Chapter Five, Shurangama Sutra

Chapter Five



Ananda straightened his robes and then, in the midst of the assembly, placed his palms together and bowed. His mind was perfectly clear, and he felt a mixture of joy and sorrow. His intent was to benefit beings of the future as he made obeisance and said to the Buddha, "Greatly Compassionate World Honored One. I have already awakened and attained this Dharma-door for becoming a Buddha, and I can cultivate it without the slightest doubt. I have often heard the Tathagata say, ‘Save others first; then save yourself. That is the aspiration of a Bodhisattva. Once your own enlightenment is perfected, then you can enlighten others. That is the way the Tathagatas respond to the world.’ Although I am not yet saved, I vow to save all beings of the Dharma-ending Age.

"World Honored One, those beings are from the Buddha’s time, and there will be as many deviant teachers propounding their teachings as there are sand grains in the Ganges. I want to enable those beings to collect their thoughts and enter samadhi. How can I cause them to reside peacefully in a Way-place, far away from exploits of demons, and be irreversible in their resolve for Bodhi?"

At that time, the World Honored One praised Ananda in front of the whole assembly, saying, "Good indeed! How good it is that you have asked how to establish a Way-place and to rescue and protect beings who are sunk in the morass of the final age. Listen well, now, and I will tell you."

Ananda and the great assembly agreed to uphold the teaching.

The Buddha told Ananda, "You constantly hear me explain in the Vinaya that there are three decisive aspects to cultivation. That is, collecting one’s thoughts constitutes the precepts; from the precepts comes samadhi; and out of samadhi arises wisdom. These are called the Three Non-Outflow Studies.

"Ananda, why do I call collecting one’s thoughts the precepts? If beings in the six paths of any mundane world had no thought of lust, they would not have to undergo a continual succession of births and deaths. Your basic purpose in cultivating samadhi is to transcend the wearisome defilements. But if you do not renounce lustful thoughts, you will not be able to get out of the dust. Even though people may have some wisdom and the manifestation of chan samadhi, if they do not cut off lust, they are certain to enter demonic paths. At best, they will become demon kings; on the average, they will become members of the retinue of demons; at the lowest level, they will become female demons. These demons all have their groups of disciples. Each claims that he has accomplished the Unsurpassed Way. After my tranquility, in the Dharma-ending Age, these hordes of demons will abound, spreading like wildfire as they openly practice greed and lust, while claiming to be Good Knowing Advisors. They will cause beings to fall into the pit of love and views and lose the way to Bodhi.

"When you teach people of the world to cultivate samadhi, they must first of all sever the mind of lust. This is the first clear and decisive instruction on purity given by the Tathagatas, the Buddhas of the past, World Honored Ones. Therefore, Ananda, if cultivators of chan samadhi do not cut off lust, they are like someone who cooks sand hoping to get rice. After hundreds of thousands of eons, it will still just be hot sand. Why? It wasn’t rice to begin with; it was only sand. If you seek the Buddha’s wonderful fruition and still have physical lust, then even if you attain a wonderful awakening, it will be based on lust. With lust at the source, you will revolve in the three paths and not be able to get out. Which road will you take to cultivate and be certified to the Tathagata’s Nirvana? You must cut off the lust which is intrinsic to both body and mind. Then get rid of even the aspect of cutting it off. At that point you have some hope of attaining the Buddha’s Bodhi. What I have said here is the Buddhas’ teaching. Any explanation counter to it is the teaching of Papiyan.

"Further, Ananda, if beings in the six paths of any mundane world had no thoughts of killing, they would not have to a undergo a continual succession of births and deaths. Your basic purpose in cultivating samadhi is to transcend the wearisome defilements. But if you do not renounce your thoughts of killing, you will not be able to get out of the dust. Even though people may have some wisdom and the manifestation of chan samadhi, they are certain to enter the path of spirits if they do not cease killing. At best, they will become ghosts of great strength; on the average, they will become flying yakshas, ghost leaders, or the like; at the lowest level, they will become earth-bound rakshasas. These ghosts and spirits all have their followers. Each claims that he has accomplished the Unsurpassed Way. After my tranquility, in the Dharma-ending Age, these hordes of ghosts and spirits will abound, spreading like wildfire as they argue that eating meat will bring one to the Bodhi Way. Ananda, I permit the Bhikshus to eat five kinds of pure meat. This meat is actually a transformation brought into being by my spiritual powers. It basically has no life-force. You Brahmans live in a climate so hot and humid, and on such sandy and rocky land, that vegetables will not grow; therefore, I have had to assist you with spiritual powers and compassion. Because of this magnanimous kindness and compassion, this so-called meat suits your taste. After my extinction, how can those who eat the flesh of beings be called the disciples of Shakya? You should know that these people who eat meat may gain some awareness and may seem to be in samadhi, but they are all great rakshasas. When their retribution ends, they are bound to sink into the bitter sea of birth and death. They are not disciples of the Buddha. Such people as these kill and eat one another in a never-ending cycle. How can such people transcend the Triple Realm?

"When you teach people of the world to cultivate samadhi, they must also cut off killing. This is the second clear and decisive instruction on purity given by the Tathagatas, the Buddhas of the Past, World Honored Ones. Therefore, Ananda, if cultivators of chan samadhi do not cut off killing, they are like one who stops up his ears and calls out in a loud voice, thinking that no one hears him.. He tries to cover up the sound, but only makes it greater. Pure Bhikshus and Bodhisattvas who practice purity will not even step on grass in the pathway; even less would they pull it up with their hands. How could anyone with great compassion consume the flesh and blood of beings? Bhikshus who do not wear silk, leather boots, furs, or down, whether imported or found locally, and who do not consume milk, cream, or butter, can truly transcend this world. When they have paid back their past debts, they will not have to re-enter the Triple Realm. Why not? When someone wears anything taken from a living creature, he creates conditions with the creature, just as when people ate the hundred grains, their feet could not leave the earth. Both physically and mentally one must avoid the bodies and the by-products of beings, by neither wearing them nor eating them. I say that such people have true liberation. What I have said here is the Buddhas’ teaching. Any explanation counter to it is the teaching of Papiyan.

