Shurangama Qingx (cid-10)

Hitt sii Sewjunx ylyw Ananda qongxx, “Jin’ hyw jin’ hyw! Linw jiaxee si tangx uirr dairjiongr qapp buadser itcer jiongwsingx siuhing Samadhi qriuu Dairsing :ee, an’ huanhux qaur jiongdiamw dua liappuann, beh qriuu jixsi busiong jingwkag siuhing ee lo. Linw dnaxx jimjiog tniax, guaw beh uirr linw qaixsueh.”

Ananda qapp dairjiongr longxx habjiongw jingrsimx, diam diam siurqar.

Vuddyy qongw, “Ananda, qaidongx jaix, bibiau ee jursingr uanbuanw qycc qongbingg, byy simxmih miaa qapp siongwtew, vunxlaii byy u sewqair iacc jiongwsingx. In’ui snix cud bongrsiongw, u snix dyrr u bet, snix-bet longxx si hubong. Bet bongrsiongw qiyr juer jinx, jex dyrr qiyr juer Zulaii busiong potee qapp dua liappuann nng xee dngxuad. Ananda! Liw dnaxx beh siulen jinsit Samadhi, didjiab drat qaur Zulaii dua liappuann, singx bad jiaxee jiongwsingx qapp sewqair u nng jiongw dendyr ee in'iuu. Dendyr byy snix, jex dyrr si Zulaii ee jinsit Samadhi.

“Ananda! Si anwjnuaw qiyr juer jiongwsingx dendyr lehh? Ananda! In'ui biaurbingg ee simx vunw si uantongx, in’ui u hunved snix cud hunvetsingr, bongrsiongw snix cud diqenr. An’ vitqingr byy venr juer qiuwqingr u. 

Jitt xee iuxuii sewqair ee soxu, m si u indnuax laii :ee, soxx diamr lehh ee henrsiong juann byy qinvunw. Jiauww jitt xee byy qinvunw ee henrsiong suacc  qenwlip sewqair qapp jiongwsingx.

Uanbingg ee vunxsingr behik, diwsuw snix cud bongrsiongw. Bongrsiongw ee vunxsingr byy texsingr, byy soxx i’uaw. Sniu beh huedngw jinx :ee, mrqycc beh huedngw jinx :ee ixx m si jinjniar jinzuu ee singr. M si jinx :ee qriuu huedngw jinx :ee, dyrr venr juer hubong. M si snix :ee, m si diamr lehh, m si simx, m si hxuad, denxjuanw huatsnix, snix .cud .ee zuxx laii zuxx qiongg, inxtua juer giap. Luirsu ee giap horsiongx qamxingr, incuw sanxsingx qamxsiu ee giap, horsiongx snix-bet. In’ui jitt xee enqor, jiongwsingx dendyr.

Ananda! Anwjnuaw qongxx qiyr juer sewqair dendyr? Jitt xee bubingg sewqair ee jiongwsingx, si jit dnxua jit dnxua hubong snix .cud .laii .ee, iarr incuw hunqair qenwlip. Kixinx si busow kixinx, uaxlua :ee m si jinjniar ee uaxlua, censuaw liudong byy soxx uaxlua, sewqair incuw singlip. Samser siwhngx hyhap siy' kansiap, venwhuar juer jap-zi jiongw jiongwsingx.

Soxiw qongxx sewqair in’ui dinxdang laii snix cud sniax, in’ui sniax laii snix cud hingjong, in’ui hingjong laii snix cud pangbi, in’ui pangbi laii snix cud bongkab, in’ui bongkab laii snix cud jubi, in’ui jubi dyrr diwqag diyc hxuad. Jitt lak jiongw jabluan ee bongrsiongw vnir jniaa giap, jap-zi jingxlui kuhunx iucuw lunjuanw. Soxiw qongxx sewqanx ee sniax, pangbi, jubi, bongkab, jap-zi jingxlui it'id juanxvenr jyr jit xee lunhuee.

Tranr jitt xee dendyr decc lunjuanw, jitt xee sewqair u luanxsingx, taisingx, sipsingx, huawsingx, u hingjong, byy hingjong, u susiongw, byy susiongw, m si u hingsig, m si byy hingsig, m si u susiongw, qapp m si byy susiongw jitt jap-zi jiongw.

Ananda! In'ui sewqair hibong decc lunhuee, soxx jyr dendyr ee enqor, ham' krir hyhap jniaa juer veh-bxan sir-cingx xee pudimm decc vuex ee jabluan liamrtauu. Incuw u kalala dirr qoktow liujuanw, u hii, jiauw, qux, juaa jitt lui luanxsingx :ee ciongmuaw qidiongx.

