Shurangama Qingx (cid-9)

Jiaxee ue qongw liauw, huathue liardew buliong vaccingx xee Qimqongx itsiqanx dirr Vuddyy binrjingg habjiongw dingxlew, duiww Vuddyy qongw, “Jiauww Vut soxx qongw, guanw qaidongx singsimx vyxho jiaxee siuhing potee :ee.”

Hitt sii, Brahma Ongg, Tnisinn Sakra, qapp sir dua tenongg iarr dirr Vuddyy binrjingg qang sijun dingxlew, duiww Vuddyy qongw, “Narr u jitt hy siuhak ee senrzinn, guanw qaidongx jinrsimx jiwsingg qra vyxho, hro inx itsingx soxx juer longxx jiauww simx guan.”

Qycc u buliong ee iarcex dairjiongr, jerje rakshasa ongg, putana ongg, kumbhanda ongg, pishacha ongg, Vinayaka, jerje dua quixongg, qapp jerje qxuiw-jiongr iarr dirr Vut binrjingg habjiongw dingxlew, qongw, “Guanw iarr lip sewguan beh horcii jiaxee langg, hro inx potesimx soksog did diyc uanbuanw.”

Qycc u buliong ee zidguat tenjuw, ho-sxaix, hunn-sxaix, luii-sxaix, qapp sicnar-vxeh dingxdingw, dngnii sunsi, jiongww cnxix quanwsiok iarr dirr hue-diongx, inx duiww Vuddyy ee kax dingxlew, duiww Vuddyy qongw, “Guanw iarr beh vyxho jiaxee siuhing :ee, jo inx anlip dyrdniuu, hro inx did diyc byy qniahniaa.”

Qycc u buliong ee snuax-sinn, haiw-sinn, itcer toxde, juiw, liogde, kongdiongx decc vuex ee bxan but jinglingg, ixqip hongx-sinn ongg qapp Busikqair ee tnisinn dirr Zulaii binrjingg qang sijun qnialew, duiww Vuddyy qongw, “Guanw iarr beh vyxho jiaxee siuhing :ee, hro inx singjiu potee, ingxx be duw diyc xmoo-su.”

Hitt sii, veh-bxan sir-cingx nayuta, Ganges Hyy suax ee sowliong hiacc je ee Qimqongx Vyxjongr Ongg Posad dirr huathue lairdew an’ jyrui vreh kiw, duiww Vuddyy ee kax dingxlew, duiww Vuddyy qongw, “Sewjunx! Guanw jiaxee soxx siulen ee qonggiap, jaw dyrr singjiu potee, mrqycc byy cruw liappuann, sisiongg duer jitt xee jxiur decc qiuwho buadser siulen Samadhi jinjniar decc siuhing :ee. Sewjunx! Jitt hy siusimx qriuu jniar dniardiyc :ee, inx narr dirr dyrdniuu qapp qitax soxjai decc qniaa, simrjiww simx sanwluan iacc kir hiongcuanx luxhingg, guanw jiaxee e sisiongg duer inx, suisi jiaxee langg. Junw qongxx moongg iacc dua jurjai tnisinn beh an' inx hiax did diyc vangii, quibuew did be diyc. Jiongww siyw quixsinn ham' jiaxee senrzinn li jap yojana ixgua; u huatsimx, hnuahiw siulen sendnia :ee druu jairgua.

Sewjunx! Jitt hy okmoo qapp inx ee quanwsiok beh laii cimziauw jiaxee senrzinn, guanw e iong vyxtuii qra ix ee tauu qongr cruir cincniu din’aix, hro jiaxee langg soxx jyr itdit tangx jiauww simx guan.”

Ananda an’ jyrui vreh kiw, duiww Vuddyy ee kax dingxlew, duiww Vut qongw, “Guanw jiaxee gudun, hnor qriuu pokhok, byy duiqiuu cutlii u lrau ee simx. Singlingw Vuddyy juvix ee qauwhuer, did jniar siuhing qapp did diyc inxtua, srinx-simx longxx kuaiwlok, did diyc dua lirig. Sewjunx! Siulen jitt hy Vut ee Samadhi, iauxx bue drat qaur liappuann, si anwjnuaw qiyr jyr dax diwhui ji’ de? Siulen sir-jap-sir simx, qaur qaxx bogdig ee cuwsu si sniaw? Qaur sniaw tingdo jiacc qiyr juer zip de? Anwjnuaw jiacc qiyr juer Dingxqag Posad?”

Jiaxee ue qongw liauw, ix qui' sinkux pag dirr tokax. Dairjiongr itsimx beh tniax Vut ee juimx, bagjiux denw dua luiw giaa tauu knuar.

(Shurangama Sutra, Volume 7-9)

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

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

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

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

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

Then Vajra Treasury King Bodhisattvas in the great assembly, numbering as many as eighty-four thousand nayutas of kotis' worth of sand grains in the Ganges, arose from their seats, bowed at the Buddha's feet, and said to the Buddha, "Bhagavan, 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. Bhagavan, such people as this, who cultivate their minds and seek proper concentration, whether in the Way-place or walking about, and even such people who with scattered minds roam and amuse themselves in the villages, will be accomplished and protected by us and our retinue of followers. Although the demon kings and the gods of great comfort will seek to get at them, they will never be able to do so. The smaller ghosts will have to stay ten yojanas' distance from these good people, except for those beings who have decided they want to cultivate dhyana.

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

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. Bhagavan, 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?"

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.

(楞嚴經卷第七之9)  

說是語已。會中無量百千金剛，一時佛前。合掌頂禮，而白佛言：如佛所說，我當誠心，保護如是修菩提者。爾時梵王，並天帝釋，四天大王，亦于佛前，同時頂禮，而白佛言：審有如是，修學善人，我當盡心，至誠保護，令其一生，所作如願。復有無量，藥叉大將，諸羅剎王，富單那王，鳩槃茶王，毗舍遮王，頻那夜迦，諸大鬼王，及諸鬼帥，亦於佛前，合掌頂禮，我亦誓願，護持是人，令菩提心，速得圓滿。復有無量，日月天子，雨師、雲師、雷師、並電伯等，年歲巡官，諸星眷屬，亦于會中，頂禮佛足，而白佛言：我亦保護是修行人，安立道場，得無所畏。復有無量，山神、海神，一切土地，水、陸、空行，萬物精祇，並風神王，無色界天，於如來前，同時稽首，而白佛言：我亦保護是修行人，得成菩提，永無魔事。爾時，八萬四千那由他。恒河沙俱胝、金剛藏王菩薩。在大會中，即從座起，頂禮佛足，而白佛言：世尊！如我等輩，所修功業，久成菩提，不取涅槃，常隨此咒。救護末世修三摩地正修行者。世尊！如是修心，求正定人，若在道場，及餘經行，乃至散心，遊戲聚落。我等徒眾，常當隨從，侍衛此人。縱令魔王，大自在天，求其方便，終不可得。諸小鬼神，去此善人，十由旬外；除彼發心，樂修禪者。世尊！如是惡魔，若魔眷屬，欲來侵擾，是善人者，我以寶杵，殞碎其首，猶如微塵；恒令此人，所作如願。阿難即從座起，頂禮佛足，而白佛言：我輩愚鈍，好為多聞，于諸漏心，未求出離，蒙佛慈誨，得正熏修，身心快然，獲大饒益。世尊！如是修證，佛三摩提，未到涅槃。云何名為乾慧之地？四十四心，至何漸次，得修行目？詣何方所，名入地中？云何名為等覺菩薩？作是語已。五體投地，大眾一心，佇佛慈音，瞪瞢瞻仰。

Shurangama Qingx (cid-8)

"Ananda! Bylun dycc jit xee qok, jiux, quan, iacc hiongcuanx u qihngx, igjingr, dyvingx, cat-lan, jenwluan, qapp qitax itcer u jaieh ee soxjai, narr siaw jitt xee sinjiur qra anx dirr sir xee sniamngg qapp soxu ee biyrsi iacc donghuanx dingxquann, qiyr qog-lai soxu jiongwsingx hongrgingg jitt xee jxiur, duiww jitt xee jxiur qiongqingr qnialew, itsimx qiong’iongw, qiyr ix ee zinbinn muixx jit langg longxx qra jah dirr sinkux-dingw, iacc muixx jit langg longxx qra kngr dirr inx druar ee soxjai, itcer jaieh dyrr longxx e siaubet.

Ananda! Muixx jit xee qoktow ee jiongwsingx narr u jitt xee jxiur, tenliongg e hnuahiw, hongx-diauu-uw-sun, gnoxqog hongsiux, banrbinn anlok. Qycc iarr tangx dinwab itcer oksuah qapp muixx jit xui ee quixquair, jailan be kiw, langg be hiauhing siw, syxlen, qxee, iacc syxkaur be jnriu inx ee srinx, zid’ia ansui, longxx byy og bang.