"Further, Ananda, if beings in the six paths of any mundane world had no thoughts of stealing, they would not have to undergo a continuous succession of births and deaths. Your basic purpose in cultivating samadhi is to transcend the wearisome defilements. But if you do not renounce your thoughts of stealing, you will not be able to get out of the dust. Even though people may have some wisdom and the manifestation of chan samadhi, they are certain to enter a deviant path if they do not cease stealing. At best, they will become clever apparitions; on the average, they will become vampire ghosts; at the lowest level, they will become deviant people who are possessed by river sprites. These deviant hordes all have their followers. Each claims that he has accomplished the Unsurpassed Way. After my tranquility, in the Dharma-ending Age, these vampires and deviant entities will abound, spreading like wildfire as they surreptitiously cheat others. Calling themselves good knowing advisors, they will each claim that they have attained the Unsurpassed Dharma. Enticing and deceiving the ignorant, or frightening them out of their wits, they disrupt and lay waste to households wherever they go.

"I teach the Bhikshus to beg for their food according to where they are, in order to help them renounce greed and accomplish the Bodhi Way. The Bhikshus do not prepare their own food, so that, at the end of this life of transitory existence in the Triple Realm, they can show themselves to be Once-returners who go and do not return. How could thieves put on my robes and sell the Tathagata, saying that all manner of karma one creates is just the Buddhadharma? They slander Bhikshus who have left the home life and taken the complete precepts, saying that they belong to the path of the Small Vehicle. In this way, they confuse limitless beings, causing them to go astray, until they fall into the Unintermittent Hell.

"After my tranquility, I affirm that Bhikshus who have a decisive resolve to cultivate samadhi, and who before the images of Tathagatas can light an oil lamp in their bodies or burn off a finger, or burn even one incense stick on their bodies, will, in that moment repay their debts from beginningless time past. They can depart from the world and be forever free of outflows. Though they may not have instantly understood the Unsurpassed Enlightenment, they will already have firmly set their minds on the Dharma. If one does not practice any of these token renunciations of the body on the causal level, then even if one realizes the unconditioned, one will still have to come back as a person to repay one’s past debts, exactly as I had to undergo the retribution of having to eat the grain meant for horses.

"When you teach people of the world to cultivate samadhi, they must also cease stealing. This is the third clear and decisive instruction on purity given by the Tathagatas, the Buddhas of the past, World Honored Ones. Therefore, Ananda, if cultivators of chan samadhi do not cease stealing, they are like someone who pours water into a leaking cup hoping to fill it. He may continue for as many eons as there are fine motes of dust, but, in the end, the cup still will not be full. If Bhikshus do not store away anything else than their robes and bowls; if they give what is left over from their food-offerings to hungry beings; if they put their palms together and make obeisance to the entire great assembly; if when people scold them they can treat it as praise; if they can sacrifice their very bodies and minds, giving their flesh, bones, and blood to living creatures; and if they do not repeat the non-ultimate teachings of the Tathagata as though they were their own explanations, misleading those who have just begun to study; then the Buddha gives them his seal as having attained true samadhi. What I have said here is the Buddhas’ teaching. Any explanation counter to it is the teaching of Papiyan.

"Ananda, although beings in the six paths of any mundane world may not kill, steal, or lust either physically or mentally, these three aspects of their conduct thus being perfect, if they tell various major lies, then the samadhi they attain will not be pure. They will become demons of love and views and will lose the seed of the Tathagata. They claim that they have attained what they have not attained, and that they have been certified when they have not been certified. Perhaps they seek to be foremost in the world, most venerated and superior people. They announce to their audiences that they have attained the fruition of a Shrotaapanna, of a Sakridagamin, of an Anagamin, of Arhatship, of the Pratyekabuddha Vehicle, or the various levels of Bodhisattvahood up to and including the Ten Grounds, in order to cause others to revere and repent in front of them and because they are greedy for offerings. These icchantikas destroy the seeds of Buddhahood just as surely as a tala tree is destroyed if it is chopped down. The Buddha predicts that such people sever their good roots forever and lose their knowledge and vision. Immersed in the sea of the Three Sufferings, they cannot attain samadhi.

"I command that after my tranquility, Bodhisattvas and Arhats appear in response-bodies in the Dharma-ending Age, and take various forms in order to rescue those in the cycle of rebirth. They should either become Shramanas, white-robed laypeople, kings, ministers or officials, virgin youths or maidens, and so forth, even prostitutes, widows, profligates, thieves, butchers, or dealers in contraband, doing the same things as these kinds of people while they praise the Buddha Vehicle and cause them to enter samadhi in body and mind. But they should never say of themselves, ‘I am truly a Bodhisattva’; or ‘I am truly an Arhat,’ or let the Buddhas’ secret cause leak out by speaking casually to those who have not yet studied, other than at the end of their lives and then only to those who inherit the teaching. Otherwise, aren’t such people deluding and confusing beings and indulging in gross false claims?

"When you teach people in the world to cultivate samadhi, they must also cease all lying. This is the fourth clear and decisive instruction on purity given by the Tathagatas and the Buddhas of the past, World Honored Ones. Therefore, Ananda, one who does not cut off lying is like a person who carves a piece of human excrement to look like chandana, hoping to make it fragrant. He is attempting the impossible. I teach the Bhikshus that the straight mind is the Way-place and that in all aspects of their practice of the Four Awesome Deportments they should avoid falseness. How could they claim to have themselves attained the Dharmas of a superior person? That would be like a poor person falsely caalling himself an emperor andthereby bringing about his own execution. Much less should one attempt to usurp the title of the Dharma King. When the cause-ground is not true, the effects will be distorted. One who seeks the Buddha’s Bodhi in that way is like a person who tries to bite his own navel. Who could possibly succeed in that?

"If the Bhikshus’ minds are as straight as bow-strings, and they are true and real in everything they do, then they can enter samadhi and never be involved in the deeds of demons. I certify that such people will accomplish the Bodhisattvas’ Unsurpassed Knowledge and Enlightenment. What I have said here is the Buddhas’ teaching. Any explanation counter to it is the teaching of Papiyan.

