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."