In'ui sewqair jabcyr siy' uer decc lunhuee, iogbong dendyr ee enqor,  ham' ju'iongw hyhap jniaa juer veh-bxan sir-cingx xee hnuaidit jabluan ee liamrtauu. Incuw u ___ dirr qoktow liujuanw, u langg, jingsnix, lringg, qapp senx jitt lui taisingx :ee ciongmuaw qidiongx.

In’ui sewqair jipdiok decc lunhuee, kiwhiongr dendyr ee enqor, ham' unluanw hyhap jniaa juer veh-bxan sir-cingx xee huanhok jabluan ee liamrtauu. Incuw u _____ ee singlingg dirr qoktow liuwjuaw, u gniau gniau drang jit lui sipsingx :ee ciongmuaw qidiongx.

In’ui sewqair venwik decc lunhuee, jiawjiyh dendyr ee enqor, ham' bongkab hyhap jniaa juer veh-bxan sir-cingx xee sinx qapp qu jabluan ee liamrtauu. Incuw u huawsinx ___ dirr qoktow liujuanw, u e tngwkag e vuex :ee jitt lui huawsingx :ee ciongmuaw qidiongx.

In’ui sewqair joxgai decc lunhuee, jiongwgai dendyr ee enqor, ham' jipdiok hyhap  jniaa juer veh-bxan sir-cingx xee jingbingg jabluan ee liamrtauu. Incuw u ___ dirr qoktow liujuanw, y ____ jitt lui u hingjong :ee ciongmuaw qidiongx.

In’ui sewqair siausanr decc lunhuee, behik dendyr ee enqor, ham' oamr hyhap jniaa juer veh-bxan sir-cingx xee amwox jabluan ee liamrtauu. Incuw u byy hingjong ___ dirr qoktow liujuanw, u ___ jitt lui byy hingjong :ee ciongmuaw qidiongx.

In’ui sewqair bongrsiongw decc lunhuee, huanwingw dendyr ee enqor, ham' qiwdii hyhap jniaa juer veh-bxan sir cingx xee cangwbih jabluan ee liamrtauu. Incuw u byy susiongw ee ___ dirr qoktow liujuanw, u sinquiw-jinglingg jitt lui u susiongw :ee ciongmuaw qidiongx.

In’ui sewqair guduu qapp didun decc lunhuee, ciqongg dendyr ee enqor, ham' qowjip hyhap jniaa juer veh-bxan sir-cingx xee quasyr jabluan ee liamrtauu. Incuw u byy susiongw ee ___ dirr qoktow liujuanw. Jitt jiongw jingsinn e huar juer too, bok, qimx, qapp jiyc jitt lui byy susiongw :ee ciongmuaw qidiongx.

In’ui sewqair siy' i'uaw decc lunhuee, higui dendyr ee enqor, ham' siy' bag hyhap jniaa juer veh-bxan sir-cingx xee siong'ix jabluan ee liamrtauu. Incuw m si u hingsig ee ___ dirr qoktow liujuanw. U hee-aw qra haixte dingxdingw junw bagjiux jitt lui m si u hingsig :ee ciongmuaw qidiongx.

In’ui sewqair siy’ inxiuw decc lunhuee, jursingr dendyr ee enqor, hyhap jxiur sxingg veh-bxan sir-cingx hohuanr jabluan ee sniurhuad. Incuw m si byy hingsig ee ___ dirr qoktow liujuanw. U jiuwjow iamwsingx jitt lui m si byy hingsig :ee ciongbuanw qidiongx.

In’ui sewqair bongrsiongw qethap decc lunhuee, bongrsiongw dendyr ee enqor, ham' ngirlui hyhap jniaa juer veh-bxan sir-cingx xee siy' ngua jabluan ee liamrtauu. Incuw u m si u susiongw ee ___ dirr qoktow liujuanw, u hiaxee ngirlui siy' josingg jitt lui m si u susiongw :ee ciongmuaw qidiongx.

In’ui sewqair uanwhun qapp sionghai decc lunhuee, sathai dendyr ee enqor, ham' quaiwget hyhap jniaa juer veh-bxan sir-cingx xee jiac verbuw ee liamrtauu. Incuw m si byy susiongw ee ___ dirr qoktow liujuanw. Kyxviw niautaujiauw dirr tokax vu cud jiauxaxqniaw, ixqip puar-qniaw-jiauw uirr qniaw py dogciu ee quexjiw, qniaw diongxsingg, verbuw longxx hro jiac .kir, u jitt lui m si byy susiongw :ee ciongmuaw qidiongx. Jiaxee jiongwsingx qiyr juer jap-zi jiongxlui.”

(Shurangama Sutra, Volume 7-10)

At that time the Bhagavan 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 Mahayana, 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.

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. 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. When the false ceases to be, that is known as truth. This is called the Tathagata's Unsurpassed Bodhi and Great Nirvana: These names refer to two kinds of turning around. Ananda, you now wish to cultivate true Samadhi and arrive directly at the Tathagata'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 Tathagata's true Samadhi.