Ananda! Jitt xee Syvyy Sewqair u veh-bxan sir-cingx xee venwhuar ee oksuah, zi-jap-veh xee dua oksuah juer inx ee siuxlingw; qycc u veh dua oksuah juer juxtauu. Inx u jiongxjiongw hingjong, dirr sewqanx cuthen ee sii, e snix cud jiongxjiongw jauilan qapp iwgua hro jiongwsingx. U jitt xee jxiur ee soxjai, jiaxee jailan qapp iwgua dyrr longxx siaubet. Jap-zi yojana ixlai u qatqair ee soxjai, soxu ee hing'og, jailan qapp vuthing longxx berdangr zip .kir

Soxiw qongxx Zulaii suansi jitt xee jxiur, dirr birlaii sxer tangx vyxho cohak jiongww siuhingrjiaw, hro inx zip Samadhi, srinx-simx anzenn, did dua an’unw. Qycc iarr byy itcer jiongww xmoo, qxuiw, sinn qapp busiw ixlaii ee uansiuu, hinghy, siokser jai'iongx, qu giap, qapp qu jrer laii ziauxluan qapp sionghai.

Liw qapp jingwlangg lairdew u decc yc :ee ixqip birlaii sxer jiongww siuhingrjiaw, jiauww guaw dnuadniuu ee quiqiw, jiauww hxuad cisiuw qaiwlut. Siurqair :ee u duw diyc cingjing ee jingdoo, cisiuw jitt xee simx-jxiur, byy huaigii iacc hiyrhuew, jitt xee senrlamjuw dirr jitt xee verbuw soxx snix ee sinkux narr byy did diyc simx tongx, dyrr si sibhongx Zulaii luan qongxue.”

(Shurangama Sutra, Volume 7-8)

"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 holy mantra and placing it on the four city gates, or on a chaitya or on a dhvaja, by instructing all the people of the country to venerate the mantra, make obeisance to it, revere it, and singlemindedly make offerings to it; by instructing all the citizens to wear it on their bodies or to place it in their homes, and then all such disasters and calamities will completely disappear."

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

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

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

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

(楞嚴經卷第七之8)  

阿難！若諸國土，州縣聚落，饑荒疫癘。或復刀兵，賊難鬥諍，兼餘一切，厄難之地。寫此神咒，安城四門，並諸支提，或脫闍上。令其國土，所有眾生，奉迎斯咒，禮拜恭敬，一心供養，令其人民，各各身佩，或各各安所居宅地，一切災厄，悉皆銷滅。阿難！在在處處，國土眾生，隨有此咒，天龍歡喜，風雨順時。五穀豐殷，兆庶安樂。亦復能鎮，一切惡星，隨方變怪。災障不起，人無橫夭，杻械枷鎖，不著其身，晝夜安眠，常無惡夢。阿難！是娑婆界，有八萬四千，災變惡星，二十八大惡星，而為上首；復有八大惡星，以為其主。作種種形，出現世時，能生眾生種種災異。有此咒地，悉皆銷滅。十二由旬，成結界地，諸惡災祥，永不能入。是故如來宣示此咒于未來世，保護初學諸修行者，入三摩提，身心泰然，得大安隱。更無一切諸魔鬼神及無始來，冤橫宿殃，舊業陳債，來相惱害。汝及眾中諸有學人，及未來世，諸修行者，依我壇場，如法持戒，所受戒主，逢清淨僧，持此咒心，不生疑悔。是善男子，于此父母，所生之身，不得心通十方如來，便為妄語。

Shurangama Qingx (cid-7)

"Ananda! Jitt xee senrlamjuw cisiuw jitt xee jxiur ee sijun, junw qongxx u dirr bue siurqair ee sii huan qimwqair, cijiur liauxau, soxu pywqair ee jue, bylun kindang, jidsii siaubet. Junw qongxx ix limx jiuw, jiac go jiongw hiamx, u jiongxjiongw vutjing, itcer Vut, Posad, Qimqongx, tensenx, qapp quixsinn, longxx be qra dongwjuer quewsid. Ix junw qongxx cing byy cingkir iacc puawsamr ee ihok, ix ee itqiw-itdong longxx si cingjing. Ix junw qongxx byy juer dnxuaa, byy zip kir dyrdniuu, iarr byy hingdy, narr u siongrtok jitt xee jxiur, dyrr ham' zip dnxuaa qangrkuanw, ham' hingdy ee qongdig byy qycngiu. Narr jy gnoxgik, huan qaidongx duirlyc Byy Qnaiwdng Dergak ee dang jue, ixqip bikiu iacc bikiuni huan sir parajika iacc veh parajika, narr siongrgok jitt xee jxiur liauw, jitt hy dang giap bersux bingw hongx cuex suax, jinrqaix bedduu, sihyy longxx byy lauu.

Ananda! Narr u jiongwsingx an’ buliong-busor qiab ixlaii, soxu itcer kindang juerjiongr, an’ jingg sxer ixlaii bue hur camwhuew :ee, narr erdangr siongrtok iacc susiaw jitt xee jxiur, bylun qra jah dirr sinkudingw, higjiaw kngr dirr soxx druar ee cuwtec iacc  hngquanw, zucuw, jikju ee juergiap kyxviw iong tngx rngiuu seh, quer byy zuarr quw longxx gro diyc anju dirr byy snix byy siw ee hxuad.

Qycjaiww Ananda! Narr u luxzinn byy snix, beh qriuu ursinx :ee, narr erdangr jiwsimx ikliam jitt xee jxiur, iacc si sinkudingw jah jitt xee Sitata-Patra, dyrr e snix cud u hokdig qapp diwhui qniaxzii.

Qriuu dngg huewsiu :ee, dyrr did diyc dngg huewsiu; qriuu qyxvyr soksog uanbuanw :ee, dyrr soksog did diyc uanbuanw; qriuu srinx, mia, iacc quanser hongbin :ee iarr si anxnex. Siurjiongx liauxau, e jiauww ix soxx guan ongxsingx sibhongx qoktow, vitdnia be cutsir dirr vijen ee soxjai, hyhongw jabluan ee soxjai?

(Shurangama Sutra, Volume 7-7)

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

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

"Moreover, Ananda, if women who do not have children and want to conceive can sincerely memorize and recite this mantra, or carry this Sitata-Patra mantra on their bodies, they can give birth to sons or daughters endowed with blessings, virtue, and wisdom."

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

(楞嚴經卷第七之7)  

阿難！是善男子，持此咒時，設犯禁戒，于未受時，持咒之後，眾破戒罪，無問輕重，一時銷滅。縱經飲酒，食噉五辛，種種不淨，一切諸佛，菩薩金剛，天仙鬼神，不將為過。設著不淨。破弊衣服，一行一住，悉同清淨。縱不作壇，不入道場，亦不行道，誦持此咒，還同入壇，行道功德，無有異也。若造五逆，無間重罪，及諸比丘、比丘尼，四棄八棄，誦此咒已，如是重業，猶如猛風，吹散沙聚，悉皆滅除，更無毫髮。阿難！若有眾生，從無量無數劫來，所有一切輕重罪障，從前世來，未及懺悔，若能讀誦，書寫此咒，身上帶持，若安住處，莊宅園館，如是積業，猶湯銷雪。不久皆得，悟無生忍。復次阿難！若有女人，未生男女，欲求孕者；若能至心憶念斯咒，或能身上帶此悉怛多般怛囉者，便生福德智慧男女。求長命者，即得長命；欲求果報，速圓滿者，速得圓滿；身命色力，亦復如是。命終之後，隨願往生十方國土，必定不生邊地下賤，何況雜形？

Shurangama Qingx (cid-6)

"Ananda, liw qaidongx jai’ngiaw, jitt xee jxiur siongsiongg u veh-bxan sir-cingx naiuta Ganges Hyy koti suax sowliong ee Qimqongx Vyxjongr Ongg Posad ee jingxjog, it’id longxx u jiongww Qimqongx ee dairjiongr jyr ix ee quanwsiok, zid’ia suisi.

Narr u jiongwsingx ee simx sanwluan, byy dirr Samadhi, simx sniu cuir liam jitt xee jxiur, Qimqongx Ongg e sisiongg duer hitt xee senrlamjuw, byhqongxqiyh quatding qniaa posad simx :ee. Qimqongx Posad Vyxjongr Ongg jingbit ee simx amwdiongx hro ix ee sinsig soksog huathuix. Jitt xee langg dirr hitt sii, simx e qir did veh-bxan sir-cingx Ganges Hyy suax ee sowliong hiacc je ee qiab, itcer longxx bingvik, byy qycc u gihik. An’ derr id qiab simrjiww qaur juewau jit srinx, singsingx-sewser be cutsir dirr u iarcex, rakshasa, putana, kataputana, kumbhanda, pishacha jiaxee dingxdingw iacc jiongww iaux qxuiw, bylun u hxingg iacc byy hxingg, u susiongw iacc byy susiongw :ee, jiaxee pnaiw soxjai.

Jiaxee senrlamjuw narr siongrtok iacc amwliam, narr siaw iacc caux, narr jah lehh iacc cangr dirr cur-lai, iong jiongxjiongw mihqnia qiong'iongw, qiab qiab be cutsir dirr sanwciah, harjen jiaxee byy kuaiwlok ee soxjai. Jiaxee jiongwsingx, dyrr junw jursinx byy jy hokgiap, sibhongx Zulaii soxu qongdig longxx qruix hro jitt xee langg. Incuw tangx dirr Ganges Hyy suax ee buliong sowliong vutkyxsuad ee qiab lairdew, inx dniardnia qapp soxu Vut dirr qang jit xui cutsir. Buliong qongdig kyxviw amala-ciu(snax liap quexjiw) jikju, inx qapp Vut dirr qang soxjai siuhing qycc sriu inxtua, ingxx be hunsnuar.