"Ananda, you asked about collecting one’s thoughts; I have now begun to explain the wonderful method of cultivation for entrance into samadhi in order to seek the Bodhisattva Way. First one must be as pure as glistening frost in keeping these four rules of deportment. One must refrain from all superfluous behavior and then the three evils of the mind and the four of the mouth will have no cause to come forth. Ananda, if one does not neglect these four matters, and, further, does not pursue forms, fragrances, tastes, objects of touch, and the like, then how can any demonic deeds arise?

"If people cannot put an end to their habits from the past, you should teach them to singlemindedly recite my Light Atop the Buddha’s Crown Unsurpassed Spiritual Mantra: Mwo He Sa Dan Dwo Bwo Da La. It is the invisible appearance atop the crown of the Tathagatas’ heads. It is the mantra-heart proclaimed by the Buddhas of the Unconditioned Mind who come forth from the crowns in a blaze of light and sit upon jeweled lotus flowers.

"What is more, your past lives with Matangi’s daughter have created accumulated eons of causes and conditions. Your habits of fondness and emotional love go back not just one life, nor even just one eon. Yet, as soon as I proclaimed it, she was freed forever from the love in her heart and accomplished Arhatship. Even that prostitute, who had no intention of cultivating, was imperceptibly aided by that spiritual power and was swiftly certified to the position beyond study; then what about you Hearers in the assembly, who seek the most supreme Vehicle and are resolved to realize Buddhahood? For you it should be as easy as tossing dust into a favorable wind. What, then, is the problem?

"Those in the final age who wish to sit in a Way-place must first hold the pure precepts of a Bhikshu. To do so, they must find as their teacher a foremost Shramana who is pure in the precepts. If they do not encounter a member of the Sangha who is truly pure, then it is absolutely certain that their deportment in precepts and rules cannot be accomplished. Having kept the precepts well, they should put on fresh, clean clothes, light incense in a place where they are alone, and recite the spiritual mantra spoken by the Buddhas of the Mind one hundred and eight times. After that, they should secure the boundaries and establish the Way-place.

"Then they should beseech the unsurpassed Tathagatas abiding in their lands throughout the ten directions to emit a light of great compassion that anoints the crowns of the cultivators’ heads.

"Ananda, when any such pure Bhikshus, Bhikshunis, or white-robed donors in the Dharma ending Age who can get rid of greed and lust even at the mental level, hold the Buddhas’ pure precepts, and in a Way-place make the vows of a Bodhisattva and can bathe upon entering and exiting each time, continuing that practice of the Way day and night for three weeks without sleep, I will appear before these people in a physical form and rub the crowns of their heads to comfort them and enable them to become enlightened."

Ananda said to the Buddha, "World Honored One, enveloped in the Tathagata’s unsurpassed, compassionate instruction, my mind has already gained an awakening, and I know how to cultivate and be certified to the Way beyond study. But how do those who cultivate in the final age and want to establish a Way-place, secure the boundaries in accord with the rules of purity of the Buddhas, World Honored Ones?"

The Buddha said to Ananda, "If there are people in the Dharma-ending age who wish to establish a Way-place, they should first find a powerful white cow in the snowy mountains, one which eats the lush and fertile sweet-smelling grasses of the mountains. Since such a cow also drinks only the pure water of the snowy mountains, its dung will be very fine. They can take that cow dung, mix it with chandana, and plaster the ground with it. If not from the snowy mountains, the cow dung will smell bad and cannot be used to smear on the ground. In that case, select a level place, dig down five feet or so, and use that yellow earth. Mix it with chandana incense, ‘sinking-in-water’ incense, jasmine incense, continuously permeating incense, tulip incense, white paste incense, green wood incense, fragrant mound incense, sweet pine incense, and ‘chicken-tongue’ incense. Grind these ten ingredients to a fine powder, make a paste, and smear it on the ground of the platform. The area should be sixteen feet wide and octagonal in shape.

"In the center of the platform, place a lotus flower made of gold, silver, copper, or wood. In the middle of the flower set a bowl filled with dew collected in the eighth lunar month. Float an abundance of flower petals on the water. Arrange eight circular mirrors at measured intervals around the flower and the bowl. Outside the mirrors place sixteeen lotus flowers and sixteencensers, so that the incense-burners are adorned and arranged between the flowers. Burn only sinking-in-water incense, lighting it with an ember, not an open flame.

"Place the milk of a white cow in sixteen vessels, along with cakes made with the same kind of milk, granulated sugar, oil cakes, milk porridge, turushka, honeyed ginger, clarified butter, and filtered honey. These sixteen are set around the outside of the sixteen flowers as an offering to the Buddhas and great Bodhisattvas.

"At every mealtime and at midnight, prepare a half-pint of honey and three tenths of a pint of clarified butter. Set up a small incense burner in front of the platform. Decoct the fragrant liquid from the turushka incense and use it to cleanse the coals. Light them so that blaze bursts forth, and toss the clarified butter and honey into the flaming censer. Let it burn until the smoke disappears, and present it to the Buddhas and Bodhisattvas.

"Drape flags and flower garlands on the four outer walls, and within the room where the platform is located, arrange images of the Tathagatas and Bodhisattvas of the ten directions on the four walls.

"In the most prominent place, display images of Vairocana Buddha, Shakyamuni Buddha, Maitreya Bodhisattva, Akshobhya Buddha, Amitabha Buddha, and all the magnificent transformations of Guanyin (Contemplator of the World’s Sounds) Bodhisattva. To the left and right, place the Vajra-Treasury Bodhisattvas. Beside them display the Lords Shakra and Brahma, Ucchushma, and the Blue Dirgha, as well as Kundalin and Bhrukuti and all four Heavenly Kings, with Vinayaka to the left and right of the door.

"Then suspend eight mirrors in the space around the platform so that they are exactly opposite the mirrors on the platform. This will allow the reflections in them to interpenetrate infinitely.