"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. 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.

"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. 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. 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.

"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.

"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. And so, in the world, sounds, smells, tastes, contact, and the like, are each transformed throughout the twelve categories to make one complete cycle.

"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 thoughtt; beings not totally endowedwith form, those not totally lacking form, those not totally endowed with thought, and those not totally lacking thought come into being in this world.

"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.

"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.

"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.

"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.

"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.

"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.

"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.

"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.

"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.

"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.

"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.

"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 broken-mirror 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. These are the twelve categories of beings."

(楞嚴經卷第七之10)  

爾時世尊，讚阿難言：善哉！善哉！汝等乃能普為大眾及諸末世一切眾生，修三摩地求大乘者，從於凡夫，終大涅槃，懸示無上正修行路。汝今諦聽，當為汝說。阿難大眾，合掌刳心，默然受教。佛言：阿難，當知，妙性圓明，離諸名相，本來無有世界眾生。因妄有生，因生有滅，生滅名妄。滅妄名真，是稱如來無上菩提及大涅槃二轉依號。阿難！汝今欲修，真三摩地，直詣如來大涅槃者。先當識此眾生、世界，二顛倒因。顛倒不生，斯則如來真三摩地。阿難！云何名為眾生顛倒？阿難！由性明心，性明圓故，因明發性，性妄見生，從畢竟無，成究竟有。此有所有，非因所因，住所住相，了無根本。本此無住，建立世界，及諸眾生。迷本圓明，是生虛妄。妄性無體，非有所依。將欲復真，欲真已非真真如性，非真求復，宛成非相。非生、非住、非心、非法，展轉發生，生力發明。熏以成業。同業相感，因有感業，相滅相生。由是故有，眾生顛倒。阿難！云何名為世界顛倒？是有所有，分段妄生，因此界立，非因所因，無住所住，遷流不住，因此世成。三世四方，和合相涉，變化眾生，成十二類。是故世界，因動有聲，因聲有色，因色有香，因香有觸，因觸有味，因味知法。六亂妄想，成業性故，十二區分，由此輪轉。是故世間。聲、香、味、觸，窮十二變。為一旋復。乘此輪轉，顛倒相故，是有世界，卵生、胎生、濕生、化生、有色、無色、有想、無想、若非有色、若非無色、若非有想、若非無想。阿難！由因世界，虛妄輪迴，動顛倒故，和合氣成，八萬四千，飛沈亂想。如是故有，卵羯邏藍，流轉國土，魚、鳥、龜、蛇，其類充塞。由因世界，雜染輪迴，欲顛倒故，和合滋成，八萬四千，橫豎亂想。如是故有，胎遏蒲曇，流轉國土，人、畜、龍、仙，其類充塞。由因世界，執著輪迴，趣顛倒故，和合暖成，八萬四千，翻覆亂想。如是故有，濕相蔽尸，流轉國土，含蠢蝡動，其類充塞。由因世界，變易輪迴，假顛倒故，和合觸成，八萬四千，新故亂想。如是故有，化相羯南，流轉國土。轉蛻飛行，其類充塞。由因世界，留礙輪迴，障顛倒故，和合著成，八萬四千，精耀亂想。如是故有，色相羯南，流轉國土。休咎精明，其類充塞。由因世界，銷散輪迴，惑顛倒故，和合暗成，八萬四千，陰隱亂想。如是故有，無色羯南，流轉國土，空散銷沈，其類充塞。由因世界，罔象輪迴，影顛倒故，和合憶成，八萬四千，潛結亂想。如是故有，想相羯南，流轉國土，神鬼精靈，其類充塞。由因世界，愚鈍輪迴，癡顛倒故，和合頑成，八萬四千，枯槁亂想。如是故有，無想羯南，流轉國土，精神化為土、木、金、石，其類充塞。由因世界，相待輪迴，偽顛倒故，和合染成，八萬四千，因依亂想。如是故有，非有色相，成色羯南，流轉國土。諸水母等，以蝦為目，其類充塞。由因世界，相引輪迴，性顛倒故，和合咒成，八萬四千，呼召亂想，由是故有，非無色相，無色羯南，流轉國土，咒詛厭生。其類充塞。由因世界，合妄輪迴，罔顛倒故，和合異成，八萬四千，回互亂想。如是故有，非有想相，成想羯南，流轉國土。彼蒲盧等，異質相成，其類充塞。由因世界，怨害輪迴，殺顛倒故，和合怪成，八萬四千，食父母想。如是故有，非無想相，無想羯南，流轉國土。如土梟等，附塊為兒，及破獍鳥，以毒樹果，抱為其子。子成父母皆遭其食，其類充塞。是名眾生十二種類。

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。