Shurangama Sutra
Da Fo Ding Shou Leng Yan Jing
(Taisho Tripitaka, No. 945)
Draft translation by the Buddhist Text Translation Society for the Second Edition.
Copyright by the Buddhist Text Translation Society, 1998.
This translation may not be quoted or reproduced in any medium
without the written permission of the Buddhist Text Translation Society.

Shurangama Sutra, Volume 5, Part Two,  Sutra text:

5p 124)"If living beings remember the Buddha and are mindful of the Buddha, they will certainly see the Buddha now and in the future.
5p 125) "Being close to the Buddha, even without the aid of expedients, they will awaken by themselves.
5p 125)"That is like a person who, once perfumed by incense, carries the fragrance on his body. That is called the adornment of fragrance and light.
5p 125-126)   "On the causal ground, I used mindfulness of the Buddha to be patient with the non-arising of both beings and dharmas. Now in this world I gather in all those who are mindful of the Buddha, and I bring them back to the Pure Land.
5p 126)"The Buddha asks about perfect penetration. I would select none other than gathering in the six sense faculties through continuous pure mindfulness of the Buddha to obtain samadhi. That is the foremost means."
5p 127)When Contemplator of the World’s Sounds Bodhisattva arose from his seat, bowed at the Buddha’s feet, and said to the Buddha:
5p 131)"World Honored One, I remember when, as many eons ago as there are sand grains in the Ganges, there was a Buddha in the world named Contemplator of the World’s Sounds.  I brought forth the Bodhi-resolve while with that Buddha, who taught me to enter samadhi through a process of hearing and reflecting.
5p 131-132) "Initially, I entered into the flow of hearing and forgot the place of entry. Since both that place and the entry were quiet, the two attributes of motion and stillness cancelled each other out and did not arise. After that, gradually advancing, the hearing and what was heard both disappeared.
Once the hearing was ended, there was nothing to rely on, and both awareness and its objects became empty. When the emptiness of awareness was ultimately perfected, emptiness and what was being emptied then also ceased to be. With arising and ceasing gone, tranquility was revealed.
5p 134)"Suddenly I transcended the worldly and transcendental, and a perfect brightness prevailed throughout the ten directions. I obtained two supreme states.
5p 134)"First, I united above with the fundamental wonderfully enlightened mind of all the Buddhas of the ten directions, and  gained a strength of compassion equal to that of all Buddhas, Thus Come Ones.
5p 134)"Second, I united below with all beings in the six paths, and gained a kind regard for all living beings.
5p 135-136) "World Honored One, because I served and made offerings to the Thus Come One Contemplator of Sounds, I received from that Thus Come One a transmission of the Vajra Samadhi of All Being like an Illusion as One becomes Permeated with Hearing and Cultivates Hearing. Because I gained a strength of compassion equal to that of all Buddhas, the Thus Come Ones, I attained thirty-two response-bodies and entered all lands.
5p 136-137) "World Honored One, if Bodhisattvas enter samadhi and progress in their cultivation until they end outflows and display the perfection of superior understanding, I will appear in the body of a Buddha and speak Dharma for them, causing them to attain liberation.
5p 137)"If those who are studying are tranquil and have wonderful clarity and display the perfection of superior magnificence, I will appear before them in the body of a Solitarily Enlightened One and speak Dharma for them, causing them to attain liberation.
5p 138)"If  those who are studying have severed the twelve causal conditions, and, having severed those conditions, reveal a supreme nature, and display the perfection of magnificence, I will appear before them in the body of One Enlightened to Conditions and speak Dharma for them, causing them to attain liberation.
5p 140)"If those who are studying have attained the emptiness of the Four Truths, and, through cultivation of the Way, can enter tranquility and display the perfection of the magnificent nature, I will appear before them in the body of a Hearer and speak Dharma for them, causing them to attain liberation.
5p 140-141)  "If beings wish to have clear and awakened minds and so do not indulge mundane desires, wishing to purify their bodies, I will appear before them in the body of a Brahma King and speak Dharma for them, causing them to attain liberation.
5p 141)"If beings wish to be the heavenly rulers and lead heavenly beings, I will appear before them in the body of Shakra and speak Dharma for them, enabling them to accomplish their wish.
5p 142)"If  beings wish to attain physical self mastery and to roam throughout the ten directions, I will appear before them in the body of a god from the Heaven of Self-mastery and speak Dharma for them, enabling them to accomplish their wish.
5p 143)"If beings wish to attain physical self-mastery and fly through space, I will appear before them in the body of a god from the Heaven of Great Self-mastery and speak Dharma for them, enabling them to accomplish their wish.
