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shurangama_mantra

Shurangama Mantra Devanagari Sanskrit Version

Shurangama Mantra Siddham Sanskrit Version

Shurangama Mantra Pinyin Transliteration of Siddham Version

Shurangama Mantra Wade Giles Transliteration of Siddham Version with line numbers

Shurangama Mantra Wade Giles Transliteration of Siddham Version with no line numbers

Shurangama Mantra Commentary by Venerable Hsuan Hua

Shurangama Mantra Commentary by Anonymous Nalanda Tradition Monk


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Part of the List of Dharma Terms from the Buddhist Ayurveda Course (SKT220 ) on Sanskrit Terms of Ayurveda and Dharma


Buddhism or Buddha Dharma

[[Buddhism]]/[[Buddha Dharma]]

The Buddha Dharma is subtle, wonderful,

and difficult to measure.

No words or speech are able to reach it.

It is not combined, nor is it uncombined.

In substance and nature it is still and quiet

and without any marks.

(FAS Chapter 9 93)_

The Buddha Dharma is here in the world:

enlightenment is not apart from the world.

To look for Bodhi apart from the world

Is like looking for a hare with horns.

(PS 121)_

Buddhists do not call the teachings of the Buddha, which they follow, Buddhism; they call them Buddha Dharma, the Dharma of the Buddhas.

Buddhism is a religion that teaches people to end birth and death, whereas other religions teach people to undergo birth and death. The difference between them is that of being able to ultimately end birth and death as opposed to ultimately not being able to and so undergoing birth and death.” (FAS-PII]] 128)

“What is the basic, fundamental character of Buddhism. It is simply instruction for people in how to recognize Truth, how to eliminate selfishness and establish what is public, how to have a public-spirited, unselfish attitude, not setting up barriers of nations and lands, races or clans, and how not to make distinctions of self and others.

All under heaven is one family,

And the Ten Thousand Buddhas are a single person.”

(FAS-PII]] 129)_

Buddhism is the teaching within the minds of all living beings. And so Buddhism can be called the Buddha's teaching or it can be called no teaching at all. Buddhism simply records what practices the Buddha engaged in to become enlightened. The Buddha didn't have the idea that he wanted to establish a religion. He is fundamentally one with all living beings. If he had wanted to establish a ”Buddhism“, wouldn't that have been setting himself apart from living beings? The Buddha said that the mind, the Buddha, and living beings are one, and undifferentiated. If he had professed to be teaching a ”Buddhism“, then there would be what is non-Buddhism, and so it would be separate from other religions. However, Buddhism includes everything. Every religion is in Buddhism-Protestantism, Catholicism, Judaism, Islam, and all the others. Why? The Buddha said,

'All living beings have the Buddha Nature; all can become Buddhas.'

“No matter what religion you are, aren't you a living being? Even if you protest that you are a heavenly spirit, heavenly Lord, or a heavenly demon, that still counts as being a living being. And so I say whether you are Buddhist or not, I count you as being within Buddhism.” (VBS)

1) Chinese: fo jiao, fo fa, 2) Sanskrit: Buddha Dharma, 3) Pali BuddhaDhamma, 4) Alternate translations: the law/methods of the fully awakened ones.

See Also: Buddha, Dharma/Dharma.

BTTS References: FAS Ch9 93; “The Kennedys Request a Lecture”, VBS, May 1970, 30-38; FAS-PII]] 129; PS 121.


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Fair Use: Primary Fair Use Compilation Source: Ron Epstein, Ph.D, compiler, Buddhism A to Z, Burlingame, California, Buddhist Text Translation Society, 2003, p. ISBN 0881393533 Paperback: 284 pages. http://www.BTTSOnline.org www.Amazon.com http://www.bttsonline.org/product.aspx?pid=118 http://www.amazon.com/gp/product/0881393533/ref=ase_medicinebuddh-20 and many other sources (see Bibliography).

Primary Original Source: The Tripitaka of Sutra, Shastra and Vinaya Dharma teachings (as found in the scripture storehouse of the Indian Sanskrit- Siddham, Chinese, Tibetan and Japanese traditions of the Nalanda Tradition of ancient Nalanda University) of Shakyamuni Buddha, and his Arya Sagely Bodhisattva Bhikshu Monk and Upasaka disciples.

These Good and Wise Advisors (Kaliyanamitra) Dharma Master teachers include Arya Venerables Om Tare Tuttare Ture Om Ah Hum and Namo to Jivaka, Charaka, Lao Zi - Mahakashapa, Ashwagosha, Shantideva - Hui Neng - Shen Kai Sheng Ren Shr, Bodhidharma, the 16 Nalanda Acharyas 1. Nagarjuna-Manjushri, 2. Arydeva, 3. Buddhapalita, 4. Bhavaviveka, 5. Chandrakirti and Chandragomin, 6. Shantideva, 7. Shantarakshita, 8. Kamalashila, 9. Asanga-Maitreya, 10. Vasubhandu, 11. Dignaga, 12. Dharmakirti, 13. Vimuktisena, 14. Haribhadra, 15. Gunaprabha, 16. Shakyaprabha; Dharmarakshita, Atisha, Tsong Khapa, Thogme Zangpo, Nyingma Padmasambhava, Yeshe Tsogyel, Machig Lapdron, Tilopa, Naropa, Milarepa, Sakya Pandita, Fazang, Yunmen, Nichiren, Honen, Shinran, Kukai, Dogen, Hakuin, Jamgon Kongtrul, Nyingma Penor Rinpoche, Bakula Rinpoche, Dagri Rinpoche, Kirti Tsenshab Rinpoche, Geshe Lama Kongchog, Longchen Rapjampa - Gosok Rinpoche, Phabongkha Rinpoche, Patrul Rinpoche, Mingyur Rinpoche, Geshe Ngwang Dakpa, Geshe Sopa Rinpoche, Garchen Rinpoche, Karmapa, Sakya Trizin, Tenzin Gyatso the Dalai Lama, Hsu Yun, Hsuan Hua, Lama Zopa Rinpoche, Choden Rinpoche, Ajahn Chah, Seung Sahn, Thich Nhat Hanh, Ajahn Sumedho, S. N. Goenka, Mama Ayur Punya Jyana Pushtim Kuriye Svaha, bowing at your feet I make requests. Please bestow on me the two attainments of Maha Punya and Maha Prajna Paramita. And thanks to other modern day masters. We consider them to be in accord with Tripitaka Master Hsuan Hua’s ”Seven Guidelines for Recognizing Genuine Teachers

Nalanda Online University's teachings are based especially on the following Buddhist Scriptures: Lama Tsong Khapa's Lam Rim, the Dharma Flower Lotus Sutra, the Avatamsaka Sutra, the Shurangama Sutra, the Ksitigarbha Sutra, the Bhaisajya Guru Sutra, the Dharani Sutra, the Vajra Sutra, the Prajna Paramita Hridayam Heart Sutra, the Vimalakirti Sutra, the Sanghata Sutra, the Sutra of Golden Light, the Srimala Devi Sutra, the Sutra in 42 Sections, the Mahaparinirvana Sutra, the Hui Neng Sutra, Vasubandhu's Shastra on the Door to Understanding the Hundred Dharmas, Maitreya's Ornament for Clear Realizations (Abhisamayalamkara), Chandrakirti's Supplement to Nagarjuna’s Treatise on the Middle Way (Madhyamakavatara), Vasubandhu's Treasury of Manifest Knowledge (Abhidharmakosha) and the Tantras and Mantras of the Vajrayana the 42 Hands and Eyes, Guhyasamaja, the Kalachakra, the Vajrayogini, the Heruka, the Chakrasamvara, the Chod, the Hayagriva, the Hevajra, the Yamantaka, the Kalarupa, the Manjushri Nama Samgiti, the Vajrakilaya, the Vajrapani, the Vajra Claws Dakini, the Mahakala, the Tara, the White Umbrella Goddess (She Dan Do Bo Da La), Kirti Losang Trinle's Grounds and Paths of Secret Mantra, and Aku Sherab Gyatso's The Two Stages of the Guhyasamaja Tantra and their commentaries (shastras) by the above Arya Tripitakacharya Dharma Masters.

Secondary Fair Use Compilation Source: The Seeker’s Glossary of Buddhism, 2nd ed., San Francisco, California: Sutra Translation Committee of the United States and Canada, 1998: http://www.budaedu.org.tw

Secondary Fair Use Compilation Source: Muller, Charles, editor, Digital Dictionary of Buddhism [DDB], Toyo Gakuen University, Japan, 2007: Username is “guest”, with no password. http://buddhism-dict.net/ddb - Based in large part on the Dictionary of Chinese Buddhist Terms with Sanskrit and English Equivalents (by Soothill and Hodous) Delhi, India: Motilal Banarsidass, 1997.

Secondary Fair Use Compilation Source: Ehrhard, Diener, Fischer, et al, The Shambhala Dictionary of Buddhism and Zen, Boston, Massachusetts: Shambhala Publications, 1991. 296 pages. ISBN 978-0-87773-520-5 http://www.Shambhala.com, http://www.amazon.com/gp/product/0877735204/ref=ase_medicinebuddh-20, http://www.shambhala.com/html/catalog/items/isbn/978-0-87773-520-5.cfm Secondary Fair Use Compilation Source: Vaidya Vasant Lad, Textbook of Ayurveda, Ayurvedic Press, 2002; Vasant Lad, BAMS, MAsc, Ayurvedic Institute Gurukula Notes, Ayurvedic Institute, 1994-2006;


NOTE: Numerous corrections and enhancements have been made under Shastra tradition and ”Fair Use“ by an Anonymous Buddhist Monk Redactor (Compiler) of this Online Buddhist Encyclopedia Compilation)



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The Shurangama or Śūraṅgama mantra is a dhāraṇī or long mantra of Buddhist practice in China, Japan and Korea. Although relatively unknown in modern Tibet, there are several Shurangama Mantra texts in the Tibetan Buddhist canon. It is associated with Tangmi and Shingon Buddhism.