"During the first seven days, bow sincerely to the names of the Tathagatas of the ten directions, the great Bodhisattvas, and the names of the Arhats. Throughout the six periods of the day and night, continually recite the mantra while circumambulating the platform. Practice the Way with a sincere mind, reciting the mantra one hundred and eight times in each session.

"During the second week, make the vows of a Bodhisattva with unwavering ceaseless intent. In my Vinaya, I have already taught about vows.

"During the third week, hold the Buddha’s mantra: Bwo Da La for twelve hours at a time with a single intent; and on the seventh day, the Tathagatas of the ten directions will appear simultaneously. Their light will inter-reflect in the mirrors, illumining the entire area; and they will rub the crowns of the practitioners’ heads.

"Cultivating samadhi like this in a Way-place, even in the Dharma-ending age one can study and practice until one’s body and mind are as pure and clear as Vaidurya. Ananda, if any one of the Bhikshu’s precept-transmitting masters or any one of ten Bhikshus in the same assembly is not pure, the Way-place as described will not be successful.

"After three weeks, sit upright and still for a hundred days. Those with sharp roots will not arise from their seats and will become Shrotaapannas. Although their bodies and minds have not yet attained the ultimate fruition of sagehood, they know for certain, beyond question, that they will eventually realize Buddhahood. You have asked how the Way-place is established. That is the way it is done."

Ananda bowed at the Buddha’s feet and said, "After I left the home life, I relied on the Buddha’s affectionate regard. Because I sought erudition, I still have not been certified to the unconditioned. When I encountered that Brahma Heaven Mantra, I was captured by the deviant spell; though my mind was aware, I had no strength to free myself. I had to rely on Manjushri Bodhisattva to liberate me. Although I was blessed by the Tathagata’s spiritual mantra of the Buddha’s crown and imperceptibly received its strength, I still have not heard it myself. I only hope that the Greatly Compassionate One will proclaim it again to kindly rescue all the cultivators in this assembly and those of the future in the paths of rebirth, so that they may become liberated in body and mind by relying on the Buddha’s secret sounds."

At that moment, everyone in the great assembly bowed as one and stood waiting to hear the Tathagata’s secret compilation of phrases. At that time, hundreds of brilliant rays of light welled forth from the flesh mound at the crown of the World Honored One’s head. A thousand-petaled precious lotus then welled forth from amidst those rays. Upon the precious flowers sat a transformation Tathagata. From the crown of his head ten beams of light radiated forth, each composed of hundreds of rays of subtle light. Every one of those glowing rays shone on lands as many as the sand grains of ten Ganges rivers, while throughout empty space Vajra Secret-Trace Spirits appeared each holding aloft a mountain and wielding a pestle.

The great assembly, gazing upward, felt fearful admiration and sought the Buddha’s kind protection. Single-mindedly they listened as the Tathagata in the light at the Hallmark of the Invisible Crown proclaimed this spiritual mantra:



First Assembly



1 na mo sa dan to

2 su chye do ye

3 e la he di

4 san myau san pu to sye

5 na mo sa dan to

6 fo to jyu jr shai ni shan

7 na mo sa pe

8 bo to bo di

9 sa do pi bi

10 na mo sa do nan

11 san myau san pu to jyu jr nan

12 so she la pe jya

13 seng chye nan

14 na mo lu ji e lo han do nan

15 na mo su lu do bo no nan

16 na mo so jye li to chye mi nan

17 na mo lu ji san myau chye do nan

18 san myau chye be la di bo do no nan

19 na mo ti pe li shai nan

20 na mo syi to ye

21 pi di ye

22 to la li shai nan

23 she po nu

24 jya la he

25 so he so la mo to nan

26 na mo ba la he mo ni

27 na mo yin to la ye

28 na mo pe chye pe di

29 lu to la ye

30 wu mo bo di

31 so syi ye ye

32 na mo pe chye pe di

33 no la ye

34 na ye

35 pan je mo he san mo to la

36 na mo syi jye li do ye

37 na mo pe chye pe di

38 mo he jya la ye

39 di li bo la na

40 chye la pi to la

41 bo na jya la ye

42 e di mu di

43 shr mo she no ni

44 pe syi ni

45 mo dan li chye na

46 na mo syi jye li do ye

47 na mo pe chye pe di

48 do to chye do jyu la ye

49 na mo be tou mo jyu la ye

50 na mo ba she la jyu la ye

51 na mo mo ni jyu la ye

52 na mo chye she jyu la ye

53 na mo pe chye pe di

54 di li cha

55 shu la syi na

56 bo la he la na la she ye

57 do to chye do ye

58 na mo pe chye pe di

59 na mo e mi do pe ye

60 do to chye do ye

61 e la he di

62 san myau san pu to ye

63 na mo pe chye pe di

64 e chu pi ye

65 do to chye do ye

66 e la he di

67 san myau san pu to ye

68 na mo pe chye pe di

69 bi sha she ye

70 jyu lu fei ju li ye

71 bo la pe la she ye

72 do to chye do ye

73 na mo pe chye pe di

74 san bu shr bi do

75 sa lyan nai la la she ye

76 do to chye do ye

77 e la he di

78 san myau san pu to ye

79 na mo pe chye pe di

80 she ji ye mu no ye

81 do to chye do ye

82 e la he di

83 san myau san pu to ye

84 na mo pe chye pe di

85 la dan na ji du la she ye

86 do to chye do ye

87 e la he di

88 san myau san pu two ye

89 di pyau

90 na mo sa jye li do

91 yi tan pe chye pe do

92 sa dan to chye du shai ni shan

93 sa dan do bo da lan

94 na mo e pe la shr dan

95 bo la di

96 yang chi la

97 sa la pe

98 bo do jye la he

99 ni jye la he

100 jye jya la he ni

101 ba la bi do ye

102 chr to ni

103 e jye la

104 mi li ju

105 bo la dan la ye

106 ning jye li

107 sa la pe

108 pan to no

109 mu cha ni

110 sa la pe

111 tu shai jya

112 tu syi fa

113 bo na ni

114 fa la ni

115 je du la

116 shr di nan

117 jye la he

118 so ha sa la rau she

119 pi do beng so na jye li

120 e shai je bingshe di nan

121 na cha cha dan le rau she

122 bo la sa to na jye li

123 e shai ja nan

124 mo he jye la he rau she

125 pi do beng sa na jye li

126 sa pe she du lu

127 ni pe la rau she

128 hu lan tu syi fa

129 nan je na she ni

130 pe sha she

131 syi dan la

132 e ji ni

133 wu to jya la rau she

134 e bo la shr do jyu la

135 mo he bo la jan chr

136 mo he dye do

137 mo he di she

138 mo he shwei do she pe la

139 mo he ba la pan two la

140 pe syi ni

141 e li ye do la

142 pe li jyu jr

143 she pe pi she ye

144 ba she la mo li di

145 pi she lu do

146 bo teng wang jya

147 ba she la jr he no e je

148 mo la jr pe

149 bo la jr do

150 ba she la shan chr

151 pi she la je

152 shan do she pi ti pe bu shr do

153 su mo lu bo

154 mo he shwei do

155 e li ye do la

156 mo he pe la e bo la

157 ba she la shang jye la jr pe

158 ba she la

159 jyu mo li

160 jyu lan to li

161 ba she la he sa do je

162 pi di ye

163 chyan je no

164 mo li jya

165 ku su mu pe

166 jye la do no

167 pi lu je na

168 jyu li ye

169 ye la tu

170 shai ni shan

171 pi ju lan pe mo ni je

172 be she la jya na jya bo la pe

173 lu she na

174 ba she la dwun jr je

175 shwei do je

176 jya mo la

177 cha che shr

178 bo la pe

179 yi di yi di

180 mu to la

181 jye na

182 so pe la chan

183 jywe fan du

184 yin tu na mo mo sye



Second Assembly



185 wu syin

186 li shai jye na

187 bo la she syi do

188 sa dan to

189 chye du shai ni shan

190 hu syin du lu yung

191 jan pe na

192 hu syin du lu yung

193 syi dan pe na

194 hu syin du lu yung

195 bo la shai di ye

196 san bo cha

197 na jye la

198 hu syin du lu yung

199 sa pe yau cha

200 he la cha so

201 jye la he rau she

202 pi teng beng sa na jye la

203 hu syin du lu yung

204 je du la

205 shr di nan

206 jye la he

207 so he sa la nan pi teng beng sa na la

208 hu syin du lu yung

209 la cha

210 pe chye fan

211 sa dan to

212 chye du shai ni shan

213 bo la dyan

214 she ji li

215 mo he so he sa la

216 bo she so he sa la

217 shr li sha

218 jyu jr so ha sa ni

219 di li e be ti shr pe li do

220 ja ja ying jya

221 mo he ba she lu to la

222 di li pu pe na

223 man cha la

224 wu syin

225 so syi di

226 bo pe du

227 mo moj

228 yin to na mo mo sye



Third Assembly



229 la shr pe ye

230 ju la be ye

231 e chi ni pe ye

232 wu to jya pe ye

233 pi sha pe ye

234 she sa do la pe ye

235 pe la jau jye la pe ye

236 tu shai cha pe ye

237 e she ni pe ye

238 e jya la

239 mi li ju pe ye

240 to la ni bu mi jyan

241 bo chye bo to pe he

242 wu la jya pe do pe ye

243 la she tan cha pe ye

244 no chye pe ye

245 pi tyau dan pe ye

246 su bo la na pe ye

247 yau cha jye la he

248 la cha sz jye la he

249 bi li do jye la he

250 pi she je jye la he

251 bu do jye la he

252 jyou pan cha jye la he

253 bu dan na jye la he

254 jya ja bu dan na jye la he

255 syi chan du jye la he

256 e bo syi mo la jye la he

257 wu tan mo to jye la he

258 che ye jye la he

259 syi li pe di jye la he

260 she do he li nan

261 jye pe he li nan

262 lu di la he li nan

263 mang so he li nan

264 mi to he li nan

265 mo she he li nan

266 she do he li jyu

267 shr be do he li nan

268 pi do he li nan

269 pe do he li nan

270 e shu je he li nan

271 jr do he li nyu

272 di shan sa pi shan

273 sa pe jye la he nan

274 pi to ye she

275 chen to ye mi

276 ji la ye mi

277 bo li ba la je jya

278 chi li dan

279 pi to ye she

280 chen to ye mi

281 ji la ye mi

282 cha yan ni

283 chi li dan

284 pi to ye she

285 chen to ye mi

286 ji la ye mi

287 mo he bo su bo dan ye

288 lu to la

289 chi li dan

290 pi to ye she

291 chen to ye mi