5p 143)"If beings are fond of ruling over ghosts and spirits in order to rescue and protect their nations, I will appear before them in the body of a great heavenly general and speak Dharma for them, enabling them to accomplish their wish.
5p 144)"If beings like to govern the world in order to protect beings, I will appear before them in the body of one of the Four Heavenly Kings and speak Dharma for them, enabling them to accomplish their wish.
5p 144)"If beings enjoy being born in the heavenly palaces and  commanding ghosts and spirits, I will appear before them in the body of a prince from the kingdoms of the Four Heavenly Kings and speak Dharma for them, enabling them to accomplish their wish.
5p 145)"If beings would like to be kings of people, I will appear before them in the body of a human king and speak Dharma for them, enabling them to accomplish their wish.
5p 145-146)  "If beings enjoy being heads of clans whom those of the world respect and yield to, I will appear before them in the body of an elder and speak Dharma for them, enabling them to accomplish their wish.
5p 146)"If beings delight in discussing the classics and keeping themselves lofty and pure, I will appear before them in the body of an upasaka and speak Dharma for them, enabling them to accomplish their wish.
5p 147)"If beings enjoy governing the country and handling matters of state, I will appear before them in the body of an official and speak Dharma for them, enabling them to accomplish their wish.
5p 147)"If beings like divination and incantations and wish to guard and protect themselves, I will appear before them in the body of a Brahman and speak Dharma for them, enabling them to accomplish their wish.
5p 148)"If  men who are fond of study and want to leave the home life and uphold the precepts and rules, I will appear before them in the body of a Bhikshu and speak Dharma for them, enabling them to accomplish their wish.
5p 150)"If women who are fond of study and would like to leave the home life and hold the pure precepts, I will appear before them in the body of a Bhikshuni and speak Dharma for them, enabling them to accomplish their wish.
5p 151)"If men delight in upholding the five precepts, I will appear before them in the body of an upasaka and speak Dharma for them, enabling them to accomplish their wish. If women wish to hold the five precepts, I will appear before them in the body of an upasika and speak Dharma for them, enabling them to accomplish their wish.
5p 151-152   "If women want to govern internal affairs of household or country, I will appear before them in the body of a queen, noblewoman, or a tutor of court ladies and speak Dharma for them, enabling them to accomplish their wish.
5p 152)"If young men wish to remain pure, I will appear before them in the body of a virgin youth and speak Dharma for them, enabling them to accomplish their wish.
5p 152)"If maidens want to remain virgins and do not wish to marry, I will appear before them in the body of a virgin maiden and speak Dharma for them, enabling them to accomplish their wish.
5p 153)"If heavenly beings wish to escape their heavenly destiny, I will appear before them in the body of a god and speak Dharma for them, enabling them to accomplish their wish.
5p 153)"If dragons want to quit their lot of being dragons, I will appear before them in the body of a dragon and speak Dharma for them, enabling them to accomplish their wish.
5p 154)"If yakshas want to get out of their present fate, I will appear before them in the body of a yaksha and speak Dharma for them, enabling them to accomplish their wish.
5p 155)"If gandharvas wish to be freed from their destiny, I will appear before them in the body of a gandharva and speak Dharma for them, enabling them to accomplish their wish.
5p 155)"If  asuras wish to be liberated from their destiny, I will appear before them in the body of an asura and speak Dharma for them, enabling them to accomplish their wish.
5p 157)"If kinnaras wish to transcend their fate, I will appear before them in the body of a kinnara and speak Dharma for them, enabling them to accomplish their wish.
5p 157)"If mahoragas wish to be freed from their destiny, I will appear before them in the body of a mahoraga and speak Dharma for them, enabling them to accomplish their wish.
5p 158)"If human beings like being people and cultivating, I will appear before them in a human body and speak Dharma for them, enabling them to accomplish their wish.
5p 158)"If non-humans, whether with form or without form, whether with thought or without thought, long to be freed from  their destiny, I will appear before them in the body like theirs and speak Dharma for them, enabling them to accomplish their wish.
5p 159)"These are called the wonderfully pure thirty-two response-bodies that enter into all lands. They come into being through the effortless wonderful strength and self-mastery of the Samadhi of Becoming Permeated with Hearing and Cultivating Hearing.
5p 160)"World Honored One, also due to the effortless wonderful strength of this Vajra Samadhi of Becoming Permeated with Hearing and Cultivating Hearing, I have a kind empathy for all beings in the six paths throughout the ten directions and the three periods of time. Based on my physical and mental accomplishments, I can cause beings who encounter bodies of mine to receive the meritorious virtues of fourteen kinds of fearlessness.