The Mantra was, according to the opening chapter of the Śūraṅgama Sūtra,<ref name=“Hsuan Hua Shurangama Commentary 2003”>

, Volume 1, pp. 135-136</ref> historically transmitted by Gautama Buddha to Manjusri to protect Ananda before he had become an arhat. It was again spoken by the Buddha before an assembly of various enlightened beings and dharmapalas.<ref name=“Hsuan Hua Shurangama Commentary 2003”>, Volume 6, pp. 292-345</ref>

Key Teachings

“Ananda, this cluster of light atop the crown of the Buddha’s head, the secret gatha, Syi-Dan-Dwo Bwo-Da-La (Sheetata Patra), with its subtle, wonderful divisions and phrases, gives birth to all the Buddhas of the ten directions.“ “As to you and everyone in the assembly who is still studying, and as to cultivators of the future who rely on my Shurangama platform, hold the precepts in accord with the Dharma, receive the Precepts from pure members of the Sangha, and hold this Shurangama 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!” – that is, if they don’t become enlightened and obtain the Five Eyes and Six Spiritual Penetrations. Shurangama Sutra V6, Chp3, p. 154

Like the popular six-syllable mantra Om mani padme hum, and the Nīlakaṇṭha Dhāraṇī, the Shurangama mantra is synonymous with practices of Avalokiteśvara, an important bodhisattva in both East Asian Buddhism and Tibetan Buddhism. The Shurangama Mantra also extensively references Buddhist deities such as the bodhisattvas Manjusri, Mahākāla, Sitatapatra Vajrapani and the Five Dhyani Buddhas, especially Bhaisajyaguru. It is often used for protection or purification for meditators and is considered to be part of Shingon Buddhism in Japan.<ref>Hsuan Hua, Volume 1, pp. 135-136</ref>

Names

Possible spellings and their romanizations include:

Also called the:

Sitâtapatra-mahā-pratyaṅgirā dhāranī 佛頂大白傘蓋陀羅尼經

Mandarin Chinese: leng yan jou or佛頂大白傘蓋陀羅尼經, 2) Sanskrit: Surangama Mantra or Sitâtapatra-mahā-pratyaṅgirā dhāranī

The title is variously rendered in English as Great White Canopy Mantra, Great White Umbrella Mantra, or Mantra of Achala.

[Pronunciations] Mandarin Chinese Pinyin Fódǐng dà báisǎngài tuóluóní jīng

Mandarin Chinese Wade-Giles Fo-ting ta pai-san-kai t'o-lo-ni-ching

Korean Hangul [hg] 불정대백산개다라니경

[mc] Buljeong daebaeksangae darani gyeong

[mr] Pulchŏng tae paeksangae tarani kyŏng

Japanese katakana ブツチョウダイビャクサンカイタラニキョウ

[hb] Butchō dai byakusankai darani kyō

Vietnamese [qn] Phật đỉnh đại bạch tản cái đà la ni kinh

大佛頂如來放光悉怛多鉢怛陀羅尼

Mandarin Chinese [py] Dà fódǐng rúlái fàngguāng xīdáduōbōdá tuóluóní

[wg]

Mandarin Chinese

[hg] 대불정여래방광실달다발달다라니

[mc] Dae buljeong yeorae banggwang sildaldabaldal darani

[mr] Taepulchŏng yŏrae panggwang sildaldabaltal tarani

[kk] ダイブッチョウニョライホウコウシツタンタハツタンダラニ

[hb] Dai butchō nyorai hōkō shittatahattara darani

[qn] Đại phật đỉnh như lai phóng quang tất đát đa bát đát đà la ni

[Basic Meaning:] Dhāraṇī of Śitātapatra, Great Corona of All Tathāgatas, Radiating Light [The Great Queen of Vidyā called Aparājitā]

Sources: Ron Epstein, Buddhism A to Z, Buddhist Text Translation Society, 2003: pp.&nbsp;191 – 192; Buddhist Chinese-Sanskrit Dictionary (Hirakawa), p.&nbsp;0118, Fo Guang Dictionary, p.&nbsp;2724.

Original Canonical Sources of the Shurangama Mantra

According to the Buddhist Tripitaka of Chinese and Tibetan versions, we find the Shurangama Mantra and its Sutra found as: : The Da foding rulai fangguang Xidaduobodaluo tuoluoni; Skt. Sarvatathāgataoṣṇīṣaśitātapatrā-nāmāparājitā-mahāpratyangirā-mahāvidyārājñī-nāma-dhāraṇī; Tibetan ('phags pa) De bshin gshegs pa'i gtsug tor nas byung ba'i gdugs dkar po can gshan gyi mi thub pa phir bzlog pa chen mo mchog tu grub pa shes bya ba'i gzungs; A dhāraṇī for avoiding disasters, evil spirits, etc.

There are five Chinese translations:

1 fasc. Taisho T 944b.19.102-105) Great Dhāraṇi of the Great Buddha-Corona 大佛頂大陀羅尼, tr. unknown.

In the esoteric Sūrangama Sūtra 大佛頂如來密因修證了義諸菩薩萬行首楞嚴經 (T 945), tr. Paramiti 般刺蜜帝.

1 fasc. (T 944a.19.100-102) Dhāraṇī of the Light-Emitting Śitātapatra, Great Corona (Ushnisha) of All Tathāgatas 大佛頂如來放光悉怛多鉢怛陀羅尼, tr. Amoghavajra 不空.

1 fasc. (T 976.19.401-404) Dhāraṇī of the Great White Parasol Buddha-Corona 佛頂大白傘蓋陀羅尼經, translated from a separate Tibetan version [To.590/985, P.202/610] ['phags pa] De bshin gshegs pa thams cad kyi gtsug tor nas byung ba gdugs dkar po can shes bya ba gshan gyis mi thub ma phyir zlog pa'i rig sngags kyi rgyal mo chen mo) by Zhwa lu pa 沙羅巴.

1 fasc. (T 977.19.404-407) Dhāraṇī of the Great White Parasol 大白傘蓋總持陀羅尼經, tr. Zhenzhi 眞智.

For an English translation from Khotanese, see Hoernle (1911). [To.591, P.203; To.592/986, P.204/611; To.593, P.205] BGBT4/96-100. [cmuller - Charles Muller; source(s): YBh-Ind]

Within the Shurangama Sutra's contents, the Siddham Sanskrit incantation (variously referred to as dharani or mantra) contained therein, known in Chinese as the “Lengyan Zhou” (楞嚴咒, “Shurangama Mantra”), is well-known and popularly chanted in East Asian Buddhism.

In Sanskrit, the dharani is known as the “Sitātapatroṣṇīṣa-dhāraṇī” (Chinese: 大白傘蓋陀羅尼; see nos. 944a/b, 976 and 977 in the Taisho Tripitaka). This is sometimes simplified in English to “White Canopy” “White Parasol” Dharani or more commonly in the Vajrayana tradition the Tibetan “Dug kar” is rendered into English as White Umbrella Deity Mantra. The dharani is not only extant in the Chinese text, but also in Sanskrit and Tibetan versions as well.

Introduction to the Shurangama Mantra

The Shurangama Mantra spoken by the Buddha Shakyamuni in the Shurangama Sutra.

In the Shurangama Sutra, regarding the Great White Canopy Sheetatapatra line of the Shurangama Mantra, Shakyamuni Buddha states:

Shurangama Sutra, Volume 6, 2002: p.&nbsp;67 http://www.bttsonline.org/product.aspx?pid=165.

The Shurangama Mantra, the longest in the Buddhist canon (Tripitaka), contains 5 major Section and 554 lines of Siddham Sanskrit of somewhat disparate topics, though with some overarching themes:

  • The devotional Bhakti section.
  • The Manjushri section (section 5) containing a large section on Ayurvedic Medicine Sanskrit medical terms for diseases and the seed syllable bija mantra secret words to prevent or diminish the effects of these ailments.

Source: http://www.uwest.edu/sanskritcanon/dp/index.php?q=node/108

The History of the Shurangama Mantra Transmission and Translations

In 168-179 A.D. Buddhist Monk Bhikshu Shramana Lokasema arrives in China and translates into Chinese the Surangama Sutra.

The currently popular version of the Shurangama Sutra and Mantra were translated and transliterated from Sanskrit to Chinese Hanzi during the Tang Dynasty by Bhikshiu Paramiti from Central India and reviewed by Shramana Meghashikara from Udyana, after Empress Wu Tsai Tian retired, in the first year of the Shen Lung Dynasty Reign period.

Shurangama Sutra, Volume I, Ukiah, California: Buddhist Text Translation Society and Dharma Realm Buddhist Association, 2009: p.&nbsp;70

The Actual Siddham Words Shurangama Mantra

The Shurangama Mantra is available in two versions, Siddham Romanized Sanskrit and Devanagari Romanized Sanskrit. The classical outline for the Shurangama Sutra was compiled by Dharma Master Yuan Ying (Shurangama Sutra, Volume I, page xii) and categorizes the various parts of the Sutra text consisting of over 2,700 paragraphs to 1,676 entries.

Shakyamuni Buddha explains the key points of the Mantra in the Shurangama 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.

Venerable Tripitaka Master Hsuan Hua of the City of 10000 Buddhas says in his Volume 6, 2002, pp.&nbsp;115–116 of his Shurangama Sutra Commentary first lectured in 1968:

“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.

In the Shurangama Sutra the Buddha says of the Shurangama Mantra:

“Ananda, let any living being of any country in the 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.”

Sources: Buddhist Text Translation Society (://www.BTTSonline.org)

Shurangama Sutra, Volume 6, Buddhist Text Translation Society, 2002: p.&nbsp;113

Shurangama Sutra, Volume 6, 2002, pp.&nbsp;89–91; pp.&nbsp;91–103 (text); 113; TT 124-126; Shurangama Mantra Commentary, Volume I (intro), San Francisco, California: Dharma Realm Buddhist University, 1981, pp.&nbsp;32–33, pp.&nbsp;97–101, (ISBN 0-917512-69-3); Shurangama Mantra Commentary, Volume III: p.&nbsp;34;

Story of transmission

According to Master Hsuan Hua, Arya Nalanda Monastery Abbot Bhikshu Nagarjuna Bodhisattva brings it in his Samadhi from the Nāga Dragon Realm. Then the Indian translator Bhikshiu Paramiti from India secretly brings the Sutra to China.

Structure and comparison with other works

Based on Sanskrit comparative research by Nalanda Tradition (source: http://www.Shurangama.com) Shramanera Losang Jinpa from the Alex Wayman 1977 Delhi Motilal Banarsidass Publishers book “Yoga of the Guhyasamaja Tantra - The Arcane Lore of Forty Verses” (ISBN 81-208-0872-X), the Shurangama Mantra contains all of the major 32 Tantric deities of the Nagarjuna introduced practice of the Guhyasamaja Highest Yoga Tantra Sadhana contained in the Geluk tradition of Tibetan Vajrayana Tantric Buddhism Buddhism. Thus, in many ways one could say the Shurangama Mantra is Highest Yoga Tantra Vajrayana Buddhism buried within the Chinese Chan and Pure Land traditions including references to many Iṣṭha-devatās Avalokiteshvara as Mahakala, Ganapati, Vajrayogini and Heruka Chakrasamvara in the form of Umapati and Rudra. Because of its vastness of deities including Brahma, Indra, Rudraya and his consort Uma, Narayana, Varuna, and Ganesh as Ganapati the Shurangama Mantra acts as a Buddhist bridge to devotional Hinduism.

Mantra Line-by-Line Commentary

—- OFFERINGS TO THE SHURANGAMA MANTRA PLATFORM:

  • Om-Ah-Hum - Chant Medicine Buddha Mantra; Om Namo Bhagavate Bhaisajya Guru Vaidurya Prabaha Rajaya Tathagataya Arhate Samyak SamBuddhaya Tadyata Om Bhaisaje 2 Bhaisajya Samudgate Svaha;

Yamantaka-Kalarupa-Manjushri-Samantabhadra-Kshitigarbha, Hevajra-Kurukulla, Kalachakra, Vajrapani, MahaBala-MahaStamaprapta, Maitreya, Akasahagarbha, Moharatī (Locanā), Dvesharatī (Māmakī), Rāgaratī (Pāndaravāsinī), Vajraratī (Tārā), VajraKilaya-VajraClawsDakini-Ucchushma Om-Ah-Hum Ha Ho Hri.