292 ji la ye mi

293 mo la ye na

294 chi li dan

295 pi to ye she

296 chen to ye mi

297 ji la ye mi

298 dan to chye lu cha syi

299 chi li dan

300 pi to ye she

301 chen to ye mi

302 ji la ye mi

303 mo he jya la

304 mo dan li chye na

305 chi li dan

306 pi to ye she

307 chen to ye mi

308 ji la ye mi

309 jya bo li jya

310 chi li dan

311 pi to ye she

312 chen to ye mi

313 ji la ye mi

314 she ye jye la

315 mo du jya la

316 s ape la to so da na

317 chi li dan

318 pi to ye she

319 chen to ye mi

320 ji la ye mi

321 je du la

322 pe chi ni

323 chi li dan

324 pi to ye she

325 chen to ye mi

326 ji la ye mi

327 pi li yang chi li jr

328 nan to ji sha la

329 chye na bo di

330 so syi ye

331 chi li dan

332 pi to ye she

333 chen to ye mi

334 ji la ye mi

335 na jye na she la pe na

336 chi li dan

337 pi to ye she

338 chen to ye mi

339 ji la ye mi

340 e lo han

341 chi li dan

342 pi to ye she

343 chen to ye mi

344 ji la ye mi

345 pi do la chye

346 chi li dan

347 pi to ye she

348 chen to ye mi

349 ji la ye mi

350 ba she la bo ni

351 jyu syi ye jyu syi ye

352 jya di bo di chi li dan

353 pi to ye she

354 chen to ye mi

355 ji la ye mi

356 la cha wang

357 pe chye fan

358 yin tu na mo mo sye



Fourth Assembly



359 pe chye fan

360 sa dan do bo da la

361 na mo tswei du di

362 e syi do na la la jya

363 bo la pe syi pu ja

364 pi jya sa dan do be de li

365 shr fo la shr fo la

366 to la to la

367 pin to la pin to la

368 chen to chen to

369 hu syin hu syin

370 pan ja pan ja pan ja pan ja pan ja

371 so ha

372 syi syi pan

373 e mu jya ye pan

374 e bo la ti he do pan

375 pe le bo la to pan

376 e su la

377 pi to la

378 bo jya pan

379 sa pe ti pi bi pan

380 sa pe na chye bi pan

381 sa pe yau cha bi pan

382 sa pe chyan to pe bi pan

383 sa pe bu dan na bi pan

384 jya ja bu dan na bi pan

385 sa pe tu lang jr di bi pan

386 sa pe tu sz bi li

287 chi shai di bi pan

388 sa pe shr pe li bi pan

389 sa pe e bo syi mo li bi pan

390 sa pe che la pe na bi pan

391 sa pe di di ji bi pan

392 sa pe dan mo to ji bi pan

393 sa pe pi to ye

394 la shr je li bi pan

395 she ye jye la

396 mo du jya la

397 sa pe la to so to ji bi pan

398 pi di ye

399 je li bi pan

400 je du la

401 fu chi ni bi pan

402 ba she la

403 jyu mo li

404 pi to ye

405 la shr bi pan

406 mo he bo la ding yang yi

407 chi li bi pan

408 ba she la shang jye la ye

409 bo la jang chi la she ye pan

410 mo he jya la ye

411 mo he mo dan li jya na

412 na mo so jye li do ye pan

413 bi shai na bei ye pan

414 bo la he mo ni ye pan

415 e chi ni ye pan

416 mo he jye li ye pan

417 jye la tan chr ye pan

418 mye dan li ye pan

419 lau dan li ye pan

420 je wen cha ye pan

421 jye lo la dan li ye pan

422 jya bo li ya pan

423 e di mu jr do

424 jya shr mo she no

425 pe sz ni ye pan

426 yan ji jr

427 sa to pe sye

428 mo mo yin tu la mo mo sye



Fifth Assembly



429 tu shai ja jr do

430 e mo dan li jr do

431 wu she he la

432 chye pe he la

433 lu di la he la

434 pe so he la

435 mo she he la

436 she do he la

437 shr bi do he la

438 ba lyau ye ha la

439 chyan to he la

440 bu shr bwo he la

441 po la he la

442 pe sye he la

443 be bo jr do

444 tu shai ja jr do

445 lau to la jr do

446 jau cha jye la he

447 la cha so jye la he

448 bi li do jya la he

449 pi she je jye la he

450 bu dwo jye la he

451 jyou pan cha jye la he

452 syi chyan to jye la he

453 wu dan mo to jye la he

454 che je jye la he

455 e bo sa mo la jye la he

456 jai chywe gu

457 cha chi ni jye la he

458 li fo di jye la he

459 she mi jya jye la he

460 she jyu ni jye la he

461 mu two la

462 na di jya jye la he

463 e lan pe jye la he

464 chyan du bwo ni jye la he

465 shr fo la

466 yin jya syi jya

467 jywe di jau jya

468 dan li di yau jya

469 je tu to jya

470 ni ti shr fa la

471 bi shan mo shr fa la

472 bo do jya bi di jya

473 shr li shai mi jya

474 so ni bo di jya

475 sa pe shr fa la

476 shr lu ji di

477 mo to pi da lu jr chyan

478 e chi lu chyan

479 mu chywe lu chyan

480 jye li tu lu shyan

481 jye la he

482 jye lan jye na shu lan

483 dan do shu lan

484 chi li ye shu lan

485 mo mo shu lan

486 ba li shr pe shu lan

487 bi li shai ja shu lan

488 wu to la shu lan

489 jye jr shu lan

490 ba syi di shu lan

491 wu lu shu lan

492 chang chye shu lan

493 he syi do shu lan

494 ba to shu lan

495 so fang ang chye

496 bo la jang chye shu lan

497 bu do bi do cha

498 cha chi ni

499 shr pe la

500 to tu lu jya

501 jyan du lu ji jr

502 pe lu dwo pi sa bwo lu

503 he ling chye

504 shu sha dan la

505 so na jye la

506 pi sha yu jya

507 e chi ni

508 wu to jya

509 mo la pi la

510 jyan do la

511 e jya la

512 mi li du

513 da lyan bu jya

514 di li la ja

515 bi li shai jr jya

516 sa pe na jyu la

517 sz yin chye bi

518 jye la li yau cha

519 dan la chu

520 mo la shr

521 fei di shan

522 so pi shan

523 syi dan do bo da la

524 mo he bo lai jang chi lan

525 mo he bo lai jang chi lan

526 ye bwo tu two

527 she yu she now

528 byan da li na

529 pi two ye

530 pan tan jya lu mi

531 di shu

532 pan tan jya lu mi

533 bo la pi to

534 pan tan jya lu mi

535 do jr to

536 nan

537 e na li

538 pi she ti

539 pi la ba she la

540 to li

541 pan to pan to ni

542 ba she la bang ni pan

543 hu syin du lu yung pan

544 so pe he

"Ananda, it is from this cluster of light atop the crown of the Buddha’s head, the secret chant, Syi Dan Dwo Bwo Da La, with its subtle, wonderful compilation of phrases, that all the Buddhasof the ten directions come forth. Because the Tathagatas of the ten directions use this mantra-heart, they realize Unsurpassed, Proper, and All-pervading Knowledge and Enlightenment "Because the Tathagatas of the ten directions take up this mantra-heart, they subdue all demons and control all adherents of externalist ways.

"Because the Tathagatas of the ten directions avail themselves of this mantra-heart, they sit upon jeweled lotus-flowers and respond throughout countries as numerous as motes of dust.

"Because the Tathagatas of the ten directions embody this mantra-heart, they turn the great Dharma wheel in lands as numerous as fine motes of dust.