5p 161) First: because I do not contemplate sounds themselves, but rather the contemplator, I can enable beings throughout the ten directions who are suffering and in distress to attain liberation by contemplating their sounds of reciting my name.
5p 161)"Second: since I am able to turn my knowledge and views inward, I can keep beings who are caught in a raging fire from being burned.
5p 162)"Third: since I am able to turn my contemplation and listening inward, I can keep beings who are floundering in deep water from being drowned.
5p 162)"Fourth, since my false thinking is cut off and my mind is without thoughts of killing or harming, I can keep beings who enter the territory of ghosts from being harmed.
5p 163)"Fifth: since I am permeated with hearing and have realized what hearing is, so that the six sense-organs have dissolved and returned to become identical with hearing, I can keep beings from being wounded, by causing the knives to break into pieces. I can cause swords to have no more effect than if they were to slice into water, or if one were to blow upon light.
5p 164)"Sixth: since my hearing has become permeating and my essential energy bright, light pervades the Dharma Realm so that absolutely no darkness remains. Then I can keep beings safe from yakshas, rakshasas, kumbhandas, pishachas, and putanas by causing the ghosts to be unable to see them even if they come close to them.
5p 165)"Seventh: since the nature of sound has completely melted away and through contemplation my hearing has returned to itself, leaving involvement with false and defiling sense-objects, I can free beings from the locks of cangues and fetters.
5p 166)"Eighth: when sound is gone and the hearing is perfected, an all-pervasive power of compassion arises, and I keep beings who are travelling a dangerous road from being robbed by robbers.
5p 166)"Ninth: when hearing permeates, a separation from defiling objects occurs so that forms no longer act as thieves. Then I can enable with lust to leave greed and desire far behind.
5p 168)"Tenth: when sound is so pure that there is no defiling object, the sense-organ and the external state are perfectly fused, and nothing is matched to anything else. Then I can enable beings who are full of rage and hate to stop being hateful.
5p 170)"Eleventh: when the defiling objects have gone, a light spirals, and the Dharma Realm and the body and mind are like crystal, transparent and unobstructed. Then I can enable all dark and dull-witted beings whose natures are obstructed--all atyantikas--to forever be free from stupidity and darkness.
5p 172-173)   "Twelfth: when form dissipates and returns to the hearing, then unmoving within the unmoving Bodhimanda I can travel among beings without disturbing anything in their worlds. I can go through the ten directions making offerings to as many Buddhas, Thus Come Ones, as there are fine motes of dust. Beside each Buddha I become a Dharma Prince, and I can enable childless beings throughout the Dharma Realm who wish to have sons to be blessed with meritorious, virtuous, and wise sons.
5p 173)"Thirteenth: with perfect penetration of the six sense-organs, the light and what is illumined are not two. Encompassing the ten directions, a great perfect mirror stands in the Empty Treasury of the Thus Come One. I inherit the secret Dharma-doors of as many Thus Come Ones as there are fine motes of dust throughout the ten directions, receiving them without loss. I can enable childless beings throughout the Dharma Realm who seek daughters to be blessed with lovely daughters who are upright, virtuous, and compliant and whom everyone cherishes and respects.
5p 174)"Fourteenth: In this three-thousand-great-thousand world system with its billions of suns and moons, as many Dharma princes as there are grains of sands in sixty-two Ganges Rivers appear in the world, cultivate the Dharma, and act as models in order to teach and transform beings. They comply with beings by means of expedients and wisdom, in different ways for each.
5p 175)"However, because I have obtained the perfect penetration of the sense-organ and have discovered the wonder of the ear-entrance, after which my body and mind subtly and miraculously included all of the Dharma Realm, I can enable beings who uphold my name to obtain as much merit and virtue as would be obtained by a person who upheld the names of all those Dharma princes as many as the grains of sand in sixty-two Ganges Rivers.
5p 176)"World Honored One, the merit of my one name is the same as those many other names, because from my cultivation I have obtained true and perfect penetration.
5p 176)"These are called the fourteen powers of bestowing fearlessness; with them I bless living beings.
5p 177)"Moreover, World Honored One, because I obtained perfect penetration and cultivated the unsurpassed path to certification, I also became endowed with four inconceivable and effortless wonderful virtues.