  • 1-4: “Na mwo sa dan two. Su chye dwo ye. E la he di. San myau san pu two ye.” Or until line 29 or farther…
  • 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,
  • 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, 539. pan tan jya lu mi, 540. di shu, 541. pan tan jya lu mi, 542. bwo la pi two, 543. pan tan jya lu mi,

Notes

See also

References

Ven. Hsuan Hua, and Dharma Realm Buddhist Association|DRBA Sangha Vajra Bodhi Sea (VBS) Journal of Orthodox Buddhism, San Francisco, California: Buddhist Text Translation Society

Shurangama in romanized Sanskrit

Shurangama Mantra in romanized Sanskrit script with Opening Verse in Chinese. Some English readers may find this particularly useful for devotional purposes. This is because it may seem easier to read directly from romanized Sanskrit script than from an English re-translation of the Chinese pinyin or other language translated versions of the Mantra.

Note that this version of Mantra has been revised and corrected by :

  1. adding allegedly missing content from studying a number of related scriptures, Mantras and Dharanis.
  2. improving alleged grammar and spelling mistakes with the help of Buddhist Sanskrit dictionaries.

http://www.siddham-sanskrit.com/s-sanskrit2/ChuaBTuan/Sitatapatrosnisa.htm

(There is a difference in pronunciation between romanized Sanskrit syllables and that of English, e.g. th,gh in Sanskrit is not the same as th,gh in English) Information available from the following:

It may require the downloading of Sanskrit-Pali reading font which is available at

Siddham Sanskrit Mantra Sources

Sanskrit source documents

Further reading

Ven. Hsuan Hua, Cosmic Syllables Save the World (Tian Di Ling Wen Jiu Shi Jie), Buddhist Text Translation Society, 2006, 249 pages.

Master Hsuan Hua|Hua explains,

http://www.bttsonline.org/default.aspx?menu_id=22

Yidams Buddhist tantras Vajrayana Tibetan Buddhist texts Chinese Buddhist texts Tibetan Buddhist practices Buddhist mantras Sanskrit texts Buddhism in China Buddhism in Japan Buddhism in Korea 1st century in religion


SHURANGAMA MANTRA TEXT Sanskrit and Chinese versions:

http://www.dharmabliss.org/audio/sur-texttw-sktch/sur_text_skt-ch.htm


http://www.angelfire.com/electronic/bodhidharma/mantra.html

http://cttbusa.org/shurangama6/shurangama6_9.asp

http://www.drba.org/online/audio/[email protected]=9.html

http://mp3.drbachinese.org/online_audio/chants/LengYanZhou_Xuan_Hua_Shang_Ren.mp3

http://mp3.drbachinese.org/online_audio/chants/DaBeiZhou_Xuan_Hua_Shang_Ren.mp3


The Shurangama Mantra is the most powerful Mantra in the World. It is contained in the text of the Shurangama Sutra. (see entry).

“The Shurangama Mantra has a force that upholds Heaven and Earth and keeps them from becoming extinct. It is that Spiritual force which prevents the World from coming to an end. . . . As long as one person can recite the Shurangama Mantra, the World won't be destroyed and the Dharma won't *Shurangama Mantra

The Shurangama Mantra is the most powerful Mantra in the World. It is contained in the text of the Shurangama Sutra. (see entry).

“The Shurangama Mantra has a force that upholds Heaven and Earth and keeps them from becoming extinct. It is that Spiritual force which prevents the World from coming to an end. . . . As long as one person can recite the Shurangama Mantra, the World won't be destroyed and the Dharma won't become extinct. When there is not a single person left who can recite the Shurangama Mantra, the Buddha Dharma will die out.

Heavenly demons and those of outside ways are now spreading rumors that the Shurangama Sutra and Mantra are inauthentic. They are simply demons' sons and grandsons sent by heavenly demons and those of outside ways to spread such rumors so as to destroy people's Faith in the Shurangama Mantra. If no one believes in the Mantra, then no one will recite it. When no one recites it, the World will quickly be destroyed. Therefore, if you don't want the World to be destroyed, then study and practice the Shurangama Mantra; read and recite the Shurangama Mantra. If you can recite it every day, then in this threatening nuclear age the dangers of nuclear power will not affect you. Therefore, we should singlemindedly read and recite the Shurangama Mantra.” (TT126)

In the Shurangama Sutra the Buddha says of the Shurangama Mantra:

Ananda, let any living being of any country in the World copy out this Mantra in writing on materials native to his region, such as birch bark, patra, 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. (SS VI 113)


1) Chinese Mandarin: Leng Yan Jou , 2) Sanskrit: Shurangama Mantra.

See also: *Shurangama Sutra, Mantra.*

BTTS References: SS VI 89-91; 91-103 (text); 113; TT 124-126; SM I (intro), 32-33, 97-101; SM III 34;


[email protected] DISTRIBUTION RESTRICTED to ordained Buddhist Monastics (Upeksha = Renunciation) or others with formal Refuge ceremony in Triple Jewel and Five-Precepted with selfless motivation and vows to benefit all beings more than oneself (Bodhichitta Pranidhana Paramita) combined with a regular practice of Daily Refuge and Bodhichitta Vows, and at least a conceptual understanding (“literary prajna”) or ideally a meditative understanding (“contemplative prajna”) of emptiness and related topics (Prajna Paramita - Shunyata - Akasha - Dharma Dhatu - Dharma Kaya - Tathagatha Garbha - Clear Light Prabhasvara) as being Pratityasamutpada (dependent origination – 12-fold conditioned arising)

Line by Line Commentary and Translation of the Shurangama Mantra: Shurangama Mantra Commentary

  • Big garudas, the golden-winged birds, the multitude of ghosts and spirits such as idle-wild, and rakshashas, the Ghost Mother, May they all be filled with sweet dews: A Mu Ti E So Ha (3x or 7x) Liturgy, p. 173

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.

Namo White Umbrella Goddess (Dug kar in Tibetan) Namo Great White Canopy Goddess (Dug kar) sitāta-patrā- षसिता-तपत्रा-

365. tathāgatoṣṇīṣa-sitāta-patre तथागतोष्णी- 364. sitāta-patre षसितात-पत्रे “I dedicate myself, Oh Buddha, to Your Canopy of White Light.” (The Liturgy of the Order of Buddhist Contemplatives for the Laity: p. 66)

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

544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he Introduction to the Shurangama Mantra of Ultimate Stability:

The following pages of sacred texts contain an introductory explanation of the ineffable (indescribable) and wonderful Shurangama (ultimately stable) with the “modern” Sanskrit and Siddham (ancient Sanskrit) versions along with English “translations” of the Mantra.

According the Tibetan sagely monk Jamgon Kongtrul (1813 - 1899 A.D.) Shastra The Treasury of Knowledge - Systems of Buddhist Tantra (trans. Kalu Rinpoche Translation Group, Ithaca, New York: Snow Lion Publications, 2005: p. 85), “The essence of mantra is the union of wisdom (emptiness - prajna paramita - interdependence - clear light) and method (great compassion - maha karuna - skill-in-means expedients - upaya paramita - transformation body - illusory body). This is stated in the Kalachakra Root Tantra:

Mantra is so called because it serves as a protection For the elements of body, speech, and mind. The term mantra denotes the immutable: The pristine awareness of emptiness. Mantra arising from merit (punya) and pristine awareness Has the nature of emptiness (prajna) and compassion (karuna).

The meaning of mantra is to protect the mind from conceptual objectification. From an etymological perspective, the meaning of the Sanskrit term mantra is explained as follows: man [the first syllable] means 'mind' and traya, 'to protect,' hence 'mantra' (Tibetan sngags), since it protects the mind from conceptual objectification. The Continuation of the Guhyasamaja Tantra states: Whatever mind arises in dependence on The sense powers and their objects: That mind is referred to as 'man' And 'tra' means that which protects it.

Whatever vows (pranidhana paramita) and pledges (samaya) are considered To be completely free from worldly conduct And safeguarded by all of the vajras: Those are referred to as 'mantric conduct.'

From the perspective of a direct translation, mantra means 'secret utterance' because it is accomplished with secrecy and in concealment; or, from another perspective, because it cannot be understood by those unqualified to be its practitioners. Thus, it is called 'secret mantra' (Tibetan: gsang sngags). Accordingly the master Shraddhakaravarman's Short Guide to the Meaning of Highest Yoga Tantra explains:

It is secret because its practices are accomplished with secrecy and in concealment, or because it cannot be understood by unqualified persons.”

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)

Mantra for Patching Flaws in the Recitation: “NA MO HE LA DA NA, DUO LA YE YE. QIE LA QIE LA, JU ZHU JU ZHU, MO LA MO LA, HU LA, HONG, HE HE SU DA NA (SUDHANA), HONG, PO MO NU, SO PO HE.”

Increasing Effect Mantra: OM SAMBHARA SAMBHARA BIMANA SARA MAHA JAVA HUM (7x)

To increase by 100,000 times the merit created, recite these special mantras at the end of the session: TADYATHA OM PANCHA GRIYA (five offerings or five faces) AVA BODHANI SVAHA (7x) OM DHURU DHURU JAYA (Victory) MUKHE (Face or Mouth) SVAHA (7x) 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)

Dedication and Transference of Merit and Virtue: I Now Universally Transfer the Merit and Virtue of to All Beings to realize Anuttara-Samyak-Sam-Bodhi (“Unsurpassed Proper and Equal Right Enlightenment”: Anuttara is unsurpassed; samyak is proper and equal; and sambodhi is right enlightenment.)

SARVA MANGALAM. May all be Auspicious. Shantideva’s Bodhisattvacharyavatara says: Just as Manjushri works To fulfill the aims of all limited beings To the far reaches of space in the ten directions, May my behavior become just like that. For as long as space remains, And for as long as wandering beings remain, May I too remain for that long, Dispelling the sufferings of wandering beings. (And even could the nature of shunyata melt away, my vajra-like Supreme Resolve would still remain unmoved.) Whatever sufferings wandering beings might have, May all of them ripen on me, And through the bodhisattva assembly, May wandering beings enjoy happiness. May the teachings, the sole medicine for the sufferings of wandering beings And the source of all happiness, Continue to endure for a very long time, With material support and shows of respect.