"Because the Tathagatas of the ten directions hold this mantra-heart, they are able to go throughout the ten directions to rub the crowns of beings’ heads and bestow predictions upon them. Anyone in the ten directions who has not yet realized the levels of sagely fruition, can receive predictions from these Buddhas.

"Because the Tathagatas of the ten directions are based in this mantra-heart, they can go throughout the ten directions to rescue beings from sufferings experienced in the hells, as hungry ghosts, as animals, or by being blind, deaf, or mute, as well as from the suffering of being together with those one hates, the suffering of being apart from those one loves, the suffering of not obtaining what one seeks, and the suffering of the raging blaze of the five skandhas. They can simultaneously liberate beings from both major and minor accidents. In response to their recitation, dangers involving bandits, armies, the law, or imprisonment; dangers involving wind, fire, and water; and dangers of starvation, thirst, or impoverishment are all eradicated.

"Because the Tathagatas of the ten directions are in accord with this mantra-heart, they can serve good and wise advisors throughout the ten directions. Abiding in the four aspects of awesome deportment , they make absolutely appropriate offerings. In the assemblies of as many Tathagatas as there are sand grains in the Ganges, they are considered to be great Dharma Princes.

"Because the Tathagatas of the ten directions practice this mantra-heart, they can gather in and teach their relatives in the ten directions and keep those of the Small Vehicle from being frightened when they hear this secret treasury.

"Because the Tathagatas of the ten directions recite this mantra-heart, they realize Unsurpassed Enlightenment while sitting beneath the Bodhi trees, and enter Parinirvana.

"Because the Tathagatas of the ten directions transmit this mantra-heart, after their Nirvana, those to whom they have bequeathed the Buddhadharma can dwell in and support it to an ultimate degree. Being strict and pure in the precepts and rules, they can attain total purity.

"If I were to explain this cluster of light atop the crown of the Buddha’s head Bwo Da La Mantra from morning till night unceasingly, without ever repeating any syllable or phrase, I could go on for as many eons as there are sand grains in the Ganges and still never finish. I also will tell you that this mantra is called The Crown of the Tathagata. Unless you hold this mantra, all of you with something left to study who have not yet put an end to the cycle of rebirth and yet have brought forth sincere resolve to become Arhats, will find it impossible to sit in a Way-place and be far removed in body and mind from all demonic deeds.

"Ananda, let any being of any country in any world copy out this mantra in writing on materials native to his region, such as birch bark, pattra, plain paper, or white cotton cloth, and store it in a pouch containing incense. If that person wears the pouch on his body, or if he keeps a copy of the mantra in his home, then you should know that even if he understands so little that he cannot recite the mantra from memory, he will not be harmed by any poison during his entire life.

"Ananda, I will now tell you more about how this mantra can rescue and protect the world, help people obtain great fearlessness, and bring to accomplishment living beings’ transcendental wisdom. You should know that, after my extinction, if there are beings in the Dharma-ending Age who can recite the mantra themselves or teach others to recite it, such people who recite and uphold it will not be burned by fire, will not be drowned by water, and will not be harmed by mild or potent poisons.

"Other such things will not happen to them either, including not being possessed by any dragon, gods, ghost, spirits, weird entities, demonic ghosts, or evil mantras. These people’s minds will attain proper reception, so that any spell; any paralyzing sorcery; any poison made of herbs, gold, silver; any plant, tree, insect, or snake; and any of the myriad kinds of poisonous vapors will turn into sweet dew when encountered or ingested. No evil stars, nor any ghost or spirit that harbors malice in its heart and poisons others can work its evil on these people. Vinayaka as well as all the evil ghost kings and their retinues will be led by deep kindness to always guard and protect them.

"Ananda, you should know that eighty-four thousand nayutas of Ganges’ sands of kotis of Vajra-Treasury King Bodhisattvas and their descendants, each with Vajra multitudes in their retinues, are ever in attendance, day and night, upon this mantra.

"If beings whose minds are scattered and who have no samadhi remember and recite the mantra, the Vajra Kings will always surround such good people. That is even more true for those who are decisively resolved upon Bodhi. All the Vajra Treasury-King Bodhisattvas will regard them attentively and secretly hasten the opening of their spiritual awareness. When that response occurs, those people will be able to remember the events of as many eons as there are sand grains in eighty-four thousand Ganges Rivers, knowing them all beyond any doubt or delusion. From that eon onward, through every life until the time they take last body, they will not be born where there are yakshas, rakshasas, putanas, kataputanas, kumbhandas, pishachas and so forth; where there is any kinds of hungry ghost, or any being possessing or lacking form, possessing or lacking thought, or in any other such evil place.

"If these good men read, recite, copy, or write out the mantra, if they carry it or treasure it, or if they make offerings to it, then through eon after eon they will not be poor or lowly, nor will they be born in unpleasant places. If these beings have never done any deeds that generate blessings, the Tathagatas of the ten directions will bestow their own merit and virtue upon these people. Because of that, throughout asamkhyeyas of ineffable, unspeakable numbers of eons, as many as sand grains in the Ganges, they will always be born in places where there are Buddhas. Their limitless merit and virtue will be three-fold, like the amala fruit-cluster, for they stay in the same place, become permeated with cultivation, and never part from the Buddhas.

"Therefore, The mantra can enable those who have broken the precepts to regain the purity of the precept source. It can enable those who have not received the precepts to receive them. It can cause those who are not vigorous to become vigorous. This mantra can enable those who lack wisdom to gain wisdom. It can cause those who are not pure to quickly become pure. It can cause those who are not vegetarians to become vegetarians naturally.

"Ananda, if good men who uphold this mantra violate the pure precepts before having received them, their multitude of offenses incurred by such violations, whether major or minor, can simultaneously be eradicated after they uphold the mantra. Even if they drank intoxicants or ate the five kinds of pungent plants and various other impure things in the past, the Buddhas, Bodhisattvas, Vajra spirits, gods, immortals, ghosts, and spirits will not hold it against them. If they are unclean and wear tattered, old clothes to carry out the practice alone in a place by themselves, they can be equally pure. Even if they do not set up a platform, do not enter a Way-place, and do not practice the Way, but recite and uphold this mantra, their merit and virtue can still be identical with that derived from entering the platform and practicing the Way. If they have committed the five rebellious acts, grave offenses warranting unintermittent retribution, or if they are Bhikshus or Bhikshunis who have violated the four parajikas or the eight parajikas, after they recite this mantra, even such heavy karma can dispense after they recite this mantra, like a sand dune that is scattered in a gale, so that not a particle of it remains.

