首楞嚴義疏注經 7

English (machine translation) 7

Language: English

7.1

Compiled by the Śramaṇa Zixuan of Changshui

Second, leaving behind demons through other-power. This is to assist those with heavy obstacles by the power of the mantra. The text has two parts: first, recounting the intention and briefly clarifying, in four parts: first, summarizing the preceding text.

7.3

"Ānanda, you asked about collecting the mind; I have now first explained the wondrous gateway of training and study for entering samādhi. Those who seek the bodhisattva path must first maintain these four rules of discipline as bright and pure as ice and frost, so that no branches and leaves can naturally arise; for the three of the mind and four of the mouth, there will certainly be no cause for arising. Ānanda, if these four matters are not lost, the mind will not even grasp at sights, sounds, scents, tastes, or tangibles; how could any demonic affairs arise?"

7.4

Precepts are the root that properly accords with liberation; relying on these precepts, one attains concentration and wisdom. Therefore, we know that for samādhi, precepts serve as the preliminary reception. Although these grave prohibitions are framed in terms of body and speech, each and every one cures the mind. Once they accord with concentration and wisdom, sights, sounds, scents, tastes, and tangibles are nothing but the real mark; how could there be demonic affairs troubling the practitioner?

7.5

Second, urging the recitation of the divine mantra.

7.6

"If there are past habituations that cannot be eradicated, you should teach this person to recite with single mind my unexcelled divine mantra of the Mahā-sitātapatra radiance of the Buddha-crest. This is the heart-mantra spoken by the unconditioned mental Buddha seated upon the precious lotus flower, emanating radiance from the crown of the Tathāgata's invisible uṣṇīṣa."

7.7

Although the preceding text extensively explained that maintaining pure precepts bright and pure as ice and frost means that, creating no new [karmas], one is already free from demonic affairs; nevertheless, beginningless past habituations and defiling obstacles, as numerous as dust and sand, follow like shadows following the body. They obstruct the Path and constantly hinder the practitioner at all times, causing frequent illness and vexation, abundant lust and anger, or encounters with heterodox teachers and harassment by demons. Various difficulties arise in competition, all being beginningless, unwholesome past causes and seeds of perverse, reflective karma perfuming consciousness into active manifestation, constantly acting as enemies to the correct path. When ordinary beings begin to train, their power in the Path is weak and frail, unable to dispel these. Therefore, the Buddha possesses this wondrous divine mantra, which can eradicate past evil habits, prevent vexation and disturbance, quickly bring about the power of the Path, and prevent falling back or giving up. The preceding explained that concentration and wisdom smash the obstacle of afflictions, and further clarified that the discipline of precepts merely halts sinful karma; now, it is taught that the divine mantra can smash past calamities and concurrently eliminate karmic retribution obstacles. If the three obstacles are destroyed, what else is there to wait for before realizing [the fruit]?

7.8

Third, pointing out its efficacy.

7.9

"Furthermore, the causes and conditions between you and Mātaṅgī throughout past kalpas, the habituated energies of affection and love, did not span only a single life or a single kalpa; yet as soon as I proclaimed it, her loving mind was forever cast off and she became an arhat. She was merely a prostitute, lacking the mind to cultivate; yet with the hidden aid of divine power, she quickly realized the state of no-more-learning. How much more for you śrāvakas in this assembly who seek the supreme vehicle and are determined to attain buddhahood—is it not like blowing dust into a following wind? What difficulty or danger could there be?"

7.10

Mātaṅgī possessed past habits of lust; now attaining freedom from desire, this is the severing of the karmic affliction obstacle. Presently a prostitute, she now attained the state of no-more-learning; this is the transformation of the karmic retribution obstacle. With no intention to cultivate, upon encountering this divine mantra she still attained the sage fruit; how much more so for those with the aspiration to seek the unexcelled path of awakening, determined in their cultivation—bolstered by the mantra's power, what difficulty or danger could prevent them from arriving!

7.11

Fourth, briefly showing the method of upholding, in two parts: first, showing the ceremonial practice.

7.12

"If in the final age there is someone who wishes to sit in a bodhimaṇḍa, they should first uphold the pure monastic precepts of a bhikṣu, and must select a foremost śramaṇa whose precepts are pure to serve as their master. If they do not encounter a truly pure saṅgha member, your moral discipline will definitely not be accomplished. After the precepts are accomplished, put on fresh, clean robes, burn incense, dwell in quiet seclusion, and recite this divine mantra spoken by the mental Buddha one hundred and eight times. Then establish the boundary, erect the bodhimaṇḍa, and pray to the unexcelled Tathāgatas currently dwelling in the lands of the ten directions to emit rays of great compassion to consecrate their crowns."