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)

In order to rapidly succeed in the practice of the Shurangama Mantra-Mandala-Sutra (Ananda's Verse: “I needn't pass through eons 'till the Dharma-Body's gained.”), you must develop increasing mastery of the “Three Principle Aspects of the Path.” These three are: 1. Pure Renunciation (Maha Upeksha - the fourth of the Four Unlimited Minds “Chatur Maha Brahma Viharas”), 2. High Wish for Enlightenment (Bodhichitta - the wish to realize full enlightenment of a Buddha as fast as possible to benefit and liberate all sentient beings) 3. Wisdom Perceiving Reality (Maha Prajna Paramita - perceive interdependence or Pratityasamutpada - 12-Fold Conditioned Links - the appearance of things - infallible interdependence; and and emptiness or Shunyata - beyond taking any position)

The Three Principal Aspects of the Path Fourteen verses written by Lama Tsong Khapa

I BOW TO ALL THE HIGH AND HOLY SANGHANS.

1. As far as I am able, I shall explain

       the essence of all high teachings of the Victors,
       the path that all their holy sons commend,
       the entry point for the fortunate seeking freedom. 

2. Listen with a pure mind,

       fortunate ones who have no craving
       for the pleasures of life, and who to make leisure and fortune meaningful,
       strive to turn their minds to the path which pleases the Victors. 

3. There is no way to end,

       without the pure renunciation (Maha Upeksha),
       this striving for pleasant results in the ocean of life.
       It is because of their hankering life as well
       that beings are fettered,
       so seek renunciation first. 

4. Leisure and fortune are hard to find; life is not long;

       think it constantly, stop desire for this life.
       Think over and over how deeds and their fruits never fail,
       and the cycle's suffering; stop desire for the future. 

5. When you have meditated thus,

       and feel not even a moment's desire
       for the good things of cyclic life,
       and when you begin to think both night and day
       of achieving freedom,
       you have found renunciation. 

6. Renunciation, though, can never bring

       the total bliss of matchless Buddhahood,
       unless it is bound by the highest wish;
       and so, the wise seek
       the high wish for enlightenment (Bodhichitta). 

7. They are swept along on four fierce river currents;

       chained up tight in past deeds, hard to undo;
       stuffed in a steel cage of grasping "self";
       smothered in the pitch-black ignorance. 

8. In a limitless round, they are born,

       and in their births, are tortured by three sufferings without a break;
       think how your mothers feel;
       think of what is happening to them;
       try to develop this highest wish. 

9. You may master renunciation and the wish,

       but unless you have the wisdom perceiving reality (Maha Prajna Paramita),
       you cannot cut the root of cyclic life.
       Make efforts in ways, then, to perceive interdependence (Pratityasamutpada). 

10. A person has entered the path that pleases the Buddhas

       when, for all objects, in the cycle or beyond,
       he sees that cause and effect can never fail,
       and when, for him, they lose all solid appearance. 

11. You have yet to realize the Thought of the Able

       as long as two ideas seem disparate to you:
       the appearance of things -- infallible interdependence
       and emptiness -- beyond taking any position. 

12. At some point they no longer alternate

       [but] come together; just seeing that
       interdependence never fails
       brings realization that destroys how you hold to objects,
       and then your analysis with view is complete. 

13. In addition, the appearance prevents the existence extreme,

       and emptiness [prevents] that of non-existence;
       and if you see how emptiness shows in cause and effect,
       you will never be stolen off by extreme views. 

14. When you have grasped as well as I

       the essential points of each of the three principal paths explained,
       then go into isolation, my son,*
       make mighty efforts,
       and quickly win your ultimate wish. 

  • The word “son” here refers to those who have developed bodhichitta in their hearts, rather than indicating gender. They are thus called “Bodhisattvas.”
         

Source: http://www.lamrim.com/lamrim/threeprincipals-text.html

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 - Shurangama Mantra English Version

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 Mahakala! He who crossed over in previous times! The Unfettered One! We give homage to this one of Untouched Virtue and Unsurpassed Emancipation who wore the cast-off clothing of graveyards and who was a founder of our sect. 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 power of self-control! The Very Penetrating Mysterious knowledge that furnishes us with the armor of restraint and the power of self-control! The Cause of Victory, Cause of Joy One Hundred Fold Completely Pleasing knowledge that furnishes us with the armor of restraint and the power of self-control! The Preeminent Non-discriminating knowledge that furnishes us with the armor of restraint and the power of self-control! The Venerable Holy Knowledge that furnishes us with the armor of restraint and the power of self-control! The Diamond-Thunderbolt Handed, Garland after Garland, Incomparable Lord's knowledge that furnishes us with the armor of restraint and the power of self-control! The Holy Guardian that returns me to the Path of Discipline!

Surangama Mantra, Section Four

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: The Liturgy of the Order of Buddhist Contemplatives for the Laity English Shurangama Translation, Line 1 - Rev. Roshi Jiyu-Kennett, Rev. Hubert Nearman, found in Monastic Office, and in The Liturgy of the Order of Buddhist Contemplatives for the Laity, Second Edition, Mount Shasta, California: The Liturgy of the Order of Buddhist Contemplatives for the Laity Press, 1990. The Liturgy of the Order of Buddhist Contemplatives for the Laity's includes the English Translation of the Shurangama Mantra. Founded by the late Rev. Roshi Jiyu-Kennett, The Shasta Abbey of Mt. Shasta is a monastery of the Order of Buddhist Contemplatives in the Soto Zen and Mahayana tradition. www.obcon.org, www.shastaabbey.org. “The Shurangama Mantra is the longest mantra in Buddhism. It is also called the most magical and wonderful language. Why do we call it that? Because it is extremely magical and wonderful beyond words. Whoever recites it will become protected by Vajra Treasury Bodhisattvas. So, if you want to hold the mantra, first of all you have to rectify your mind, and then cultivate your body. You have to be sincere in your intent, rectify your mind and cultivate your body. Then you must get rid of your desire for material objects. Now what is meant by getting rid of your desire for material objects? It means to get rid of all your desire for material comfort and things – it means not having greed. If you can get rid of material objects, then establish your intent, make firm your determination, and be really sincere. Rectify your mind and cultivate your body, and then, in holding this mantra, you will get a response.

Now, there are some who do not understand the benefits of this mantra. They say off-handedly that this Shurangama Mantra is made up of a compilation of many short mantras. That's why it is so long. People who make such claims aren't even as intelligent as children! At least when children speak, they listen to grown ups and repeat what they have said. So the children won't err so badly. I ask these people who say that the Shurangama Mantra is composed of many short mantras strung together to tell me what short mantras there are in it. Do you know? No, they don't. Well, if you don't know, then how can you say that it's made up of many short mantras strung together? This has absolutely no proof! If you say it's made up of many small mantras, the what are the names of these mantras? Do they have there own names? They don't even have their own names. Then what type of mantras are they? When we speak, we have to take responsibility for what we say. You can't just shoot off your mouth, particularly if you are a scholar. Because, if you discuss passing theories wit your students, then your students will do the same thing. They will be just as casual about what they say, without any foundation in fact.

Now, in the Shurangama Mantra, right from the beginning, you take refuge with all Buddhas of the Ten Directions that pervade empty space in the Dharma Realm. They you take refuge with all the Great Bodhisattvas of the Ten Directions that pervade the Dharma Realm and empty space. And then you take refuge with the Arhats, the Sages of the First Fruit through the Fourth Fruit. Then you take refuge with all the gods. Now, in taking refuge with all the gods, it doesn't mean that we are committed to following them, it just means that we respect them. We respect the gods. Actually, gods are supposed to pay homage to left-home people. Members of the holy Sangha are worthy of the offerings of gods and people. So why should you pay respects to the gods? Gods pay homage to those with virtue in the Way – to those who have cultivated and upheld the Dharma. So they come to bow to you. But you should not become arrogant and say, 'You know, all the gods and dragons and beings of the eightfold division, all the Dharma protecting good spirits and all the gods bow to me!' You shouldn't think that way. Even if your Way-virtue is perfected, even then, what exists should be as if it is non-existent. What happens should be as if it didn't happen. Even if you have Way-virtue, you should not become attached to it. Even if you have genuine scholastic ability, you shouldn't become self-satisfied. Then you are a cultivator. Cultivators who hold and recite the Shurangama Mantra should venerate the gods and good spirits – and even the bad spirits. That is, you should curb your arrogance. Smelt out your bad habits.”

(Hua - VBS 11-1983, and Shurangama Mantra Commentary Volume 1, pp. 97-100)

“Opening Verse on the Commentary of the Shurangama Mantra”

The Ultimately Durable King among Samadhi 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 Tathāgatoṣṇīṣa-Sitātapatrā (सितातपत्रा) Mantra Dharani Smriti Sagara Siddhaya Swaha Maha Siddhaya Swaha

Om namaḥ śrī-sarva-buddha-bodhisattvebhyaḥ । ॐ नमः श्रीसर्वबुद्धबोधिसत्त्वेभ्यः। Om Namo Śūraṃgama-sūtra - Om Namo Shǒu lèngyán jīng 首楞嚴經 - Om Namo ārya-sarva-tathāgatoṣṇīṣa-sitāta-patrā-nāma-parājitā pratyaṅgirā mahā-vidyā-rājñī samāptā - Om Namo Shurangama Sutra-Mantra - Om Namo Léngyán jīng 棱嚴經(Taisho number T 945) - A Tantric work translated by Paramiti (Pāramiti 般刺蜜帝) in 705 A.D.; v. 首楞嚴經 - Om Namo Uṣṇīṣavijayādhāraṇī - Om Namo Fódǐng zūnshèng tuóluóní jīng - Om Namo Sarvatathāgataoṣṇīṣaśitātapatrā-nāmāparājitā-mahāpratyaṅgirā-mahāvidyārājñī-nāma-dhāraṇī - Om Namo Dà fódǐng rúlái fàngguāng Xīdáduōbōdáluó tuóluóní 大佛頂如來放光悉憺多鉢憺陀羅尼 - Om Namo Dhāraṇī of Śitātapatra - Om Namo Great Corona of All Tathāgatas, Radiating Light [Om Namo The Great Queen of Vidyā called Aparājitā]. Tibetan version is: To.590/985, P.202/610 (['phags pa] De bshin gshegs pa thams cad kyi gtsug tor nas byung ba gdugs dkar po can shes bya ba gshan gyis mi thub ma phyir zlog pa'i rig sngags kyi rgyal mo chen mo)) Siddhaya, Swaha Maha Siddhaya Swaha.

The fifth century A.D. sagely Indian Buddhist Upasaka Pandit Chandragomin from Nalanda Monastic University wrote three commentaries and one Sadhana (Puja ceremony) on the Shurangama Mantra in Sanskrit: It is still extant in its Tibetan form in the Peking Edition No. 3904, 3905, 3916 and 3917 of the Tibetan Tripitaka Tangyur as the ārya-tathāgatoṣṇīṣa sitātapatrā-parājitā pratyaṅgirā nāma dhāraṇī sādhana (P.E. 3905). The Tibetan name for Chandragomin's Shurangama Mantra Sadhana is hphags-pa de-bshin-gsegs-pahi gtsug-tor-nas byun-bahi gdugs dkar-mo-can gshan-gyis mi-thub-pa phyir bzlog-pa shes-bya-bahi gzuns kyi sgrub-thabs. (Source: Indian Buddhist Pundits - from the Jewel Garland of Buddhist History, (Tibetan title: Chos-'byung-zin-bris-nor-bu 'phreng-ba compiled Tibetan Masters), translator Lobsang Norbu Tsonawa, Dharamsala, India: Library of Tibetan Works and Archives (LTWA), 1985, Revised Edition 2005: p. 102, ISBN 81-85102-42-2).