"First: due to my attaining the miraculous wonder of hearing the mind, the essence of mind was liberated from the organ and states of hearing. Therefore, there was no distinction among seeing, hearing, sensation, knowing, and so forth. The enlightenment became a single, perfect fusion, pure and precious enlightenment. For that reason, I am able to manifest many wonderful appearances and can proclaim boundless secret spiritual mantras.
5p 178)"Among those, I may appear with one head, three heads, five heads, seven heads, nine heads, eleven heads, and so forth, including a hundred and eight heads, a thousand heads, ten thousand heads, or eighty-four thousand vajra heads;
5p 178)"two arms, four arms, six arms, eight arms, ten arms, twelve arms, fourteen, sixteen, eighteen arms, or twenty arms, twenty-four arms, and so forth until there may be a hundred and eight arms, a thousand arms, ten thousand arms, or eighty-four thousand mudra arms;
5p 179)"two eyes, three eyes, four eyes, nine eyes, and so forth including a hundred and eight eyes, a thousand eyes, ten thousand eyes, or eighty-four thousand pure and precious eyes, sometimes compassionate, sometimes awesome, sometimes in samadhi, sometimes displaying wisdom to rescue and protect living beings so that they may attain great self-mastery.
5p 180)"Second: Due to my hearing and consideration having escaped the six defiling objects, just as a sound passes over a wall, they could no longer be hindered. For that reason I have the wonderful ability to manifest shape after shape and to recite mantra upon mantra. These shapes and these mantras dispel the fears of living beings. Therefore, throughout the ten directions, in as many lands as there are fine motes of dust, I am known as one who bestows fearlessness.
5p 180-181)  "Third: due to my cultivation of fundamental, wonderful, perfect penetration and purification of the sense-organ, anywhere I go in any world I can inspire beings to offer up their lives and valuables to seek my sympathy.
5p 181)"Fourth: Due to my obtaining the Buddhas’ mind and being certified as having attained the ultimate end,  I can make offerings of rare treasures to the Thus Come Ones of the ten directions and to beings in the six paths throughout  the Dharma Realm.
5p 182)"If beings seek a spouse, they can obtain a spouse. If they
 seek children, they can have children. Seeking samadhi, they obtain samadhi; seeking long life, they obtain long life, and so forth to the extent that if they seek the great Nirvana, they obtain great Nirvana."
5p 182-183)  "The Buddha asks about perfect penetration. From the gateway of the ear, I obtained a perfect and illumining samadhi that allowed me to respond at ease to beings’ minds. By entering the flow back to the nature and obtaining samadhi, I accomplished Bodhi. That is the foremost means.
5p 183)"World Honored One, that Buddha, the Thus Come One, praised me as having obtained well the Dharma-door of perfect penetration. In the great assembly he bestowed a prediction upon me and the name Contemplator of the World’s Sounds.
5p 183-184)  "Due to my contemplation and listening being perfectly clear throughout  the ten directions, the name Contemplator of the World’s Sounds pervades all the realms of the ten directions."
5p 184)Then the World Honored One upon his Lion’s Throne emitted simultaneously from his five extremities a radiant light which shone far throughout the ten directions to anoint the crowns of as many Thus Come Ones and Dharma Prince Bodhisattvas as there are motes of dust.
5p 185)All those Thus Come Ones also emitted from their five extremities radiant lights which were as numerous as motes of dust and which came from the various directions to anoint the crown of the Buddha as well as the crowns of all the great Bodhisattvas and Arhats in the assembly.
5p 185)Groves, trees, pools, and ponds all proclaimed the sound of Dharma. The lights blended and criss-crossed like a jeweled silken net. Everyone in the great assembly experienced this unprecedented event and attained the Vajra Samadhi.
5p 186)Then the heavens rained down hundreds of precious lotus flowers of variegated combinations of blue, yellow, red, and white. All the space in the ten directions turned the colors of the seven gems.
5p 186)This Saha world, the great earth itself along with the mountains and rivers disappeared totally, and all that could be seen were lands as numerous as motes of dust coming together as one realm. Pure praises in song and chant were spontaneously heard everywhere in celebration.
5p 187)Then the Thus Come One said to Dharma Prince Manjushri, "You should now contemplate these twenty-five great Bodhisattvas and Arhats who are beyond study.
"Each has explained the initial expedient in his accomplishment of the Way. All say they have cultivated to true and actual perfect penetration.
Their cultivation is equal without distinctions of superior and inferior or earlier and later.
5p 188)"I now wish to cause Ananda to become enlightened, and so I ask which of these twenty-five practices is appropriate to his faculties, and which will be, after my extinction, the easiest expedient door for beings of this realm to enter in order to accomplish the Bodhisattva vehicle and seek the unsurpassed Way."
5p 189) Dharma Prince, Manjushri, receiving the Buddha’s compassionate instructio, arose from his seat, bowed at the Buddha’s feet, and, basing himself on the Buddha’s awesome spirit, spoke verses to the Buddha.

