[Ushnisha], see lines 6, 94, 173, 192, Tathagata's Secret Cause of wonderful Dharani And to respectfully uphold the
216, 533) Cultivation, His Certification to meanings spoken by the Thus Come Ones." (Hua -
the Complete Meaning and all VBS 12-1999)
217 Bwo la dyan 166 PRATYŪNGIRE "The Dharma Light shines everywhere; the sound is
(For Bwo la di Yang chi la or Bwo masterful. We bow sincerely in respect to the secret,
la dyan or Bwo la ding yang Yi chi magic phrases, Hoping to evoke the power of
li or Bwo la jang chi or Bwo lai
jang chi lan [Pratyungiram or responses that tally with the Way, We are intent upon
Pratyungire], see lines 97, 98, 217, returning to our origin and being certified to Bodhi."
412, 415, 534)
(Hua - VBS 1-2000)
218 She ji li "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)

much learning and
he."
219 Mwo he 167 MAHĀ SAHASRA 167 MAHĀ SAHA STRĀ "Supreme and Mighty is a Vajra spirit courageous and
Sahasra means "1,000" in heroic. He grinds up demons and externalists,
Swo he Sa la Sanskrit. quelling their weird vibrations. Patient and firm, he
la [Sahasra -- 1,000], see lines 27, removes the obstacles of afflictions. For the sake of
120, 210, 219, 220, 222) teaching, he toils to establish outstanding merit."
(Hua - VBS 3-2000)
220 Bwo shu 168 BHŪJE SAHASRA 168 BHUJE SAHA STRA "Wielders of Vajra can brandish their demon-
"Translates as ‗wielders' and as Sahasra means "1,000" in subduing swords So that we can be born by
Swo he Sa la ‗flowers." (Hua - VBS 4-2000) Sanskrit. transformation from lotuses in seven-jeweled pools.
la [Sahasra -- 1,000], see lines 27, Shakyamuni Buddha realized the Way beneath the
120, 210, 219, 220, 222) Bodhi tree And goes on saving beings everywhere,
lifting us out of the mire." (Hua - VBS 4-2000)
221 Shr li sha 168 'SIRSA 168 'SIRSA "Wonderful Leader Luck is a great Vajra spirit. His
renown alone can inconceivably transform beings.
Changing their evils, they go toward the good,
lessening their errors, Until straightaway they enter
the Dharma Realms' Ten Thousand Buddhas' Hall."

(Hua - VBS 5-2000)
222 Jyu jr Swo he 169 KOTI 'SATA SAHASRA 169 KOTI SAHA STRANETRE "Hook and Treasury are both names of Vajra Spirits.
Bones of the body can form sharira, derived from
sa ni NETRE
precepts' virtue. Samadhi and wisdom create
embellishments in five colors. Solid, and unable to be
(For Jyu jr [Koti -- meaning one
"HUM! Danger Approaches! destroyed, they blaze with eternal light." (Hua - VBS
trillion], see lines 6, 12, 222) Thus I invoke the mystic formula 6-2000)
of the Holy and Sacred One, the
la [Sahasra -- 1,000], see lines 27, Tathagata who sits on Ten
120, 210, 219, 220, 222) Million Thrones and who saves
me from desires! The Great
Savior of the multitudes who is
honored by the fortunate
multitudes!" (Shasta Abbey
50)
GREAT MEMORY: "For the Recitation: Na mo he la da
much learning and Merit and Virtue of this
Jeweled Sutra Hasta Memorization and Recitation
Mantra 37 (53-56): Syi two la, Hong, He he Su da na
he."
223 Di li e bi ti Shr 170 ABHEMDYA JVALITA 170 ASIDYA JVALITA "We respectfully pay homage to the Great Wheel
Vajra Spirit, One honored with a thousand heads, a
pe li dwo 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)
224 Ja ja ying jya 171 NATANAKA 171 NATANAKA "When we are free of obstacles and actively
practicing, breakthroughs can happen. All dharma
"The All Knowing, who makes will be unobstructed when we reach Noble Birth.
the earth tranquil and conveys Bright light shines everywhere, protecting the Triple
understanding to living beings." Jewel. We spirits of the precepts rescue confused
(Shasta Abbey Shurangama beings who are as if drunk." (Hua - VBS 8-2000)

225 Mwo he ba she 172 MAHĀ VAJRA 172 MAHĀ VAJRO DARA "The multitudes of great vajra beings protect
"Everyone who upholds the practitioners. By letting out the lion's roar and rolling
lu two la DĀRA Shurangama Mantra receives the Dharma's thunder, They effectively enable
(For the Lu two la God Rudra "These are the 84,000 great vajra protection from these vajra treasury
[Shiva], see lines 31, 225, 292, 414) sentient beings to escape their obstacles. Crossing
treasury Bodhisattvas. They Bodhisattvas." (Hua - VBS 9-2000) beyond all suffering, we can reach the depths of
continually follow people who
accept and uphold the Shurangama
Prajna." (Hua - VBS 9-2000)
Mantra in order to protect them."
(Hua - VBS 9-2000)
"I entrust myself to the Great

Diamond Thunderbolt
Illuminating One of the Pleasing
Grove's Mandala!" (Shasta
Line 50)
226 Di li pu pe na TRBHUBANA 173 TRBHUVANA "We take refuge with all Buddhas of the three periods
Like Tribhuvan Kirti. of time, And with utmost earnestness bow to all sages
"Enlightened One." and worthy ones. Eighty-four thousand Vajra
Treasury Bodhisattvas Safeguard cultivators, helping
them escape confusion." (Hua - VBS 10-2000)
227 Man cha la 174 174 MANDALA "The Enlightened Ones certify the setting up of the
MANDALA "We set up the platform for chanting Dharma Platform, We soon attain samadhi and then
"Man da la is he platform. When we the Shurangama Mantra by reciting
chant the mantra, we need a
rescue those suspended upside-down. Gathering them
nan ya hung." (Hua - VBS 11-2000) in, we help beings get free of their pain and suffering.
platform." (Hua - VBS 11-2000)
The Great Shurangama Samadhi is always with us."
(Hua - VBS 11-2000)
228 Wu syin 175 ŌM 175 ŌM "Another command to the hosts of Dharma 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)
229 Swo syi di 176 SVASTIR_ 176 SVASTIR_ "Becoming accomplished in all Dharmas, we abide in
"The Three Virtues are 1) the virtue Proper Samadhi. Those perfecting the Three Virtues
of the Dharma Body, 2) the virtue of are the honored ones who gain wonderful
prajna, 3) the virtue of liberation." enlightenment. Saving ourselves and saving others is
(Hua - VBS 1-2001) the practice of Bodhisattvas. Climbing to the top of
Nirvana Mountain, we can reach Prajna Peak." (Hua
- VBS 1-2001)
230 Bwo pe du 176 BHAVATU 176 BHAVATU "This line means Bhagavan, Buddha, World Honored
(For Bhagavate [World Honored "If you seek to be reborn in the "Whatever we seek will be ours; that One. Other translations include ‗perfect' and
One], see lines 30, 34, 39, 49, 55, heavens, then you will not fall into is the meaning of ‗according with our ‗according with our intent.' ‗Wholesome and happy'
60, 65, 70, 75, 81, 86, 93, 214, 230, the hells. If you seek a son, you ca intent.'" (Hua - VBS 2-2001)
362, 364) tells us how we must be to enter the Shurangama
have a son. If you seek a daughter, Samadhi. And from within all that, infinite wisdom
you ca have a daughter."
will surely emerge." (Hua - VBS 2-2001)
(Hua - VBS 2-2001)
231 Mwo mwo 177 177 MAMA "We entreat the Buddhas to use their power in aiding,
MAMA "May whatever Dharmas we protecting, ad supporting us, Thereby enabling us to
"We are praying that whatever cultivate, such as the Shurangama
Dharmas we practice will swiftly be
perfectly accomplish the Dharma deeds we do. May
Dharma of upholding the Shurangama we swiftly reach the level of non-retreat and continue
perfected." (Hua - VBS 3-2001) Mantra, be carried to complete to be vigorous. In the process of selecting sage and
perfection." (Hua - VBS 3-2001)
worthy ones, names may soon be announced." (Hua -
VBS 3-2001)
232 Yin tu na 178 INSONA MAMĀ 178 INSONA MAMĀ SYĀ "Recite, uphold, be silently mindful; keep thoughts
"If you are not proper or sincere, and words few. Reveal the teaching by bringing
Mwo mwo Sye SYĀ but have deviant knowledge and benefit and joy; transform those in the universe.
(See lines 187, 232, 363, 434) "In studying mantras, you must views and try to hurt people, then Whatever Dharma deeds we do will be done to
be sincere in your intent. If your you are practicing the dharmas of ultimate perfection. Without increasing anything or
mind is not proper, then no a demon king Demons hurt decreasing anything, we reach Nirvana." (Hua - VBS
matter what you stud, it will be people. Those who really want to 4-2001)
deviant. If your mind is proper, cultivate the Dharma never hurt
then there is a response. If your people under any circumstances. "Cultivate the paramita of patience; do not try to get
mind, is proper, it must also be They always benefit people and even with anyone. This kind of doctrine of
sincere and attentive in every don‘t' recite mantras with the forgiveness is what makes Buddhism higher than all
thought. If your are not the least thought of controlling demons or other doctrines. It is the outstanding characteristic of
big sloppy, if you do not skimp of conquering their enemies. In Buddhism. Although Christians say, 'Love your
on materials and try to get off Buddhism, one has no enemies. enemy,' they are just talking. They take Buddhism as
easy, then you will have a You never try to get even with their enemy and they always refer to it as demonic.
response." (Hua - VBS 4-2001) people. No matter how harmful Buddhism's most important point is that we don't even
someone is towards you, you hurt demons. We still gather them in and refuse to
"The Dread and Desire must bear it." (Hua - VBS 4- become enemies with them. This point is what makes
Overcoming One that I thus 2001) Buddhism a special teaching. All living beings are
honor and who returns me to the viewed with compassion and never harmed." (Hua -
Path of Discipline!" (Shasta VBS 4-2001)
Line 50)
Jeweled Sutra Hasta
he."
"The third assembly of the mantra is "For example, if someone tries to cast a hex on you or
Eradicating for eradicating all disasters, including recites an evil mantra to harm you, you can
Part III Disasters Section trouble with the law, robbery, floods, completely destroy and wipe out all of his deviant
fires, hurricanes, spells" poisons, dharmas by reciting this section of the Shurangama
weapons, and war. (Hua - VBS 5-
Mantra." (Hua - VBS 5-2001)
2001)
233 179 RĀJA BHAYA 179 RĀJABHAYA "This line resolves all sorts of problems with the law.
La shr "This Bodhisattva is replete with It also aids lonely elders and orphaned children. The
Means ‗Most Supreme Honored
Pe ye One' and ‗Benefit and Joy.' (Hua -
awesome virtue, intimidating might most supreme honored one brings benefit and joy,
(King -- see 233) and venerable virtue. He can eradicate Inspires awe, dispels disasters, and augments wisdom
VBS 5-2001)
disasters, increase all blessing, and and blessings." (Hua - VBS 5-2001)
unveil wisdom " (Hua - VBS 5-2001)
"He Who is like a King!"
234 Ju la 180 CORA BHAYA 180 CORABHAYA "This mantra resolves difficulties made by thieves and
"This is a hooking and summoning plunderers, And ties up eyes, ears, nose, tongue, body
"Cora means thief." (Monier-
Ba ye Williams Sanskrit-English
Dharma." The sense organs are and mind. The superior master Vairochana heads the
thieves. (Hua - VBS 6-2001) Buddha division. The World Honored One taught
Dictionary, p. 400.)
Dharma; we should study it well." (Hua - VBS 6-
"He Who is Master of Form!" 2001)
235 182 AGNI 181 AGNIBHAYA "Repetitive Verses,' or a spirit's name, dispels the
E chi ni "Translates as ‗repetitive verses.' In difficulty with fire. The white-robed one is in the
Pe ye BHAYA the Sutras, repetitive verses follow south. Sentient beings are rescued so they leave
(For E chi ni [agni] see lines 134, and reiterate the meanings stated in heated afflictions. And all gain clear coolness and the
235, 421, 515) the prose." (Hua - VBS 7-2001)
"He Who is like Fire!" (Shasta brightness of their lamp." (Hua - VBS 7-2001)
Line 53)
236 Wu two jya 181 UDAKA 182 UDAKABHAYA "The Six Desire Heavens have the Five Signs of
BHAYA Decay: Even the Third Dhyana undergoes the disaster
Pe ye "If you recite this line of the mantra, Udaka means water in Sanskrit, as of wind. Although through cultivation we can reach
you can dispel wind disasters like in the Ayurvedic "udaka vaha Neither Though Nor Non-Thought, It would be better
windstorms." (Hua - VBS 8-2001) srotas." to go to the Western Land and then come back again."
(Hua - VBS 8-2001)
"He Who is like Water!" (Shasta

Line 54)
237 183 VISA 183 VISABHAYA "This mantra can dispel the poison in any concoction,
Pi sha "If you recite this mantra often, you In vegetation, wood, and chemicals that harm people.
Pe ye BHAYA will not be poisoned." "When you All such toxins are completely neutralized. We can
(For Pe she she [visha - poison] see "This line is for dispelling all recite this line of the mantra, the leaving suffering, attain bliss, and be liberated." (Hua
lines 132, 237, 514 -- do not confuse poisonous drugs. You can dissolve poisons turn into sweet dew."
with Bi she she [Bhaisajya] in line - VBS 9-2001)
71)
any toxin." (Hua - VBS 9-2001) (Hua - VBS 9-2001)
238 184 'SASTRA BHAYA 184 'SASTRABHAYA "The Vajra spirits are well able to benefit beings.
She sa dwo la "Avert the difficulty with knives, Their unhindered eloquence can stop knife blades.
Because of the power of the Sutras
Pe ye and Shastras (commentaries) no
guns, all kinds of bombs. What does Stocks, bonds, handcuffs, and chains come unlocked.
(For Syi dan la, and She sa dwo la the alleviating? It is the power of the Disasters are quelled, difficulties ended, and disputes
[shastra], see lines 133, 238)
fighting occurs.
Sutras and Shastras." (Hua - VBS 10- resolved." (Hua - VBS 10-2001)
2001)
57) (55) Mwo He Syi Two Ye

GREAT MEMORY: "For much Maha Siddhaya
learning and extensive study, use "When the massive bright light he emits shines on the
the Jeweled Sutra Hasta Mantra whole world, Those born from wombs, eggs,
37 (53-56): Syi two ye. Swo pe transformation, or moisture no longer hand upside
he. Mwo he syi two ye. Swo pe down. Beings in nine realms achieve Proper
he. Nan. E he la. Sa la wa ni. Ni Enlightenment. Now lofty, Eternity, Bliss, True Self,
ye two la. Bu ni di. Sa wa he." and Purity are!" (p. 63)
"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,
In the Sanghata Sutra it is stated
One's wisdom flows forth
by Shakyamuni Buddha to the
just like a bubbling spring."
Bodhisattva Mahasattva
(Venerable Master Hua Verse, Dharani Sutra: p. 323)
Sarvashura, "Sarvashura, anyone
who hears this Sangha Sutra
Dharma-Paryaya, for 8,000 eons,
55. Mwo He Syi Two Ye
they will uphold what they have
heard."
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
ferry over living beings.
239 185 PARACAKRA 185 PARACAKRABHAYA "Discussions and Dharma deeds keep the wonderful
Pe la Jya jye la wheel turning. Vajra generals appease the war-like
Pe ye BHAYA "This line means ‗discussions," also atmosphere. Troops obey orders, and armed conflicts
"If we want the world to be free of the ‗treasury of Shastras,' and are stopped. Weapons and armor are thrown off;
war, we should always recite this ‗Karmavachana." celebrations of peace ensue." (Hua - VBS 11-2001)
line of the mantra." (Hua - VBS 11-
2001)
"He Who is like a Powerful