"Ananda, if beings who have never repented and reformed any of the obstructive offenses, either heavy or light, that they have committed throughout infinite countless eons past, up to and including those of this very life, can nevertheless read, recite, copy, or write out this mantra or wear it on their bodies or place it in their homes or in their garden houses, then all that accumulated karma will melt away like snow in hot water. Before long they will obtain awakening to Patience with the Non-existence of Both Beings and Dharmas.

"Moreover, Ananda, if women who do not have children and want to conceive can sincerely memorize and recite this mantra or carry the mantra: Syi Dan Dwo Bwo Da La on their bodies, they can give birth to sons or daughters endowed with blessings, virtue, and wisdom.

"Those who seek long life will obtain long life. Those who seek to quickly perfect their reward will quickly be able to do so. The same is true for those who seek something regarding their bodies, lives, appearance, or strength. At the end of their lives, they will gain the rebirth they hope for in whichever of the lands of the ten directions they wish. They certainly will not be born in poorly endowed places, or as inferior people; even less will they be reborn in some odd form.

"Ananda, if there is famine of plague in a country, province, or village, or if perhaps there are armies, brigands, invasions, war, or any other kind of local threat of danger, then by writing out this spiritual mantra and placing it on the four city gates, or on a chaitya or on a dhvaja, by instructing all the people of the country to venerate the mantra, make obeisance to it, revere it, and singlemindedly make offerings to it; by instructing all the citizens to wear it on their bodies or to place it in their homes, and then all such disasters and calamities will completely disappear.

"Ananda, in each and every country where the people accord with this mantra, the heavenly dragons are delighted, the winds and rains are seasonal, the five kinds of crops are abundant, and the people are peaceful and happy. It can also suppress all evil stars which may appear in any of the directions and transform themselves in uncanny ways. Calamities and obstructions will not arise. People will not die accidentally or unexpectedly, nor will they be bound by fetters, cangues, or locks. Day and night they will be at peace, and no evil dreams will disturb their sleep.

"Ananda, this Saha world has eighty-four thousand changeable and potentially devastating evil stars. Twenty-eight great evil stars are the leader, and another eight great evil stars are the rulers. They take various shape, and when they appear in the world they bring disaster and unexpected calamities down upon beings. But wherever this the mantra is kept they will all be eradicated. A boundary will be secured for twelve yojanas around, and not evil calamity or misfortune will ever encroach upon it.

"Therefore, the Tathagata proclaims this mantra to be one which will protect all cultivators of the future who have just begun to study, so that they can enter samadhi, be peaceful in body and mind, and attain great tranquility. Even less will any demon, ghost, or spirit, or any enemy, calamity, or misfortune due from former lives that reach back to beginningless time, or any old karma or past debts come to vex and harm them.

"As to you and everyone in the assembly who is still studying, and as to cultivators of the future who rely on my platform and hold the precepts in accord with the Dharma; who received the precepts from pure members of the Sangha; and who hold this mantra-heart without giving rise to doubts: should such good men as these not comprehend their minds in that very body, then the Tathagatas of the ten directions have lied!"

When he finished this explanation, measureless hundreds of thousands of Vajra Power-Knights in the assembly came before the Buddha, placed their palms together, bowed, and said to the Buddha, "With sincere minds we will protect those who cultivate Bodhi in this way, according to what the Buddha has said."

Then the Brahma King, the God Shakra, and the four great heavenly kings all came before the Buddha, made obeisance together, and said to the Buddha, "If indeed there are good men who cultivate and study in this way, we will do all we can to earnestly protect them and cause everything to be as they would wish throughout their entire lives."

Moreover measureless great yaksha generals, rakshasa kings, putana kings, kumbhanda kings, pishacha kings, Vinayaka, the great ghost kings, and all the ghost commanders came before the Buddha, put their palms together, and made obeisance. "We also have vowed to protect these people and cause their resolve for Bodhi to be quickly perfected."

Further, measureless numbers of gods of the sun and moon, lords of the rain, lords of the clouds, lords of the thunder, lords of lightning who patrol throughout the year, and all the retinues of stars which were also in the assembly bowed at the Buddha’s feet and said to the Buddha, "We also protect all cultivators, so that their Way-places are peaceful and they can attain fearlessness."

Moreover, measureless numbers of mountain spirits, sea spirits, and all those of the earth-the myriad creatures and entities of water, land, and the air-as well as the king of wind-spirits and the gods of the Formless Heavens, came before the Tathagata, bowed their heads, and said to the Buddha, " We also will protect these cultivators until they attain Bodhi and will never let any demons have their way with them."

Then Vajra Treasury King Bodhisattvas in the great assembly, numbering as many as eighty-four thousand nayutas of kotis’ worth of sand grains in the Ganges, arose from their seats, bowed at the Buddha’s feet, and said to the Buddha, "World Honored One, the nature of our deeds in cultivation is such that, although we have long since accomplished Bodhi, we do not grasp at nirvana, but always accompany those who hold this mantra, rescuing and protecting those in the final age who cultivate samadhi properly. World Honored One, such people as this, who cultivate their minds and seek proper concentration, whether in the Way-place or walking about, and even such people who with scattered minds roam and amuse themselves in the villages, will be accomplished and protected by us and our retinue of followers. Although the demon kings and the gods of great comfort will seek to get at them, they will never be able to do so. The smaller ghosts will have to stay ten yojanas’ distance from these good people, except for those beings who have decided they want to cultivate dhyana.

"World Honored One, if such evil demons or their retinues want to harm or disturb these good people, we will smash their heads to smithereens with our Vajra-pestles. We will always help these people to accomplish that.