Soxiw, pywqair :ee, tangx hro ix ciqair qycc cingjing; byy ciqair :ee, tangx hro ix ciqair; byy jingjinr :ee, tangx hro ix jingjinr; byy diwhui :ee, tangx hro ix did diyc diwhui; byy cingjing :ee, tangx hro ix soksog did diyc cingjing; byy cisiuw jaiqair :ee, juzenn e cisiuw jaiqair.”

(Shurangama Sutra, Volume 7-6)

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

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

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

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

(楞嚴經卷第七之6)  

阿難當知：是咒常有八萬四千那由他，恒河沙俱胝，金剛藏王菩薩種族，一一皆有諸金剛眾，而為眷屬，晝夜隨侍。設有眾生，於散亂心，非三摩地，心憶口持，是金剛王，常隨從彼諸善男子，何況決定菩提心者。此諸金剛菩薩藏王，精心陰速，發彼神識。是人應時，心能記憶，八萬四千恒河沙劫。周遍了知，得無疑惑。從第一劫，乃至後身，生生不生，藥叉羅剎，及富單那，迦吒富單那，鳩槃茶，毗舍遮等，並諸餓鬼，有形無形，有想無想，如是惡處。是善男子，若讀若誦，若書若寫，若帶若藏，諸色供養。劫劫不生，貧窮下賤，不可樂處。此諸眾生，縱其自身，不作福業，十方如來，所有功德，悉與此人。由是得于恒河沙阿僧祇不可說不可說劫，常與諸佛同生一處。無量功德，如惡叉聚。同處熏修，永無分散。是故能令破戒之人，戒根清淨，未得戒者，令其得戒；未精進者，令得精進；無智慧者，令得智慧；不清淨者，速得清淨；不持齋戒，自成齋戒。

Shurangama Qingx (cid-5)

"Ananda! Narr soxu sewqair ee soxu qoktow lairdew ee soxu jiongwsingx, inx iong qoktow soxx snix ee huaciu-puee, vuerhiyc, vehjuaw iacc vehvor susiaw jitt xee jxiur, qra drew dirr pangde, jitt xee langg simx junw hunrdun, berdangr siongrtog, qir be diauu, bylun si jah dirr sinsiong, iacc kngr dirr cur-lai, qaidongx jaix jitt xee langg jairsnix ee sii, itcer doghai longxx berdangr qra sionghai.

Ananda! Guaw dnaxx uirr liw qycjaiww suansuad jitt xee jxiur, tangx qiuwho sewqanx hro inx did diyc dua byy uir, hro jiongwsingx singjiu cud sewqanx ee diwhui. Narr guaw beddo liauxau, buadser jiongwsingx u tangx qaqi siongrtok, iacc qar tazinn siongrtok, qaidongx jaix u anxnex siongrtok ee jiongwsingx, huew berdangr qra siyx, juiw berdangr qra rimx, dua dok siyw dok longxx berdangr qra sionghai.

U anxnex jyr, simrjiww tenzinn, lringg, qxuiw, sinn, iaujniax iacc moquair, inx soxu og jxiur longxx berdangr qra uaw, simx did diyc jniar qamxsiu. Itcer jiuwjow, huatsut, dog’iyc, qimx-dok, ginn-dok, cauw, ciurbok, tangg iacc juaa, bxan but ee dogkir zip jitt xee langg ee cuir, e venr juer qamlo. Itcer oksuah qapp jiongww quixsinn, simx og e hai langg :ee, duiww jitt xee langg longxx berdangr qahai. Vinayaka jiongww og quixongg qapp ix ee quanwsiok longxx u lingxsiu cimx xunx, e sisiongg qra siuxho.”

(Shurangama Sutra, Volume 7-5)

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

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

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

(楞嚴經卷第七之5)  

阿難！若諸世界，隨所國土，所有眾生，隨國所生，樺皮貝葉，紙素白(疊毛)，書寫此咒，貯於香囊，是人心昏，未能誦憶，或帶身上，或書宅中，當知是人。盡其生年，一切諸毒，所不能害。阿難！我今為汝，更說此咒，救護世間，得大無畏，成就眾生，出世間智。若我滅後，末世眾生，有能自誦，若教他誦，當知如是誦持眾生，火不能燒，水不能溺，大毒小毒，所不能害。如是乃至天龍鬼神，精祇魔魅，所有惡咒，皆不能著，心得正受。一切咒詛，厭蠱毒藥，金毒銀毒，草木蟲蛇，萬物毒氣，入此人口，成甘露味。一切惡星，並諸鬼神，磣心毒人，於如是人，不能起惡。頻那夜迦諸惡鬼王，並其眷屬，皆領深恩，常加守護。

Shurangama Qingx (cid-4)

“Ananda! Jitt xee Vut taukag-dingw jikju ee qngx henxhen cud Sitata-Patra, viwbit ee gatha, bibiau ee jniuqur, jiongdiongx snix cud sibhongx itcer jiongww Vut. Sibhongx Zulaii, an' jitt xee simx-jxiur, singjiu busiong venwvenr ee jniar qakdix. 

Sibhongx Zulaii jipsiuw jitt xee simx-jxiur, tangx hanghok jiongww xmoo, apjer soxu guardy.

Sibhongx Zulaii tranr jitt xee simx-jxiur, jre vyxlenhuex, henr ingwhuawsinx dirr cniurr din’aix hiacc je ee qoktow.

Sibhongx Zulaii qnaa jitt xee simx-jxiur, dirr cniurr din’aix hiacc je ee qoktow juanw dua huatlunn.

Sibhongx Zulaii cisiuw jitt xee simx-jxiur, erdangr dirr sibhongx uirr jiongwsingx syx taukag siurqir. Narr qaqi iauxx bue giamrjingr vudqyw :ee, iarr e dirr sibhongx singlingw Vut ee siurqir.

Sibhongx Zulaii uaxkyr jitt xee simx-jxiur, erdangr dirr sibhongx qiuwjo jiongwsingx ee kow. Soxui dergak, iaux qxuiw, jingsnix, cnimii, cauwhni, be qongxue, exqauw, uanwhun e kow, air vedlii e kow, qriuu be diyc e kow, gnoximx iamrzet, d.-duarser-s. ee hinghy qang sijun qaixtuad. Cat-lan, vxingx-lan, ongg-lan, qnagak-lan, hongx-juiw-huew-lan , iaux iacc cuir dax, higjiaw sanwciah, longxx e ingwliam siausanr.

Sibhongx Zulaii sun jitt xee simx-jxiur, erdangr dirr sibhongx hogsai senrdiwsig, dirr sir uigii diongx jiauww simx soxx guan qiongriongw. Dirr Ganges Hyy sowliong hiacc je ee Zulaii huathue lairdew, inx e virr cuiquw juer dua Hxuad Ongjuw.

Sibhongx Zulaii sidhingg jitt xee simx-jxiur, erdangr dirr sibhongx liapsiu cinlangg, qycc hro soxu Siyxsingg tniax diyc viwbit vyxjong be qniahniaa.

Sibhongx Zulii siongrtok jitt xee simx-jxiur, singjiu busiong qakdix; jre dirr poteciu-kax zip dua Liappuann.

Sibhongx Zulaii tuann jitt xee simx-jxiur, dirr beddo liauxau, huwtog Vudhuad ee su, tangx jurcii qaur qiuwqingr, giamsiuw qaiwlut, longxx did diyc cingjing.

Narr guaw suansuad Vut taukag-dingw jikju ee qngx henxhen cud Sitata-Patra, an’ jaxkiw qaur amwsii, imsniax siy’ lenn, zirqur diongqanx iarr byy dingtac, qingquer Ganges Hyy suax ee sowliong hiacc je ee qiab iarr be jin. Iarr tangx qra jitt xee jxiur qiyr juer Zulaii Taukag-dingw. Linw jiaxee u decc yc :ee, lunhuee iauxx bue jin, jiwsingg huatsimx beh cruw Arahant ee qyxui. Dirr dyrdniuu jre, byy cisiuw jitt xee jxiur, beh hro srinx qapp simx uanxlii jiongww mosu, byy jitt hy dairjir.”

(Shurangama Sutra, Volume 7-4)

"Ananda, it is from this cluster of light atop the crown of the Buddha's head, the secret chant, Sitata-Patra, with its exquisite, wonderful compilation of phrases, that all the Buddhasof the ten directions come forth. Because the Tathagatas of the ten directions use this mantra-heart, they realize Unsurpassed, Proper, and All-pervading Knowledge and Enlightenment. 

"Because the Tathagatas of the ten directions take up this mantra-heart, they subdue all demons and control all adherents of externalist ways."

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

"Because the Tathagatas of the ten directions embody this mantra-heart, they turn the great Dharma wheel in worlds as numerous as atoms of universe."