Wheel!" (Shasta Abbey
57)
240 Tu shai cha 186 DURBHIKSA 186 DRAKSABHAYA "Those who can hold precepts will leave suffering and
BHAYA hardship. Immune from the distress of hunger and
Pe ye 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)
241 E she ni 187 A'SANI 187 A'SATIBHAYA "Without obstruction is the name of a spirit of
"Prevents disasters of thunder and emptiness, Who helps dispel the fears connected with
Pe ye BHAYA lightening. One won't be devastated
"translates as ‗leaving existence,' thunder and lightening. Shastras, discussions,
by thunder or struck by lightening." teachings and commentaries quell disasters. One such
‗without obstruction.' (Hua - VBS 7-
(Hua - VBS 7-2002) is the Foremost Shurangama at the Great Buddha's
2002)
Summit." (Hua - VBS 1-2002)
242 E jya la 188 AKĀLĀ _ 188 AKĀRA MRTYU BHAYA "Untimely and accidental deaths are truly mournful.
(For e jya la, e jya la [akala], see The disasters of land, sea, and air cannot be
lines 105, 242, 519) Untimely death. 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
Jyu la ye (Namo Padma Kulaya -- Lotus Division of

the West of Limitless Light Buddha -- Amitabha)
243 Mi li ju Pe ye 188 MRTYU BHAYA Death "The unprecedented Dharma is wondrous and
(For mi li ju, mi li du [mrtyu], see inexpressible, Granting safety from all accidents.
lines 106, 243, 520) 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

Akshobhya)
244 189 DHARANĪ 189 DHARANĪ BHUMIKAM "I now take refuge with the Great Dharani. The earth
Two la ni "After one's three karmas are pure, spirit Firm and Solid doesn't miss a chance. This
Bu mi Jyan one can ‗Unite and Uphold.'" (Hua - mantra eradicates all disasters. With a straightforward
"He Who Created and Send Us VBS 4-2002)
this Dharani!" (Shasta Abbey mind for the Way, We quickly realize
Shurangama Translation, Line nonproduction." (Hua - VBS 4-2002)
61)
BHUMI
"Of fear of being
overwhelmed by
earthquakes and
whatever else would
crush me on its
coils." (Shasta Abbey:
p. 63)
245 Bwo chye bwo two 189 KAMPA 189 PA YAPADA BHAYA "Poisons in gold and silver, pebbles, soil and trees
BHAYA Turn into sweet dew as the spiritual mantra is recited.
Pe ye It bestows the most superior vajra prediction.
Virtuous ones will not be lonely with Bodhisattvas for
company." (Hua - VBS 5-2002)
246 Wu la jya pe dwo 190 ULKOPĀTA 190 URKĀPĀTA BHAYA "Wonderful beyond words, this verse allows one to
BHAYA pass through perils unscathed. This great are rare
Pe ye 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)
247
La she Tan cha 191 RĀJA DANDA 191 RAJADANDA BHAYA "The stings of poisonous snakes and scorpions
wound, But the jeweled staff tames, dispels disasters.
Pe ye BHAYA "La she is the name for snakes. Tan Sweet dew nourishes larvae of every kind, So hand in
(For la she ye [rajaya] see lines 58, "Of fear of ." (Shasta Abbey: p. cha is a jeweled staff."(Hua - VBS 7- hand they reach the land of no more births, but
73, 77, 87, 247, 400, 415) 63) 2002) Ultimate Bliss." (Hua - VBS 7-2002)
248 192 NAGA 192 NAGA BHAYA "The endless flow of rivers, streams, lakes, and
Nwo chye oceans Is related to the harvest of the five grains. The
Pe ye BHAYA disasters of dragons, whales, and alligators Are
"Of fear of ." (Shasta Abbey: p. replaced by long-lasting auspiciousness." (Hua - VBS
63) 8-2002)
249 Pi tyau dan 193 VIDYU 193 VIDYU BHAYA "Expansive, sent from the heavens, they skillfully
BHAYA regulate The swift thunder and ferocious gales that
Pe ye devastate And the hailstorms and lightning that cause
disasters. These vajra precept spirits rescue innocent
beings." (Hua - VBS 9-2002)
250 Su bwo la na 194 SUPARNI 194 SUPARNA BHAYA "Wonderful lotus eases the problem of birds with
BHAYA golden wings, Relieving us too, from past offenses
Pe ye 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)
55 Mwo He Syi Two Ye

GREAT MEMORY: "For Mantra for Patching Flaws in
much learning and I Now Universally Transfer the
Jeweled Sutra Hasta Shurangama Mantra
Mantra 37 (53-56): Syi two Ju zhu ju zhu, Mo la mo la, Hu
two ye. Swo pe he. Nan. E (Sudhana), Hong, Po mo nu, So to All Beings to realize
he la. Sa la wa ni. Ni yetwo Po He." Chant 3x Anuttarasamyaksambodhi
la. Bu ni di. Sa wa he."
251 Yau cha 195 YAKSA 195 YAKSA GRAHĀ "Valiant, strong, violent and evil, whether traveling
GRAHĀ by land or air, Those of the same race should listen
Jye la he attentively! Guard the spiritual and animal souls and
lines 202, 251, 387, 452, 526) follow the Right Teaching. When your merit fills the
"He Who has Compassion for universe, you'll gain a new life." (Hua - VBS 11-
Evil Spirits!" (Shasta Abbey 2002)
67)
252 La cha sz 196 RAKSASA 196 RAKSASA GRAHĀ "Speedy and terrifying rakshasa ghosts Guard the
GRAHĀ ladies-in-waiting and protect their chastity. They
Jye la he eradicate all life-threatening disasters, So one escapes
(For He la cha swo & La chan
[Rakshasa ghosts] see lines 185, perilous paths and is not struck by lightning." (Hua -
203, 213, 252, 361)
"He Who has Compassion for VBS 12-2002)
Malignant Demons!" (Shasta
Line 68)
253 Bi li dwo 197 PRETA 197 PRETA GRAHĀ ""Corpse-guarding ghost" and "grandfather"-- Bi Li
GRAHĀ "The esoteric wonder is Dwo. With vast and sincere filiality, worship your
Jye la he inexhaustible. It is truly difficult ancestors. Worship and respect them often, as if they
to fathom. The secret words of were alive. Maha Prajnaparamita!" (Hua - VBS 1-
"He Who has Compassion for vajra come from the inherent 2003)
Hungry Ghosts!" (Shasta Abbey nature. The Shurangama Mantra
Shurangama Translation, Line contains miraculous wonders.
69) Cultivators and ordinary people
can open the Five Eyes and Six
Penetrations." (Hua - VBS 1-

2003)
254 Pi she je 198 PI'SACA 198 PI'SACA GRAHĀ "This insane ghost devours vital energy. He sucks
GRAHĀ human marrow and the essence of grains. Eradicate
Jye la he the obstructions of poisons and drugs In order to
uphold the endless principles of the Thus Come
"He Who has Compassion for Ones." (Hua - VBS 2-2003)
Female Spirits!" (Shasta Abbey
70)
"He Who has Compassion for

the Demons who consume the
vitality of men!" (Shasta Abbey
72)
255 199 BHŪTA 199 BHUTA GRAHĀ "Great Body and Self-born are the ghost king's names.
Bu dwo Strong enough to move mountains, he's as capable as
GRAHĀ
Jye la he Xiang Yu. With miraculous spiritual powers, he
(For Bwo dwo Jye la he, [Bhuta skillfully transforms. Sporting multiple heads and
graha - ghost grasps], see 100, 255,
456) multiple feet, he displays awesome spirit." (Hua -
VBS 3-2003)
256 Jyou pan cha 200 KUMBHANDA 200 KUMBHANDA GRAHĀ "Paralysis ghosts shaped like winter melons and jars
GRAHĀ Prevent accidents and calamities -- Whether in a
Jye la he carriage in the city, or by avalanche or thunderbolt.
Coming and going safely, one stays away from
disasters." (Hua - VBS 4-2003)
257 Bu dan na 201 PUTANA 201 PUTĀNA GRAHĀ "Developing tremendous attachment, they guard
GRAHĀ bodies already dead. When they leave delusion far
Jye la he 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)
258 Jya ja bu dan na 202 KATA 202 KATA PUTANA GRAHĀ "This guardian of the soul is extremely malodorous
PUTANA GRAHĀ and ravenous. Beings in the east, west, south and
Jye la he north stay far away. Eating excrement and drinking
urine, it suffers from intense thirst. Creating karma,
"He Who has Compassion for one undergoes the retribution: It's hard to cheat
the Evil Odored Demons!" oneself." (Hua - VBS -2003)
259 Syi chan du 203 SKANDA 203 SKANDA GRAHĀ "A wholesome product, the insect-ruling ghost
GRAHĀ bewitches beings with its poison. Rare indeed! It is
Jye la he also called fragrant spirit. Yellow jaundice and other
calamities Are quickly dispelled by the Youth
Dharma Protector." (Hua - VBS 7-2003)
260 E bwo syi mwo la 204 APASMARA 204 APASMARA GRAHĀ "Called a big tall tree, it takes the form of a wild fox.
GRAHĀ This blue-colored ghost disturbs people. It is also the
Jye la he "If you can uphold the five name of an epilepsy-ruling spirit. The youth bows in
(For E bwo sa mwo la, E bwo syi Epilepsy
mwo la, E bwo syi mwo li precepts, for every precept you worship everyday." (Hua - VBS 8-2003)
[epilepsy], see 260, 395, 461)
grand and petite mal will have five Dharma-protecting
epilepsy--1/4 t tagara 1/4t good spirits to protect you. If you
brahmi BID to prevent don't hold precepts, those five
future attacks Dharma-protecting spirits will
desert you, and then the five
"He Who has Compassion for demons will draw near." "." (Hua
the Demons who cause - VBS 9 2003)
seizures!" (Shasta Abbey
76)
261 Wu tan mwo two 205 UTMADĀ 205 UMADĀ GRAHĀ "Swift and ferocious, it rules the mighty wind. On
GRAHĀ land, trees fall over and at sea, the waves rush. A
Jye la he spiral force forms in the air. The black ghost king
"He Who has Compassion for pushes with both hands." (Hua - VBS 9-2003)
the Demons who cause