7.13

If the observance of precepts is incomplete, the five conditions are lacking; how much more when serving as a teacher and model transmitting them to others—if one's own precepts are not pure, how could another's precepts be accomplished? Therefore, one must select the foremost pure one who truly confers the precepts. Hence the Brahmajāla Sūtra says: 'If there is no master who confers precepts within a thousand li, one should take the precepts by self-vow before the Buddha. First repent of the seven rebellious offenses, and subsequently seek the precept dharma; only when one sees an auspicious sign does one know that the sins are eliminated and the precepts obtained; otherwise, one does not obtain them.' Once the precepts are accomplished, dwelling quietly in a secluded place, burning incense and reciting the mantra to the full number of one hundred and eight signifies the eradication of the one hundred and eight afflictions. Inner precepts and outer mantra prevent demons from arising. Fearing obstacles to the altar platform, one must first pray to the currently dwelling Buddhas for the manifest empowerment of their light, so that the mind becomes valiant and advancement on the Path becomes ever faster.

7.14

Second, explaining resonance and response.

7.15

"Ānanda, if such pure bhikṣus, bhikṣuṇīs, or white-robed dānapatis in the final age extinguish greed and lust in their minds, uphold the Buddha's pure precepts, generate bodhisattva vows within the bodhimaṇḍa, bathe upon entering and exiting, practice the Path throughout the six periods of the day, and thus remain sleepless for three times seven days, I will personally manifest my body before that person, rub their crown, and comfort them, causing them to attain awakening."

7.16

The sequence and ceremonial deportment of the bodhimaṇḍa are as explained in Guifeng's *Ceremonial for Cultivating and Realizing Perfect Enlightenment*. Empowered by reciting the mantra, generating the vow to see the Buddha, and the Buddha manifesting his body—this is termed resonance and response. If one sees other states contrary to one's fundamental training, where reality contradicts the vow, that is a demonic state and not a true resonance and response. Furthermore, seeing a true response causes the mind to attain awakening, afflictions to become slight and thin, and wisdom to become bright and pure. If, as a result of seeing a Buddha, foolishness remains as before and afflictions become heavier instead, all these are demonic states and not the true Buddha.

7.17

Second, responding to requests by speaking extensively, in two parts: first, fully clarifying the altar method, in two parts: first, asking for instruction.

7.18

Ānanda said to the Buddha: "World-Honoured One, having received the Tathāgata's unexcelled compassionate instruction, my mind has already attained awakening, and I know myself that through cultivation and realization, the path of no-more-learning will be accomplished. When cultivating and establishing a bodhimaṇḍa in the final age of the Dharma, how should the boundary be established so as to accord with the pure regulations of the Buddha, the World-Honoured One?"

7.19

Living in the time of the Buddha and receiving the Buddha's personal instruction, I am now awakened and already know that cultivation and realization will certainly reach no-more-learning. When practitioners of the final age necessarily redouble their effort to establish a bodhimaṇḍa, what method is there to establish its regulations?

7.20

Second, the response and explanation, which has two parts: first, showing the method for setting up the altar, which has two parts: first, the base measurements of the altar site.

7.21

The Buddha told Ānanda: "If people of the degenerate age wish to establish a bodhimanda, they should first take [the dung of] a strong white ox of the Snowy Mountains that feeds on the rich, glossy, fragrant grasses within those mountains. Because this ox drinks only the clear water of the Snowy Mountains, its dung is extremely fine; you may take this dung and mix it with sandalwood to plaster the ground. If [the ox] is not from the Snowy Mountains, its dung will be foul and filthy, unusable for plastering the ground. [In that case,] dig down five feet below the surface of a flat plain and take the yellow earth beneath. Mix it with fine sandalwood, agarwood, storax, frankincense, saffron, white gum-resin, costus, lysimachia, spikenard, and clove; sift these ten substances through a fine sieve into powder, blend them with the earth to make mud, and plaster the site of the ground, making an octagonal altar sixteen cubits across."