5p 190)"The sea of enlightenment in its nature is perfect and clear.
             Complete, distinct Bodhi is its miraculous source.
 But when basic brightness shone so that objects appeared,
            With objects’ existence, the nature’s brilliance faded.

5p 191)  "Confusion about falseness brings about emptiness.
 Relying on emptiness, worlds coming into being.
              Thoughts settle, forming countries.
             Consciousness becomes beings.
5p 192)"The emptiness created within great enlightenment,
              Is like a single bubble in all the sea.
  Beings subject to outflows and lands like fine dust motes,
             All emerge out of empty space.
  Just as the bubble bursts, so too, space never existed.
    How much the less the three states of being!

5p 193)   "Returning to the source, the nature is not two.
              Many are the entrances through expedients;
  The sagely nature permeates them all.
              Whether compliant or adverse, all situations are expedient.
  Those who initially resolve to enter samadhi,
  Progress slow or fast according to the method selected.

5p 194) "Forms are defiled objects created from thought.
              They cannot be discerned by the essence of mind.
  How can something not clearly discernible
  Be used to gain perfect penetration?

5p 195)   "In sounds, language is intermingled.
               But the meaning in a word, a name, a phrase,
               In such that no single one can included them all.
               How can that be used to reach perfect penetration?

5p 195) "Awareness of smells comes through contact with them.
              Apart from them, one does not know that they exist.
              Since sensation of them is not constant,
              How can that be used to reach perfect penetration?

5p 196) "Flavors are not to us fundamental by nature.
            They only exist when there is something to taste.
             Since this sensation is not perpetual,
             How can that be used to reach perfect penetration?

5p 196   "Touch becomes clear only when something is touched.
-197        Without an object there can be no contact.
               Since contact and separation fluctuate,
               How can that be used to reach perfect penetration?

5p 197)  "Dharmas are know as internal defiling dust.
               Reckoned as defiling dust, they are certainly sense objects.
               Involvement of subject and object cannot be pervasive;
               How can that be used to reach perfect penetration?
 