madness!" (Shasta Abbey
77)
262 Che ye 206 CCHĀYĀ 206 CCHĀYĀ GRAHĀ "The pleasures of the five desires cover up the true
GRAHĀ nature. The three poisons pervade, concealing the
Jye la he 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)
263 Syi li pe di 207 REVATI 207 REVATI GRAHĀ "Living alone by rivers and swamps, avoiding the
GRAHĀ multitudes, It simultaneously plays eight types of
Jye la he music with wood, metal and stone. A lion amuses
"Of fear of entanglements with
Révati." (Shasta Abbey: p. 63) itself by constantly dancing. Bearing resemblance to a
dog, it rules the animals." (Hua - VBS 11-2003)
"For much learning and
extensive study, use the Mantra for Patching Flaws in I Now Universally Transfer the
Jeweled Sutra Hasta the Recitation: Na mo he la da Merit and Virtue of this
Mantra 37 (53-56): Syi na, Duo la ye ye. Qie la qie la,
two ye. Swo pe he. Mwo Shurangama Mantra
he syi two ye. Swo pe he. Memorization and Recitation
Nan. E he la. Sa la wa ni. (Sudhana), Hong, Po mo nu, So to All Beings to realize
Ni ye two la. Bu ni di. Sa Po He." Chant 3x Anuttarasamyaksambodhi
wa he."
264 She dwo 208 UJA 208 ŪJĀ "The essence-and-energy eating ghost reforms and
HĀRINYĀ HĀRINYĀ aspires to virtue. The multitudes of the Ghost Mother
He li nan "By being mindful, may I be unite with a heavenly spirit. Before taking refuge
cleansed of whatever would rob with the Triple Jewel, he was named Vengeful Bandit.
me of my giving rise to spiritual As the Buddha's follower, he is called Vanquisher of
intentions." (Shasta Abbey: p. 64) Demons." (Hua - VBS 1-2003)
265 Jye pe 209 GARBHA HĀRINYĀ 209 GARBHĀ HĀRINYĀ "The fetus-eating ghost is also a secret protector
(Fetus Tissue) For the honored heavenly Lord, leading his retinue
He li nan "Of whatever would rob me of Of men and women, spouse, parents and children
the Child whilst It is still To guard the Way-place and help save beings
developing in the Hara." (Shasta universally." (Hua - VBS 1-2004)
Abbey: p. 64)
266 Lu di la 210 RUDHIRĀ HĀRINYĀ 210 RUDHIRĀ HĀRINYĀ "Seeking out stench and filth, the blood-eating ghost
(Rakta: Red Blood Cell-Tissue) Consumes essences and blood for nourishment. With
He li nan supreme vigor, it attains paramita And boards the
great Dharma vessel of mahaprajna.." (Hua - VBS 2-
2004)
267 Mang swo 211 MĀMSĀ HĀRINYĀ 211 MAMSĀ HĀRINYĀ "The big white ghost eats greasy fats. The mother of
(Muscle Tissue) the Vajra Division, and all the worthy spirits, Day and
He li nan "Of whatever would rob me of night vigorously examine the wholesome and
my ." (Shasta Abbey: p. 64) unwholesome, Rewarding meritorious deeds and
penalizing offenses without fail." (Hua - VBS 3-2004)
268 Mi two 212 MEDĀ HĀRINYĀ 212 MEDĀ HĀRINYĀ "Hundreds of millions of great birth-eating ghosts
(Fat, Adipose Tissue) Wait for an opportunity to cause obstructions at King
He li nan Yama's gate. To die shortly after birth and
transmigrate again Is a retribution for killing that
never errs." (Hua - VBS 4-2004)
269 Mwo she 213 MAJJĀ HĀRINYĀ 213 MAJJA HĀRINYĀ "Longevity, early death, poverty, and accomplishment
(Bone Marrow , "‗Mo she' means life-eating ghost. are self-created. It is I, not heaven, who determines m
He li nan Nervous system Tissue) It eats the life force of humans own life destiny. Deluded, we create karma and must
"Of whatever would rob me of and other beings. The life force undergo the retribution. We are entangled in our own
my marrow." (Shasta Abbey: p. refers to the spirit. When a offenses; it is never off in the slightest." (Hua - VBS
64) person's spirit is eaten, he or she 5-2004) "This line of the mantra is also translated as
will die." (Hua - VBS 5-2004) ‗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)
270 She dwo 214 JATĀ 214 JĀTĀ HĀRINYĀ "We should rescue beings in the ghost realm, Who eat
HĀRINYĀ filth, drink liquids, and love foul odors. Greasy fats
He li nu "Of whatever would rob me of are their daily food. The cold, heat, and freezing chill
my vomit." (Shasta Abbey: p. 64) are greatly intensified." (Hua - VBS 6 2004)
271 Shr bi dwo 215 JIVITĀ 215 JIVITĀ HĀRINYĀ "‗Sacrifice,' ‗cold forest' and ‗giant king of trees':
HĀRINYĀ Innumerable freezing ghosts race about madly.
He li nan "Of whatever would rob me of Shivering, their teeth clatter against each other.
my bodily excretions ." (Shasta Insanity is the karmic result of greed." (Hua - VBS 7
Abbey: p. 64) 2004)
272 Pi dwo 216 BĀNTA 216 VITA HĀRINYĀ "The buds and stamens of flowers become luxurious
HĀRINYĀ blossoms. Hordes of ghosts and their friends gather
He li nan "Of whatever would rob me of together. By eating honey and drinking dew, they
my ." (Shasta Abbey: p. 64) relieve their hunger and thirst. Briefly stopping the
burning fires, they attempt to quell karma's disasters."
(Hua - VBS 8 2004)
273 Pe dwo 217 BASĀ 217 VĀNTĀ HĀRINYĀ "This means ‗great body,' ‗mother,' and fresh ‗fruits.'
HĀRINYĀ By seeing the form and smelling the fragrance, ghosts
He li nan 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)
274 E shu je 218 A'SUCYA 218 A'SUCYĀ HĀRINYĀ "‗No worries' and ‗likeable' are the names of flowers
HĀRINYĀ and trees. The seeds of the five grains cannot grow
He li nu 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)
275 Jr dwo 219 CITTĀ 219 CINCA HĀRINYĀ "Eating lamps, drinking light, and swallowing flames
HĀRINYĀ of fire, these ghosts are competitive and obstinate;
He li nu "Of whatever would rob me of They fight about who's right and who's wrong. When
my mind." (Shasta Abbey: p. 64) the mind is without obstacles, one leaves fear far
behind, and Confused dream thinking is entirely cast
away." (Hua - VBS 11 2004)
GREAT MEMORY: "For the Recitation: Na mo he la da
much learning and Merit and Virtue of this
Jeweled Sutra Hasta Memorization and Recitation
Mantra 37 (53-56): Syi two la, Hong, He he Su da na
two la. Bu ni di. Sa wa he."
276 Di shan 220 TESĀM 220 TESĀM SARVESĀM "Awesome virtue quells the deviant and smashes evil
demons. With laughing words, ‗good indeed!' The
Sa pi shan SARVESĀM 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)
277 Sa pe 221 221 SARVA GRAHĀNAM "All the ghost and spirit kings mentioned above Are
SARVA
the leaders who protect practitioners in the ten
Jye la he nan
(Sa pwo jye la he nan)
GRAHĀNAM directions. Good and faithful ones resolve to seek the
"By being mindful of , , may I be proper path. They help you go directly to the Hall of
cleansed." (Shasta Abbey: p. 65) Enlightenment." (Hua - VBS 1 2005)
202, 221, 277, 320, 385, 386, 387,
388, 389, 391, 392, 394, 395, 396,
397, 398, 399, 403, 482, 502, 510.
278 Pi two ye she 222 VIDYĀM_ 222 VIDYĀM "Wondrous and hard to fathom is the great bright
(For Pi di ye, Pi two ye, Vidya "Ye she translates as ‗awesome mantra treasury. The awesome virtue of Proper
[universally enlightening], see 23, virtue,' and also as ‗epitome.' This Enlightenment is the most supreme. It pervades all
103, 165, 198, 249, 278-358, 399, line of the mantra is also a great
404, 410, 537, 541) places; the light universally shines. The eternally-
bright mantra with the great bright abiding Buddha Jewel remains forever auspicious."
light treasury. When you repeat this
line of the mantra, light pervades
(Hua - VBS 2-2005)
everywhere. It is impossible to
fathom the wonderful aspects of this
line." (Hua -- VBS 2 2005)
279 Chen two ye mi 222 CCHINDAYĀMI 222 CCHIN DAYAMI "." (Hua - VBS 3-2005)
280 Ji la ye me 223 KĪLAYĀMI 223 KILAYĀMI "." (Hua - VBS 4-2005)
"." (Hua - VBS 5-2005)
281 Bwo li 224 PARI 224 PARIBRĀJAKA "." (Hua - VBS 6-2005)
Ba la je jya BRĀJAKA
"By being mindful of , , may I be
cleansed." (Shasta Abbey: p. 65)
282 Chi li dan 224 KRTĀM 224 KRTAM "." (Hua - VBS 7-2005)
283 Pi two ye she 225 VIDYĀM_ 225 VIDYĀM CCHINDAYAMI "." (Hua - VBS 8-2005)
284 Chen two ye mi 225 CCHINDAYĀMI 226 KILAYĀMI "." (Hua - VBS 9-2005)
285 Ji la ye mi 226 KĪLAYĀMI (DĀKA) DĀKINI KRTĀM "." (Hua - VBS 10-2005)
286
Cha yan ni 227 DĀKINĪ Note the Dakini Devis "." (Hua - VBS 11-2005)
(For Cha chi ni [Dakini] see 286, "By being mindful of , , may I be
463, 505) cleansed." (Shasta Abbey: p. 65)
287 Chi li dan 227 KRTĀM KRTAM "." (Hua - VBS 12-2005)
288 Pi two ye she 228 VIDYĀM_ VIDYĀM "." (Hua - VBS 1-2006)
289 Chen two ye mi 228 CCHINDAYĀMI CCHINDAYAMI "." (Hua - VBS 2-2006)
290 Ji la ye mi 229 KĪLAYĀMI KILAYĀMI "." (Hua - VBS 3-2006)
291
Mwo he 230 MAHĀ "." (Hua - VBS 4-2006)
PA'SUPATIYA
Bwo su "By being mindful of , , may I be
Bwo dan ye cleansed." (Shasta Abbey: p. 65)
292 231 Shiva / Rudra / Shankara is the "You shouldn't think that these spirits have a very low
Lu two la RUDRA Vata principle of catabolism status. Actually, they are manifestations of the
(For the Lu two la God Rudra "By being mindful of Rudra, the
[Shiva], see lines 31, 225, 292, 414) (sickness, old-age, and death). It Buddhas. For example, the earth spirit is actually a
Purifier who rages like a is the "destroyer" aspect of transformation of Vairochana Buddha of the Center
tempest, may I be cleansed." "G.O.D." (Generator- Operator- (Shakyamuni)." (Hua - VBS 12-1984)
(Shasta Abbey: p. 65)
Destroyer, Brahma-Vishnu-Shiva, "The retinue of heavenly spirits and leisurely
Kapha-Pitta-Vata, Anabolism- immortals, Earth deities and their assemblies, offer
Metabolism-Catabolism) 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)
297
Nwo la ye na 234
NĀRĀYĀMNA Narayana Vishnu
"You shouldn't think that these
"Ruling aquatic creatures, he dwells in the dragon
palace. In the vast expansive ocean, he rides the
(For Nwo la ye [Narayanaya], see "By being mindful of Naray±na,
lines 35-36, 297) spirits have a very low status. surging waves. He moistens and irrigates the myriad
may I be cleansed." (Shasta things, Or roars in breakers, torrential swells, and
Abbey: p. 65) Actually, they are manifestations
of the Buddhas. The water spirit inundating floods." (Hua - VBS 10-1984)
is a manifestation of Akshobhya
Buddha of the East (Bhaisajya Vishnu / Narayana / Krishna / Dhanvantari is the Pitta
Guru -- Medicine Master metabolic principle of metabolism (sustenance,
Buddha)." (Hua - VBS 12-1984) perpetuation). It is the "operator" aspect of "G.O.D."
(Generator- Operator-Destroyer, Brahma-Vishnu-
Shiva, Kapha-Pitta-Vata, Anabolism-Metabolism-
Catabolism)
"." (Hua - VBS 10-2006)
302 237 TATVA GARUDA "." (Hua - VBS 3-2007)
Dan two
The Great Peng Bird
Chye lu "By being mindful of the True
cha shi Garuda, who swallows the
serpent of hate, may I be
307
Mwo he Jya la 240 MAHĀ KALA _ "Mahakala, Him of the Dark "The Great Brahma King is named Great
(For Mwo he Jya la ye [the God
Realms, who put to flight the Compassion. He rescues and guards all beings in their
Maha Kalaya], see lines 40, 307,
"By being mindful of Mahak±la" triply-fortified cities of the return. With his four arms and three eyes he regards
416) haughty asuras, the Confident the deviant and the proper, rewarding the good,
One, along with His host of punishing the evil, and protecting the revival of
Divine Mothers who dwell within Dharma." (Hua - VBS 3-1985)
the burning grounds of the dead." "." (Hua - VBS 8-2007)
308 240 MATRGANA "The myriad things are mutually "Cloud Youth and Wood Mother drive and ride the
Mwo dan li created and do not harm one wind. Lightening flashes and thunder claps awaken
"…and his host of Divine
Chye na Mothers, may I be cleansed." another. The Way is cyclical and the blind and deaf. The myriad things mutually
(For Mwo dan li jya na [Matragana] (Shasta Abbey: p. 65) yet does not contradict itself. The interact, basically there is nothing. The true and
see lines 47, 308, 417)
four seasons take their course and mundane interchangeably function, in the original
the myriad things come into perfect penetration." (Hua - VBS 10-1985)
being. Such is the way of "." (Hua - VBS 9-2007)
heaven!" (Hua - VBS 10-1985)
313
Jya bwo li jya 243 KĀPALIKA "." (Hua - VBS 2-2008)
"By being mindful of Kap±lika,
whose skull is our begging bowl,
may I be cleansed." (Shasta
Abbey: p. 65)
318 246 JAYAKARA "." (Hua - VBS 7-2008)
She ye Jye la "By being mindful of those who
(For She ye Jye la- Jaya Kara
[means victory], see 318, 401) make us victorious," (Shasta
Abbey: p. 65)
319 246 MADHUKARA Madhu means "sweet" in Sanskrit. "." (Hua - VBS 8-2008)
Mwo du Jye la
(For Mwo du Jye la- Madhu Kara "those who offer us the Divine
[means Sweet Nectar], see 319, 402) Nectar," (Shasta Abbey: p. 65)
320 247 SARVARTHA Sarva means "all" in Sanskrit. "." (Hua - VBS 9-2008)
Sa pe La two Artha refers to "means",
Swo da na SĀDHANA "resources", and "wealth" in
(For Sa pe La two Swo da na or "and those who grant us the Sanskrit.
Sa pe La two Swo two li -- Sarva means to do all that needs to be S±dhana means "practice"
Artha Sadhana [means All
Resources for Cultivation], see 320, done, may I be cleansed." (Shasta
403) Abbey: p. 65)
202, 221, 277, 320, 385, 386, 387,
388, 389, 391, 392, 394, 395, 396,
397, 398, 399, 403, 482, 502, 510.
325 250 CATUR_ "." (Hua - VBS 2-2009)
Je du la
(For je du lu - chatur [means the
numeral 4], see 117, 207, 325, 406)
326
Pe chi ni 250 BHAGINĪ "." (Hua - VBS 3-2009)
(For fu chi ni or pe chi ni- "By being mindful of the Four
Bhagini[means the Divine Sisters],
see 326, 407) Divine Sisters, the Transcendent
Virtues that abide within the
world beyond form, , may I be
331 253 SIRIYAN "." (Hua -- VBS 8-2009)
Pi li yang
GIRITI
Chi li jr "By being mindful of Br²ngiriti,
bringer of victory,…" (Shasta
Abbey: p. 65)
332 254 NANDIKE'SVARA "." (Hua - VBS 9-2009)
Nan two ji "Nandikéshvara, bringer of joy,
Sha la …." (Shasta Abbey: p. 65)
333 254 "Remover of obstacles" "Display as well images of "all Four Heavenly
Chye na GANA PATI "Om Gam, G±napatiyé Namaha" Kings, with Vinayaka to the left and right of the
"and G±napati, clearer of paths,
Bwo di may I be cleansed." (Shasta
"Jai Ganesh" -- Son of Shiva and door." Vinayaka is another Dharma protector who is
Uma particularly ugly and frightening. The Chinese
Abbey: p. 65) For the Lu two la God Rudra [Shiva], see lines description is of two beings, Dharma Protector P'in
31, 225, 292)
Shiva / Rudra / Shankara Na, who has a human body and a boar's head, and
is the Vata principle of Ganesh is the son of Shiva. You
shouldn't think that these spirits Dharma Protector Yeh Chia who has a human body
catabolism (sickness, old- Ganesh is the son of Uma. She is and an elephant's head and a long trunk. The Indian
age, and death). It is the have a very low status.
Actually, they are manifestations "the wind spirit", who "is a depictions show Vinayaka, identified with the god
"destroyer" aspect of manifestation of the Buddha Ganesha (Ganapati), as one being possessing a
"G.O.D." (Generator- of the Buddhas. For example,
the earth spirit" (Shiva) "is Jeweled Accomplishment of the human body with an elephant head. Vinayaka also
Operator-Destroyer, North (Amoghasiddhi appears as two standing beings with human bodies
Brahma-Vishnu-Shiva, actually a transformation of
Vairochana Buddha of the Buddha)." (Hua - VBS 12-1984) and elephant heads; the transformation into such
Kapha-Pitta-Vata, bizarre appearances is intentional in order to instill
Anabolism-Metabolism- Center (Shakyamuni)." (Hua -
VBS 12-1984) Being part "Most victorious, violent, and fear in people so they will behave themselves. At the
Catabolism) rapid, great wind spirit" (Uma) -- door of the Bodhimanda, then, these images are
Elephant, Ganesh is very
"earthy." "Toppling houses, uprooting trees, placed on both sides for protection."
"You shouldn't think that he is quite fearsome. Even the (Shurangama Sutra Commentary by Master Hsuan Hua,
these spirits" or gods and Volume Six -- Establishing the Bodhimanda, p. 82)
"The retinue of heavenly spirits third dhyana dreads this disaster.
goddesses "have a very With feelings of anger and hatred
low status. Actually, and leisurely immortals, Earth Shurangama Sutra: Vinayaka as well as all the evil
deities" (Shiva) "and their one does oneself in." (Hua - VBS ghost kings and their retinues will be led by deep
they are manifestations of 7-1984)
the Buddhas." assemblies, offer up their kindness to always guard and protect them.
(Hua - VBS 12-1984) protection; Practitioners who

with one mind cultivate the true Commentary: "Vinayaka was mentioned in the
meaning Are constantly guarded description of setting up the Bodhimanda. He is a
and aided so they do not give protector with the various transformations which
rise to anger or greed." (Hua - often show a boar or an elephant head with a trunk on
VBS 6-1984) 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 p. 129
"." (Hua - VBS 10-2009)
334 255 SAHEYA "." (Hua - VBS 11-2009)

Swo syi ye "By being mindful of , , may I be
335 Chi li dan 255 KRTĀM "." (Hua - VBS 12-2009)
336 Pi two ye she 256 VIDYĀM_ "." (Hua - VBS 1-2010)
337 Chen two ye mi 256 CCHINDAYĀMI "." (Hua - VBS 2-2010)
338 Ji la ye mi 257 KĪLAYĀMI "." (Hua - VBS 3-2010)
339 258 NAGNA Shramana -- Monk "." (Hua - VBS 4-2010)

Na jye na
'SRAMANA
She la pe na "By being mindful of , , may I be
344 261 "." (Hua - VBS 9-2010)
E lwo han ARHANTA
(For E lwo han [Arhat] see lines 3, "By being mindful of the
63, 68, 79, 84, 89 and 15, 344)
Arahants (Arhats), may I be
349
Pi dwo la chye 263 VĪTARĀ GANA Vitala? Vishnu incarnation? "." (Hua - VBS 2-2011)
"By being mindful of the
excellent and distinguished
assembly of monks (Bhikshu
Sangha), may I be cleansed."
354 265 "." (Hua - VBS 7-2011)
Ba she la VAJRA PANI
(For Ba she la [Vajra], see lines 52, 146, 149,
Bwo ni 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)
355 "." (Hua - VBS 8-2011)
Jyu syi ye
jyu shi ye
356 "The Bodhichitta of all the "." (Hua - VBS 9-2011)