7.22

The milk of oxen from the Snowy Mountains is pure ghee, and all their waste is exceedingly fragrant and clean, so merely mixing it with sandalwood alone suffices to plaster the ground. If one lacks this, one digs deep for earth and additionally mixes in the ten kinds of miscellaneous fragrances to plaster the ground of the site. The octagonal altar matches its dimensions in circular area; it is made by clearing the ground, yet without terraces, which is what is nowadays called an open terrace (shan). Although the altar is octagonal, adding above and below makes ten, so as to correspond to the round number [of ten]. Below, the text mentions mirrors hung opposite each other with their light intersecting above and below, each mirror displaying the buddhas of the ten directions. This signifies that one body is precisely ten bodies, and ten bodies are precisely one body—infinitely overlapping, mutually manifesting, and mutually containing. This symbolizes the marks of the inconceivable realm of the tathāgatagarbha mind. Where the text below says that the buddhas of the ten directions all manifest simultaneously where the mirrors' rays intersect, it is precisely this mark.

7.23

Second, the ceremonial rules for offerings, which has two parts: first, listing the implements of offering, which has two parts: first, the long-term implements of offering.

7.24

"In the center of the altar, place a lotus flower made of gold, silver, copper, or wood. In the flower, set an alms bowl, in which you first collect eighth-month dew water, and into the water place whatever flower petals you wish. Take eight round mirrors and place each in its respective direction surrounding the flower-bowl. Outside the mirrors, erect sixteen lotus flowers, with sixteen incense burners arranged alternating with the flowers. Adorn the incense burners, burning pure agarwood without letting the fire be visible. Take white cow's milk and put it into sixteen vessels; make fried cakes with milk, together with various granulated sugars, oil cakes, milk porridge, storax, honeyed ginger, pure ghee, and pure honey, surrounding outside the lotus flowers in sets of sixteen each, to present to the buddhas and great bodhisattvas."

7.25

The buddhas and bodhisattvas do not consume this food; in order to cause merit to increase, they appear to consume it, enabling practitioners to be endowed with merit and wisdom and swiftly attain perfection. Just as the Buddha accepted Cunda's final offering to enable him to complete the dāna-pāramitā, this is likewise so; therefore, offerings must be made.

7.26

Second, the timely offerings.

7.27

"Each time at meals, or at midnight, take half a sheng of honey and three ge of ghee. In front of the altar set a separate small brazier. Boil turuṣka incense to make fragrant water, bathe the charcoal with it, and ignite it so it burns fiercely. Cast this ghee and honey into the blazing brazier, burning them until the smoke is gone, to make an offering to the buddhas and bodhisattvas."

7.28

Second, displaying the images.

7.29

"Have banners and flowers hung all around outside, and on the four walls inside the altar room set out whatever images there are of the tathāgatas and bodhisattvas of the ten directions. In the central position, hang [images of] Vairocana, Śākyamuni, Maitreya, Akṣobhya, and Amitābha, with various grand manifestation images of Avalokiteśvara along with Vajragarbha placed to their left and right. Display Śakra, Brahma-rāja, Ucchuṣma along with Ucchiṣma, the various Kuṇḍalīs with Bhṛkuṭī, the Four Heavenly Kings, Vināyaka, and others on both sides beside the door, positioned left and right. Furthermore, take eight mirrors and hang them facing downward in the air, directly opposite the mirrors placed within the altar site, causing their forms and reflections to mutually interpenetrate in layer upon layer."

7.30

Banners are hung and images arrayed, each and every one made to appear as reflections in the mirrors, so that the practitioner may become accustomed to this realm; then the principle of the dharmadhātu of unobstructed phenomena will be easily realized. At any time and in any place, within a single thought-moment one completely roams the ten directions, completely sees the buddhas, completely performs the Buddha's deeds, and completely attains offerings. A single thought-moment already being thus, every single dust mote is likewise so.

7.31

Second, explaining the ceremonial rules for chanting the dhāraṇī, which has two parts: first, explaining the practice, which has three parts: first, cultivating auxiliary practices.

7.32

"During the first seven days, with utmost sincerity prostrate to the names of the tathāgatas of the ten directions, the great bodhisattvas, and the arhats. Constantly during the six periods of the day, recite the mantra as you circumambulate the altar; with a dedicated mind perform the practice, constantly circumambulating one hundred and eight times per period. During the second seven days, with a single-minded devotion make the bodhisattva vows without interruption; my vinaya already contains teachings on vows. During the third seven days, throughout the twelve two-hour periods constantly uphold the Buddha's Padmara [Sitātapatrā] Mantra. When it reaches the seventh day, the tathāgatas of the ten directions will appear simultaneously at the place where the light of the mirrors intersects, and you will receive the Buddha's crowning touch."