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

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

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

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

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

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

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

(楞嚴經卷第七之4)  

阿難！是佛頂光聚，悉怛多般怛囉，秘密伽陀，微妙章句。出生十方一切諸佛，十方如來，因此咒心，得成無上正遍知覺。十方如來，執此咒心，降伏諸魔，制諸外道。十方如來，乘此咒心，坐寶蓮華，應微塵國。十方如來，含此咒心，于微塵國，轉大法輪。十方如來，持此咒心，能於十方，摩頂授記。自果未成，亦于十方，蒙佛授記。十方如來，依此咒心，能於十方，拔濟群苦。所謂地獄、餓鬼、畜生、盲聾、瘖、啞，怨憎會苦、愛別離苦、求不得苦、五陰熾盛、大小諸橫，同時解脫。賊難、兵難、王難、獄難、風、火水難、饑渴、貧窮，應念銷散。十方如來，隨此咒心，能於十方，事善知識。四威儀中，供養如意。恒沙如來，會中推為，大法王子。十方如來，行此咒心，能於十方，攝受親因，令諸小乘，聞秘密藏，不生驚怖。十方如來，誦此咒心，成無上覺；坐菩提樹，入大涅槃。十方如來，傳此咒心，於滅度後，付佛法事，究竟住持。嚴淨戒律，悉得清淨。若我說是佛頂光聚，般怛囉咒，從旦至暮，音聲相聯，字句中間，亦不重疊，經恒沙劫，終不能盡。亦說此咒，名如來頂。汝等有學，未盡輪迴，發心至誠，取阿羅漢，不持此咒，而坐道場，令其身心，遠諸魔事，無有是處。

Shurangama Qingx (cid-3)

Ananda hiongr Vut ee kax dingxlew, duiww Vut qongw, “Jurr guaw cutqex, kywser Vut ee aiwsiyh, dna' qriuu tniax kacc je, iauxx bue giamrjingr buuii. Dng' guaw jygu hitt xee Huantenx, virr ix ee siasud kuqimr, simx suizenn bingvik, lat byy qraur byy juriuu, hyw did kyr Manjushri Posad jiacc hro guaw qaixtuad. Suizenn singlingw Zulaii Vut taukag-dingw ee sinjiur, amr amr did diyc ligliong, iauxx bue cinsinx tniax .diyc. Dna’ hibang dairjuu qycjaiww suansuad, linbinw jitt xee huathue jiongww siuhing :ee, ixqip birlaii decc lunhuee :ee tangx singlingw Vut viwbit ee huat'imx, srinx qapp ir tangx did diyc qaixtuad.”

Hitt sijun, huathue liardew itcer dairjiongr longxx qnialew, kia lehh beh tniax Zulaii viwbit ee jniuqur. Hitt sii, Sewjunx an’ bacqer lairdew rig cud vah vyw qngx, qngx lairdew rig cud cxenx hiyc ee vyxlenhuex, u Zulaii ee huawsinx jre dirr vyxhuex-diongx. Ix ee taukag-dingw vangr cud jap dy vah vyw ee qngx, muixx jit dy qngx longxx poxpenr henxhen jap diauu Ganges Hyy suax ee sowliong hiacc je ee Qimqongx Viwbit Hunziah, giac snuax qapp cingku, dirr hukongx muaw muaw si. 

Dairjiongr giaa tauu knuar, iarr qniax iarr air, qiqiuu Vut ee ailenn qapp viwiu. Inx itsimx decc tniax vut, knuar be diyc ix taukag-dingw ee hingsiong. Vangr cud qngx ee Zulaii suansuad sinjiur.

(I)

namo satata sugataya arhate samyak-sambuddhasya 

satata buddha koti usnisam 

namo sarva buddha bodhisattve-bhyah 

namo saptanam samyak-sambuddha koti-nam 

sa sravaka samgha-nam 

namo loke arhata-nam 

namo srota-apanna-nam 

namo sakrdagami-nam 

namo loke samyak-gata-nam 

samyak-prati-panna-nam 

namo deva-rsi-nam 

namo siddhya-vidya-dhara-rsi-nam 

sapa-anu graha-saha-samartha-nam 

namo brahma-ne 

namo indra-ya 

namo Bhagavate rudra-ya uma-pati saheyaya 

namo Bhagavate narayana-ya panca maha-mudra 

namas-krtaya 

namo Bhagavate maha-kala-ya 

tripura-nagara 

vidra-pana-karaya 

adhi-mukti 

smasana-nivasini 

matr-gana 

namas-krtaya 

namo Bhagavate tathagata kulaya 

namo padma kulaya 

namo vajra kulaya 

namo mani kulaya 

namo gaja kulaya 

namo Bhagavate drdha-sura-sena pra-harana-rajaya 

tathagata-ya 

namo Bhagavate amitabha-ya 

tathagata-ya arhate samyak-sambuddha-ya 

namo Bhagavate aksobhya-ya 

tathagata-ya arhate samyak-sambuddha-ya 

namo Bhagavate bhaisajya-guru vaidurya prabha raja-ya 

tathagata-ya arhate samyak-sambuddha-ya 

namo Bhagavate sam-puspita salendra raja-ya 

tathagata-ya arhate samyak-sambuddha-ya 

namo Bhagavate sakyamuni-ye 

tathagata-ya arhate samyak-sambuddha-ya 

namo Bhagavate ratna ketu raja-ya 

tathagata-ya arhate samyak-sambuddha-ya 

tebhyo namas-krtva idam Bhagavanas tathagata usnisam 

sitata-patram 

namo apa-rajitam prati-yangiram 

sarva bhuta graha nigrahaka kara-hani 

para vidya chedanim 

akala mri-tyu pari traya-na kari 

sarva bandhana moksani 

sarva dusza duh-svapna nivarani 

catura-sitinam graha saha-sranam vidhvam-sana kari 

asza vimsatinam naksa-tranam pra-sadana kari 

aszanam maha-graha-nam vi-dhvam-sana kari 

sarva satru nivaranam 

ghoram duh-sva-pnam ca nasani 

visa, sastra, agni, udaka, ranam 

apara-jita ghora maha-bala canda, maha-dipta maha-teja 

maha-sveta-jvala maha-bala pandara-vasini arya-tara 

bhri-kuzi ce va vijaya vajra-maletih 

vi-sruta padmakah vajra-jihvah ca mala ce va aparajita vajra-dandah 

visala ca santa, sveteva pujita sauma-rupah, maha-sveta arya-tara 

maha-bala apara vajra-samkala ce va vajra-kaumari kulam-dhari 

vajra-hasta ca vidya 

kan-cana mallikah kusum-bhaka ratna 

vairocana kuliya-ya artha usnisa 

vi-jrmbha mani ca vajra-kanaka prabha-locana 

vajra-tundi ca sveta ca kamala-ksah siasi-prabha 

ity-iti mudra ganah sarve raksam kurvantu iman mama asya 

(II)

Om rsi-gana pra-sastas tathagata usnisa 

hum trum jambhana 

hum trum stambhana 

hum trum para-vidya sam-bhaksana kara 

hum trum sarva dusza-nam stambhana kara 

hum trum sarva yaksa raksasa grahanam vi-dhvam-sana kara 

hum trum catura-siti-nam graha saha-sra-nam vi-dhvam-sana kara 

hum trum asza-vimsati-nam naksatra-nam pra-sadana kara 

hum trum asza-nam maha-graha-nam vi-dhvam-sana kara 

hum trum raksa raksa mam 

bhagavans tathagata usnisa 

praty-angire maha-sahasra bhuje sahasra-sirse koti-siata sahasra netre 

abhede jvalita-zazaka maha-vajrodara tri-bhuvana mandala 

Om svastir bhavatu mama iman mama-sya 

(III)

raja-bhayah cora-bhayah agni-bhayah udaka-bhayah visa-bhayah siastra-bhayah 

para-cakra-bhayah dur-bhiksa-bhayah asiani-bhayah akala-mrityu-bhayah 

dharani bhumi kampaka pata-bhayah ulaka-pata-bhayah raja-danda-bhayah 

naga-bhayah vidyud-bhayah suparna-bhayah 

yaksa-grahah raksasi-grahah preta-grahah pisaca-grahah bhuta-grahah 

kumbhanda-grahah putana-grahah kaza-putana-grahah 

skanda-grahah apa-smara-grahah unmada-grahah chaya-grahah revati-grahah 

jata-a-harinam garbha-a-harinam rudhira-a-harinam mamsa-a-harinam 

medha-a-harinam majja-a-harinam jata-a-harinim jivita-a-harinam pita-a-harinam 

vanta-a-harinam asucya-a-harinim citta-a-harinim 

te-sam sarve-sam sarva-graha-nam vidyam chedayami kilayami 

pari-vrajaka kritam vidyam chedayami kilayami 

dakini-kritam vidyam chedayami kilayami 

maha-pasupati rudra-kritam vidyam chedayami kilayami 

narayana-kritam vidyam chedayami kilayami 

tattva-garuda kritam vidyam chedayami kilayami 

maha-kala-matri gana-kritam vidyam chedayami kilayami 

kapalika kritam vidyam chedayami kilayami 

jaya-kara madhu-kara sarva artha sadhaka kritam vidyam chedayami kilayami 

catur-bhagini kritam vidyam chedayami kilayami 

bhri-ngi-rizi nandike-svara gana-pati sahaya kritam vidyam chedayami kilayami 

nagna-sramana kritam vidyam chedayami kilayami 

arhanta kritam vidyam chedayami kilayami 

vita-raga kritam vidyam chedayami kilayami 

vajra-pani guhya guhya-kadhi-pati kritam vidyam chedayami kilayami 

raksa mam Bhagavan iman mama-sya 

(IV)