Jya di bwo di Tathagatas who hand holds the
Jewel, may I be cleansed."
361 RAKSA "." (Hua - VBS 2-2012)
La cha wang
(For He la cha swo & La chan
[Rakshasa ghosts] see lines 185,
RAKSA MĀM
203, 213, 252, 361)
362 271 (For Bhagavate [World Honored One], see lines "." (Hua - VBS 3-2012)
Pe chye fan BHAGAVAM 30, 34, 39, 49, 55, 60, 65, 70, 75, 81, 86, 93, 214,
230, 362, 364)
363 272 "Recite, uphold, be silently mindful; keep thoughts and
Yin tu na INSONA words few. Reveal the teaching by bringing benefit and joy;
Mwo mwo Sye MAMA SYA transform those in the universe. Whatever Dharma deeds we
(See lines 187, 232, 363, 434)
do will be done to ultimate perfection. Without increasing
anything or decreasing anything, we reach Nirvana." (Hua -
VBS 4-2001)
"." (Hua - VBS 4-2012)
"For much learning and Mantra for Patching Flaws in I Now Universally Transfer
extensive study, use the the Recitation: Na mo he la da the Merit and Virtue of this
Jeweled Sutra Mantra na, Duo la ye ye. Qie la qie la,
37: Syi two ye. Swo pe Shurangama Mantra
he. Mwo he syi two ye. la, Hong, He he Su da na Memorization and
Swo pe he. Nan. E he la. (Sudhana), Hong, Po mo nu, Recitation to All Beings to
Sa la wa ni. Ni ye two So Po He." Chant 3x realize
la. Bu ni di. Sa wa he." Anuttarasamyaksambodhi
Part IV
364 273 BHAGAVAM
Pe chye fan
(For Bhagavate [World Honored "O Exalted One, …" (Shasta
One], see lines 30, 34, 39, 49, 55, Abbey: p. 66)
60, 65, 70, 75, 81, 86, 93, 214, 230,
362, 364)
365
San dan dwo 274 SITĀTAPATRA
"I dedicate myself to Your
Canopy of White Light." (Shasta

Bwo da la Abbey: p. 66)
dan dwo Be di li, Sa dan dwo Bwo
da la, Syi dan dwo Bwo da la
370, 531)
366 Na mwo 275 NAMO

Tswei du di STUTE
367 E syi dwo 276 ASITĀNALARKAH
na la la jya
368 277 PRABHA
Bwo la pe
(For Bwo la pe [Prabha -- radiance
light], see lines 73, 175, 181, 368)
369 Syi pu ja 277 SPHUTA
370 Pi jya 278 VIKA SITĀTAPATREH

Sa dan dwo
Be di li
dan dwo Be di li, Sa dan dwo Bwo
da la, Syi dan dwo Bwo da la
370, 531)
371 Shr fwo la 279 JVALA

Shr fwo la JVALA
372 Two la 280 DARA
Two la DARA
373 Pin two la 281 VIDARA
Pin two la VIDARA _
374 Chen two 281 CCHINDA
Chen two CCHINDA
375 Hu syin 282283 HŪM HŪM
"Hu." (Shasta Abbey: p. 66)
Hu syin
376 1. Pan ja 2. Pan ja 284 1. PHAT 2. PHAT Not found in Buddhist Hybrid
285 3. PHAT 4. PHAT Sanskrit
3. Pan ja 4. Pan ja
5. PHAT
5. Pan ja
(For pan [phat], see lines 376-384,
385-413, 415-431, 552-553)
377 286 SVĀHĀ

Swo he

much learning and
378 287 HE HE PHAT

Syi syi Pan
379 E mu jya ye Pan 288 AMOGHAYĀ PHAT See Amoghasiddhi Buddha.
"." (Shasta Abbey: p. 66)
380 E bwo la ti he 289 APARATIHATĀYA

PHAT
dwo Pan
381 Pe la Bwo la two 290 VARA PRADĀYĀ PHAT
Pan
382 E su la 291 ASURA
383 Pi two la 291 VIDRĀ
384 Bwo jya Pan 291 PAKĀYA PHAT
"To the One who puts the
warring asura to flight, Peace!"
GREAT MEMORY: "For Mantra for Patching Flaws in I Now Universally Transfer the
much learning and the Recitation: Na mo he la da
extensive study, use the Merit and Virtue of this
Jeweled Sutra Hasta
Mantra 37 (53-56): Syi two Memorization and Recitation
ye. Swo pe he. Mwo he syi la, Hong, He he Su da na
he la. Sa la wa ni. Ni ye Po He." Chant 3x Anuttarasamyaksambodhi
385 Sa pe Ti pi 292 SARVA DEVE Sarva means "all" in Sanskrit.
Deva means "heavenly being" in
Bi pan BHYAH PHAT Sanskrit.
For Sa la pe (Sarva) [All in "To all celestial beings, Peace!"
(Sarva) [All in Sanskrit], see 7, 128, (Shasta Abbey: p. 66)
202, 221, 277, 320, 385, 386, 387,
388, 389, 391, 392, 394, 395, 396,
397, 398, 399, 403, 482, 502, 510.
(For pan [phat], see lines

376-384, 385-413, 415-
431, 552-553)
386 Sa pe Na chye 293 SARVA NAGE Naga means "dragon" in Sanskrit.
Bi pan BHYAH PHAT
For Sa la pe (Sarva) [All in "To all nagas, Peace!" (Shasta
(Sarva) [All in Sanskrit], see 7, 128, Abbey: p. 66)
202, 221, 277, 320, 385, 386, 387,
388, 389, 391, 392, 394, 395, 396,
397, 398, 399, 403, 482, 502, 510.
387 Sa pe Yau cha 294 SARVA YAKSE Other synonyms for "imp" are
"elf", "goblin", "gremlin", "pixie",
Bi pan BHYAH PHAT "sprite", "fairy", "demon",
For Sa la pe (Sarva) [All in "To all imps of mischief and
Sanskrit], see 99, 109, 112; Sa pe "rascal", "scamp" , "urchin", and
(Sarva) [All in Sanskrit], see 7, 128, scorn, Peace!" (Shasta Abbey: p. "mischievous child."
202, 221, 277, 320, 385, 386, 387, 66)
388, 389, 391, 392, 394, 395, 396,
397, 398, 399, 403, 482, 502, 510.
(For Yau cha [Yaksha
ghosts] see lines 202,
251, 387, 452, 526)
388 Sa pe 295 SARVA
Chyan ta pe GANDHARVE
Bi pan BHYAH PHAT
For Sa la pe (Sarva) [All in "To all who distract by singing,
(Sarva) [All in Sanskrit], see 7, 128, Peace!" (Shasta Abbey: p. 66)
202, 221, 277, 320, 385, 386, 387,
388, 389, 391, 392, 394, 395, 396,
397, 398, 399, 403, 482, 502, 510.
389 296 PASTE IN MATERIAL FROM "Developing tremendous attachment, they guard bodies
Sa pe SARVA already dead. When they leave delusion far behind, they
SHURANGAMA SUTRA
Bu dan na PUTANE VOLUME 6 ABOUT THESE become clearheaded even in dreams. With the paramitas of
patience and vigor, The light of wisdom shines throughout,
Bi pan BHYAH PHAT GHOSTS
so up he steps, onto a jeweled lotus." (Hua - VBS 5-2003)
For Sa la pe (Sarva) [All in "To all, Peace!" (Shasta Abbey: p.
(Sarva) [All in Sanskrit], see 7, 128, 66)
202, 221, 277, 320, 385, 386, 387,
388, 389, 391, 392, 394, 395, 396,
397, 398, 399, 403, 482, 502, 510.
390 Jya ja Bu dan na 297 KATA PUTANE
Bi pan BHYAH PHAT
391 Sa pe 298 SARVA
Tu lang jr di DURLAMGHIMTE
BHYAH PHAT
Bi pan
392 Sa pe Tu zi bi li 299 SARVA DUSPRA_
393 Chi shai di 299 KSITE
BHYAH PHAT
Bi pan
394 300 (see Shr fa la, Shr pe li [Jvara - fever], see 394,
Sa pe Shr pe li SARVA 471, 476, 477, 482, 506)
Bi pan JVARE
BHYAH PHAT
395 301 "Called a big tall tree, it takes the form of a wild fox. This
Sa pe SARVA blue-colored ghost disturbs people. It is also the name of an
E bwo syi mwo li APASMĀRE epilepsy-ruling spirit. The youth bows in worship
everyday." (Hua - VBS 8-2003)
Bi pan BHYAH PHAT
(For E bwo sa mwo la, E bwo syi
mwo la, E bwo syi mwo li
[epilepsy], see 260, 395, 461)
396 Sa pe 302 SARVA
She la pe na 'SRAMANE
BHYAH PHAT
Bi pan
397 Sa pe Di di ji 303 SARVA TĪRTHIKE
BHYAH PHAT
Bi pan
398 304 SARVA (see 398, 459)
Sa pe
Dan mwo two ji UNMĀMDE

BHYAH PHAT
Bi pan
399 Sa pe Pi two ye 305 SARVA VIDYĀ (For Pi di ye, Pi two ye, Vidya [universally
enlightening], see 23, 103, 165, 198, 249, 278-
358, 399, 404, 410, 537, 541)
400 La shr Je li 305 RĀJE CĀRYE RĀJA BHAYA "This line resolves all sorts of problems with the law. It also
BHYAH PHAT aids lonely elders and orphaned children. The most supreme
Bi pan honored one brings benefit and joy, Inspires awe, dispels
(For la she ye [rajaya] see lines 58, disasters, and augments wisdom and blessings." (Hua - VBS
73, 77, 87, 247, 400, 415) 5-2001)
401 She ye Jye la 306 JAYA KARA Jaya or Jai means "victory" in
(For She ye Jye la- Jaya Kara "To all those who make us Sanskrit.
[means victory], see 318, 401) victorious," (Shasta Abbey: p. 67)
402 Mwo du Jye la 306 MADHU KARA Madhu means "sweet" in Sanskrit.
(For Mwo du Jye la- Madhu Kara "or offer us the Divine Nectar,"
[means Sweet Nectar], see 319, 402) (Shasta Abbey: p. 67)
403 Sa pe 310 SAVĀRTHA Sarva means "all" in Sanskrit.
Artha refers to "means",
La two Swo two SADDHĀKE "resources", and "wealth" in
li BHYAH PHAT Sanskrit.
"or create the means to do all S±dhana means "practice" or "
Bi pan that needs to be done, …" (Shasta
(For Sa pe La two Swo da na or
Sa pe La two Swo two li -- Sarva Abbey: p. 67)
Artha Sadhana [means All
Resources for Cultivation], see 320,
SEE
403)
MONIER
WILLIAMS
404
Pi di ye 308 VIDYĀ _ Vidya means "knowledge" in
(For Pi di ye, Pi two ye, Vidya
Sanskrit.
[universally enlightening], see 23,
103, 165, 198, 249, 278-358, 399,
404, 410, 537, 541)
405 Je li 308 CARYE Acharya means "teacher" in
Sanskrit.
Bi pan BHYAH PHAT
"or are teachers of spiritual
knowledge, Peace!" (Shasta
Abbey: p. 67)
406 Je du la 309
(For je du lu - chatur [means the
CATUR_
numeral 4], see 117, 207, 325, 406)
407 Fu chi ni 309 BHAGINĪ
Bi pan BHYAH PHAT
(For fu chi ni or pe chi ni- "To the Four Divine Sisters,
Bhagini[means the Divine Sisters],
see 326, 407) Peace!" (Shasta Abbey: p. 67)
415-431, 552-553)
408 310
Ba she la VAJRA _
146, 149, 152, 161, 162, 164, 175,
177, 354, 408, 414, 549, 552)
409 Jyu mwo li 310 KAUMĀRI Kumari or Kaumari means
"To the Vajra Handmaidens who "Young Maidens" or "Young
uphold the Families and …" Virgins" in Sanskrit.
410
Pi two ye 311 VIDYĀ Vidya means "knowledge" in
(For Pi di ye, Pi two ye, Vidya
Sanskrit.
[universally enlightening], see 23,
103, 165, 198, 249, 278-358, 399,
404, 410, 537, 541)
RĀJA BHAYA "This Bodhisattva is
411
La shr 311 RĀJE BHYAH PHAT replete with awesome virtue, intimidating
"This line resolves all sorts of problems with the law. It also
aids lonely elders and orphaned children. The most supreme
"to the Lords of Knowledge, might and venerable virtue. He can
Bi pan Peace!" (Shasta Abbey: p. 67) eradicate disasters, increase all blessing,
honored one brings benefit and joy, Inspires awe, dispels
disasters, and augments wisdom and blessings." (Hua -
and unveil wisdom " (Hua - VBS 5-2001)
VBS 5-2001)
412 Mwo he bwo la ding 312 MAHĀ PRATYUNG_ "Quickly step up to the other "The Dharma Light shines everywhere; the sound is
yang shore: you, me, and them! All masterful. We bow sincerely in respect to the secret,
(For Bwo la di Yang chi la or Bwo living beings go to their true magic phrases, Hoping to evoke the power of
la dyan or Bwo la ding yang Yi chi
li or Bwo la jang chi or Bwo lai home, Return to the root, go back responses that tally with the Way, We are intent upon
jang chi lan [Pratyungiram or to the source, gain to the ultimate, returning to our origin and being certified to Bodhi."
Pratyungire], see lines 97, 98, 217,
412, 415, 534) and Then roam at ease with (Hua - VBS 1-2000)
happiness that knows no
boundaries." (Hua - VBS 3-1990)
413 Yi chi li bi pan 312 IRE BHYAH PHAT
"To the, Peace!" (Shasta Abbey: p.
66)
Jeweled Sutra Hasta
414 Ba she la Shang jye la ye 313 VAJRA ÀANKALĀYA Shankara refers to Shiva. "You shouldn't think that these spirits have a very low
(For Ba she la [Vajra], see lines 52, Shiva / Rudra / Shankara is the status. Actually, they are manifestations of the
"To the Vajra Shank±ra, the
146, 149, 152, 161, 162, 164, 175, Beneficent Lord of Vata principle of catabolism Buddhas. For example, the earth spirit is actually a
177, 354, 408, 414, 549, 552)
Transformations , Peace!" (sickness, old-age, and death). It transformation of Vairochana Buddha of the Center
(Shasta Abbey: p. 67) is the "destroyer" aspect of (Shakyamuni)." (Hua - VBS 12-1984)
"G.O.D." (Generator- Operator-
(For the Lu two la God Rudra [Shiva], see
lines 31, 225, 292, 414) Destroyer, Brahma-Vishnu-Shiva, "The retinue of heavenly spirits and leisurely
Kapha-Pitta-Vata, Anabolism- immortals, Earth deities and their assemblies, offer
Metabolism-Catabolism) 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)
415 Bwo la jang chi La she 314 PRATUNGIRA RĀJAYA "When you blow the Dharma "Blow the great Dharma conch and beat the Dharma
ye pan PHAT conch, the hateful demons drum! Smash and subdue hateful demons; leave the
(For Bwo la di Yang chi la or Bwo naturally lose their hatred. It isn't pain of sickness behind. Cause all living creatures to
la dyan or Bwo la ding yang Yi chi
li or Bwo la jang chi or Bwo lai that you force them to, either. ascend the other shore. Vajrapani Bodhisattva always
jang chi lan [Pratyungiram or They just think it over and decide wields his Vajra pestle." (Hua - VBS 4-1990)
412, 415, 534) to change from evil and go
towards the good." (Hua - VBS "This hateful energy may cause you to run intro
(For la she ye [rajaya] see lines 58, 4-1990) calamities or get various kinds of weird illnesses.
73, 77, 87, 247, 400, 415)
These occur because hateful demons create them."
385-413, 415-431, 552-553) (Hua - VBS 4-1990)
Source: Bremer Thangka, Avaloki5a-VajraPani.jpg
416 Mwo he Jya la ye 315 MAHĀ KĀLĀYA "Mahakala, Him of the Dark "The Great Brahma King is named Great
(For Mwo he Jya la ye [the God "To Mahak±la, Peace!" (Shasta Realms, who put to flight the Compassion. He rescues and guards all beings in their
Maha Kalaya], see lines 40, 307,
416) Abbey: p. 67) triply-fortified cities of the return. With his four arms and three eyes he regards
haughty asuras, the Confident the deviant and the proper, rewarding the good,
One, along with His host of punishing the evil, and protecting the revival of
Divine Mothers who dwell within Dharma." (Hua - VBS 3-1985)
the burning grounds of the dead."
417 Mwo he Mwo dan li jya 316 MAHĀ MATRGANA "…along with His host of Divine "Cloud Youth and Wood Mother drive and ride the
na "To His host of Divine Mothers, Mothers who dwell within the wind. Lightening flashes and thunder claps awaken
(For Mwo dan li jya na [Matragana] Peace!" (Shasta Abbey: p. 67) burning grounds of the dead." the blind and deaf. The myriad things mutually
see lines 47, 308, 417)
(Shasta Abbey: p. 60) interact, basically there is nothing. The true and
mundane interchangeably function, in the original
"The myriad things are mutually perfect penetration." (Hua - VBS 10-1985)
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)
418 Na mwo swo jye li dwo 317 NAMAH SKRTĀYA PHAT
ye pan "To the, Peace!" (Shasta Abbey: p.
(For Swo jye li two [Sukrta], see 67)
lines 17 & 418; Do not confuse with
lines 38 & 48 Syi jye li dwo ye
[Skrtaya])
419 Bi shai na bei ye pan 318 VISNAVIYE PHAT Vishnu / Narayana / Krishna /
"To Vishnu, perpetuator of all Dhanvantari is the Pitta metabolic
phenomenon, Peace!" (Shasta principle of metabolism
Abbey: p. 67) (sustenance, perpetuation). It is
the "operator" aspect of "G.O.D."
(Generator- Operator-Destroyer,
Brahma-Vishnu-Shiva, Kapha-
Pitta-Vata, Anabolism-
Metabolism-Catabolism)
420 Bwo la he mwo ni 219 BRAHMĪNĪYE PHAT This is the Kapha principle of
ye pan "To Brahma, creator of all anabolism (birth and growth). It
(For Ba la he mwo ni [the God is the "operator" aspect of
Brahma], see lines 28, 420) phenomena, Peace!" (Shasta
Abbey: p. 67) "G.O.D." (Generator- Operator-
Destroyer, Brahma-Vishnu-Shiva,
Kapha-Pitta-Vata, Anabolism-
Metabolism-Catabolism)
421 E chi ni ye pan 320 AGNIYE PHAT
(For E chi ni [agni] see lines 134,
235, 421, 515) "To Agni, wisdom's flame which
consumes all ignorance and
passion, Peace!" (Shasta Abbey: p.
68)
422 Mwo he jye li ye pan 321 MAHĀ KĀLĪYE Kali, the Goddess of
PHAT
"To Mahakal², Her of the Dark
Realms, Peace!" (Shasta Abbey: p.
68)
Death.
423 Jye la tan chr ye pan 322 KARADANDIYE
PHAT
"To Kal±dandi, wielder of the
scythe of death, Peace!" (Shasta
Abbey: p. 68)
424 Mye dan li ye pan 323 INDRĪYE PHAT Senses
For the Yin two la ye God Indra [Shakra Indra
"Lord of Heaven, True God, or Indra, He dispenses
"To A²ndri, who follows upon the provisional for the sake of the real; he is a Great
(For the Yin two la ye God Indra Devanam], see lines 29, 424)
Bodhisattva. Amassing the good, cultivating
[Shakra Indra Devanam] and his Indra as violence follows upon
consort Mye dan li [Indriye or warlike intentions, Peace!" blessings, he practices the Six Paramitas. Brahma
Aindri], see lines 29, 424)
(Shasta Abbey: p. 68) gods and the Sagely assemblies all regard him with
425 Lau dan li
(For the Wu mwo Bwo di
ye pan 324 RAUDRĪYE PHAT For the Lu two la God Rudra [Shiva], see lines
31, 225, 292)
"The wind spirit is a manifestation of the Buddha
"To the Ra³dri, who follows Jeweled Accomplishment of the North
[Umapati], also called Lau dan li
[Raudriye] Goddess Uma [Shiva's upon Rudra as self-righteousness "You shouldn't think that these (Amoghasiddhi Buddha)." (Hua - VBS 12-1984)
Consort], see lines 32, 425) spirits" and goddesses "have a
and brutality follow upon rage,
Peace!" (Shasta Abbey: p. 68) very low status. Actually, they "Most victorious, violent, and rapid, great wind spirit
are manifestations of the -- Toppling houses, uprooting trees, he is quite
Buddhas." fearsome. Even the third dhyana dreads this disaster.
(Hua - VBS 12-1984) With feelings of anger and hatred one does oneself
in." (Hua - VBS 7-1984)
426 Je wen cha ye pan 325 CAMUNDĪYE PHAT