Namo Lengyen

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

MIG ME TSÉ WAI TER CHHEN CHÄN RÄ ZIG DRI ME KHYEN PÄI WANG PO JAM PÄL YANG DÜ PUNG MA LÜ JOM DZÄ SANG WÄI DAG GANG CHHÄN KHÄ PÄI TSUG GYÄN TSONG KHA PA LO ZANG DRAG PÄI ZHAB LA SÖL WA DEB Avalokiteshvara, great treasure of non-objectifying compassion; Manjushri, master of stainless wisdom; Vajrapani, destroyer of the entire host of maras, Tsong Khapa, crown jewel of the sages of the land of snow; To Losang Dragpa (Tsong Khapa), at your feet I make requests.

104 Chr two ni cchedanīm|च्छेदनीम्। Vairochana Center - Guanyin As-you-will Heart Mantra 1. Om Namo Tathagata Kulaya - Dharma Body Vairochana - Perfect Reward Body Nishyanda - Buddha Maitreya-Shakyamuni; Bodhisattvas Manjushri-Samantabhadra; Deva Bhumi Bhuta (Earth) - Nila Kantha-Rudraya-Shivaya-Maheshvara-Maha Rishankaraya - Ganesha-Vinayaka-Ganapatiyé Devanam. 104. CHR TWO NI (CCHEDANA), Chye du Shai ni shan TATHĀGATOSNĪSĀM -tathāgatoṣṇīṣa- -तथागतोष्णी (For Buddha Shai ni shan [Ushnisha], see lines 6, 94, 173, 192, 216, 533) The appearance atop the invisible summit is the foremost Shurangama. In the center is the Buddha Division which saves those ‘hanging upside down.' Vairochana Buddha pervades all places: Because of that he is always here with you and me.” (HuaSC v5:192-193) (Hua - VBS 12-1997)

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”

Mañjughoṣa 溥柔軟音 Mañjuśrī 敬首, 文殊, 曼殊室利, 曼殊尸利, 曼首

Manjushri Bodhisattva is, as explained in my lectures on the Wonderful Dharma Lotus Blossom Sutra, the spiritual grandfather of Shakyamuni Buddha. Sun Moon Lamp Brilliance Buddha, the last of twenty thousand Buddhas, had eight sons, the last of whom was the Buddha Dipankara, “Burning Lamp,” whose teacher was Dharma Master Wonderful Light and who bestowed the prediction of Buddhahood on Shakyamuni Buddha. The Dharma Master, Wonderful Light, is now the Bodhisattva Manjushri, who, consequently, is the master of Burning Lamp Buddha. Since Shakyamuni Buddha is the disciple of Burning 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.” Master Hsuan Hua's Commentary on Earth Store Bodhisattva Sutra, BTTSonline.org, 1980, p. 43. Volume One – Manjushri Selects the Organ of Entry 194 L2 He speaks the verse. M1 He brings the source up to introduce his selection. N1 He shows two sources. Sutra: “The sea of enlightenment in nature is perfect and clear. Complete, distinct Bodhi is a miraculous source. But when basic brightness shone so that objects appeared, With objects’ existence, the nature’s brilliance ceased.

N2 He discusses production and extinction. Sutra: “Confusion and falseness bring about emptiness. Relying on emptiness, time and space take form. Manjushri Selects the Organ of Entry 195 Thoughts settle, making countries and lands. What knows and feels becomes living beings.

Sutra: “The emptiness created within Great Enlightenment, Is like a single bubble in all the sea. Lands like fine dust motes, subject to outflows, All come forth out of empty space. Just as the bubble bursts, space is no longer there. How much the less the three states of being!

N3 He makes clear there must be a selection. Sutra: “Returning to the source, the nature is not two. Many are the entrances through expedients; none of them does the sagely nature fail to go through. Compliant or adverse, all is expedient. First resolve and entering samadhi, come slow or fast as there are different norms.

Samantabhadra 三慢陀颰陀 Samantabhadra-bodhisattva 三曼多跋陀羅菩薩, 三曼陀颰陀菩薩, 普賢菩薩

Sutra: “The heart of hearing penetrates the ten directions. When borne on the strength of great causes, Those of initial resolve cannot enter this way. How can one expect to gain perfect penetration? Commentary: “The heart of hearing penetrates the ten directions.” The Dharma-door that Universal Worthy Bodhisattva cultivated was the ear-consciousness. But hearing is pervasive only “When borne on the strength of great causes.” This Dharmadoor requires the power of great and awesome causes. Only then can one cultivate it. “Those of initial resolve cannot enter this way.” Beings with initial resolve to cultivate the Bodhisattva Way will not find this Dharma-door appropriate. Since those of initial resolve cannot enter it, how could it be selected for perfect penetration? “How can one expect to gain perfect penetration?” This one won’t do, either.

p. 204

Maitreya 彌勒

Ajita (Maitreya) Bodhisattva wrote this verse: The Old Fool wrapped in ragged clothes, His belly filled with gruel, He mends old sacks to keep him warm And lives on chance, Old Fool. A scolding makes the Fool smile sweetly, While a beating makes him sleepy; Spit on his face, he lets it dry And saves his strength and energy. His calm, a peace past ridicule Gets him the jewel within the wonderful; Now that you’ve heard this song today Why worry about not perfecting the Way? Something happens and he reflects it; When it passes, he is still. Everywhere according with conditions as the years and months go by; Minding your own business as the time passes. (Accord with conditions and do not change, not changing yet accord with conditions) For him, In movement, there is stillness, In stillness, movement; Both movement and stillness Are still and moving.

N6 Maitreya Bodhisattva: the element consciousness.

The Seven Elements 115 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 Volume One – Twenty-five Means to Enlightenment 116 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: The Seven Elements 117 1) Their floral crowns wilt. The heavenly beings are crowned with flowers. They do not make the crowns; the crowns naturally appear to adorn them. But when the gods are about to die, what do you suppose happens? The flowers fall. Before a heavenly being’s time comes to die, the flowers remain ever-fresh. 2) Their clothes get dirty. The clothes worn by the gods and goddesses don’t need to be washed, unlike the clothes we people wear, which must be washed after being worn just once. The heavenly beings’ clothes don’t get dirty until the five signs of decay appear. This is the result of karmic retribution. The filth on their clothing comes from their karmic obstacles. Why do some people smell very bad when they are on the verge of death? Some smell bad even before it’s time to die. That is also a result of karma. 3) Their armpits sweat. The gods don’t perspire like people do. They never sweat, until they are on the verge of dying. 4) Their entire bodies smell. Ordinarily, the heavenly beings emit a sweet fragrance from their person. When they are about to die, however, they smell bad. Usually, though, they don’t have to douse themselves with perfume, because they naturally smell good. 5) They cannot sit still. They can no longer sit like they used to. They keep restlessly getting up and down as if they were crazy. In the midst of this flurry, they get confused, and as soon as that happens, they die. They fall into this world. Once the three disasters are over, people’s lifespan will decrease to ten years. At that time, people will only reach the height of the dogs of the present day. They will be completely corrupt and act just like horses, cows, and pigs, in that they will have desire from the moment they are born. They will also be able to speak as soon as they are born. They will be capable of sexual desire because, People’s nature flows into emotion; Emotion flows into desire. Volume One – Twenty-five Means to Enlightenment 118 By that time, people will have totally abandoned themselves to desire. They will marry by the time they are two or three years old, have children, and die by the time they are ten years old. But when the lifespan of people reaches only ten years, an increase will begin. The proportions will be the same: in every century a year will be added to their lifespan and an inch to their average height. It will increase until the lifespan of people reaches 84,000 years. Then a decrease will begin again, and when the lifespan has decreased to 80,000 years, Maitreya Bodhisattva will come into the world and accomplish Buddhahood. Some religious sects say that Maitreya Bodhisattva has already come to become a Buddha. These are words spoken in a dream; basically, those people don’t understand the Buddhadharma. Maitreya’s coming will happen in a certain way; you can’t just explain it any old way. When Maitreya Bodhisattva was cultivating the Way, he was always seeking advantage from situations – “climbing on conditions” as it’s said in Chinese. He was always hobnobbing and fraternizing with the rich. So although he and Shakyamuni Buddha cultivated together at the same time Maitreya Bodhisattva didn’t become a Buddha as quickly as Shakyamuni Buddha did, since he was always climbing on conditions. I certainly believe that he liked to take advantage of situations; how else would he have gotten so fat? He’s fat because he liked to eat good food; he didn’t get that way just by laughing. He arose from his seat, bowed at the Buddha’s feet, and said to the Buddha, “I remember when, as many kalpas ago as there are fine motes of dust, a Buddha named Light of Sun, Moon, and Lamp appeared in the world. Under that Buddha I left the home life; yet I was deeply committed to worldly fame and liked to fraternize with people of good family. I was intent on getting a good reputation.” “People of good family” refers to large families with lots of money. Every country has its wealthy people, and wherever Maitreya Bodhisattva went he paid no attention to the poor, but went to the homes of the rich to exchange greetings and The Seven Elements 119 flatter them. Everywhere he went he also advertised for himself. He was phony this way when he first started to cultivate. But you shouldn’t think of Maitreya Bodhisattva as someone who climbs on conditions, because he eventually stopped doing it. The next passage refers to the time when he had already stopped. O2 He teaches him to cultivate the samadhi of consciousness. Sutra: “Then the World Honored One taught me to cultivate consciousness-only concentration, and I entered that samadhi. For many aeons I have made use of that samadhi as I performed deeds for as many Buddhas as there are sands in the Ganges. My seeking for worldly name and fame ceased completely and never recurred. Commentary: At present our desire to climb on conditions and take advantage of situations had not ceased. Maitreya Bodhisattva’s ceased long ago. He should study the way in which he stopped climbing on conditions instead of imitating his former bad habits. “Then the World Honored One, that is the Buddha Light of Sun, Moon, and Lamp, taught me to cultivate consciousness-only concentration. The three realms come only from the mind The myriad dharmas arise only from consciousness That is the principle of the Consciousness-only Concentration. “I entered that samadhi, and for many aeons I have made use of that samadhi as I performed deeds for as many Buddhas as there are sands in the Ganges. I made offerings to as many Buddhas as there are fine grains of sand in the Ganges River. My seeking for worldly name and fame ceased completely and never recurred. Both my desire to be famous and my habit of catering to the rich and well-born are all gone now. Now I don’t climb on conditions and I don’t seek name or profit. Volume One – Twenty-five Means to Enlightenment 120 O3 Later on his samadhi accomplished, he received a prediction. Sutra: “When Burning Lamp Buddha appeared in the world, I finally accomplished the unsurpassed, wonderfully perfect Samadhi of Consciousness.