Bhagavans tathagata usnisa sitata-patra namo-stute 

asita na-la-rka prabha sphuza vi-kas sitata-patre 

jvala jvala, dara dara, bhidara bhidara, chida chida 

hum hum phat phat phat phat phat svaha hehe phat 

amogha-ya phat apratihata phat 

vara-prada phat ssura-vidrapaka phat 

sarva deve-bhyah phat, sarva nage-bhyah phat 

sarva yakse-bhyah phat, sarva gandharve-bhyah phat 

sarva asure-bhyah phat, sarva garude-bhyah phat 

sarva kimnare-bhyah phat, sarva mahorage-bhyah phat 

sarva raksase-bhyah phat, sarva bhute-bhyah phat 

sarva pisace-bhyah phat, sarva kumbhande-bhyah phat 

sarva manusye-bhyah phat, sarva amanusye-bhyah phat 

sarva putane-bhyah phat, sarva kaza-putane-bhyah phat 

sarva dur-langhite-bhyah phat, sarva dus-preksite-bhyah phat 

sarva jvare-bhyah phat, sarva apasmare-bhyah phat 

sarva sramane-bhyah phat, sarva tiri-thike-bhyah phat 

sarva utmadake-bhyah phat, sarva vidya raja-carye-bhyah phat 

jaya kara madhu kara sarva artha sadhake-bhyah phat 

vidya acarye-bhyah phat, catur-bhagini-bhyah phat 

vajra kaumari kulam dhari vidya raje-bhyah phat, maha praty-angire-bhyah phat 

vajra samkara-ya praty-angira rajaya phat 

maha-kala-ya maha-matri-gana namas-kritaya phat 

visnavi-ye phat, brahmani-ye phat 

agni-ye phat, maha-kali-ye phat 

kala-dandi-ye phat, indra-ye phat, matre-ye phat 

raudri-ye phat, camundi-ye phat 

kala-ratri-ye phat, kapali-ye phat 

adhi-muktaka smasana vasiniye phat 

ye-ke-citta, sattva-asya mama iman mama-asya 

(V)

dusza-citta, papa-citta, raudra-citta, vi-dvesa-citta, amitri-citta 

ut-pada-yanti kila-yanti mantra-yanti japanti juhanti 

oja-aharah garbha-aharah rudhira-aharah vasa-aharah 

majja-aharah jata-aharah jivita-aharah balya-aharah 

malya-aharah gandha-aharah puspa-aharah phala-aharah sasya-aharah 

papa-citta, dusza-citta, raudra-citta 

yaksa-grahah, raksasa-grahah, preta-grahah, pisaca-grahah 

bhuta-grahah, Kumbhanda-grahah, skanda-grahah, unmada-grahah 

chaya-grahah, apa-smara-grahah, daka-dakini-grahah, revati-grahah 

jamika-grahah, sakuni-grahah, raudra-matri-nandika-grahah, alamba-grahah 

hanu kantha-pani-grahah 

jvarah eka-hikah dvaiti-yakah traiti-yakah catur-thakah 

nitya-jvarah visama-jvarah vati-kah paitti-kah slai-smi-kah 

sam-nipati-kah sarva-jvarah siro-hrathi 

ardha-ava-badha-kah badha-aroca-kah 

aksi-rogam mukha-rogam hrid-rogam gala-graham karna-sulam danta-sulam 

hridaya-sulam marman-sulam parsva-sulam priszha-sulam udara-sulam kazi-sulam 

vasti-sulam uru-sulam nakha-sulam hasta-sulam 

pada-sulam sarva-anga-pratyanga-sulam 

bhuta vetada dakini jvarah dadrukah kanduh kizi bhah-lutah vaisarpah-loha lingah 

siastra-sana-gara visa-yoga agne udaka mara vaira kantara akala-mrityo 

tri-yambuka trai-laza vriscika sarpa nakula simha vyaghra riksa taraksa mara 

jivis te-sam sarve-sam 

sitata-patra maha vajro-snisam, maha-praty-angiram 

yavad-dva-dasa yojana abhy-anta-rena sima bandham karomi 

vidya-bandham karomi, tejo-bandham karomi para-vidya-bandham karomi 

tadyatha 

Om anale visade vira vajra-dhare bandha bandhani vajra-pani phat hum trum phat Svaha 

(Shurangama Sutra, Volume 7-3)

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

At that moment, everyone in the congregation bowed as one and stood waiting to hear the Tathagata's secret phrases. At that time, hundreds of sacrosanct light welled forth from the flesh-mound(usnisa) at the crown of the Bhagavan's head. A thousand-petaled precious lotus then welled forth from amidst those rays. Upon the precious flowers sat a nirmana(miraculously created) Tathagata. From the crown of his head ten beams of light radiated forth, each ray is composed of hundreds of treasure-rays. In each of those glowing rays, there were 10 ganges-river-sands Vajra-Secret-Trace-deities each holding aloft a mountain and wielding a pestle, occuping the whole universe.

The great assembly, gazing upward, felt fearful admiration and sought the Buddha's kind protection. Single-mindedly they listened to the holy Mantra that proclaimed by the Tathagata in the gloriously radiant light of the None-Can-See-The-Top Hallmark of the Buddha:

(Part I)

namo satata sugataya arhate samyak-sambuddhasya 

satata buddha koti usnisam 

namo sarva buddha bodhisattve-bhyah 

namo saptanam samyak-sambuddha koti-nam 

sa sravaka samgha-nam 

namo loke arhata-nam 

namo srota-apanna-nam 

namo sakrdagami-nam 

namo loke samyak-gata-nam 

samyak-prati-panna-nam 

namo deva-rsi-nam 

namo siddhya-vidya-dhara-rsi-nam 

sapa-anu graha-saha-samartha-nam 

namo brahma-ne 

namo indra-ya 

namo Bhagavate rudra-ya uma-pati saheyaya 

namo Bhagavate narayana-ya panca maha-mudra 

namas-krtaya 

namo Bhagavate maha-kala-ya 

tripura-nagara 

vidra-pana-karaya 

adhi-mukti 

smasana-nivasini 

matr-gana 

namas-krtaya 

namo Bhagavate tathagata kulaya 

namo padma kulaya 

namo vajra kulaya 

namo mani kulaya 

namo gaja kulaya 

namo Bhagavate drdha-sura-sena pra-harana-rajaya 

tathagata-ya 

namo Bhagavate amitabha-ya 

tathagata-ya arhate samyak-sambuddha-ya 

namo Bhagavate aksobhya-ya 

tathagata-ya arhate samyak-sambuddha-ya 

namo Bhagavate bhaisajya-guru vaidurya prabha raja-ya 

tathagata-ya arhate samyak-sambuddha-ya 

namo Bhagavate sam-puspita salendra raja-ya 

tathagata-ya arhate samyak-sambuddha-ya 

namo Bhagavate sakyamuni-ye 

tathagata-ya arhate samyak-sambuddha-ya 

namo Bhagavate ratna ketu raja-ya 

tathagata-ya arhate samyak-sambuddha-ya 

tebhyo namas-krtva idam Bhagavanas tathagata usnisam 

sitata-patram 

namo apa-rajitam prati-yangiram 

sarva bhuta graha nigrahaka kara-hani 

para vidya chedanim 

akala mri-tyu pari traya-na kari 

sarva bandhana moksani 

sarva dusza duh-svapna nivarani 

catura-sitinam graha saha-sranam vidhvam-sana kari 

asza vimsatinam naksa-tranam pra-sadana kari 

aszanam maha-graha-nam vi-dhvam-sana kari 

sarva satru nivaranam 

ghoram duh-sva-pnam ca nasani 

visa, sastra, agni, udaka, ranam 

apara-jita ghora maha-bala canda, maha-dipta maha-teja 

maha-sveta-jvala maha-bala pandara-vasini arya-tara 

bhri-kuzi ce va vijaya vajra-maletih 

vi-sruta padmakah vajra-jihvah ca mala ce va aparajita vajra-dandah 

visala ca santa, sveteva pujita sauma-rupah, maha-sveta arya-tara 

maha-bala apara vajra-samkala ce va vajra-kaumari kulam-dhari 

vajra-hasta ca vidya 

kan-cana mallikah kusum-bhaka ratna 

vairocana kuliya-ya artha usnisa 

vi-jrmbha mani ca vajra-kanaka prabha-locana 

vajra-tundi ca sveta ca kamala-ksah siasi-prabha 

ity-iti mudra ganah sarve raksam kurvantu iman mama asya 

(Part II)