7.33

What is practiced in the three seven-day periods differs for each. First, one prostrates to the buddhas, circumambulates the altar, recites the mantra, and performs the practice; here one must carry out the five repentances, prostrating to the buddhas to plead for compassionate empowerment and repenting so as to leave behind the obstacle of pride and the like. Next, setting aside the previous practice, one constantly generates great vows, thus making the mind vast and leaving behind the obstacle of narrow inferiority. Finally, one single-mindedly recites and upholds the heart-mantra, empowering the portal of practice and guarding against all demonic events. Through the auxiliary cultivational power of these three terms, resonance and response interact along the Path, and one visibly receives the Buddha's response in crowning touch and comfort.

7.34

Second, entering the contemplative practice.

7.35

"Directly within the bodhimanda they cultivate samādhi, which can cause such practitioners of the degenerate age to have body and mind luminous and pure, just like vaidūrya."

7.36

Demonic obstacles having been removed, and further receiving manifest empowerment, cultivating samādhi is swiftly accomplished; therefore it causes body and mind to be luminous and pure like vaidūrya.

7.37

Third, indicating non-accomplishment.

7.38

"Ānanda, if the preceptor from whom this monk originally received the precepts, or the ten monks within the same assembly, includes even one who is impure, such a bodhimanda will mostly fail to be accomplished."

7.39

The root of precepts is fundamental, the foremost gate for entering the Path; the preceptor and the witnesses must be equally pure. If the preceptor has a defect, the disciple has nothing to receive; that the bodhimanda is not accomplished is due to this.

7.40

Second, explaining the attainment of the fruit.

7.41

"From after the three seven-day periods, sit upright in retreat for one hundred days. Those of sharp faculties, without rising from their seats, will attain [the stage of] srotāpanna. Even if their bodies and minds have not yet accomplished the noble fruit, they will definitely know for themselves that their attaining buddhahood is not mistaken. As for what you asked about the bodhimanda, its establishment is like this."

7.42

The name of the fruit of srotāpanna applies to both the Hīnayāna and the Mahāyāna; the Hīnayāna is already known. Now cultivating the Mahāyāna Śūraṅgama samādhi and generating bodhisattva vows, one should discuss the fruit according to the Mahāyāna stages. If, as in the Yingluo benye jing, 'the first bhūmi is called Kumāraka, up to the fourth bhūmi being called Srotāpanna, and the buddha-stage being called Bhagavān-buddha'—were one to match it to this sūtra, it would probably be too lofty and profound. If, in terms of seeing the real, obtaining the forbearance of non-arising dharmas is called srotāpanna, this is extremely fitting; it is precisely the first entry into the stages of the bhūmis and abodes in the Separate and Perfect teachings, which exactly accords with the meaning of Avalokiteśvara's cultivation and realization. If matched to a lower stage, it would likely be inappropriate, because this sūtra speaks of a 'noble fruit' and cultivation by those of 'sharp faculties.' Moreover, because the sūtra below speaks of obtaining the forbearance of non-arising dharmas, which is already realized at the third gradual stage, this presents no difficulty; one must definitely not match it to an unrealized stage. Please examine this in detail.

7.43

Second, the explicit expounding of the divine mantra, which has three parts: first, asking for instruction, which has three parts: first, recounting reliance on the mantra's power.

7.44

Ānanda prostrated at the Buddha's feet and said to the Buddha: "Ever since I went forth, relying upon the Buddha's fond affection and seeking extensive erudition, I have not realized the unconditioned. When afflicted and restrained by that Brahmā heaven's heterodox art, though my mind was clearly aware, my power was not my own. I depended on encountering Mañjuśrī to bring about my deliverance."

7.45

Although Ānanda had attained the first fruit of the Hīnayāna, viewed from the Mahāyāna it is termed nominal analytical cessation and is not the true unconditioned; hence he says, 'I have not realized.'

7.46

Second, wishing to hear the words of the mantra.

7.47

"Although I received the Tathāgata's divine Buddha-Crest Mantra and secretly obtained its power, I have not yet heard it in person. I only pray that the Great Compassionate One will expound it once more, compassionately rescuing the practitioners of this assembly and later those trapped in transmigration in future times, so that relying upon the Buddha's secret sounds, their bodies and minds may be delivered."