Commentary: Maitreya Bodhisattva says, “When Burning Lamp Buddha appeared in the world, I finally accomplished the unsurpassed, wonderfully perfect Samadhi of Consciousness.” He realized in person a perfect penetration that was supremely subtle – the concentration power of the mind-consciousness. Sutra: “I went on until, to the ends of emptiness, all the lands of the Thus Come One, whether pure or defiled, existent or nonexistent, were transformations appearing from within my own mind. “I went on until, to the ends of emptiness, all the lands of the Thus Come One, whether pure or defiled, existent or nonexistent, were transformations appearing from within my own mind. Even the disappearance of emptiness and the pure lands of the Thus Come Ones, as well as the impure ones, came from my own mind.” They were transformations of Maitreya Bodhisattva’s Consciousness Samadhi. Sutra: “World Honored One, because I understand consciousness only thus, the nature of consciousness reveals limitless Thus Come Ones. Now I have received the prediction that I will be the next to take the Buddha’s place. Commentary: Maitreya Bodhisattva addressed Shakyamuni Buddha, “World Honored One, because I understand consciousness only thus – the doctrine explained above – the nature of consciousness The Seven Elements 121 reveals – as transformations of the mind-consciousness – limitless Thus Come Ones. It manifests countless Buddhas. Now I have received the prediction that I will be the next to take the Buddha’s place. I have received a prediction of Buddhahood, and in the future, when Shakyamuni Buddha retires, I will come to the Saha World and become a Buddha.”

O4 He concludes his answer by telling how he was certified to perfect penetration. Sutra: “The Buddha asks about perfect penetration. I was intent upon the contemplation that the ten directions come only from consciousness. When the conscious mind is perfect and bright, one enters the perfection of the real. One leaves behind reliance on others and attachment to incessant calculating and attains the patience with the non-production of dharmas. This is the foremost method.”

Commentary: “The Buddha asks about perfect penetration. I was intent upon the contemplation that the ten directions come only from consciousness. Everything in the ten directions is created from the conscious mind. When the conscious mind is perfect and bright, one enters the perfection of the real.” This means wisdom. “One leaves behind the aspect of the nature which involves reliance on others, and that nature’s incessant calculating and attains the patience with the non-production of dharmas. This is the foremost method.” There are three aspects of the nature: 1) Reliance on Others; 2) Incessant Calculating; 3) Perfection of the Real. From the perfection of the real, people give rise to reliance on others and then to incessant calculating. As an analogy, we can say that the perfection of the real nature is like hemp. The aspect which Volume One – Twenty-five Means to Enlightenment 122 involves reliance on others is like the hemp when seen as a rope. The incessant calculating of the nature is to see the rope as a snake. For instance, at night someone might see a rope made of hemp and mistake it for a snake and become frightened. That would be the function of his incessant calculating, which mistook a rope for a snake and reacted to it. He became attached to the idea that it was a snake when, in fact, it wasn’t. When he realizes it is a rope, he has recognized his nature that involves reliance on others. When he figures out what the rope is made of, then he’s gotten back to the perfection of the real nature. He sees it for what it really is. When Maitreya Bodhisattva cultivated the concentration of 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.”

Manjushri Selects the Organ of Entry 208 Sutra: “One may contemplate the nature of consciousness; But one is regarding a consciousness that is not eternal. Even the thought of it is empty and false. How can one get perfect penetration?

Commentary: Maitreya Bodhisattva cultivated the element of consciousness. He contemplated the nature of consciousness. “One may contemplate the nature of consciousness / But one is regarding a consciousness that is not eternal.” Take a look at the consciousness of the discriminating mind; it is not everlasting. “Even the thought of it is empty and false.” Where there is something contemplated, and a thought of contemplation, they are empty and false. “How can one get perfect penetration?” So it cannot be considered perfectly penetrating. 105 E jye la akāla अकाल “Untimely Amitayus West - Great Compassion Heart Mantra 2. Om Namo Padma Kulaya - Buddha Amitabha-Amitayus; Bodhisattvas Avalokiteshvara-Mahasthamaprapta; Deva Agni Bhuta (Fire) - Saheyaya Devanam. 105. E JYA LA (AKĀLĀ) Ārya-tārā 阿唎多羅, 阿唎耶多羅 Tara 觀世音母 Āryāvalokiteśvara 聖觀音 Avalokiteśvara 婆盧枳底濕伐羅, 廅樓亘, 廅樓亙, 耶婆盧吉帝, 逋盧羯底攝伐羅, 闚音, 阿縛盧枳低濕伐邏, 阿那婆婁吉低輸 Guanyin 觀音 Cintā-maṇi-cakra-Avalokiteśvara-bodhisattva 如意輪觀音, 震多摩尼斫迦羅 Hayagrīva 何耶揭梨婆, 阿耶揭哩婆, 阿耶揭唎婆, 馬頭大士, 馬頭明王, 馬頭觀音 Nīlakaṇṭha 靑頸觀音

Amitabha's body is the color of gold,

The splendor of his hallmarks has no peer. 
The light of his brow shines round a hundred worlds, 
Wide as the sea are his eyes pure and clear. 
Shining in his brilliance by transformation 
Are countless Bodhisattvas and infinite Buddhas. 
His forty-eight vows will be our liberation, 
In nine lotus-stages we reach the farthest shore. 
Homage to the Buddha of the Western Pure Land, 
Kind and Compassionate Amitabha. 
(RH 137-138; UW 28)
Avalokiteshvara Great Compassion Bodhisattva (Guanyin, Chenrezig): ear organ Shurangama Sutra, Volume 5, p. 139 “Suddenly I transcended the mundane (ordinary desire and form worlds - both common and heavenly) and transcendental worlds (formless heavenly worlds and “Arhat realms”), and throughout the ten directions a perfect brightness (Prabhasvara in Sanskrit – “ultimate clear light”) prevailed. I obtained two supreme states. First, I was united above with the fundamental, wonderfully enlightened mind of all the Buddhas of the ten directions, and I gained a strength (bala paramita) of compassion (maha karuna) equal to that of all the Buddhas, the Thus Come Ones. Second, I was united below with all living beings in the six paths (1. heavenly beings, 2. asura fighting beings, 3. human beings, 4. animals, 5. ghost beings, hell beings), and I gained a kind regard (maha maitri) for all living beings equally (maha upeksha).

M3 He selects only the ear organ. N1 He reveals the wonder of this dharma-door. O1 The ear organ is beneficial for those of this world to cultivate. Sutra: “I now say this, World Honored One, Buddha, who has revealed the Saha world: In this land the true substance of teaching Resides in hearing the sounds purely. If one wants to attain samadhi, hearing is the best way to enter.

Volume One – Manjushri Selects the Organ of Entry 210

the genuine method for teaching and transforming living beings is in the purity of sound.

Manjushri Selects the Organ of Entry 211 That refers to the Dharma-door of returning the hearing to hear the self-nature. “If one wants to attain samadhi / hearing is the best way to enter.” The skill of returning the hearing to hear the selfnature is actually the most wonderful, the best method. O2 The dharma is used by a superior person. P1 General praise of its benefit to self. Sutra: “Apart from suffering, liberation is found. How excellent is he who contemplates the world’s sounds!

P2 Broadly reveals its benefits to others. Sutra: “Throughout kalpas as numerous as Ganges’ sands, He enters Buddhalands as many as fine dust motes. Obtaining great power of self-mastery, He bestows fearlessness on living beings.

Sutra: “Wonderful is the sound of Gwan Shr Yin, A pure sound, like the ocean’s roar. He saves the world and brings peace to all within it. He has transcended the world, and his attainment is eternal.

O3 Reveals that his dharma is true and actual. P1 True and actual perfection. Sutra: “I now make this report, 0 Thus Come One, regarding what Gwan Yin has just explained: It is like someone in a quiet place When drums are rolled throughout the ten directions, Hearing at once the sounds from all ten places. This, then, is the actual true perfection.

P2 True and actual penetration. Sutra: “The eyes cannot see through solid forms. Mouth and nose are much the same. The body registers awareness only through contact. Tangled in thoughts, the mind lacks clear connections.

Sutra: “Sounds can be heard even through solid walls. One can listen to things both near and far. None of the other five organs can match this. It, then, is penetration true and real.

P3 True and actual constancy. Sutra: “The nature of sounds is based in movement and stillness. One hears according to whether there is sound. With no sound, there is said to be no hearing. But this does not mean that the hearing has no nature.

Sutra: “In the absence of sound, the nature is not gone. Nor does it arise in the presence of sound. Entirely beyond production and extinction. It is, then, truly everlasting.

Sutra: “Ever-present, even in dream-thinking, It does not disappear when conditions and thought are gone. Enlightened, this contemplation transcends cognition, Reaching beyond both the body and the mind.

O4 He shows that this is the appropriate organ to cultivate. P1 Brings up the substance of the teaching in this land. Sutra: “Now, in the Saha world, the theory of sounds Has been proclaimed and understood. P2 Makes clear that the sickness lies in following the sounds. Sutra: “Living beings are confused about the source of hearing. They follow sounds and so they turn and flow. Ananda’s power to remember was exceptional; Nonetheless, he fell prey to a deviant plot. Was it not from heeding sounds that he was nearly lost? By turning back the flow, one will make no such mistake.

N2 He explains in detail how to cultivate this skill. O1 He introduces the teaching of turning back the hearing. Sutra: “Ananda, you should listen attentively: I rely upon the Buddha’s awesome power, In describing to you the Vajra King, A samadhi inconceivable of likeness to illusions. It is the true mother of all Buddhas.

Sutra: “You may hear the secret Dharma-doors Of Buddhas as numerous as motes of dust, But without first renouncing desire and outflows, You may amass learning, but you will still make mistakes.

Sutra: “You concentrate on learning to uphold the Buddha’s Dharma. Why don’t you listen to your own hearing?

O2 He explains how with this dharma one gradually transcends. Sutra: “Hearing does not spontaneously arise; Because of sound it gets its name. But when hearing returns and is free of sound, What does one call that which is set free?

Sutra: “As soon as one sense-organ returns to the source, The entire six are liberated.

Sutra: “Sight and hearing are like an illusory covering. The Triple Realm, a vision of flowers in space. When hearing reverts, the cataract is gone. The ‘dust’ gives way to pure and perfect insight.

Sutra: “When purity is ultimate, the light is penetrating. A stillness shines and includes within it all of emptiness. Looking at the world from this point of view, Everything that happens is just like a dream. Matangi’s daughter, too, is part of the dream. Who was able, then, to physically detain you?

O3 He brings up an analogy to relate to the dharma just explained. Sutra: “It is like a puppeteer who plays with shadows And works the dolls to seem as real as people. Although one sees them move about freely, They are really governed by a set of strings. Cease operating the controls and they return to stillness. The entire illusion is without a nature.