5p 198)"Although seeing itself is lucid and penetrating,
              Clearly discerning in front, it cannot discern behind.
              Ever reaching only half the four directions,
              How can that be used to reach perfect penetration?

5p 198) "The nose’s breath penetrates in and out.
               But in the rests between there is no air.
               These interruptions render it inconsistent.
              How can that be used perfect penetration?

5p 199) "The tongue is not an organ without a function;
               Flavors form the source of its sensation.
              When flavors cease, it knows nothing at all.
              How can that be used to reach perfect penetration?

5p 199) "It is the same for the body as for objects of touch.
              Neither can be regarded as a perfect awareness.
             With defined and limited invisible divisions,
             How can that be used to reach perfect penetration?

5p 200) "Mental knowledge is a mass of deliberating.
              What it perceives is never profound insight.
              Unable to get beyond reflection and thought,
              How can that be used to reach perfect penetration?

5p 200)"The seeing-consciousness combines three aspects.
              Probe its origin: it has no appearance.
              Since its very substance is variable,
              How can that be used to reach perfect penetration?

5p 201)  "The essence of hearing penetrates the ten directions,
               For those who have already developed great causes,
               Those of initial resolve cannot enter this way.
              How can that be used to reach perfect penetration?

 5p 201) "Reflecting on the nose is a provisional method.
               It only serves to gather in and settle the mind.
              Once settled, the mind is simply still.
              How can that be used to reach perfect penetration?

5p 202)"Those of  former accomplishment enlightened  by
              Speaking Dharma through the medium of language,
              But since words and phrases are not free of outflows,
               How can that be used to reach perfect penetration?

5p 203) "Refraining from transgressions only controls the body.
               For one lacking a body, there is nothing to restrain.
              Since its source is not all-pervasive,
              How can that be used to reach perfect penetration?

5p 203) "Spiritual penetrations are based on past causes.
              What connection have they with distinguishing dharmas?
              Conditioned thought is not apart from things.
              How can that be used to reach perfect penetration?

5p 204) "One may contemplate the nature of earth,
               But it is firm and solid, not penetrable.
              Whatever is conditioned is not the sagely nature.
               How can that be used to reach perfect penetration?

5p 205) "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 that be used to reach perfect penetration?

5p 205) "One may contemplate the nature of fire,
               But admitting dislike is not true renunciation.
               This expedient cannot be one for beginners.
               How can that be used to reach perfect penetration?

5p 206) "One may contemplate the nature of wind,
               But movement and stillness are not non-dual.
               Duality cannot bring highest enlightenment.
               How can that be used to reach perfect penetration?

5p 206) "One may contemplate the nature of emptiness .
               But its aspect is murky and dull, lacking awareness.
              Whatever is unaware is different from Bodhi.
              How can that be used to reach perfect penetration?

 5p 207)"One may contemplate the nature of  consciousness;
               Yet one is regarding a  consciousness that is not eternal.
               Even the thought of it is empty and false.
               How can that be used to reach perfect penetration?

5p 207)"All activities are impermanent;
              So, too, mindfulness has its origin in arising and ceasing.
              Since at any given time the factors propelling cause and effect differ,
              How can that be used to reach perfect penetration?

5p 208)  "I now inform the World Honored One,
               The Buddha appearing in 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.

5p 209) "Apart from suffering, liberation is found.
              How excellent is he who contemplates the world’s sounds!

5p 209) Throughout eons 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.
 
5p 210  "Wonderful is the sound of Contemplator of the World’s Sounds,
               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.

5p 210)"I now evaluate, Thus Come One,
            What the Contemplator of Sounds has just explained:
Consider someone in a quiet place, who,
            When drums are rolled throughout the ten directions,
            Can hear at once the sounds from all ten locations.
            That is actual true perfection.

5p 211)  "The eyes cannot see through solid forms.
               The mouth and the nose are much the same.
               The body registers awareness only through contact.
               The mind, tangled in thoughts, lacks clear connections.
 
5p 212)"Sounds can be heard even through solid walls.
              The ears can listen to things both near and far.
              None of the other five organs can match this.
               It, then, is penetrating true and real.