7.48

Mañjuśrī recited it secretly to dispel the lustful peril; hence he says, 'I have not yet heard it.' Now he asks for it to be expounded openly, with the intention of transmitting it to later generations.

7.49

Third, the assembly all waiting to listen.

7.50

At that time, everyone in the great assembly bowed universally, waiting to hear the Tathāgata's secret clauses and verses.

7.51

Second, granting the exposition, which has two parts: first, the explicit expounding of the divine mantra, which has two parts: first, the manifestation of the transformation buddha.

7.52

At that time, from the fleshy protuberance [of the uṣṇīṣa] the World-Honoured One gushed forth a light of a hundred jewels. From within the light gushed forth a thousand-petalled precious lotus, upon which sat a transformation Tathāgata. From his crown he emitted ten streams of light of a hundred jewels, and within each and every ray of light there were everywhere displayed Vajra-Malla secret traces as numerous as ten Ganges sands, holding up mountains and grasping pestles, filling the realm of space. The great assembly looked up in reverence, embraced by both awe and affection, seeking the Buddha's compassionate protection, single-mindedly listening to the Tathāgata of radiant light from the invisible crown mark expound the divine mantra.

7.53

About to speak the divine mantra, he manifested light and a transformation buddha, and the transformation further manifested a hundred Ganges sands of beings. This is the inconceivable wondrous functioning of the tathāgatagarbha mind: the one is the all, and the all is the one. Because the great assembly was about to realize this principle, it was manifested to symbolize it. The divine mantra spoken below is this secret cause, proclaimed to the great assembly to transform others and bring them benefit.

7.54

Second, speaking the words of the mantra.

7.56

This mantra has four hundred and twenty-seven clauses. The earlier clauses merely take refuge in all the buddhas, bodhisattvas, and noble sages, and state the vows of the mantra for empowerment to keep away evil ghosts, illnesses, and various difficulties. Arriving at clause four hundred and nineteen, it says tadyathā, which here means 'namely, speaking the mantra saying'; from clause four hundred and twenty, the word oṃ onwards, is the main mantra. As mentioned earlier, circumambulating the altar and reciting the mantra during the six periods of the day, reciting it one hundred and eight times per period, means precisely reciting this heart-mantra. If one can recite it all the way through, that is even more complete and perfect. Yet this is the secret Śūraṅgama; from ancient times it has not been translated, for roughly five reasons: First, it is the secret words of the buddhas, a secret Dharma that only buddha and buddha mutually comprehend, which is not something other sages can master. Second, it is a dhāraṇī portal, for each and every word and clause contains many meanings, just as bhagavān possesses six meanings. Third, it may be the names of ghost and spirit kings, calling upon them to command them to protect practitioners. Fourth, it is the secret seal of the buddhas, like a king's tally-seal that is unhindered wherever it goes, revered by the unseen and the visible, transmitted from buddha to buddha, and incapable of being altered. Fifth, because it is empowered by inconceivable power, merely reciting it secretly can extinguish great faults and swiftly lead to ascending the noble stages, like a king issuing a grand amnesty where capital punishment is entirely forgiven and those with merit are promoted above rank and given office; this is likewise so. Therefore, from antiquity its translation and explanation have not been permitted. Some versions may have differences, which are all minor variations in translation between earlier and later Tripiṭaka masters due to central and peripheral dialects; one should just uphold one text without picking and choosing. Second, recounting the efficacy of the mantra, which has two parts: first, explaining how the buddhas uphold it, which has three parts: first, those who uphold it accomplish virtues, which has three parts: first, the marks of attaining buddhahood, subduing māras, and expounding the Dharma.

7.57

"Ānanda, these secret gāthās and subtle, wonderful clauses of the Buddha-Crest Gathering of Light Sitātapatrā give birth to all buddhas of the ten directions. By virtue of this heart-mantra, the tathāgatas of the ten directions have attained unexcelled, correct, and all-pervading enlightenment. Grasping this heart-mantra, the tathāgatas of the ten directions subdue all māras and control all non-Buddhists. Riding on this heart-mantra, the tathāgatas of the ten directions sit upon precious lotus flowers and respond to dust-mote-like lands. Holding this heart-mantra within, the tathāgatas of the ten directions turn the great wheel of the Dharma in dust-mote-like lands."