"To the Cham³ndi, weaver and
Look this one up
severer of enchantments, Peace!" on the Internet
Om Aim Rhim
Klim
Chamundaye
Viche
427 Jye lwo la dan li ye pan 326 KALARATRĪYE
"To Kal±ratri, who brings the
dark night of death, Peace!"
428 Jya bwo li ye pan 327 KĀPĀRĪYE PHAT
"To Kap±li, who wears the
necklace of skulls, Peace!"
429 E di mu jr dwo 328 ADHIMUKTO
(For E di mu jr dwo & E di mu di "To the, Peace!" (Shasta Abbey: p.
[Adhimukto], see lines 44 & 429)
68)
430 Jya shr mwo she nwo 328 'SMA 'SANA
"To the, Peace!" (Shasta Abbey: p.
68)
431 Pe sz ni ye pan 329 VASINĪYE PHAT
(For pan [phat], see lines 376-384, "To the, Peace!" (Shasta Abbey: p.
385-413, 415-431, 552-553)
68)
Jeweled Sutra Hasta
432 Yan ji jr 330 YEKE CITTĀ
433 Sa two pe sye 331 SATVA SYA
434 Mwo mwo yin tu na 332 MAMA 177 MAMA "We entreat the Buddhas to use their power in aiding,
mwo mwo sye protecting, ad supporting us, Thereby enabling us to
(See lines 187, 232, 363, 434)
(INSONA MAMA SYA) (INSONA MAMA SYA) perfectly accomplish the Dharma deeds we do. May we
"We are praying that whatever "May whatever Dharmas we cultivate, swiftly reach the level of non-retreat and continue to be
Dharmas we practice will swiftly be such as the Shurangama Dharma of
perfected." (Hua - VBS 3-2001) upholding the Shurangama Mantra, be vigorous. In the process of selecting sage and worthy ones,
carried to complete perfection." (Hua names may soon be announced." (Hua - VBS 3-2001)
- VBS 3-2001)
55 Mwo He Syi Two Ye Mantra for Patching Flaws in I Now Universally Transfer the "Recite, uphold, be silently mindful; keep thoughts and
GREAT MEMORY: "For the Recitation: Na mo he la da Merit and Virtue of this words few. Reveal the teaching by bringing benefit and joy;
much learning and na, Duo la ye ye. Qie la qie la, transform those in the universe. Whatever Dharma deeds we
extensive study, use the Shurangama Mantra do will be done to ultimate perfection. Without increasing
Jeweled Sutra Hasta anything or decreasing anything, we reach Nirvana." (Hua -
Mantra 37 (53-56): Syi two to All Beings to realize VBS 4-2001)
Part V
435 Tu shai ja Jr dwo 333 DUSTA CITTĀ 340 DRASTA CITTĀ (332)
436 E mwo dan li Jr dwo 334 AMAITRA CITTĀ 341 PAPA CITTĀ
Jeweled Sutra Hasta
437 Wu she He la 335 UJĀ HĀRĀ 342 RAUDRA CITTĀ
438 Chye pe He la 336 GARBHA HĀRĀ 343 VIRVAISA CITTĀ
439 Lu di la He la 337 RUDHIRĀ HĀRĀ 344 AMAITRA CITTĀ (333)
440 Pe swo He la 338 VASĀ HĀRĀ 345 UTMĀDAYANTI
441 Mwo she He la 339 MAJJĀ HĀRĀ 346 KĪLAYANTĪ
442 She dwo He la 340 JATĀ HĀRĀ MATRAYANTI
443 Shr bi dwo He la 341 JĪVITA HĀRĀ
444 Balya (Ba lyau ye) He la 342 BALYĀ HĀRĀ
445 Chyan two He la 343 GANDHĀ HĀRĀ
446 Bu shr bwo He la 344 PUSPĀ HĀRĀ
447 Pwo la He la 345 PHALĀ HĀRĀ
448 Pe sye He la 346 SASYĀ HĀRĀ
Jeweled Sutra Hasta
449 Be bwo jr dwo 347 PĀPA CITTĀ
450 Tu shai ja jr dwo 348 DUSTA CITTĀ
451 Lau two la jr dwo 349 RAUDRA CITTĀ
Jeweled Sutra Hasta Ju zhu ju zhu, Mo la mo la, Hu Memorization and Recitation
Mantra 37 (53-56): Syi two la, Hong, He he Su da na to All Beings to realize
two ye. Swo pe he. Nan. E Anuttarasamyaksambodhi
Po He." Chant 3x
452 Yau cha Jye la he 350 YAKSA GRAHĀ "Valiant, strong, violent and evil, whether traveling by land or air, Those of
(For Yau cha [Yaksha ghosts] see 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
lines 202, 251, 387, 452, 526)
gain a new life." (Hua - VBS 11-2002)
453 La cha swo Jye la he 351 RĀKSASA GRAHĀ "Speedy and terrifying rakshasa ghosts Guard the ladies-in-waiting and
(For He la cha swo & La chan protect their chastity. They eradicate all life-threatening disasters, So one
escapes perilous paths and is not struck by lightning." (Hua - VBS 12-2002)
[Rakshasa ghosts] see lines 185,
203, 213, 252, 361)
454 Bi li dwo Jye la he 352 PRETA GRAHĀ ""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)
455 Pi she je Jye la he 353 PI'SACA GRAHĀ "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)
456 Bu dwo 354 BHŪTA GRAHĀ "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,
Jye la he he displays awesome spirit." (Hua - VBS 3-2003)
456)
457 Jyou pan cha Jye la he 355 KUMBHANDA GRAHĀ "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)
458 Syi chyan two Jye la he 356 SKANDA GRAHĀ "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)
459 Wu dan mwo two 357 UTMĀDA GRAHĀ "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
Jye la he pushes with both hands." (Hua - VBS 9-2003)
(see 398, 459)
460 Che ye Jye la he 358 CCHAYĀ 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)
461 E bwo sa mwo la 359 APASMARĀ GRAHĀ "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
Jye la he 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)
462 Jai chywe ge 360 DĀKA
463 Cha chi ni Jye la he 360 DĀKINĪ GRAHĀ
(For Cha chi ni [Dakini] see 286,
463, 505)
464 Li fwo di Jye la he 361 REVATI GRAHĀ "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)
465 She mi jya Jye la he 362 JAMIKĀ GRAHĀ
466 She jyu ni Jye la he 363 'SAKUNI GRAHĀ
467 Mu two la
468 Na di jya Jye la he 364 NANDĪKĀ GRAHĀ
469 E lan pe Jye la he 365 LAMVIKĀ GRAHĀ
470 Chyan du bwo ni 366 KANTAPĀNI GRAHĀ
Jye la he
(For Pani, see lines 354, 471, 552)
Jeweled Sutra Hasta
471 367 JVARA

Shr fa la (see Shr fa la, Shr pe li [Jvara - fever], see 394,
471, 476, 477, 482, 506)
472
Yin jya syi jya 367 EKĀHIKĀ Single Dosha
473
Jwei di yau jya 368 DVAI TYA KĀ Dual Dosha
474
Dan li di yao TRE TYA KĀ Tri Dosha
jya
475
Je tu two jya 369 CATURTHA KĀ Four Dosha --
VPK-Rakta
476
Ni ti Shr 370 NITYĀ JVARA _ Eternal Fever
(see Shr fa la, Shr pe li [Jvara - fever], see 394,
fa la 471, 476, 477, 482, 506)
477 371 VISMA JVARA

Bi shan mwo (see Shr fa la, Shr pe li [Jvara - fever], see 394,
Shr 471, 476, 477, 482, 506)
fa la
478
Bwo di jya 372 VĀTIKĀ
(Vata-Vayu Wind-
Caused)
479
Bi di jya 373 PAITTIKĀ
(Pitta-Agni--Fire-Water-
Caused)
480 374 'SLESMIKĀ
Shr li shai mi
(Kapha -- Shleshma-
jya Water-Earth-Oil-
Mucous-Fat-Caused)
481
Swo ni bwo di 375 SANDIPATIKĀ
(Sannipatika--Tri-Dosha-
jya Caused)
482
Sa pe Shr 376 SARVA JVARĀ
(see Shr fa la, Shr pe li [Jvara - fever], see 394,
fa la 471, 476, 477, 482, 506)

202, 221, 277, 320, 385, 386, 387,
388, 389, 391, 392, 394, 395, 396,
397, 398, 399, 403, 482, 502, 510.
483 377 'SIRORTTI
Shr lu ji di
484
Mwo two Pi da 378 ARDHĀ VABHE DHAKA
lu Jr jyan
Jeweled Sutra Hasta
485 379 AKSI ROGAM
E chi
(Eye Disease)
Lu chyan
486 380 MUKHA ROGAM
Mu chywe
(Mouth Disease)
Lu chyan
487 381 HRDROGAM
Jye li tu
(Heart Disease)
Lu chyan
Jeweled Sutra Hasta
488
Jya la he GRAHĀ 'SŪLAM
489 382 KARNDA 'SŪLAM
Jye lan jye na
Shu lan
490 383 DANDA 'SŪLAM

Dan dwo
Shu lan
491 384 HRDAYA 'SŪLAM
Chi li ye
Shu lan (Heart Pain)
492 386 MARMA 'SŪLAM
Mwo mwo
Shu lan (Marma point Pain)
493
Ba li shr pe 387 PĀRĀ'SVA 'SŪLAM
Shu lan
494 388 PRISTA 'SŪLAM
Bi li shr pe
Shu lan
495 389 UDARA 'SŪLAM
Wu two la
Shu lan udara shula-
abdominal pain
496 390 KATI 'SŪLAM

Jye jr
Shu lan
497 391 BASTI 'SŪLAM
Ba shi di
Shu lan (Bladder Pain)
498 392 pain in pericardium- cardiac pain uru sthambha- thrombophlebitis
Wu lu UR 'SŪLAM true cardiac pain- retro sternal urah shula - chest pain
Shu lan inguinal pain increased with coughing, sneezing
499 393 JAMGHA 'SŪLAM
Chang chye
Shu lan
500 394 HASTA 'SŪLAM
He syi dwo
Shu lan (Hand Pain)
501
Ba two 395 PĀDA 'SŪLAM
Shu lan (Foot Pain)
502 396 SARVANGA

Swo fang ang
chye (All Limbs)
202, 221, 277, 320, 385, 386, 387,
388, 389, 391, 392, 394, 395, 396,
397, 398, 399, 403, 482, 502, 510.
503 396 PRATIYUNGA
Bwo la jang
chye Shu lan 'SŪLAM
Jeweled Sutra Hasta
504 397 BHŪTA VETĀDA
Bu dwo
Bi bwo cha
505 398 DĀKINI
Cha chi ni
(For Cha chi ni [Dakini] see
286, 463, 505)
506 398 JVARA
Shr pe la (see Shr fa la, Shr pe li [Jvara - fever], see 394,
471, 476, 477, 482, 506)
507 399 DATRŪ