Om rsi-gana pra-sastas tathagata usnisa 

hum trum jambhana 

hum trum stambhana 

hum trum para-vidya sam-bhaksana kara 

hum trum sarva dusza-nam stambhana kara 

hum trum sarva yaksa raksasa grahanam vi-dhvam-sana kara 

hum trum catura-siti-nam graha saha-sra-nam vi-dhvam-sana kara 

hum trum asza-vimsati-nam naksatra-nam pra-sadana kara 

hum trum asza-nam maha-graha-nam vi-dhvam-sana kara 

hum trum raksa raksa mam 

bhagavans tathagata usnisa 

praty-angire maha-sahasra bhuje sahasra-sirse koti-siata sahasra netre 

abhede jvalita-zazaka maha-vajrodara tri-bhuvana mandala 

Om svastir bhavatu mama iman mama-sya 

(Part III)

raja-bhayah cora-bhayah agni-bhayah udaka-bhayah visa-bhayah siastra-bhayah 

para-cakra-bhayah dur-bhiksa-bhayah asiani-bhayah akala-mrityu-bhayah 

dharani bhumi kampaka pata-bhayah ulaka-pata-bhayah raja-danda-bhayah 

naga-bhayah vidyud-bhayah suparna-bhayah 

yaksa-grahah raksasi-grahah preta-grahah pisaca-grahah bhuta-grahah 

kumbhanda-grahah putana-grahah kaza-putana-grahah 

skanda-grahah apa-smara-grahah unmada-grahah chaya-grahah revati-grahah 

jata-a-harinam garbha-a-harinam rudhira-a-harinam mamsa-a-harinam 

medha-a-harinam majja-a-harinam jata-a-harinim jivita-a-harinam pita-a-harinam 

vanta-a-harinam asucya-a-harinim citta-a-harinim 

te-sam sarve-sam sarva-graha-nam vidyam chedayami kilayami 

pari-vrajaka kritam vidyam chedayami kilayami 

dakini-kritam vidyam chedayami kilayami 

maha-pasupati rudra-kritam vidyam chedayami kilayami 

narayana-kritam vidyam chedayami kilayami 

tattva-garuda kritam vidyam chedayami kilayami 

maha-kala-matri gana-kritam vidyam chedayami kilayami 

kapalika kritam vidyam chedayami kilayami 

jaya-kara madhu-kara sarva artha sadhaka kritam vidyam chedayami kilayami 

catur-bhagini kritam vidyam chedayami kilayami 

bhri-ngi-rizi nandike-svara gana-pati sahaya kritam vidyam chedayami kilayami 

nagna-sramana kritam vidyam chedayami kilayami 

arhanta kritam vidyam chedayami kilayami 

vita-raga kritam vidyam chedayami kilayami 

vajra-pani guhya guhya-kadhi-pati kritam vidyam chedayami kilayami 

raksa mam Bhagavan iman mama-sya 

(Part IV)

Bhagavans tathagata usnisa sitata-patra namo-stute 

asita na-la-rka prabha sphuza vi-kas sitata-patre 

jvala jvala, dara dara, bhidara bhidara, chida chida 

hum hum phat phat phat phat phat svaha hehe phat 

amogha-ya phat apratihata phat 

vara-prada phat ssura-vidrapaka phat 

sarva deve-bhyah phat, sarva nage-bhyah phat 

sarva yakse-bhyah phat, sarva gandharve-bhyah phat 

sarva asure-bhyah phat, sarva garude-bhyah phat 

sarva kimnare-bhyah phat, sarva mahorage-bhyah phat 

sarva raksase-bhyah phat, sarva bhute-bhyah phat 

sarva pisace-bhyah phat, sarva kumbhande-bhyah phat 

sarva manusye-bhyah phat, sarva amanusye-bhyah phat 

sarva putane-bhyah phat, sarva kaza-putane-bhyah phat 

sarva dur-langhite-bhyah phat, sarva dus-preksite-bhyah phat 

sarva jvare-bhyah phat, sarva apasmare-bhyah phat 

sarva sramane-bhyah phat, sarva tiri-thike-bhyah phat 

sarva utmadake-bhyah phat, sarva vidya raja-carye-bhyah phat 

jaya kara madhu kara sarva artha sadhake-bhyah phat 

vidya acarye-bhyah phat, catur-bhagini-bhyah phat 

vajra kaumari kulam dhari vidya raje-bhyah phat, maha praty-angire-bhyah phat 

vajra samkara-ya praty-angira rajaya phat 

maha-kala-ya maha-matri-gana namas-kritaya phat 

visnavi-ye phat, brahmani-ye phat 

agni-ye phat, maha-kali-ye phat 

kala-dandi-ye phat, indra-ye phat, matre-ye phat 

raudri-ye phat, camundi-ye phat 

kala-ratri-ye phat, kapali-ye phat 

adhi-muktaka smasana vasiniye phat 

ye-ke-citta, sattva-asya mama iman mama-asya 

(Part V)

dusza-citta, papa-citta, raudra-citta, vi-dvesa-citta, amitri-citta 

ut-pada-yanti kila-yanti mantra-yanti japanti juhanti 

oja-aharah garbha-aharah rudhira-aharah vasa-aharah 

majja-aharah jata-aharah jivita-aharah balya-aharah 

malya-aharah gandha-aharah puspa-aharah phala-aharah sasya-aharah 

papa-citta, dusza-citta, raudra-citta 

yaksa-grahah, raksasa-grahah, preta-grahah, pisaca-grahah 

bhuta-grahah, Kumbhanda-grahah, skanda-grahah, unmada-grahah 

chaya-grahah, apa-smara-grahah, daka-dakini-grahah, revati-grahah 

jamika-grahah, sakuni-grahah, raudra-matri-nandika-grahah, alamba-grahah 

hanu kantha-pani-grahah 

jvarah eka-hikah dvaiti-yakah traiti-yakah catur-thakah 

nitya-jvarah visama-jvarah vati-kah paitti-kah slai-smi-kah 

sam-nipati-kah sarva-jvarah siro-hrathi 

ardha-ava-badha-kah badha-aroca-kah 

aksi-rogam mukha-rogam hrid-rogam gala-graham karna-sulam danta-sulam 

hridaya-sulam marman-sulam parsva-sulam priszha-sulam udara-sulam kazi-sulam 

vasti-sulam uru-sulam nakha-sulam hasta-sulam 

pada-sulam sarva-anga-pratyanga-sulam 

bhuta vetada dakini jvarah dadrukah kanduh kizi bhah-lutah vaisarpah-loha lingah 

siastra-sana-gara visa-yoga agne udaka mara vaira kantara akala-mrityo 

tri-yambuka trai-laza vriscika sarpa nakula simha vyaghra riksa taraksa mara 

jivis te-sam sarve-sam 

sitata-patra maha vajro-snisam, maha-praty-angiram 

yavad-dva-dasa yojana abhy-anta-rena sima bandham karomi 

vidya-bandham karomi, tejo-bandham karomi para-vidya-bandham karomi 

tadyatha 

Om anale visade vira vajra-dhare bandha bandhani vajra-pani phat hum trum phat Svaha 

(楞嚴經卷第七之3)  

阿難頂禮佛足，而白佛言：自我出家，恃佛憍愛，求多聞故，未證無為。遭彼梵天，邪術所禁，心雖明瞭，力不自由，賴遇文殊，令我解脫，雖蒙如來，佛頂神咒，冥獲其力，尚未親聞。惟願大慈，重為宣說，悲救此會，諸修行輩，末及當來，在輪迴者，承佛密音，身意解脫。於時會中一切大眾，普皆作禮，佇聞如來秘密章句。爾時世尊，從肉髻中，湧百寶光，光中湧出，千葉寶蓮，有化如來，坐寶華中。頂放十道，百寶光明，一一光明，皆遍示現，十恒河沙，金剛密跡，擎山持杵，遍虛空界。大眾仰觀，畏愛兼抱，求佛哀佑。一心聽佛，無見頂相，放光如來，宣說神咒。