Sutra: “The six sense-organs are also thus. At first there was one essential brightness. Which split into a six-fold combination. If but one part ceases and returns, All six functions will stop as well. In response to a thought, defiling objects vanish, Becoming pure and wonderful perfect brightness.

O4 He concludes by telling that the cause and effect are ultimate. Sutra: “If there is residual defilement, one must still study. When the brightness is ultimate, that is the Tathagata.

Commentary: “If there is residual defilement, one must still study. When ignorance is cut off initially, there remains a subtle ignorance called “appearance of production ignorance.” That is what is meant here by “residual defilement.” Bodhisattvas must still cut that off. “When the brightness is ultimate, that is the Tathagata.” That is the basic substance of the Thus Come One. M4 He urges everyone to diligently cultivate and certify. Sutra: “Ananda, and everyone in the great assembly, Turn yourselves around and revert the hearing. Return the hearing and listen to the self nature Till the nature reaches the supreme way. That is what perfect penetration really means.

Why does he select the organ of the ear? It is the easiest to cultivate successfully. I believe that some of you already know how to develop this skill, while others do not. What does it mean to return the hearing to hear the self-nature? It is the skill used in investigating Ch’an. When you Volume One – Manjushri Selects the Organ of Entry 228 investigate Ch’an, you don’t want to expend all your energy on seeking outside. You want to turn the light around and shine it within. Then you ask yourself, “Who is mindful of the Buddha?” “Who?” You want to put the “Who?” in your heart and then listen with your ears. Pursue “Who?” Do this nonstop. Don’t let your skill become dispersed. You investigate this topic in everything you do. Walking, standing, sitting, reclining, don’t be apart from this. If you depart from this, you’ve made a mistake. What is “this?” It is the question, “Who is mindful of the Buddha?” You don’t have to ask out loud; ask in your heart and listen with your ears. Listen within, not outside. After you have listened within, your heart and your hearing-nature will eventually merge into one. And then in some unexpected way, at some unexpected moment, you will suddenly open enlightenment. But you definitely must bring your mind and nature together. Don’t let them scatter in all directions. Don’t let them get dissipated outside. Collect them within. Return the hearing and listen to your own nature. Eventually and naturally your skill will develop. Investigating a Ch’an topic and returning the hearing to listen to the self-nature are the same. And now everyone knows that using the organ of the ear in cultivation is the easiest method. So put your energy there and cultivate this Dharma-door. Sutra: “It is the gateway entered by Buddhas as many as dust motes. It is the one path to Nirvana. Thus Come Ones of the past perfected this method. Bodhisattvas now merge with this total brightness. People of the future

Manjushri Selects the Organ of Entry 229 who study and practice Will also rely on this Dharma. Through this method I, too, have been certified. Gwan Shr Yin Bodhisattva was not alone in using it.

See also: Great Compassion Mantra, Universal Door Chapter of Guanyin (Avalokiteshvara), Dharani Sutra, Heart Sutra, One Thousand Hands and Eyes, dharani, mantra, Five School of Buddhism - Esoteric, Bodhisattva, Tyan-tai School, Jr-yi (Venerable), Three Vehicles, See: www.nalanda-university.com/buddhist-ayurveda-encylopedia/avalokiteshvara-bodhisattva-guanyin-chenrezig-kanon-chenresi_guan-shr-yin-pu-sa.htm

Mahāsthāmaprāpta 勢至, 勢至菩薩, 大勢至, 摩訶那鉢 Mahāsthāma-prāpta-bodhisattva 大勢至菩薩

Mahasthamaprapta (Da Shr Jr) Great Strength Bodhisattva: the element of perception. Shurangama Sutra, Volume 5, pp. 122-130 Dharma Prince, Great Strength, together with fifty-two Bodhisattvas of similar rank, arose from his seat, bowed at the Buddha’s feet, and said to the Buddha: “I remember when, as many aeons ago as there are sands in the Ganges, a Buddha called Limitless Light (Amitayus) appeared in the world. In that same aeon there were twelve successive Thus Come Ones; the last was called Light Surpassing the Sun and Moon. That Buddha taught me the Buddha-recitation Samadhi. If living beings remember the Buddha and are mindful of the Buddha, certainly they will see the Buddha now or in the future. They will never be far from the Buddha, and their minds will awaken by themselves, without the aid of expedients (upaya). A person who has been near incense will carry a fragrance on his person; it is the same in this case. It is called an adornment of fragrant light. On the causal ground I used mindfulness of the Buddha to enter into “patience with the non-production of dharmas” (Sanskrit Anut-pattika-Dharma-Kshanti - Anutpattikadharmakshanti – also translated as “Forbearance of the unoriginated natures”). Now in this world I gather in all those who are mindful of the Buddha and bring them back to the Pure Land (Sukhavati). The Buddha asks about perfect penetration. I would select none other than gathering in the six organs (Shad Ayatana - eyes, ears, nose, tongue, body, mind - see Twelve Links below) through continuous pure mindfulness to obtain samadhi. This is the foremost method.”

12-Links - Dependent Origination - Conditioned-Arising: Pratitya-samutpada: 1. Avidy± (Ignorance), 2. Sa§sk±ra (Karmic Actions or “formations”, volitional tendencies, confused impulses), 3. Vijñ±na (Consciousness), 4. N±ma-r³pa (Name and Form - Cognition and Body), 5. Áa¿-¨yatana (Six Sense Organs - Eyes, Ears, Nose, Tongue, Body, and Mind), 6. Sparsha (Contact with Sights, Sounds, Smells, Tastes, Objects of Touch, Thoughts-Dharmas), 7. Vedan± (Sensations-Feelings), 8. T¶Ã¦± (Craving-Thirst-Love), 9. Up±d±na (Grasping-Attachment), 10. Bhava (Becoming), 11. J±ti (Birth), 12. Jar±-Roga-Mara¦am (Old Age, Sickness and Death)

(Sanskrit Anut-pattika-Dharma-Kshanti - Anutpattikadharmakshanti – also translated as “Forbearance of the unoriginated natures”) What is meant by patience with the non-production of dharmas? One does not see the slightest dharma arise, nor the slightest dharma extinguished. Dharmas are neither produced nor destroyed. From the point of attaining patience with the non-production of dharmas, they gradually progress in their practice as they go through the sagely positions, without being shaken or moved. The Three Gradual Stages 24

Sutra: “All activities are impermanent. So, too, mindfulness has its origin in rising and ceasing. Since cause and effect Volume One – Manjushri Selects the Organ of Entry 210 go beyond cause and effect, How can we use it for perfect penetration? Commentary: Great Strength Bodhisattva cultivated the element of perception. He “gathered in all six organs until a pure mindfulness linked them together.” “All activities are impermanent / So, too, mindfulness has its origin in rising and ceasing.” Both the nature of the recitation and that which is recited are dharmas subject to production and extinction. When you are reciting, it arises; when you cease reciting, it is extinguished. “Since cause and effect go beyond cause and effect” we seek to go beyond what is subject to cause and effect. “How can we use it for perfect penetration?” So the Dharma-door of mindfulness of the Buddha is not best suited for perfect penetration. 106 Mi li ju Death” Akshobhya East - Vajra Heart Mantra

mṛtyu-paritrāyaṇīm|   मृत्यु-परित्रायणीम्।   	

3. Om Namo Vajra Kulaya - Buddha Bhaisajya Guru-Akshobhya; Bodhisattvas Suryaprabha (Sunlight Radiance) - Chandraprabha (Moonlight Radiance) - Bhaisajya Raja (Medicine King) - Maha Bhaisajya Samudgata (Medicine Superior); Vajrapani (Wei Tuo), Deva Jala Bhuta (Water) - Narayam-Krishna-Vishnu-Dhanvantari - Naga Sagara Loka Devanam. 106. MI LI JU (MRITYU) Bhaiṣajya-rāja 藥王 Bhaiṣajya-rāja Bodhisattva 藥王菩薩 Bhaiṣajyarājasamudgata 超藥 Bhaiṣajya-samudgata 藥上 Bhaiṣjyasamudgata 超藥 Candraprabha 戰達羅鉢刺婆, 戰達羅鉢剌婆, 戰達羅鉢喇婆, 月光菩薩 Om Namo Arya Chandra Prabha Bodhisattva water The Dharani Sutra says, “Moonlight Bodhisattva then spoke a dharani to protect practitioners: SHEN DI DI TU SHU JA. E RE MI WU DU JA. SHEN CHI JA. BWO LAI DI. YE MI RE JA WU DU JA. JYU LWO DI JA CHI MWO JA. SWO PE HE. Recite this mantra five times, making a mantra-rope out of five-colored threads.

Sūrya-prabhāsana 蘇利也波羅皮遮那 “Sunlight Bodhisattva then spoke a great spiritual mantra to protect those who accept and hold the Great Compassion Dharani: NA MWO BO TO JU NWO MI. NA MWO DA MWO MO HE DI. NA MWO SENG CHYE DWO YE NI. DI LI BU BI SA DU YEN NA MWO. “Undefiled pure light, The sun of wisdom that breaks through the darkness is able to quell calamities of wind and fire as it shines on all worlds.” From Lotus Saddharma Pundarika Sutra, Universal Door: Chapter 25, The Dharani Sutra says, “You should know that he is a treasury of bright light, for he is brightly illuminated by all the Thus Come Ones.”

Ucchuṣma 不淨忿怒, 不淨金剛, 烏樞沙摩明王, 觸金剛 Receiving this compassionate instruction from the Buddha, Manjushri Bodhisattva arose from his seat, bowed at the Buddha’s feet, and, basing himself on the Buddha’s awesome spirit, spoke verses to the Buddha. The Bodhisattvas and Arhats all have places to sit around the Buddha, unlike Fire Head Vajra, who must stand in the assembly. Verses can vary in number of feet and lines, but they all contain the principles of the Sutra. Volume One – Manjushri Selects the Organ of Entry 194 Sutra: “One may contemplate the nature of fire, But admitting dislike is not true renunciation. This expedient cannot be one for beginners. How can one use it for perfect penetration? p. 207 Volume One – Manjushri Selects the Organ of Entry 208 Commentary: Fire Head Vajra, Ucchushma, cultivated the contemplation of fire, because he had a tremendous amount of desire. The Buddha instructed him to contemplate the fire of desire in his body. “One may contemplate the nature of fire / But admitting dislike is not true renunciation.” His decision to reject this was not in itself genuine abandoning. “This expedient cannot be one for beginners.” It is not a skill-in-means appropriate to those of initial resolve. “How can one use it for perfect penetration?” It cannot be selected as the Dharma-door for perfect penetration.