Two tu lu jya
508 399 KANTYU KITI
Jyan du lu
Ji jr
509 399 BHALOTAVAI
Pe lu dwo pi
510 400 SARVA LOBHĀ
Sa bwo lu
202, 221, 277, 320, 385, 386, 387,
388, 389, 391, 392, 394, 395, 396,
397, 398, 399, 403, 482, 502, 510.
511 400 LINGA
He ling chye
512 401 'SOSTRA
Shu sha dan la
513 401 SANAGARĀ
Swo na jye la
514 402 VISAYOGA
Pi sha yu jya
(For Pe she she [visha - poison] see
lines 132, 237, 514 -- do not confuse
71)
515 403 AGNI
E chi ni
(For E chi ni [agni] see lines 134,
235, 421, 515)
516 403 UDAKA
Wu two jya
517 404 MARĀVERA
Mwo la pi na
518 404 KANTARĀ
Jyan dwo la
519 405 AKĀLA "Supreme is the great compassion of the heart-seal
E jya la language. In the Western Lotus Division is a host of
(For e jya la, e jya la [akala], see
lines 105, 242, 519) 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 )
520 405 MRTYU "Carrying mountains, brandishing pestles, pervading
Mi li du empty space, The Vajras in the East subdue the
(For mi li ju, mu li du [mrtyu], see
lines 106, 243, 520) demon troops. Eighty-for thousand of them

Akshobhya)
521 405 TRAIMUKA
Da lyan bu jya
522 406 TRAILĀTAKA
Di li la ja
523 407 BR'SCIKA
Bi li shai jr jya
524 408 SARPA NAKULA
Sa pe na jyu la
525 409 SIMHA BYAGHRA
Sz yin chye bi
526 409 RIKSA DARA RIKSA
Jye la li yau
cha
lines 202, 251, 387, 452, 526)
527 410 CAMARA _

Dan la chu
528 410 JĪVIBHE _
Mwo la shr
529 410 TESAM
Fei di shan
530 410 SARVESAM
Swo pi shan
531 411 SITĀTAPATRA (For San dan dwo Bwo da lan, Sa dan dwo Be di li, Sa dan dwo Bwo da la,
Syi dan dwo Syi dan dwo Bwo da la [Sitatapatram), see lines 95, 365, 370, 531)
Bwo da laxiii "His Sacred White Canopy

protects us!" (Shasta Abbey
198)
532 412 MAHĀ VAJRO

Mwo he ba she
lu "The Great Diamond-
Thunderbolt of Ten Million
Thrones!" (Shasta Abbey
199)
533 412 SNĪSĀM Om Namo "Sutra of the Foremost

Shai ni shan Shurangama at the Great Buddha's
[Ushnisha], see lines 6, 94, 173, 192, Summit Concerning the
216, 533) Tathagata's Secret Cause of
Cultivation, His Certification to
the Complete Meaning and all
534 413 MAHĀ PRATYUNGIRAM "When you blow the Dharma "Quickly step up to the other shore: you, me, and
Mwo he conch, the hateful demons them! All living beings go to their true home, Return
Bwo lai jang "The Dharma Light shines naturally lose their hatred. It isn't to the root, go back to the source, gain to the ultimate,
everywhere; the sound is that you force them to, either. and Then roam at ease with happiness that knows no
chi lan masterful. We bow sincerely in They just think it over and decide boundaries." (Hua - VBS 3-1990)
(For Bwo la di Yang chi la or Bwo
la dyan or Bwo la ding yang Yi chi respect to the secret, magic to change from evil and go
li or Bwo la jang chi or Bwo lai phrases, Hoping to evoke the towards the good." (Hua - VBS "Blow the great Dharma conch and beat the Dharma
jang chi lan [Pratyungiram or
power of responses that tally 4-1990) drum! Smash and subdue hateful demons; leave the
412, 415, 534) with the Way, We are intent pain of sickness behind. Cause all living creatures to
upon returning to our origin and "This hateful energy may cause ascend the other shore. Vajrapani Bodhisattva always
being certified to Bodhi." (Hua - you to run intro calamities or get wields his Vajra pestle." (Hua - VBS 4-1990)
VBS 1-2000) various kinds of weird illnesses.
These occur because hateful
demons create them." (Hua -
VBS 4-1990)
Source: Bremer Thangka, Ava-Mdl7a-Vajrapani.jpg
535 414 YABA DVADA

Ye bwo tu two
536 414 'SA YŌJANĀ
She
Yu she now
415 BHYANTARENA
Byan da li na
"The Great One of Surpassing
Wisdom! Who causes my feet to

turn to the Conqueror, the
Yellow Robed One!" (Shasta
Line 200)
Jeweled Sutra Hasta
537 415 VIDYA (For Pi di ye, Pi two ye, Vidya [universally enlightening], see 23, 103, 165,
Pi two ye 198, 249, 278-358, 399, 404, 410, 537, 541)
538 416 BANDHAM KAROMI
Pan tan Jya lu
mi
"Knowing One! Who increases
my compassion!" (Shasta
Line 201)
539 417 DI'SA

Di shu
Pan tan
Jya lu mi "Saving One! Who increases my
compassion!" (Shasta Abbey
202)
541 418 PRAVIDYĀ (For Pi di ye, Pi two ye, Vidya [universally enlightening], see 23, 103, 165,
Bwo la pi two 198, 249, 278-358, 399, 404, 410, 537, 541)
Pan tan
Jya lu mi "He of the Surpassing
Knowledge! Who increases my
compassion!" (Shasta Abbey
203)
543 419 TADYATHĀ

Da jr two
544 420 ŌM
Nan
"The Heavenly One! AUM!"

545 421
546 422 ANALE
E na li
547 423 VI'SUDDHE
Pi she ti
548 423 VAIRA 455 VAIRA VAJRA PANI PHAT
Pi la (424)
549 423 VAJRA 456 HŪM (425) (For Ba she la [Vajra], see lines 52, 146, 149, 152, 161, 162, 164, 175, 177,
Ba she la 354, 408, 414, 549, 552)
550 DHĀRI
Two li
551 424 BANDHA BANDHANI 457 BHRŪM PHAT (426)
Pan two
Pan two ni "He proceeds on the wind like
fire, manifesting His devotion in
place after place!" (Shasta
Line 205)
552 425 VAJRA PANI PHAT 458
Ba she la Bang
ni Pan "The Diamond-Thunderbolt
(For Ba she la [Vajra], see lines 52, Handed One!" (Shasta Abbey
146, 149, 152, 161, 162, 164, 175,
177, 354, 408, 414, 549, 552)
(For Pani, see lines 354, 471, 552) 205)
385-413, 415-431, 552-553)
Source: Bremer Thangka, peaceful_Vajrapani2a.jpg
553 426 HŪM BHRŪM PHAT

Hu syin Du lu
ying Pan "HUM! To Him of Universal
Attributes, Hail!" (Shasta
Line 206)
Source: Bremer Thangka, peaceful_Vajrapani1a.jpg

554 427 SVĀHĀ SVĀHĀ (427)
Swo pe he
Jeweled Sutra Hasta
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,
Page 136 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
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 single-
minded 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.
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 home-
life. 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
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.
"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 Mantraxiv
1 Na Mwo Sa dan two Su chye dwo ye 2
E la he di 3
San myau san pu two syexv xvi 4
5 Na Mwo Sa dan two Fwo two jyu jr shai ni shan 6
7 Na Mwo Sa pe Bwo two bwo di 8
Sa dwo pi bi 9
10 Na Mwo Sa dwo nan San myau san pu two 11
Jyu jr nan 12
Swo she la pe jya 13
Seng chye nan 14
15 Na Mwo Lu ji e lwo han dwo nan
16 Na Mwo Su lu dwo bwo nwo nan
17 Na Mwo Swo jye li two chye mi nan
18 Na Mwo Lu ji san myau chye dwo nan San myau chye be la 19
di bwo dwo now nan 20
21 Na Mwo Ti pe li shai nan
22 Na Mwo Syi two ye Pi di ye 23
Two la li shai nan 24
She pwo nu 25
Jye la he 26
Swo he swo la mwo two nan 27
28 Na Mwo Ba la he mwo ni
29 Na Mwo Yin two la ye
30 Na Mwo pe chye pe di Lu two la ye 31

Wu mwo bwo di 32
Swo syi ye ye 33
34 Na Mwo pe chye pe di Nwo la ye 35
Na ye 36
Pan je mwo he san mwo two la 37
Na mwo syi jye li dwo ye 38
39 Na Mwo pe chye pe di Mwo he jya la ye 40
Di li bwo la na 41
Chye la pi two la 42
Bwo na jya la ye 43
E di mu di 44
Shr mwo she nwo ni 45
Pe syi ni 46
Mwo dan li chye na 47
Na mwo syi jye li dwo ye 48
49 Na Mwo pe chye pe di Dwo two chye dwo jyu la ye 50
Na mwo be tou mwo jyu la ye 51
Na mwo ba she la jyu la ye 52
Na mwo mwo ni jyu la ye 53
Na mwo chye she jyu la ye 54
55 Na Mwo pe chye pe di Di li cha 56
Shu la syi na 57
Bwo la he la na la she ye 58
Dwo two chye dwo ye 59
60 Na Mwo pe chye pe di Na mwo e mi dwo pe ye 61
E la he di 63
San myau san pu two ye 64
65 Na Mwo pe chye pe di E chu pi ye 66
E la he di 68
70 Na Mwo pe chye pe di Bi sha she ye 71
Jyu lu fei ju li ye 72
Bwo la pe la she ye 73
75 Na Mwo pe chye pe di
San bu shr bi dwo 76
Sa lyan nai la la she ye 77
E la he di 79
81 Na Mwo pe chye pe di She ji ye mu nwo ye 82
E la he di 84
86 Na Mwo pe chye pe di Lan dan na ji du la she ye 87
E la he di 89

91 Di pyau
92 Na mwo sa jye li dwo
93 Yi tan pe chye pe dwo
94 Sa dan two chye du shai ni shan
95 Sa dan dwo bwo da lan
96 Na mwo e pe la shr dan
97 Bwo la di
98 Yang chi la
99 Sa la pe
100 Bwo dwo jye la he
101 Ni jye la he
102 Jye jya la he ni
103 Ba la bi di ye
104 Chr two ni Five Hearts Mantraxvii invoking the Five
Buddhas of the Center, East, West, North and
South to purify food
105 E jye la
106 Mi li ju
107 Bwo li dan la ye
108 Ning jye li
109 Sa la pe Ends War
110 Pan two nwo
111 Mu cha ni
112 Sa la pe
113 Tu shai ja
114 Tu shi fa Eradicates nightmares
115 Bwo na ni Opens up your Wisdom
116 Fa la ni Opens up your Wisdom
117 Je du la
118 Shr di nan
119 Jye la he
120 Swo he sa la rau she Pi dwo beng swo na jye li 121

E shai ja bing she di nan 122
123 Na cha cha dan la rau she Bwo la sa two na jye li 124
E shai ja nan 125
126 Mwo he jye la he rau she Pi dwo beng sa na jye li 127
Sa pe she du luxviii 128
129 Ni pe la rau she Hu lan tu syi fa 130
Nan je na she ni 131
Pe sha she 132
Syi dan la 133
E ji ni 134
135 Wu two jya la rau she E bwo la shr dwo jyu la 136
137 Mwo he bwo la jan chr

138 Mwo he dye dwo
139 Mwo he di she
140 Mwo he shwei dwo she pe la
141 Mwo he ba la pan two la
142 Pe shi ni E li ye dwo la 143

144 Pi li jyu jr Shr pe pi she ye 145
146 Ba she la mwo li di Pi she lu dwo 147

Bwo teng wang jya 148
149 Ba she la jr he nwo e je Mwo la jr pe 150
Bwo la jr dwo 151
152 Ba she la shan chr Pi she la je 153
Shan dwo she 154
Pi ti pe 155
Bu shr dwo 156
Su mwo lu bwo 157
Mwo he shwei dwo 158
E li ye dwo laxix 159
Mwo he pe la e bwo la 160
161 Ba she la shang jye la jr pe
162 Ba she la jyu mwo li Jyu lan two li 163
164 Ba she la he sa dwo je Pi di yexx 165
Chyan je nwo 166
Mwo li jya 167
Ku su mu 168
Pe jye la dwo nwo 169
Pi lu je na 170
Ju li yexxi 171
Ye la tu 172
Shai ni shan 173
Pi je lan pe mwo ni je 174
175 Ba she la jya na jya bwo la pe Lu she na 176
177 Ba she la dwun jr je Shwei dwo je 178
Jya mwo la 179
Cha che shr 180
Bwo la pe 181
Yi di yi di 182
Mu two la 183
Jye na 184
Swo pi la chan 185
Jywe fan du 186
187 Yin tu na mwo mwo sye
Part II
188 Wu syin
189 Li shai jye na
190 Bwo la she syi dwo
191 Sa dan two
192 Chye du shai ni shan Hu syin du lu yung 193
194 Jan pe na Hu syin du lu yung 195
196 Syi dan pe na Hu syin du lu yung 197
198 Bwo la shai di ye
199 San bwo cha
200 Na jye la Hu syin du lu yung 201
202 Sa pe yau cha
203 He la cha swo
204 Jye la he rau she
205 Pi teng beng sa na jye la Hu syin du lu yung 206
207 Je du la
208 Shr di nan
209 Jye la he
210 Swo he sa la nan
211 Pi teng beng sa na la Hu syin du lu yung 212
213 La cha
214 Pe che fan
215 Sa dan two
216 Chye du shai ni shan
217 Bwo la dyan
218 She ji li
219 Mwo he swo he sa la

220 Bwo shu swo he sa la
221 Shr li sha
222 Jyu jr swo he sa ni
223 Di li e bi ti shr pe li dwo

224 Ja ja ying jya
225 Mwo he ba she lu two la
226 Di li pu pe na
227 Man cha la
228 Wu syin
229 Swo syi di
230 Bwo pe du
231 Mwo mwo
Part III
233 La shr pe ye
234 Ju la ba ye
235 E chi ni pe ye
236 Wu two jya pe ye
237 Pi sha pe ye
238 She sa dwo la pe ye Prevents weapons of mass destruction
239 Pe la jya jye la pe ye pe ye Prevents weapons of mass destruction
240 Tu shai cha pe ye
241 E she ni pe ye
242 E jya la
243 Mi li ju pe ye
244 Two la ni bu mi jyan
245 Bwo chye bwo two pe ye
246 Wu la jya pe dwo pe ye
247 La she tan cha pe ye
248 Nwo chye pe ye
249 Pi tyau dan pe ye
250 Su bwo la na pe ye
251 Yau cha jye la he

252 La cha sz jye la he
253 Bi li dwo jye la he
254 Pi she je jye la he

255 Bu dwo jye la he
256 Jyou pan cha jye la he
257 Bu dan na jye la he
258 Jya ja bu dan na jye la he
259 Syi chan du jye la he
260 E bwo syi mwo la jye la he
261 Wu tan mwo two jye la he
262 Che ye jye la he
263 Syi li pe di jye la he
264 She dwo he li nan

265 Jye pe he li nan
266 Lu di la he li nan
267 Mang swo he li nan
268 Mi two he li nan
269 Mwo she he li nan
270 She dwo he li nan
271 Shr bi dwo he li nan
272 Pi dwo he li nan
273 Pe dwo he li nan
274 E shu je he li nan
275 Jr dwo he li nan
276 Di shan sa pi shan

277 Sa pe jye la he nan Pi two ye she Chen two ye mi Ji la ye me
281 Bwo li ba la je jya Chi li dan Pi two ye she Chen two ye mi Ji la ye mi