南無薩怛他蘇伽多耶阿羅訶帝三藐三菩陀寫薩怛他佛陀俱胝。瑟尼釤南無薩婆勃陀勃地薩跢鞞弊南無薩多南三藐三菩陀俱知喃娑舍囉。婆迦僧伽喃南無盧雞。阿羅漢。跢喃南無蘇盧多。波那喃南無娑羯唎陀。伽彌喃南無盧雞。三藐。伽跢喃三藐。伽波囉底波。多那喃南無提婆。離瑟赧南無悉陀耶毗地耶陀囉離瑟赧舍波奴揭囉訶娑訶娑囉。摩他喃南無跋囉訶。摩泥南無因陀囉耶南無婆伽婆帝嚧陀囉耶烏摩般帝娑醯夜耶南無婆伽婆帝那囉野拏耶槃遮摩訶。三慕陀囉南無悉羯唎多耶南無婆伽婆帝摩訶迦羅耶地唎。般剌那伽囉毗陀囉波拏。迦囉耶阿地目帝尸摩舍那泥婆悉泥摩怛唎伽拏南無。悉羯唎多耶南無婆伽婆帝多他伽跢。俱囉耶南無般頭摩。俱囉耶南無跋闍囉。俱囉耶南無摩尼。俱囉耶南無伽闍。俱囉耶南無婆伽婆帝帝唎茶輸囉西那波囉訶囉。拏囉闍耶跢他伽多耶南無婆伽婆帝南無阿彌。多婆耶跢他伽多耶阿囉訶帝三藐三菩陀耶南無婆伽婆帝阿芻鞞耶跢他伽多耶阿囉訶帝三藐三菩陀耶南無婆伽婆帝鞞沙闍耶俱盧。吠柱唎耶般囉婆。囉闍耶跢他伽多耶南無婆伽婆帝三補師。毖多薩憐捺囉剌闍耶跢他伽多耶阿囉訶帝三藐三菩陀耶南無婆伽婆帝舍雞野。母那曳跢他伽多耶阿囉訶帝三藐三菩陀耶南無婆伽婆帝剌怛那。雞都。囉闍耶跢他伽多耶阿囉訶帝三藐三菩陀耶帝瓢南無薩羯唎多翳曇。婆伽婆多薩怛他。伽都瑟尼釤薩怛多。般怛藍南無阿婆囉視耽般囉帝揚歧囉薩囉婆部多。揭囉訶尼羯囉訶羯迦囉訶尼跋囉。毖地耶叱陀你阿迦囉密唎柱般唎怛囉耶儜揭唎薩囉婆槃陀那目叉尼薩囉婆突瑟吒突悉乏般那你伐囉尼赭都囉失帝南羯囉訶娑訶。薩囉。若闍毗多崩娑那。羯唎阿瑟吒冰。舍帝南那叉。剎怛囉。若闍波囉。薩陀那。羯唎阿瑟吒南摩訶羯囉訶。若闍毗多崩。薩那羯唎薩婆。舍都嚧你婆囉。若闍呼藍。突悉乏難遮那舍尼毖沙舍悉怛囉阿吉尼烏陀迦囉。若闍阿般囉視多。具囉摩訶般囉。戰持摩訶疊多摩訶帝闍摩訶稅多。闍婆囉摩訶跋囉。槃陀囉婆悉你阿唎耶。多囉毗唎俱知誓婆。毗闍耶跋闍囉。摩禮底毗舍嚧多勃騰罔迦跋闍囉。制喝那。阿遮摩囉制婆般囉質多跋闍囉。擅持毗舍囉遮扇多舍鞞提婆補視多蘇摩嚧波摩訶稅多阿唎耶。多囉摩訶婆囉。阿般囉跋闍囉。商羯囉。制婆跋闍囉。俱摩唎俱藍陀唎跋闍囉。喝薩多遮毗地耶乾遮那摩唎迦啒蘇母婆羯囉跢那鞞嚧遮那俱唎耶夜囉菟瑟尼釤毗折藍婆。摩尼遮跋闍囉。迦那。迦波囉婆嚧闍那跋闍囉。頓稚遮稅多遮迦摩囉剎奢尸波囉婆翳帝夷帝母陀囉羯拏娑鞞囉懺掘梵都印兔那。麼麼寫烏(合牛)唎瑟。揭拏般剌。舍悉多薩怛他伽都瑟尼釤虎(合牛)都嚧雍瞻婆那虎(合牛)都嚧雍悉眈婆那虎(合牛)都嚧雍波囉瑟地耶三般叉拏羯囉虎(合牛)都嚧雍薩婆藥叉喝囉剎裟揭囉訶。若闍毗騰崩。薩那羯囉虎(合牛)都嚧雍者都囉尸底南揭囉訶娑訶薩囉南毗騰崩。薩那囉虎(合牛)都嚧雍囉叉婆伽梵薩怛他伽都瑟尼釤波囉點闍吉唎摩訶。娑訶薩囉勃樹。娑訶薩囉室唎沙俱知。娑訶薩泥帝隸。阿弊提視。婆唎多吒吒甖迦摩訶。跋闍嚧陀囉帝唎菩婆那曼茶囉烏(合牛)娑悉帝薄婆都麼麼印兔那。麼麼寫囉闍婆夜主囉跋夜阿祇尼。婆夜烏陀迦。婆夜毗沙。婆夜舍薩多囉。婆夜婆囉。斫羯囉。婆夜突瑟叉。婆夜阿舍你。婆夜阿迦囉密唎柱。婆夜陀囉尼。部彌劍波伽波陀。婆夜烏囉迦。婆多。婆夜剌闍壇茶。婆夜那伽婆夜毗條怛。婆夜蘇波囉拏。婆夜藥叉。揭囉訶囉叉私。揭囉訶畢唎多。揭囉訶毗舍遮。揭囉訶部多。揭囉訶鳩槃茶。揭囉訶補丹那。揭囉訶迦吒補丹那。揭囉訶悉乾度。揭囉訶阿播悉摩囉。揭囉訶烏檀摩陀。揭囉訶車夜揭囉訶醯唎婆帝。揭囉訶社多。訶唎南揭婆訶唎南嚧地囉。訶唎南忙娑訶唎南謎陀。訶唎南摩闍。訶唎南闍多。訶唎女視比多。訶唎南毗多。訶唎南婆多訶唎南阿輸遮。訶唎女質多。訶唎女帝釤。薩鞞釤薩婆。揭囉訶南毗陀。夜闍瞋陀。夜彌雞囉。夜彌波唎。跋囉。者迦訖唎擔毗陀。夜闍瞋陀。夜彌雞囉夜彌茶演尼訖唎擔毗陀夜闍瞋陀夜彌雞囉夜彌摩訶般輸。般怛夜嚧陀囉訖唎擔毗陀夜闍瞋陀夜彌雞囉夜彌那囉夜拏訖唎擔毗陀夜闍瞋陀夜彌雞囉夜彌怛埵伽嚧。茶西訖唎擔毗陀夜闍瞋陀夜彌雞囉夜彌摩訶迦囉摩怛唎伽拏訖唎擔毗陀夜闍瞋陀夜彌雞囉夜彌迦波唎迦訖唎擔毗陀夜闍瞋陀夜彌雞囉夜彌闍耶羯囉摩度。羯囉薩婆。囉他。娑達那訖唎擔毗陀夜闍瞋陀夜彌雞囉夜彌赭咄囉婆耆你訖唎擔毗陀夜闍瞋陀夜彌雞囉夜彌毗唎羊。訖唎知難陀。雞沙囉伽拏。般帝索醯夜訖唎擔毗陀夜闍瞋陀夜彌雞囉夜彌那揭。那舍囉。婆拏訖唎擔毗陀夜闍瞋陀夜彌雞囉夜彌阿羅漢訖唎擔毗陀夜闍瞋陀夜彌雞囉夜彌毗多囉伽訖唎擔毗陀夜闍瞋陀夜彌雞囉夜彌跋闍囉波你具醯夜。具醯夜迦地。般帝訖唎擔毗陀夜闍瞋陀夜彌雞囉夜彌囉叉罔婆伽梵印兔那。麼麼寫婆伽梵薩怛多。般怛囉南無粹都帝阿悉多。那囉剌迦波囉婆悉普吒毗迦。薩怛多。砵帝唎什佛囉。什佛囉陀囉陀囉頻陀囉。頻陀囉瞋陀瞋陀虎(合牛)虎(合牛)泮吒。泮吒。泮吒。泮吒。泮吒娑訶醯醯泮阿牟迦耶泮阿波囉。提訶多泮婆囉。波囉陀泮阿素囉毗陀囉波迦泮薩婆。提鞞。弊泮薩婆。那伽。弊泮薩婆。藥叉。弊泮薩婆。乾闥婆。弊泮薩婆。補丹那。弊泮迦吒補丹那。弊泮薩婆。突狼枳帝。弊泮薩婆。突澀比犁訖瑟帝。弊泮薩婆。什婆唎。弊泮薩婆。阿播悉摩犁。弊泮薩婆。舍囉。婆拏。弊泮薩婆。地帝雞。弊泮薩婆。怛摩陀繼。弊泮薩婆。毗陀耶囉誓。遮犁。弊泮闍夜羯囉摩度羯囉薩婆。囉他娑陀雞。弊泮毗地夜遮唎。弊泮者都囉縛耆你。弊泮跋闍囉俱摩唎毗陀夜囉誓。弊泮摩訶波囉。丁羊叉耆唎。弊泮跋闍囉。商羯囉夜波囉丈耆。囉闍耶泮摩訶迦囉夜摩訶。末怛唎迦拏南無。娑羯唎多。夜泮毖瑟拏婢。曳泮勃囉訶。牟尼。曳泮阿耆尼。曳泮摩訶羯唎。曳泮羯囉檀持。曳泮蔑怛唎。曳泮嘮怛唎。曳泮遮文茶。曳泮羯邏囉怛唎。曳泮迦般唎。曳泮阿地目。質多迦尸摩。舍那婆私你。曳泮演吉質薩埵。婆寫麼麼。印兔。那麼麼寫突瑟吒。質多阿末怛唎。質多烏闍。訶囉伽婆。訶囉嚧地囉。訶囉婆娑。訶囉摩闍。訶囉闍多。訶囉視毖多。訶囉跋略夜。訶囉乾陀。訶囉布史波。訶囉頗囉。訶囉婆寫。訶囉般波。質多突瑟吒。質多嘮陀囉。質多藥叉。揭囉訶囉剎娑。揭囉訶閉隸多。揭囉訶毗舍遮。揭囉訶部多。揭囉訶鳩槃茶。揭囉訶悉乾陀。揭囉訶烏怛摩陀。揭囉訶車夜。揭囉訶阿播薩摩囉。揭囉訶宅袪革茶耆尼。揭囉訶唎佛帝。揭囉訶闍彌迦。揭囉訶舍俱尼。揭囉訶姥陀囉難地迦。揭囉訶阿藍婆。揭囉訶乾度波尼。揭囉訶什佛囉堙迦醯迦墜帝藥迦怛隸帝藥迦者突託迦昵提。什伐囉毖釤摩。什伐囉薄底迦鼻底迦室隸。瑟密迦娑你。般帝迦薩婆。什伐囉室嚧吉帝末陀。鞞達。嚧制劍阿綺嚧鉗目佉嚧鉗羯唎突嚧鉗揭囉訶揭藍。羯拏。輸藍憚多。輸藍迄唎夜。輸藍末麼。輸藍跋唎室婆。輸藍毖栗瑟吒。輸藍烏陀囉。輸藍羯知輸藍跋悉帝輸藍鄔嚧輸藍常伽輸藍喝悉多輸藍跋陀輸藍娑房盎伽般囉。丈伽。輸藍部多。毖跢茶茶耆尼什婆囉陀突嚧迦建咄嚧吉知婆路多毗薩般嚧訶凌伽輸沙怛囉娑那羯囉毗沙喻迦阿耆尼烏陀迦末囉。鞞囉建跢囉阿迦囉密唎咄怛斂部迦地栗剌吒毖唎瑟質迦薩婆那俱囉肆引伽弊揭囉唎。藥叉怛囉芻末囉視吠帝釤娑鞞釤悉怛多。砵怛囉摩訶跋闍嚧瑟尼釤摩訶般賴。丈耆藍夜波突陀舍喻闍那辮怛隸拏毗陀耶槃曇迦嚧彌帝殊槃曇迦嚧彌般囉毗陀槃曇迦嚧彌跢姪他唵阿那隸毗舍提鞞囉跋闍囉陀唎槃陀槃陀你跋闍囉謗尼泮虎(合牛)都嚧甕泮莎婆訶。

