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 6, Sutra text:

6p 1-2 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 Thus Come One 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 Thus Come Ones respond to the world.’ Although I am not yet saved, I vow to save all beings of the Dharma-ending Age.
6p 3 "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?"
6p 4-5 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.
6p 7 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.
6p 9 "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.
6p 9 "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.
6p 10 "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.
6p 11 "These demons all have their groups of disciples. Each claims that he has accomplished the Unsurpassed Way.
6p 11 "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.
6p 13 "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 Thus Come Ones, the Buddhas of the past, World Honored Ones.
6p 14 "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.
6p 15-16-16 "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 Thus Come One's Nirvana?
6p 16 "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.
6p 17 "What I have said here is the Buddhas’ teaching. Any explanation counter to it is the teaching of Papiyan.
6p 17 "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.
6p 18 "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.
6p  18-19 "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.
6p 19 "These ghosts and spirits all have their followers. Each claims that he has accomplished the Unsurpassed Way.
6p 20 "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.
6p 20-21 "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?
6p 22 "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?
6p 23 "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 Thus Come Ones, the Buddhas of the Past, World Honored Ones.
6p 24 "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.
6p 24 "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?
6p 25 "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.
6p 26 "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.
6p 27 "What I have said here is the Buddhas’ teaching. Any explanation counter to it is the teaching of Papiyan.
6p 28 "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.
6p 29 "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.
6p 29-30  "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.
6p 31 "These deviant hordes all have their followers. Each claims that he has accomplished the Unsurpassed Way.
6p 32 "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.
6p 36 "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.
6p 37 "How could thieves put on my robes and sell the Thus Come One, 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.
6p 39 "After my tranquility, I affirm that Bhikshus who have a decisive resolve to cultivate samadhi, and who before the images of Thus Come Ones 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.
6p 40 "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.
6p 41 "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 Thus Come Ones, the Buddhas of the past, World Honored Ones.
6p 42 "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.
6p 42-43 "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 Thus Come One 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.
6p 44 "What I have said here is the Buddhas’ teaching. Any explanation counter to it is the teaching of Papiyan.
6p 44 "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 Thus Come One.
6p 45-46 "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.
6p 47-48 "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.
6p 48 "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.
6p 49 "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.
6p 54 "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,
6p 55 "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?
6p 56 "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 Thus Come Ones and the Buddhas of the past, World Honored Ones.
6p 57 "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.
6p 57 "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?
6p 58 "That would be like a poor person falsely calling himself an emperor and thereby 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?
6p 59-60 "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.
6p 60 "What I have said here is the Buddhas’ teaching. Any explanation counter to it is the teaching of Papiyan.
6p 61 "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.
6p 62 "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?
6p 62 "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.
6p 62 "It is the invisible appearance atop the crown of the Thus Come Ones’ 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.
6p 64 "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.
6p 65 "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?
6p 66 "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.
6p 67 "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.
6p 68 "Then they should beseech the unsurpassed Thus Come Ones abiding in their lands throughout the ten directions to emit  a light of great compassion that anoints the crowns of the cultivators’ heads.
6p 68 "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."
6p 70 Ananda said to the Buddha, "World Honored One, enveloped in the Thus Come One’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?"
6p 70-71 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.
6p 71 "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.
6p 72 "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.
6p 72-73 "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 sixteen lotus flowers and sixteen censers, 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.
6p 73-74 "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.
6p 74 "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.
6p 75 "Drape flags and flower garlands on the four outer walls, and within the room where the platform is located, arrange images of the Thus Come Ones and Bodhisattvas of the ten directions on the four walls.
6p 76 "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.
6p 77 "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.
6p 78 "During the first seven days, bow sincerely to the names of the Thus Come Ones 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.
6p 78 "During the second week, make the vows of a Bodhisattva with unwavering ceaseless intent. In my Vinaya, I have already taught about vows.
6p 79 "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 Thus Come Ones 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.
6p 80 "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.
6p 80 "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.
6p 81 "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.
6p 82 "You have asked how the Way-place is established. That is the way it is done."
6p 83 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.
6p 83 "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 Thus Come One’s spiritual mantra of the Buddha’s crown and imperceptibly received its strength, I still have not heard it myself.
6p 85 "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."