Volume One – Twenty-five Means to Enlightenment 107 N3 Moonlight Bodhisattva: the water element. “The Buddha asks about perfect penetration. By means of the nature of water, I penetrated through to the flow of a single flavor, and I obtained patience with the non-production of dharmas and the perfection of Bodhi. This is the foremost method.” (Sanskrit Anut-pattika-Dharma-Kshanti - Anutpattikadharmakshanti – also translated as “Forbearance of the unoriginated natures”) What is meant by patience with the non-production of dharmas? One does not see the slightest dharma arise, nor the slightest dharma extinguished. Dharmas are neither produced nor destroyed. From the point of attaining patience with the non-production of dharmas, they gradually progress in their practice as they go through the sagely positions, without being shaken or moved. The Three Gradual Stages 24

Sutra: “One may contemplate the nature of water, But such mental reflection is not the true and real. This state of suchness is not an enlightened view. How can it give perfect penetration?

p. 207

N4 Physician King: the object of taste. Sutra: The two Dharma-Princes, Physician King and Superior Physician, and five hundred Brahma gods in the assembly arose from their seats, bowed at the Buddha’s feet, and said to the Buddha, “From beginningless kalpas until now, we have been good doctors for the world. In our mouths we have tasted many herbs, wood, metals, and stones of the Saha world, a hundred and eight thousand flavors. We know in detail the bitter, sour, salty, bland, sweet, and pungent flavors, and the like, in all their combinations and inherent changes. We have a thorough knowledge of whether they be cooling or warming, poisonous or non-poisonous.

Volume One – Twenty-five Means to Enlightenment 34 Commentary : The Pure Youth, Adorned with Fragrance, awakened to the Way through the sense-object of fragrance. Upanishad awakened to the Way through the sense-object of form. Kaundinya awakened to the Way through the sense-object of sound. These two Bodhisattvas, Physician King and Superior Physician, awakened to the Way through the sense-object of flavor. Physician King and Superior Physician Bodhisattva were brothers. In the past, Physician King Bodhisattva made a vow to be a good doctor for the world, so that all who came to see him would be cured of their illness, no matter what the sickness was. He made this vow at the time of the Buddha called Vaidurya Light, before the Bhikshu Sun Treasury, in whose Dharma Assembly was an elder named Constellation Light. His brother made a similar vow at the same time. Similarly, in China, there was Emperor Shen Neng who tasted the hundred herbs and developed the science of herbal medicine. His stomach was like glass, and he could see whether what he had eaten was poisonous or not. Unfortunately, people in modern China totally fail to comprehend such historical events as this. They say such things are merely legends – superstitions. Actually, this is a commonplace occurrence, documented in Chinese medicinal texts. But modern Chinese students don’t read the classics, and so they don’t understand such things. Having read these texts myself, I am convinced that Emperor Shen Neng was a reincarnation of Physician King Bodhisattva, who came to China to help found the study of medicine there.

The two Dharma-Princes, Physician King and Superior Physician, and five hundred Brahma gods in the assembly arose from their seats. The Buddha is the Dharma King, so another name for Bodhisattva is Dharma Prince. Sutra: “While serving the Thus Come One we came to know that the nature of flavors is not empty and is not existent, nor is it the body or mind, nor is it apart from body and mind. We became enlightened by discriminating among flavors. The Thus Come One sealed and certified us brothers and named us as Bodhisattvas Physician King and Superior Physician. Now in the assembly we are Dharma Princes who have ascended to the Bodhisattva level because we became enlightened by means of flavors. The Buddha asks about perfect penetration. As we have been certified to it, the cause of flavors is the superior means.”

Sutra: “Flavors are not to us fundamental. They only exist when there is something to taste. Since this sensation is not perpetual, How can one derive perfect penetration? p. 199 Sutra: “The tongue is not an organ apart from cause; Flavors form the source of its sensation. When flavors cease, it knows nothing at all. How can it attain perfect penetration? p. 202

The Seven Elements 109 N4 Vaidurya Bodhisattva: the wind element. Sutra: The Dharma Prince Vaidurya Light arose from his seat, bowed at the Buddha’s feet, and said to the Buddha, “I can still remember back through aeons as many as the sands in the Ganges to the time of a Buddha named ‘Limitless Sound,’ who instructed the Bodhisattvas that fundamental enlightenment is wonderful and bright. He taught them to contemplate this world and all the beings in it as false conditions propelled by the power of wind (vayu or vata in Sanskrit). At that time, I contemplated the position of the world, and I regarded the passage of time in the world. I reflected on the movement and stillness in my body. I considered the arising of thoughts in the mind. All these kinds of movement were non-dual (advitiya); they were equal and the same. I then understood that the nature of movement does not come from anywhere and does not go anywhere. Every single material particle throughout the ten directions and every upside-down living being in it is of the same empty falseness. And so, throughout the three-thousand-great-thousand worlds, the living beings in each of the worlds were like so many mosquitoes confined in a trap and droning monotonously. Caught in those few square inches, their hum built to a maddening crescendo. Not long after I encountered the Buddha, I attained patience with the non-production of dharmas. (Sanskrit Anut-pattika-Dharma-Kshanti - Anutpattikadharmakshanti – also translated as “Forbearance of the unoriginated natures”) What is meant by patience with the non-production of dharmas? One does not see the slightest dharma arise, nor the slightest dharma extinguished. Dharmas are neither produced nor destroyed. From the point of attaining patience with the non-production of dharmas, they gradually progress in their practice as they go through the sagely positions, without being shaken or moved. The Three Gradual Stages 24

“My mind then opened, and I could see the country of the Buddha, ’Unmoving,’ (Akshobhya Buddha - Tibetan Mitrugpa) in the east. I became a Dharma Prince and served the Buddhas of the ten directions. My body and mind emit a light that make them completely clear and translucent. The Buddha asks about perfect penetration. I contemplated the power of wind as lacking anything to rely on, and I awakened to the Bodhi-mind. I entered samadhi and meshed with the single, wonderful mind transmitted by all the Buddhas of the ten directions. This is the foremost method.”

Sutra: “One may contemplate the nature of wind, But movement and stillness are not non-dual. Duality cannot bring highest enlightenment. How can one expect perfect penetration?

Volume One – Manjushri Selects the Organ of Entry 208

Volume One – Shurangama The Ten Doors of Discrimination 20 The fourth paramita is vigor. To be vigorous is to continually advance and never retreat. An example of extreme vigor is given in the Wonderful Dharma Lotus Flower Sutra in the Chapter on the Past Deeds of Medicine King Bodhisattva. This Bodhisattva wrapped his body in cotton, saturated it with fragrant oils, went before the Buddhas, and burned his body as an offering. “Why did he do that?” you ask. Because he felt the Buddhas’ kindness was so sublime, so profound, and so great that there was just no way to repay it. Therefore, he used his own body, heart, nature, and life as an offering to the Buddhas. “How long did his body burn?” you wonder. For an extremely long time. There is no way to calculate for how long it burned.

Vajrapani, destroyer of the entire host of maras,

Volume Six – The Spiritual Mantra 92 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 (Ushnisha - see Shurangama Mantra line 94 Sa dan two Chye du Shai ni shan sarva-tathāgatoṣṇīṣa- सर्व-तथागतोष्णी- Bowing to the canopy at the crown) 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.

When you are not reading them you should not just carelessly lay them aside. You should have a specific place designated for sutras, and when you place them there you should do so very gently and respectfully, laying them squarely so that no corners extend beyond the edge of a table. Anyone who has opened his Buddha eye can see that wherever a sutra is not securely placed, Wei Two Bodhisattva comes and stands, patiently holding up the corner of the sutra with his hand. A General Explanation of the Vajra Prajna Paramita Sutra, p. 98 107 Bwo li dan la ye praśamanīm प्रशमनीम्। Ratnasambhava South - Wonderful Jewel Heart Mantra 4. Om Namo Mani Kulaya - Buddha Ratnasambhava; Bodhisattvas Dasha-Paramita - Akasha-Garbha (Empty Space Matrix); Deva Akasha Shunyata Bhuta (Space) - Naya Devanam. Om Namo Arya Treasury of Emptiness Bodhisattva (Akasha Garbha Bodhisattva) (space element) 107. BWO LI DAN LA YE (PRASHAMANA) Ākāśagarbha 虛空藏, 虛空藏菩薩

The Seven Elements 111

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.’ Treasury of Emptiness Bodhisattva says his body was like empty space – boundless in its measure. “Samadhi-Light Buddha” refers to Burning Lamp Buddha (Dipankara). During the second great asamkhyeya of Shakyamuni Buddha’s cultivation, Burning Lamp Buddha bestowed upon him a prediction of Buddhahood. Dīpaṃkara Buddha 大和竭羅, 定光佛, 提和竭羅, 提洹竭, 錠光佛, 錠光 Dīpaṃkara Buddha 然燈佛 Shurangama Mantra Line 41: Di li bwo la na (त्रिपुरन-गरवि41. tri-pura-nagara- -द्रावण-कराय। 42.vidrāvaṇa-43.karāya From the Tathāgatoṣṇīṣa Sitāta-Patrā Sūtra) “The great courageous king of all-pervading light, His wisdom regards what is not empty to reveal true permanence. Dipankara, the ancient Buddha, now provisionally appears. He is skilled at gathering together all those who are ready to enter the Dharma Hall.” (Hua - VBS 4-1985) “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.

“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 (alaya vijnana) is turned around, it becomes the Great Perfect Mirror Wisdom. “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.

He gathered into the mirror all the Buddhalands in the ten directions of emptiness throughout the Dharma Realm (Dharma Dhatu). 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.

“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.

Note: This is the essence of the Path of Secret Mantra - Shurangama Vajrayana - while upholding moral precepts (shila and samaya), with renunciation (maha upeksha) and right understanding (wisdom of pratityasamutpada and prajna paramita as one) and Bodhi Resolve (bodhichitta), all mundane or worldly activities become deeds for the Buddha to “cross over” living beings and bring them to fruition of full enlightenment.

His having become “completely compliant” means that he had achieved the greatest degree of ability to accord with living beings.

“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. (Sanskrit Anut-pattika-Dharma-Kshanti - Anutpattikadharmakshanti – also translated as “Forbearance of the unoriginated natures”) What is meant by patience with the non-production of dharmas? One does not see the slightest dharma arise, nor the slightest dharma extinguished. Dharmas are neither produced nor destroyed. From the point of attaining patience with the non-production of dharmas, they gradually progress in their practice as they go through the sagely positions, without being shaken or moved. The Three Gradual Stages 24

“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.”

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. (Prabhasvara in Sanskrit – “ultimate clear light”)

Sutra: “One may contemplate the nature of emptiness. But, its aspect is murky and dull; it lacks awareness. What is unaware is different from Bodhi. How can it bring perfect penetration? Manjushri Selects the Organ of Entry 208 108 Ning jye li Amoghasiddhi North - Great Wheel Heart Mantra 5. Om Namo Karma Vachana Garja Kulaya - Buddha Amoghasiddhi; Bodhisattvas Ksitigarbha - Yama-Raja-Dharmapala; Deva-Vayu-Bhuta (Air) - Uma-Devanam. 108. NING JYE LI (KARĪM) Kṣiti-garbha bodhisattva 地藏菩薩

Amoghasiddhi Buddha 不空成就佛 Kṣiti-garbha Bodhisattva 地藏菩薩

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