Shurangama Qingx (cid-2)

Vuddyy qra Ananda qongw, "Buadser ee sewzinn narr guanrir qenwlip dyrdiuu, singx kir cue seh-snuax ee dua lat vec guu. Guu jiac snuax-lai ing'iongw ee pangx cauw, dna’ limx seh-snuax ee cringx juiw, ix ee vunr biser. Tangx cruw ix ee vunr ham' dnuahniux lamrcamx laii qoo tokax. Narr m si seh-snuax ee guu, hex vunr e caur qycc lacsab, bering did laii qoo tokax. Narr dirr vnide, qra derpuee ow .kiw .laii, cruw go ciyh ixha ee ngg too, lamrcamx dnuahniux, dimjuixhniux, sohap, hunliok, utqimhiongx, vehqax, cingbok, linglingg, qamsiongg, qapp qejihhniux. Qra jitt jap jiongw buaa juer hunw camx too venr juer huetoo laii qoo dniude, hong'uann lak dxng juer jit xee veh qag ee dnxuaa.

Dnuaa-simx vowdir jit xee qorr qimx, ginn, dangg qapp bok soxx jy ee lenhuex, huex-diongx kngr jit xee vxuah, vxuah lairdew singx drew Veh-guec ee lorjuiw, juiw-diongx suiir kngr quaw huex qapp hiyc. Tec veh xee ngii qniar kngr dirr veh ee hong'ui qra huex-vxuah kox jit linr. Qniar-gua kngr jap-lak luiw lenhuex qapp jap-lak xee hniuloo. U huex qnaiwcah ee hniuloo posed jonggiamm, lairdew dna' siyx dimjuixhniux, m tangx qnir diyc huew.

Cruw vec guu ee lingx kngr dirr jap-lak xee kiwqu. Lingx beh juer jenvniaw, camx suatngg, iuvniaw, lingmuee, sohap, bidqniux, sunsox qapp sunn bit, kngr dirr jap-lak luiw lenhuex guarbin qra huex vauuii lehh laii hongrhenr hro jiongww Vut ixqip dua Posad.

Jiahvng ee sii narr dirr vnuawmii, cruw bit vnuar sringx, qiauw snax vaiw so'iuu, dnxuaa-jingg lingrgua kngr jit xee siyw huexloo, ixx turuska-hniux jnuax cud pangjuiw iong laii lramm dirr huextnuar, hro ix siyx iamriam, zen'au qra sobit dryr zip kir iam loo lairdew. Danw siyx qaxx enx jin, dyrr tangx henr hro Vut qapp Posad.

Diyhh dirr sir bin qruar huekuann, dirr siklai u dnxuaa ee sir bin viah vowdir sibhongx Zulaii qapp jiongww Posad qokk jiongw ee sxiong.

Ingqaix dirr hiongr zidtauu ee soxjai andir Vairocana Vut, Sakiamuni Vut, Maitreia(Bilik) Posad, Akshobhia Vut, Amitabha Vut, qapp u jiongxjiongw venwhuar ee Quan’imx hingsiong, qycc jyxiu u andir Qimqongx Jong Posad. Sakra, Brahma, Ucchusma, Nraa Dirgha, Kundalin, ixqip Brukuti, sir Tenongg qapp Vinaiaka andir dirr mngg-vnix ee jyxiu nng vingg.

Qycc cruw veh bin qniar qruar dirr kongdiongx, qapp dnuadniuu lairdew soxx andir ee qniar siongduir, hro inx ee hingngiaw horsiongx jiywngiaw.

Dirr tauu cid qangx, jiwsingg dingxlew sibhongx Zulaii, jiongww dua Posad qapp Arahant. Dirr lak xee sisinn siongrliam jiuwgiw dirr dnxuaa sehkolinx, singsimx siudy, jit xee sisinn lensuar jyr jit-vah-kxongr-veh vaiw.

Dirr derr zi lexvair lairdew, ithiongr juansimx huad Posad-guan, simx qending byy qnaiwdng, qaiwlut guaw jinwjingg u qongw .quer .ar.

Dirr derr snax lexvair lairdew, dirr jap-zi xee sisinn ithiongr cisiuw Vut ee Patra jiur. Qaur derr cid zit, sibhongx Zulaii jidsii cuthen, dirr qniar ee qngx horsiongx jiywngiaw ee sojxai, Vut e qra inx syx taukag.

Dirr dyrdniuu sinlen Samadhi, iarr tangx hro buadser siulen hagsip :ee srinx-simx longxx bingqngx cingjing, bersux liulee. Ananda! Narr tuanqar bikiu ee suhu ixqip qang huathue lairdew, jap xee bikiu qidiongx u jit xee byy cingjing, jitt xee dyrdiuu dyrr be u singjiu.

Sxamx-cid zi-jap-id zit liauxau, jerjing anqux, qingquer jit-vah qangx, qinkir lrai :ee, iauxx byy an’ jyrui vreh kiw, dyrr did Sotapanna. Dyrr junw inx ee srinx-simx  iauxx bue singjiu singwqyw, inx qaqi jaix qongxx, sxingg vut quatding be u sitcyr. Liw decc mng dyrdniuu, dyrr si rair anxnex qenwlip."

(Shurangama Sutra, Volume 7-2)

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

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

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

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

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

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

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

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

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

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

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

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

(楞嚴經卷第七之2)  

佛告阿難：若末世人，願立道場，先取雪山，大力白牛，食其山中肥膩香草，此牛唯飲雪山清水，其糞微細，可取其糞，和合栴檀，以泥其地。若非雪山，其牛臭穢，不堪塗地。別于平原，穿去地皮，五尺已下，取其黃土。和上栴檀、沈水、蘇合、薰陸、郁金、白膠、青木、零陵、甘松、及雞舌香，以此十種，細羅為粉，合土成泥，以塗場地，方圓丈六，為八角壇。壇心置一金、銀、銅、木，所造蓮華，華中安砵，砵中先盛八月露水，水中隨安所有華葉。取八圓鏡，各安其方，圍繞華砵。鏡外建立十六蓮華，十六香爐。間華鋪設，莊嚴香爐。純燒沈水，無令見火。取白牛乳，置十六器，乳為煎餅，並諸砂糖、油餅、乳糜、蘇合、蜜薑、純酥、純蜜；于蓮華外，各各十六，圍繞華外，以奉諸佛，及大菩薩。每以食時，若在中夜，取蜜半升，用酥三合，壇前別安一小火爐，以兜樓婆香，煎取香水，沐浴其炭，然令猛熾，投是酥蜜，於炎爐內，燒令煙盡，享佛菩薩。令其四外，遍懸幡華，於壇室中，四壁敷設十方如來，及諸菩薩，所有形像。應于當陽，張盧舍那、釋迦、彌勒、阿閦、彌陀，諸大變化，觀音形像，兼金剛藏，安其左右。帝釋、梵王、烏芻瑟摩、並藍地迦、諸軍荼利，與毗俱胝、四天王等，頻那夜迦，張於門側，左右安置。又取八鏡覆懸虛空，與壇場中，所安之鏡，方面相對，使其形影，重重相涉。于初七中，至誠頂禮，十方如來，諸大菩薩，阿羅漢號，恒于六時，誦咒圍壇，至心行道，一時常行，一百八遍。第二七中，一向專心發菩薩願，心無間斷，我毗奈耶先有願教。第三七中，于十二時，一向持佛，般怛羅咒，至第七日，十方如來，一時出現，鏡交光處，承佛摩頂。即于道場，修三摩地。能令如是，末世修學，身心明淨，猶如琉璃。阿難！若此比丘，本受戒師，及同會中，十比丘等，其中有一不清淨者，如是道場，多不成就。從三七後，端坐安居，經一百日，有利根者，不起於座，得須陀洹。縱其身心，聖果未成，決定自知，成佛不謬。汝問道場，建立如是。