6p 86 At that moment, everyone in the great assembly bowed as one and stood waiting to hear the Thus Come One’s secret compilation of phrases.
6p 87 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 Thus Come One.
6p  87 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.
6p 88 The great assembly, gazing upward, felt fearful admiration and sought the Buddha’s kind protection. Single-mindedly they listened as the Thus Come One in the light at the Hallmark of the Invisible Crown proclaimed this spiritual mantra:         I.
  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 di ye
102 chr to ni
103 e jya la
104 mi li ju
105 bo li 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 he sa la rau she
119 pi do beng so na jye li
120 e shai ja bing she di nan
121 na cha cha dan la 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 pi 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 shr 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 je 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 pi 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 shu so he sa la
217 shr li sha
218 jyu jr so ha sa ni
219 di li e bi 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 mo
228 yin tu 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 ye
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 nyu
267 shr bi do he li nan
268 pi do he li nan
269 pe do he li nan
270 e shu je he li nyu
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 jye la
316 sa pe 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 jye ye pan
374 e bo la ti he do pan
375 pe la 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 ta 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 ye 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 na 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 jye 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 ge
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 di 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 chyan
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 ba she lu shai ni shan
525 mo he bo lai jang chi lan
526 ye bo tu two
527 she yu she nwo
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

6p 104 "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 Buddhas of the ten directions come forth. Because the Thus Come Ones of the ten directions use this mantra-heart, they realize Unsurpassed, Proper, and All-pervading Knowledge and Enlightenment
6p 105 "Because the Thus Come Ones of the ten directions take up this mantra-heart, they subdue all demons and control all adherents of externalist ways.
6p 105 "Because the Thus Come Ones 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.
6p 105-106 "Because the Thus Come Ones of the ten directions embody this mantra-heart, they turn the great Dharma wheel in lands as numerous as fine motes of dust.
6p 106 "Because the Thus Come Ones 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.
6p 106-107 "Because the Thus Come Ones of the ten directions are based in this mantra-heart, they can go throughout the ten directions to rescue beings from  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.
6p 109 "Because the Thus Come Ones of the ten directions are in accord with this mantra-heart, they can serve good and wise advisors throughout the ten directions. Abiding in the four aspects of awesome deportment , they make absolutely appropriate offerings. In the assemblies of as many Thus Come Ones as there are sand grains in the Ganges, they are considered to be great Dharma Princes.
6p 109 "Because the Thus Come Ones of the ten directions practice this mantra-heart, they can gather in and teach their relatives in the ten directions and keep those of the Small Vehicle from being frightened when they hear this secret treasury.
6p 110 "Because the Thus Come Ones of the ten directions recite this mantra-heart, they realize Unsurpassed Enlightenment while sitting beneath the Bodhi trees, and enter Parinirvana.
6p 110 "Because the Thus Come Ones 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.
6p 111 "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.
6p 111 "I also will tell you that this mantra is called The Crown of the Thus Come One.
6p 112 "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.
6p 113 "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.
6p 114 "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.
6p 114 "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.
6p 115 "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.
6p 117 "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.
6p 118 "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.
6p 119 "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.
6p 120 "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.
6p 120 "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.
6p 122 "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.
6p 123 "If these beings have never done any deeds that generate blessings, the Thus Come Ones of the ten directions will bestow their own merit and virtue upon these people.
6p 124 "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.
6p 125 "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.
6p 127 "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.
6p 127 "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.
6p 128 "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.
6p 129 "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.
6p 131-132 "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.
6p 133 "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.
6p 133 "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.
6p 134 "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.
6p 135 "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.
6p 137 "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.
6p 137 "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.
6p 138 "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.
6p 140 "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.
6p 141 "Therefore, the Thus Come One 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.
6p 141 "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.
6p 142 "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 Thus Come Ones of the ten directions have lied!"
6p 143 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."
6p 143-144 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."
6p 144 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."
6p 145 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."
6p 146 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 Thus Come One, bowed their heads, and said to the Buddha, "We also will protect these cultivators until they attain Bodhi and will never let any demons have their way with them."
6p 147 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.
6p 148 "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.
6p 148-149 "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."
6p 149 "World Honored One, if such evil demons or their retinues want to harm or disturb these good people, we will smash their heads to smithereens with our Vajra-pestles. We will always help these people to accomplish what they want."