286 Cha yan ni Chi li dan Pi two ye she Chen two ye mi Ji la ye mi
291 Mwo he bwo su bwo dan ye
292 Lu two la Chi li dan Pi two ye she Chen two ye mi Ji la ye mi
297 Nwo la ye na Chi li dan Pi two ye she Chen two ye mi Ji la ye mi
302 Dan two chye lu cha shi Chi li dan Pi two ye she Chen two ye mi Ji la ye mi
307 Mwo he jya la
308 Mwo dan li chye na Chi li dan Pi two ye she Chen two ye mi Ji la ye mi
313 Jya bwo li jya Chi li dan Pi two ye she Chen two ye mi Ji la ye mi
318 She ye jye la
319 Mwo du jye la
320 Sa pe la two swo da na Chi li dan Pi two ye she Chen two ye mi Ji la ye mi
325 Je du la
326 Pe chi ni Chi li dan Pi two ye she Chen two ye mi Ji la ye mi
331 Pi li yang chi li jr
332 Nan two ji sha la
333 Chye na bwo di
334 Swo syi ye Chi li dan Pi two ye she Chen two ye mi Ji la ye mi
339 Na jye na she la pe na Chi li dan Pi two ye she Chen two ye mi Ji la ye mi
344 E lwo han Chi li dan Pi two ye she Chen two ye mi Ji la ye mi
349 Pi dwo la chye Chi li dan Pi two ye she Chen two ye mi Ji la ye mi
354 Ba she la bwo ni
355 Jyu syi ye
jyu shi ye
356 Jya di bwo di Chi li dan Pi two ye she Chen two ye mi Ji la ye mi
361 La cha wang

362 Pe chye fan

Part IV
364 Pe chye fan

365 San dan dwo bwo da la
366 Na mwo tswei du di
367 E syi dwo na la la jya
368 Bwo la pe
369 Syi pu ja
370 Pi jya sa dan dwo be di li
371 Shr fwo la shr fwo la
372 Two la two la
373 Pin two la pin two la
374 Chen two chen two
375 Hu syin hu syin
376 Pan ja Pan ja Pan ja Pan ja Pan ja
377 Swo he
378 Syi syi pan

379 E mu jya ye pan
380 E bwo la ti he dwo pan
381 Pe la bwo la two pan
382 E su la
383 Pi two la
384 Bwo jya pan
385 Sa pe ti pi bi pan
386 Sa pe na chye bi pan
387 Sa pe yau cha bi pan
388 Sa pe chyan ta pe bi pan
389 Sa pe bu dan na bi pan
390 Jya ja bu dan na bi ban bi pan
391 Sa pe tu lang jr di bi pan
392 Sa pe tu zi bi li
393 Chi shai di bi pan
394 Sa pe shr pe li bi pan
395 Sa pe e bwo syi mwo li bi pan
396 Sa pe she la pe na bi pan
397 Sa pe di di ji bi pan
398 Sa pe dan mwo two ji bi pan
399 Sa pe pi two ye
400 La shr je li bi pan
401 She ye jye la
402 Mwo du jye la
403 Sa pe la two swo two li bi pan
404 Pi di ye
405 Je li bi pan
406 Je du la
407 Fu chi ni bi pan
408 Ba she la
409 Jyu mwo li
410 Pi two ye
411 La shr bi pan

412 Mwo he bwo la ding yang
413 Yi chi li bi pan
414 Ba she la shang jye la ye

415 Bwo la jang chi la she ye pan
416 Mwo he jya la ye
417 Mwo he mwo dan li jya na
418 Na mwo swo jye li dwo ye pan
419 Bi shai na bei ye pan
420 Bwo la he mwo ni ye pan
421 E chi ni ye pan
422 Mwo he jye li ye pan
423 Jye la tan chr ye pan
424 Mye dan li ye pan
425 Lau dan li ye pan
426 Je wen cha ye pan
427 Jye lwo la dan li ye pan
428 Jya bwo li ye pan
429 E di mu jr dwo
430 Jya shr mwo she nwo
431 Pe sz ni ye pan
432 Yan ji jr
433 Sa two pe sye
434 Mwo mwo yin tu na mwo mwo sye
Part V
435 Tu shai ja jr dwo
436 E mwo dan li jr dwo
437 Wu she he la
438 Chye pe he la
439 Lu di la he la
440 Pe swo he la
441 Mwo she he la
442 She dwo he la
443 Shr bi dwo he la
444 Ba lyau ye he la
445 Chyan two he la
446 Bu shr bwo he la
447 Pwo la he la
448 Pe sye he la
449 Be bwo jr dwo

450 Tu shai ja jr dwo
451 Lau two la jr dwo
452 Yau cha jye la he
453 La cha swo jye la he
454 Bi li dwo jye la he
455 Pi she je jye la he
456 Bu dwo jye la he
457 Jyou pan cha jye la he
458 Syi chyan two jye la he

459 Wu dan mwo two jye la he
460 Che ye jye la he
461 E bwo sa mwo la jye la he
462 Jai chywe ge
463 Cha chi ni jye la he
464 Li fwo di jye la he
465 She mi jya jye la he
466 She jyu ni jye la he
467 Mu two la
468 Na di jya jye la he
469 E lan pe jye la he
470 Chyan du bwo ni jye la he
471 Shr fa la Yin jya syi jya 472

Jwei di yau jya 473
Dan li di yao jya 474
Je tu two jya 475
476 Ni ti shr fa la
477 Bi shan mwo shr fa la Bwo di jya 478
Bi di jya 479
Shr li shai mi jya 480
Swo ni bwo di jya 481
482 Sa pe shr fa la Shr lu ji di 483
Mwo two pi da lu jr jyan 484
485 E chi lu chyan

486 Mu chywe lu chyan
487 Jye li tu lu chyan
488 Jya la he
489 Jye lan jye na shu lan
490 Dan dwo shu lan
491 Chi li ye shu lan
492 Mwo mwo shu lan
493 Ba li shr pe shu lan
494 Bi li shr pe shu lan
495 Wu two la shu lan
496 Jye jr shu lan
497 Ba shi di shu lan
498 Wu lu shu lan
499 Chang chye shu lan
500 He syi dwo shu lan
501 Ba two shu lan
502 Swo fang ang chye
503 Bwo la jang chye shu lan
504 Bu dwo bi bwo cha

505 Cha chi ni
506 Shr pe la
507 Two tu lu jya
508 Jyan du lu ji jr
509 Pe lu dwo pi
510 Sa bwo lu
511 He ling chye

512 Shu sha dan la
513 Swo na jye la
514 Pi sha yu jya
515 E chi ni
516 Wu two jya
517 Mwo la pi na
518 Jyan dwo la
519 E jya la
520 Mi li du
521 Da lyan bu jya
522 Di li la ja
523 Bi li shai jr jya
524 Sa pe na jyu la
525 Sz yin chye bi
526 Jye la li yau cha
527 Dan la chu
528 Mwo la shr
529 Fei di shan
530 Swo pi shan
531 Syi dan dwo bwo da laxxii
532 Mwo he ba she lu
533 Shai ni shan
534 Mwo he bwo lai jang chi lan
535 Ye bwo tu two
536 She yu she nwo
537 Byan da li na
538 Pi two ye Pan tan jya lu mi 539

540 Di shu Pan tan jya lu mi 541
542 Bwo la pi two Pan tan jya lu mi 543
544 Da jr two
545 Nan
546 E na li
547 Pi she ti
548 Pi la
549 Ba she la
550 Two li
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-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.
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 Samadhi-
Power.
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
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.
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.
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
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
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
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
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."
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:
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 concentration-
power, 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
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
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.
Another old cultivator of another religion cultivated the No-
Thought 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
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
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.
"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.
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
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.
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
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,
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.
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
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
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.
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
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.
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
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:
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
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
come from the Brahma Heaven."

The hundred rays of jeweled light also brought forth a
thousand-petalled jeweled lotus, upon which was seated a transformation-
body 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
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"?
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 extin-
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
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
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
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
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.
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
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.
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
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:
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 daze7.
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
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
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
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.
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
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.
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
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
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
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.
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
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
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.
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.
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
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.
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
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.
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
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
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
become Buddhas. As a result, the other Dharma Masters opposed
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
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
the ground along with the entire great assembly. Then they
stood on tiptoe waiting attentively and thirstily to respectfully
hear the instructions.
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
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
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
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.
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.
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
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.
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
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.
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
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
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
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.
So the Buddha used the analogy of the finger and the moon to point
this out to Ananda.
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
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.
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
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."
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-the-
Way 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
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.
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
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
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
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
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
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
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-and-
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
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."
"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
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.
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
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
"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
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
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
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
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,
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
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.
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
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
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
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
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.
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
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.
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
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
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
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.
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.
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
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.
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
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
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:
"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
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
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
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
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
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 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
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
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?"
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
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."
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
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."
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
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
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.
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.
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
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.
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
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
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.
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
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
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.
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
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.
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
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."
"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
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.
"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.
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
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.
S2 He compares their objective similarities.
Sutra:
"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
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,
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
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 Condition-
Enlightened 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
and unite -- and any connection with those which do not mix and
unite -- then you can also extinguish and cast out the causes of
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.
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
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.
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.
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
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.
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.
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
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.
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
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
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:
"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
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 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
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?
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."
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
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."
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
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.
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
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
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
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
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,
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 cry1. 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
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."
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.
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
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
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."
"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."
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.
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.
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,
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.
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
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
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.
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.

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
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.
"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.
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,
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
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 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,
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
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
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
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
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
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.'
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
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
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
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.
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.
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
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.
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.
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.
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.
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
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
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
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
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.
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
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.
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
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
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
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
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
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.
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
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
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,
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
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
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
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.
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
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
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,
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.
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
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
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.
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
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.
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?
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
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
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
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
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.
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.
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:
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
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,
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
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
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,
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?"
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
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."
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
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
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.
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.
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?
"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.
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.
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
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?"
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
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,
"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
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
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?
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
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
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
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.
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
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
and you told them that; you study such-and such a Dharma with me,
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."
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."
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 Sound-
Hearers 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 Sound-
Hearers 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
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
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
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?
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
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.
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.
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
„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."
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.
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
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.
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.
Once the country is in turmoil,
then come the loyal ministers.
Only when the Great Way is gone do we talk about humaneness.
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.
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
beings.
Commentary:
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
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."
"This entanglement becomes a falseness, which is the fifth
layer, called the turbidity of a lifespan."
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.
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:
"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.
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
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.
"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
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
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
of no production and no extinction. Everything is pure and

undefiled, like the subtle, wonderful merit and virtue of Nirvana.
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
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
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
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?
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.
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
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,

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
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
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
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
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
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:
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
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
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:
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.
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
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
hundred.
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.
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:
"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.
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
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."
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:
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
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
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
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
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:
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
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.
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
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 talk-
Zen," 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.
"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
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?"
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
for you in this assembly -- I am expounding for you the rare,
wonderful, and inconceivable Dharma-door of the Great
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
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
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
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
still remains. Although forms, sounds, tastes, objects of touch, and
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.
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
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:
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
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?
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
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
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
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
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
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
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.
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
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
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
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
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
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.
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
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 15th 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
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
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.
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,
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
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,
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
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.
"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
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
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 Sound-
Hearer." 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
objects and the material world will thereupon change their
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.
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
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.
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 restric-
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?
Not only should you memorize the Shurangama Mantra, you

should memorize the sutra text as well.
233 179 RĀJA BHAYA 179 RĀJABHAYA "This line resolves all sorts of
La shr "This Bodhisattva is replete problems with the law. It also aids
Means ‗Most Supreme
Pe ye Honored One' and ‗Benefit
with awesome virtue, lonely elders and orphaned children.
(King -- see 233) intimidating might and The most supreme honored one brings
and Joy.' (Hua - VBS 5-
venerable virtue. He can benefit and joy, Inspires awe, dispels
2001) disasters, and augments wisdom and
eradicate disasters, increase
all blessing, and unveil blessings." (Hua - VBS 5-2001)
wisdom " (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."
302 237 TATVA GARUDA

Dan two
Chye lu The Great Peng Bird
cha shi
303 Chi li dan 237 KRTĀM
304 Pi two ye she 238 VIDYĀM_
305 Chen two ye mi 238 CCHINDAYĀMI
306 Ji la ye mi 239 KĪLAYĀMI
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
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.
331 253 SIRIYAN

Pi li yang
GIRITI
Chi li jr
332 254 NANDIKE'SVARA
Nan two ji
Sha la
333 254 (see VBS for other Ganesh
Chye na GANA PATI Reference in the 3rd section)
Bwo di
334 255 SAHEYA
Swo syi ye
335 Chi li dan 255 KRTĀM
336 Pi two ye she 256 VIDYĀM_
337 Chen two ye mi 256 CCHINDAYĀMI
338 Ji la ye mi 257 KĪLAYĀMI
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
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 "Supreme is the vaidurya light of the
Ayurveda) 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.
364 273 BHAGAVAM

Pe chye fan
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
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.
15 Na mwo 6 NAMO LOKE 6 NAMO LOKE "One worthy of offerings, killer of

ARHANTĀNĀM ARHANTĀNĀM thieves, reaches a state of no birth.
Lu ji e lwo "The First Fruit is The field of blessings of the world
han dwo Shrotaapanna -- Position of must be plowed vigorously. Tend
the Way of Seeing, The with care the unsurpassed Bodhi
nan Second Fruit is fruit. With delusion ended, in true
(For Na mwo [Namo --
Refuge], see lines 1, 5, Sakridagamin -- Position of purity the Buddha Way is
7, 10, 15, 16, 17, 18, the Way of Cultivation, The accomplished." (Hua - VBS 1-
21, 22, 28, 29, 30, 34,
38, 39, 48, 49, 51,52, Third Fruit is Anagamin, 1983)
53, 54, 55, 60, 61, 65, The Fourth Fruit is Arhat --
70, 75, 81, 86, 92, 96,
[187, 232, 363, 434], Position of the Way of
366, 418) Certification." (Hua - VBS
(For E lwo han [Arhat]
see lines 3, 63, 68, 79,
8-1983)
"
84, 89 and 15, 344)
." (Hua - VBS -
1983)
16 Na mwo 7 NAMO 7 NAMO "Enter now the flow of the Sages'
SROTĀPANNĀNĀM SROTAPATTĀNĀM Dharma nature, And turn your
Su lu dwo back on the common people's
bwo nwo wanderings through six dusts.
With view delusions cut off, one is
nan certified to first fruition. Continue
(For Na mwo [Namo --
Refuge], see lines 1, 5, in vigor and sail in the Great
7, 10, 15, 16, 17, 18, Compassion Boat." (Hua - VBS 2-
21, 22, 28, 29, 30, 34,
38, 39, 48, 49, 51,52, 1983)
53, 54, 55, 60, 61, 65,
70, 75, 81, 86, 92, 96,
[187, 232, 363, 434],
366, 418)
17 Na mwo 8 NAMO 8 NAMO "Although called the Once-
SUKRTĀGĀMĪNĀM SUKRTAGĀMINĀM Returner, actually there is no
Swo jye li (NAMO ANĀGAMĪNAM) returning. With thought delusions
two (For Swo jye li two [Sukrta], see lines
17 & 418; Do not confuse with lines 38
terminated, one sits upon a lotus
platform. In empty space,
chye mi & 48 Syi jye li dwo ye [Skrtaya])
constantly manifesting the
nan eighteen transformations, In this
(For Na mwo [Namo -- realm and other directions, there
Refuge], see lines 1, 5,
7, 10, 15, 16, 17, 18, are a million changes." (Hua -
21, 22, 28, 29, 30, 34, VBS 4-1983)
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
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,
Sutra:
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,
Commentary:
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;
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 Sound-
Hearer and speak Dharma for them, causing them to attain
liberation.
Commentary:
"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
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.
21 Na mwo 11 NAMO DEVARSĪNAM 11 NAMO DEVARSINAM "Bowing to gods of the Desire

"Smelt the essence to Realm and Form, For a long life
Ti pe li shai transform it into energy; and long vision, they smelt the
nan Smelt the energy to immortal cinnabar. The five
(For Na mwo [Namo -- transform it into spirit; energies complete their revolution
Refuge], see lines 1, 5, 7,
10, 15, 16, 17, 18, 21, 22,
Smelt the spirit to return it and illumine the Great Way. After
28, 29, 30, 34, 38, 39, 48, to the void; Smelt the void nine turnings to a pure yang body,
49, 51,52, 53, 54, 55, 60, to return it to nothingness; one lives for ten thousand years."
61, 65, 70, 75, 81, 86, 92,
96, [187, 232, 363, 434], From nothingness, they (Hua - VBS 8-1983)
366, 418) give rise to existence."
(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
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:
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:
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
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
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."
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."
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
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
they have perfected this method of taking herbs, they are
known as flying immortals.