5p 213) "The nature of sounds is based in motion 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-nature is gone.
5p 213   "In the absence of sound, the nature is not ended;
 -214      Nor does it arise in the presence of sound.
               Entirely beyond arising and ceasing.
                It is, then, truly eternal.
5p 214)"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.

5p 215)"Now, in the Saha world, the theory of sounds
              Has been proclaimed and understood.
  Yet beings are confused about the source of hearing.
              They follow sounds and so turn and flow.
  Ananda’s power to remember was exceptional;
              Yet 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 be above falseness.

5p 217)  "Ananda, listen attentively:
                I rely upon the Buddha’s awesome power,
                In describing to you the Vajra King,
               A samadhi inconceivable that is like an illusion.
                It is the true mother of all Buddhas.

5p 218)"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, and still make mistakes.

5p 219)  "You exploit learning to uphold the Buddhahood of the Buddhas.
               Why don’t you try to hear your own hearing?

 5p 220)"Hearing does not arise spontaneously;
               It gets its name due to sounds.
               But when hearing returns and is free of sound,
              What does one call that which is set free?

5p 221)"As soon as one sense-organ returns to the source,
              All the six are liberated.

5p 222)  "Sight and hearing are like an illusory covering.
                The triple realm, a vision of flowers in space.
               When hearing reverts, the covering of the sense-organs is gone.
               The defiling dust gives way to pure and perfect insight.

5p 223)  "With ultimate purity, 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?

5p 224)  "Consider a shadow puppeteer at work,
               Making the dolls 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 become still.
              The entire illusion was never really there.

5p 225)  "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.
              Responding to a thought, defiling objects vanish,
              Becoming pure and wonderful perfect brightness .

5p 226)  "If there is residual defilement, one must still study.
              When the brightness is ultimate, one becomes a Thus Come One.
 
5p 226)"Ananda, and everyone in the great assembly,
              Turn around your mechanism for hearing.
  Return the hearing to hear your own nature
              The nature will become the supreme Way.
              That is what perfect penetration really means.

5p 228)  "That is the gateway entered by Buddhas as many as dust motes.
               That is the one path leading to Nirvana.
               Thus Come Ones of the past perfected this method.
               Bodhisattvas now merge with this total brightness.
               People of the future who study and practice
              Will also rely on this Dharma.
  Through this method I, too, have been certified.
              Contemplator of the World’s Sounds Bodhisattva was not the only one.

5p 229) "The Buddha, the World Honored One,
               Inquired of me which expedient,
              Would save those in the final eon
              Who seek to escape the mundane world,
              And perfect the mind of Nirvana:
              The best way is to contemplate the sounds of the world.
 
 

5p 230)"All the other kinds of expedients
              Require the awesome spirit of the Buddha.
              In some cases they bring immediate transcendence,
              But they are not the customary means of practice,
              Spoken for those of shallow and deep roots alike.

5p 230   "I bow to the Thus Come Ones and the Tripitaka
 -231      And to those inconceivable Ones with no outflows,
               Trusting they will aid those in the future,
               So that no one will doubt this method.
   It is an expedient easy to master; an appropriate teaching for Ananda
               And for those floundering in the final age.
               They should use the ear organ to cultivate
               A perfect penetration surpassing all others
               That is the way to the true mind."

5p 232)Thereupon, Ananda and all in the great assembly experienced a clarity of body and mind upon receiving such profound instruction. They contemplated the Buddha’s Bodhi and Parinirvana like someone who, having travelled far on business, knows that he is on the road home, although he has not yet returned completely.
5p 233) Throughout the entire assembly, the gods, dragons, and all the eightfold division, those of the two vehicles who were not yet beyond study, as well as all the Bodhisattvas of initial resolve, as numerous as the sands in ten Ganges Rivers, found their fundamental mind and, far removed from dust and defilement, attained the purity of the Dharma eye.
5p 233)The Bhikshuni Nature attained Arhatship after hearing this verse, and
limitless beings brought forth a matchless, unequaled resolve for
anuttarasamyaksambodhi.



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