6p 151 Then Ananda arose from his seat, bowed at the Buddha’s feet, and said to the Buddha, "Now that we who are dull and slow, who are fond of erudition but have not sought to stop the outflows of our minds, have received the Buddha’s compassionate instructions and have attained the proper means to become infused with cultivation, we experience joy in body and mind and obtain tremendous benefit.
6p 152 "World Honored One, for one who cultivates in this way and is certified as having attained the Buddha’s samadhi, but who has not yet reached nirvana, what is meant by the Level of  Dry Wisdom? What are the Forty-four Minds? What is the sequence in which one cultivates to reach one’s goal? What place must one reach to be said to have entered the grounds? And what is meant by a Bodhisattva of Equal Enlightenment?"
6p 152-153 Having said this, he made a full prostration, and then the great assembly singlemindedly awaited the sound of the Buddha’s compassionate voice as they gazed up unblinkingly with respectful admiration.
6p 153 At that time the World Honored One praised Ananda, saying, "Good indeed, good indeed, that for the sake of the entire great assembly and those beings in the final age who cultivate samadhi and seek the Great Vehicle, you ask to have the unsurpassed proper path of cultivation that takes one from the level of an ordinary person to final parinirvana explained and revealed. Listen attentively, and I will speak about it for you." Ananda and everyone in the assembly placed their palms together, cleansed their minds, and silently waited to receive the teaching.
6p 155 The Buddha said, "Ananda, you should know that the wonderful nature is perfect and bright, apart from all names and attributes. Basically there is no world, nor are there any beings.
6p 155 "Because of falseness, phenomena come into being. Because phenomena come into being, they also cease to be. Even the terms ‘coming into being' and ‘ceasing to be’ are false.
6p 156 "When the false ceases to be, that is known as truth. This is called the Thus Come One’s Unsurpassed Bodhi and Great Nirvana: These names refer to two kinds of turning around.
6p 156 "Ananda, you now wish to cultivate true samadhi and arrive directly at the Thus Come One’s Parinirvana. First, you should recognize the two upside-down causes of living beings and the world. The non-arising of upside-downness is the Thus Come One’s true samadhi.
6p 157 "Ananda, what is meant by the upside-downness of beings? Ananda, our nature endows the mind with understanding because the nature itself is the perfection of understanding. By adding understanding, another nature comes into being, and from that false nature, views arise. From absolute nothingness comes ultimate existence.
6p 158 "All that exists comes about in that way. The cause is not an actual cause. Subjective reliance on objective appearances is basically groundless. Thus, the very basis for the existence of the world and beings is fundamentally unreliable
6p 159 "Confusion about one’s basic, perfect understanding results in the arising of falseness. Falseness itself is devoid of substance; it is not something which can be relied upon.
6p 160 "One may wish to return to the truth, but that wish for the truth is already a falseness. The real nature of True Suchness is not a truth that one can seek to return to. By doing so one misses the mark.
6p 161 "What basically does not arise, what basically does not dwell, what basically is not the mind, and what basically are not dharmas come into being in turn. As they arise more and more strongly, they form the propensity to create karma. Similar karma sets up a mutual stimulus. Because of the karma thus generated, there is mutual production and mutual extinction. That is the reason for the upside-downness of beings.
6p 162 "Ananda, what is the upside-downness of the world? All that exists and pertains to existence falsely arises in sections and shares. The world is based on that, but this cause is not an actual cause. Everything that is dependent has nothing on which it is dependent, and so it shifts and slides ceaselessly. Because of this, the world of the three periods of time and four directions come into being. Their union and interaction bring about changes which result in the twelve categories of  beings.
6p 164  "That is why, in this world, movement brings about sounds, sounds bring about forms, forms bring about smells, smells bring about contact, contact brings about tastes, and tastes brings about awareness of dharmas.
The random false thinking resulting from those six creates karma, and this continuous revolving becomes the cause of twelve different categeories.
6p 164 "And so, in the world, sounds, smells, tastes, contact, and the like, are each transformed throughout the twelve categories to make one complete cycle.
6p 165 "Based on that continuously revolving process involving upside-down phenomena, those born from eggs, those born from wombs, those born from moisture, and those born by transformation; beings  with form, those without form, those with thought, and those without thought; beings not totally endowed with form, those not totally lacking form, those not totally endowed with thought, and those not totally lacking thought come into being in this world.