Commentary:
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:
themselves strong through the use of metal and stone. When
they have perfected this method of transformation, they are
known as roaming immortals.
Commentary:
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,
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:
themselves strong through movement and cessation. When they
have perfected their breath and essence, they are known as
space-traveling immortals.
Commentary:
themselves strong through movement and cessation." These
beings work with determination on movement and cessation.
"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
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
virtues of this moisture, they are known as heaven-traveling
immortals.
Commentary:
The previous immortal could roam in space. This one can go up
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:
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.
Commentary:
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
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.
J7 Immortals with way-conduct.
Sutra:
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:
strong through the use of thought-processes. When they have
perfected thought and memory, they are known as immortals
with illumining conduct.
Commentary:
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.
J9 Immortals with essential conduct.
Sutra:
strong through intercourse. When they have perfected the
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
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:
strong through transformations and changes. When they have
perfected their awakening, they are known as immortals of
absolute conduct.
Commentary:
strong through transformations and changes." Here it says that
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,
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
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?
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:
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 grassand-
tree 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 grass-
Volume 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
curtailed.
28 Na mwo 14 NAMO BRAHMANE 14 NAMO BRAHMANE "The Great Brahma King s pure and
apart from filth. His awesome merit
Ba la he (For the God Brahma, see lines 28, is majestic and extremely adorned.
420)
mwo ni The Brahma teaching takes him as
(For Na mwo [Namo -- their religious leader. With few
Refuge], see lines 1, 5, 7,
10, 15, 16, 17, 18, 21, 22,
desires, knowing contentment,
28, 29, 30, 34, 38, 39, 48, naturally he is peaceful." (Hua -
49, 51,52, 53, 54, 55, 60, VBS 3-1984)
61, 65, 70, 75, 81, 86, 92,
96, [187, 232, 363, 434],
366, 418)
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 Sound-
Hearers, 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."
29 Na mwo 15 NAMO INDRĀYA 15 NAMO INDRYA "Lord of Heaven, True God, or Indra,
(For Na mwo [Namo -- Refuge], He dispenses the provisional for the
Yin two see lines 1, 5, 7, 10, 15, 16, 17, 18,
21, 22, 28, 29, 30, 34, 38, 39, 48, sake of the real; he is a Great
la ye 49, 51,52, 53, 54, 55, 60, 61, 65,
70, 75, 81, 86, 92, 96, [187, 232,
Bodhisattva. Amassing the good,
363, 434], 366, 418) cultivating blessings, he practices the
Six Paramitas. Brahma gods and the
Sagely assemblies all regard him with
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.
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
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.
41 Di li bwo la 26 TRIPURA NAGARA 26 TRIPURA NAGARA "The great courageous king of all-
"Di li bwo la na is also a pervading light, His wisdom regards
na Great Brahma King. Di li what is not empty to reveal true
translates as ‗supreme permanence. Dipankara, the ancient
courage.' The great Buddha, now provisionally appears.
courageous heavenly king He is skilled at gathering together all
is the ancient Buddha those who are ready to enter the
Dipankara, ‗Burning Dharma Hall." (Hua - VBS 4-1985)
Lamp,' making a
magnanimous provisional
appearance by means of
his spiritual
transformations." (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
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
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. "Samadhi-
Light 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.
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."
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
emptiness. He was a Treasury of Emptiness and found every-thing
to be empty. He turned everything into empty space, including the

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
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
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
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.
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:
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.
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
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
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
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.
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
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.
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
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 consciousness-
only, 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."
86
C HAPTER1 0
THE ADORNMENT OF PURE LANDS
Sutra:
The Buddha said to Subhuti, "What do you think? Was
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
87
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
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
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
89
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
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
142
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.
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
143
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.
144
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
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
145
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."
"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
147
"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
148
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
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
149
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
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?
150
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.
151
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
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
more, and in that way they are the final meaning of the Middle
Way.
382 E su la 291 ASURA

383 Pi two la 291 VIDRĀ
384 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."
385 Sa pe Ti pi 292 SARVA DEVE

Bi pan BHYAH PHAT
(For pan [phat], see lines
376-384, 385-413, 415-
431, 552-553)

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 12 VIDYĀ 12 VIDAYĀ "The Four great Heavenly Kings

(For Pi di ye, Pi two ye, observe the good and evil,
Vidya [universally Commanding the ghosts and spirits,
enlightening], see 23, 103,
165, 198, 249, 278-358, they supervise day-by-day. Calamities
399, 404, 410, 537, 541) 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)
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.
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
251 Yau cha 195 YAKSA 195 YAKSA GRAHĀ "Valiant, strong, violent and evil,
GRAHĀ whether traveling by land or air,
Those of the same race should
Jye la he listen attentively! Guard the
(For Yau cha [Yaksha spiritual and animal souls and
251, 387, 452, 526)
follow the Right Teaching. When
your merit fills the universe, you'll
gain a new life." (Hua - VBS 11-
2002)
252 La cha sz 196 RAKSASA 196 RAKSASA GRAHĀ "Speedy and terrifying rakshasa
GRAHĀ ghosts Guard the ladies-in-waiting
and protect their chastity. They
Jye la he eradicate all life-threatening
(For He la cha swo & disasters, So one escapes perilous
La chan [Rakshasa
paths and is not struck by
203, 213, 252, 361) lightning." (Hua - VBS 12-2002)
253 Bi li dwo 197 PRETA 197 PRETA GRAHĀ ""Corpse-guarding ghost" and
GRAHĀ "grandfather"-- Bi Li Dwo. With
Jye la he vast and sincere filiality, worship
your ancestors. Worship and
respect them often, as if they were
alive. Maha Prajnaparamita!" (Hua
- VBS 1-2003)
254 Pi she je 198 PI'SACA 198 PI'SACA GRAHĀ "This insane ghost devours vital
GRAHĀ energy. He sucks human marrow
Jye la he 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)
255 199 BHŪTA 199 BHUTA GRAHĀ "Great Body and Self-born are the
Bu dwo ghost king's names. Strong enough
GRAHĀ
to move mountains, he's as capable
as Xiang Yu. With miraculous
Jye la he spiritual powers, he skillfully
transforms. Sporting multiple heads
and multiple feet, he displays
awesome spirit." (Hua - VBS 3-
2003)
256 Jyou pan 200 KUMBHANDA 200 KUMBHANDA "Paralysis ghosts shaped like winter
GRAHĀ GRAHĀ melons and jars Prevent accidents
cha Jye and calamities -- Whether in a
la he carriage in the city, or by avalanche
or thunderbolt. Coming and going
safely, one stays away from
disasters." (Hua - VBS 4-2003)
257 Bu dan na 201 PUTANA 201 PUTĀNA GRAHĀ "Developing tremendous attachment,
GRAHĀ they guard bodies already dead.
Jye la he 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)
258 Jya ja bu 202 KATA 202 KATA PUTANA
PUTANA GRAHĀ GRAHĀ
dan na Jye
la he
259 Syi chan du 203 SKANDA 203 SKANDA GRAHĀ "A wholesome product, the insect-
GRAHĀ ruling ghost bewitches beings with
Jye la he 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)
452 Yau cha jye la he 350 YAKSA GRAHĀ

lines 202, 251, 387, 452, 526)
453 La cha swo jye la he 351 RĀKSASA GRAHĀ
454 Bi li dwo jye la he 352 PRETA GRAHĀ
455 Pi she je jye la he 353 PI'SACA GRAHĀ
456 Bu dwo jye la he 354 BHŪTA GRAHĀ
456)
457 Jyou pan cha jye la he 355 KUMBHANDA GRAHĀ
458 Syi chyan two jye la he 356 SKANDA GRAHĀ
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;
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.
248 192 192 NAGA BHAYA "The endless flow of rivers, streams,
Nwo chye NAGA lakes, and oceans Is related to the harvest
of the five grains. The disasters of
Pe ye BHAYA dragons, whales, and alligators Are
replaced by long-lasting auspiciousness."
(Hua - VBS 8-2002)
386 Sa pe Na chye 293 SARVA NAGE

Bi pan 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
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."
387 Sa pe Yau cha 294 SARVA YAKSE

Bi pan BHYAH PHAT
(For Yau cha [Yaksha
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
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.
388 Sa pe 295 SARVA

Chyan ta pe GANDHARVE
Bi pan BHYAH PHAT

Sutra:
"If there are gandharvas who wish to be freed from their
destiny, I will appear before them in the body of a gandharva
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
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."
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.
524 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
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
wish."
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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
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
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
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
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
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:
world have been bound up together, so that the material world
cannot be transcended.
Commentary:
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
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
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:
interaction. Their bodies go through changes and they are
caught up in time and space.
Commentary:
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.
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!
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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
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
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
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
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.
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
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
self-nature, but now Ananda has been able to cut away some of this
affliction.
153
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
154
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
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
155
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
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
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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
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157
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
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
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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
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
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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);
160
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
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
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161
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
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.
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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.
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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 translated43,
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.
164
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
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:
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.
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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
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
187
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
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
188
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
189
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.
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
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
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
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!'
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
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
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
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.
K2 The great assembly respectfully listens.
Sutra:
The great assembly, gazing upward, felt fearful admiration
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 transformation-
body 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.
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
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.
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
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
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
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
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
bi sha she ye
jyu lu fei ju li ye
bwo la pe la she ye
dwo two chye dwo ye
san bu shr bi dwo
sa lyan nai la la she ye
dwo two chye dwo ye
e la he di
she ji ye mu nwo ye
dwo two chye dwo ye
e la he di
la dan na ji du la she ye
dwo two chye dwo ye
e la he di
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
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
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
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
mwo he shwei dwo
e li ye dwo la
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
swo ni bwo di jya
sa pe shr fa la
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
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
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
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.
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
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.
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
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
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,
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
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.
"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
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.
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
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
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 Mantra-
Heart's merits and virtues and wonderful functions.
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,
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.
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.
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
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
"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
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.
"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
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
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 Treasury-
King 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,
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.
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.
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',
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
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

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
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
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
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
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.
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
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;
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
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 --
"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.

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
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" --
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;
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;
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.
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
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
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
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
pregnant. "If they can sincerely memorize and recite this mantra
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
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
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
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
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
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
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
and destruction. "The crops are abundant." There are plentiful
harvests of the five grains. "The people are peaceful and happy.
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.
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.
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
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"
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
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.
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
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.
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:
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
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."
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
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.
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.
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

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-Treasury-
King 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.
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
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
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.
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
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."
“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.
www.BTTSOnline.org, 1st ed. 1981, 2nd ed., 2002: p. 91. ISBN 0-88139-___-_
iii
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 0-88139-___-_
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 0-88139-___-
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‖
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‖
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‖
0507-6986.
Master Hua's Verse of Explanation: “The God.”
Commentary:
xii
Line 171: ―Ju Li Ye‖
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,
xiii
The Spiritual Mantra, p. 145.
Sutra:
“Moreover, Ananda, if women who do not have children and
Commentary: tester
“Moreover, Ananda,” the Buddha continues, “if women who
do not have children and want to conceive” – suppose there are
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,
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!‘
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.
xvii
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 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.
xviii
Line 128: ―Sa Pe She Du Lu‖
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‖
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‖
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‖
0507-6986.
Master Hua‘s Verse of Explanation: “The God.”
Commentary:
xxi
Line 171: ―Ju Li Ye‖
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,
xxii
The Spiritual Mantra, p. 145.
Sutra:
“Moreover, Ananda, if women who do not have children and
Commentary: tester
“Moreover, Ananda,” the Buddha continues, “if women who
do not have children and want to conceive” – suppose there are
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,
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:

Introduction To The Shurangama Mantra

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Introduction To The Shurangama Mantra

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Introduction To The Shurangama Mantra

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What is the Shurangama Mantra?

What is the Shurangama Mantra?

What are the five divisions of the Shurangama Mantra?

What are the five divisions of the Shurangama Mantra?

The Shurangama Mantra

Verse for Opening a Sutra

544. Da jr two 545. Nan 546. E na li

Introduction to the Shurangama Mantra of Ultimate Stability:

Om Namo Shurangama Dharani: Hu Syin Du Lu Yung (Hum Bhrum)

1. No killing [must be vegetarian ideally unless it harms one's health to do so]

Transferring the Merit and Virtue (Punya) to All Living Beings:

Shurangama Mantra -- Ultimately Stable Chant

Texts are available for purchase online at www.VedamsBooks.com (verify on www.Google.com)

Om Namo "Sutra of the Foremost Shurangama at the Great Buddha's Summit

The Dharani of Aryacalanatha

Introduction of the Surangama Mantra

Text of the Surangama Mantra

The Diamond-Thunderbolt Garland that pours down on ordinary men!

The Diamond-Thunderbolt of Golden Light!

Surangama Mantra, Section Two

Surangama Mantra, Section Three

He Who has Compassion for the Evil Odoured Demons!

Surangama Mantra, Section Four

Guardian of those who call out!

From all the Female Devas, He guards us!

He guards against the spread of darkness on the surface of the earth!

Surangama Mantra, Section Five

He who has compassion for Evil Spirits!

The One who receives our devotion!

My skin, He makes firm!

He bestows on us this excellent existence!

The Great Diamond-Thunderbolt of Ten Million Thrones!

The Heavenly One! AUM!

Source: Shasta Abbey Liturgy Book

‗One who is perfectly Bodhichitta Maha Pranidhana to VBS 2-1982)

For Sa la pe (Sarva) [All in

(Mizuno pp. 135-150)

Shurangama Sutra Arhat Twenty-Five Sages,

Vajra Prajna Paramita Sutra: "Subhuti, what do you

In the Sanghata Sutra Shakyamuni Buddha stated: "The

In the Sanghata Sutra it is stated: "The Bodhisattva, the

flaws. Using virtue to

31 17 RUDRĀYA 17 RUDRAYA "The retinue of heavenly spirits and leisurely

Vishnu / Narayana / Krishna / (Shasta Abbey Shurangama

This statue shows the Buddha

Dipankara Buddha is believed to

seniority. Nonetheless, when Shakyamuni

49 Na mwo 32 NAMO BHAGAVATE "From the Tushita heaven he descends to earth

"Everything is perfectly fused and

62 Dwo two 44 TATHĀGATĀYA "Bowing to all the Thus Come One's

Dharma, And lead the dull and deluded to

79 E la he di 60 ARHATE "Sincere, sincerer, and sincerest! Reverent, more

And are born from a lotus in ultimate bliss." (Hua -

The lead living creatures to gain enlightenment, And

Source: Bremer Thangka, Ava-Mdl14a-VajraPani.jpg

99 Sa la pe 78 SARVA SARVA "Representing the Buddha to proclaim and teach all

(Hua - VBS 6-1990) skillfully transforms. Sporting

106 Mi li ju 81 MRTYU "Carrying mountains, brandishing pestles, pervading

This line is allied with line 51: Na mwo Ba she la