6p 167 "Ananda, through a continuous process of falseness, the upside-down state of movement occurs in this world. It unites with energy to become eighty-four thousand kinds of random thoughts that either fly up or dive down. From that eggs come into being and transmigrate throughout the lands as fish, birds, amphibians, and reptiles, so that their kinds abound.
6p 168 "Through a continuous process of defilement, the upside-down state of desire occurs in this world. It unites with stimulation to become eighty-four thousand kinds of random thoughts that are either erect or horizontal. From that embroyos in wombs come into being and transmigrate throughout the lands as human beings, animals, dragons, and immortals until their kinds abound.
6p 169 "Through a continuous process of attachment, the upside-down state of inclination occurs in this world. It unites with warmth to become eighty-four thousand kinds of random thoughts that are vacillating and inverted. From that organisms in moisture come into being and transmigrate throughout the lands as insects and crawling invertebrates, until their kinds abound.
6p 170  "Through a continuous process of change, the upside-down state of borrowing occurs in this world. Based on upside-downness, it unites with contact to become eighty-four thousand kinds of random thoughts of new and old. From that, organisms that undergo transformations come into being and transmigrate throughout the lands as forms of metamorphic flying and crawling creatures, until their kinds abound.
6p 171 "Through a continuous process of restraint, the upside-down state of obstruction occurs in this world. It unites with attachment to become eighty-four thousand kinds of random thoughts of refinement and brilliance. From that animate entities that  possess form come into being and transmigrate throughout the lands as auspicious and inauspicious creatures, until their kinds abound.
6p 172 "Through a continuous process of annihilation and dispersion, the upside-down state of delusion occurs in this world. It unites with darkness to become eighty-four thousand kinds of random thoughts of obscurity and hiding. From that, animate entities that are formless come into being and transmigrate throughout the lands as empty, dispersed, annihilated, and submerged beings until their kinds abound.
6p 173 "Through a continuous process of illusory imaginings, the upside-down state of shadows occurs in this world. It unites with memory to become eighty-four thousand kinds of random thoughts that are hidden and bound up. From that, animate entities endowed with thought, come into being and transmigrate throughout the lands as spirits, ghosts, and devious beings, until their kinds abound.
6p 174 "Through a continuous process of dullness and slowness, the upside-down state of stupidity occurs in this world. It unites with obstinacy to become eighty-four thousand kinds of random thoughts that are dry and attenuated. From that, animate entities lacking thought, come into being and transmigrate throughout the lands as their vitality and spirit change into earth, wood, metal, or stone, until their kinds abound.
6p 175-176  "Through a continuous process of parasitic interaction, the upside-down state of simulation occurs in this world. It unites with defilement to become eighty-four thousand kinds of random thoughts of according and relying. From that, animate entities not actually endowed with form, take on embryonic forms and transmigrate throughout the lands until their kinds abound, as jellyfish that use shrimp for eyes and the like.
6p 176 "Through a continuous process of mutual enticement, an upside-down state of the nature occurs in this world. It unites with mantras to become eighty-four thousand kinds of random thoughts of reckoning and summoning. From that animate entities not actually lacking form become formless beings and transmigrate throughout the lands as the hidden beings of mantras and incantations, until their kinds abound.
6p 177-178 "Through a continuous process of false unity, the upside-down state of transgression occurs in this world. It unites with unlike formations to become eighty-four thousand kinds of random thoughts of reciprocal interchange. From that animate entities not actually endowed with thought, become beings endowed with thought and transmigrate throughout the lands in such forms as a wasp that turns a different creature into its own species and the like, until their kinds abound.
6p 179 "Through a continuous process of enmity and harm the upside-down state of killing occurs in this world. It unites with monstrosities to become eighty-four thousand kinds of random thoughts of devouring one’s father and mother. From that, animate entities not actually lacking thought become beings that lack thought and transmigrate throughout the lands, until their kinds abound in such forms as the owl which hatches its young from clods of dirt, and the pou jing bird, which incubates a poisonous fruit to create its young whereupon the young of each eat the parents and the like, until their kinds abound.
6p 180 "These are the twelve categories of beings."



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