7.58

"Sitātapatrā" means the "White Parasol," which refers directly to the matrix mind. Because it does not accord with defilement of delusion, it is called "white." Because it covers all phenomena everywhere, it is called a "parasol." The secret divine mantra flows forth from this, and is thus called the "heart of the mantra." Moreover, it is the overarching summary among all mantras; there is not a single Buddha who has not attained right awakening, restrained the māras and outsiders, responded to lands, and turned the great wheel of the Dharma through this mantra.

7.59

Second, the aspects of conferring prophesy, relieving suffering, and serving teachers.

7.60

"Holding this mantra-heart, the tathāgatas of the ten directions are able to rub crowns and confer prophecies in the ten directions; when their own fruition is not yet perfected, they also receive prophecies from the Buddhas in the ten directions. Relying on this mantra-heart, the tathāgatas of the ten directions can rescue and liberate all sufferers in the ten directions—namely, the hells, hungry ghosts, animals, the blind, deaf, dumb, and mute, the suffering of encountering what is hated, the suffering of separation from what is loved, the suffering of not getting what is sought, and the blazing of the five skandhas—causing them to be simultaneously liberated from all great and small untimely calamities; calamities of bandits, calamities of soldiers, calamities of rulers, calamities of prisons, calamities of wind, fire, and water, hunger, thirst, and poverty, all dissolving at a single thought. Following this mantra-heart, the tathāgatas of the ten directions are able to serve good spiritual friends in the ten directions, making offerings as they wish in all four deportments, and being praised as great Dharma Princes within the assemblies of tathāgatas as numerous as the sands of the Ganges."

7.61

Conferring prophecies bestows joy; removing calamities relieves suffering. Serving and making offerings as a Dharma Prince means continuing the lineage of the Dharma King so that the Buddha seed is never severed—all because of the mantra-heart, these are achieved.

7.62

Third, the aspects of gathering kinsmen, displaying extinction, and entrusting the Dharma.

7.63

"Practicing this mantra-heart, the tathāgatas of the ten directions are able to gather their relatives in the ten directions, causing those of the small vehicle not to give rise to alarm and fear upon hearing the secret treasury. Reciting this mantra-heart, the tathāgatas of the ten directions attain unexcelled awakening, sit beneath the bodhi tree, and enter great nirvāṇa. Transmitting this mantra-heart, the tathāgatas of the ten directions entrust the affairs of the Buddha-Dharma after their parinirvāṇa, maintaining them completely, and rendering the strict pure precepts entirely pure."

7.64

The sons of the four [Śākya] kings and the other relatives all leave household life; realizing the small, they hear the great without alarm or fear. By the power of gathering, they achieve Buddhahood, display extinction, and entrust it to the future, ensuring that our path does not fall to the ground—all of this is nothing other than the merit of the mantra.

7.65

Second, indicating the extensive functions.

7.66

"If I were to speak of the functions of this Buddha-Crest Light-Cluster Patrā mantra from morning till night, with the sounds unbroken and with no repetition of words or phrases, even after aeons as numerous as the sands of the Ganges, I would never reach the end."

7.67

The secrets are infinite, and the functions are inexhaustible. Continuing day and night, even speaking throughout the lifespan of an aeon, one could never finish.

7.68

Third, the fault of not holding [it].

7.69

"This mantra is also called the Crest of the Tathāgata. If those of you in training who have not yet exhausted saṃsāra resolve with utmost sincerity to attain arhatship, yet without holding this mantra sit in the place of enlightenment seeking to keep their body and mind far from demonic deeds, there is no such possibility."

7.70

This mantra gathers all the secret treasuries of the Buddhas and is replete with the ten thousand practices. Therefore, for learners to attain the Way without holding this mantra is impossible.

7.71

Second, encouraging sentient beings to uphold it, divided into three: first, general encouragement to uphold it.

7.72

"Ānanda, if any sentient beings in whatever lands throughout all realms write down this mantra on birch bark, palm leaves, paper, silk, or white cotton as produced in their land, and store it in an incense pouch; even if this person's mind is dim and cannot recite or remember it, if they wear it on their body or write it inside their dwelling, you should know that for the rest of this person's life, no poison will be able to harm them."

7.73

Even lacking the ability to recite it, merely writing, wearing, and holding it will prevent all poisons from ever harming them for an entire lifetime.

7.74

Second, individually clarifying the merits and powers, in two parts: first, setting forth the theme.

7.75

"Ānanda, now I will further explain to you that this mantra rescues and protects the world, bestows great fearlessness, and accomplishes the supramundane wisdom of sentient beings."

7.76

Second, explaining them, in eleven parts: first, being able to eliminate various disasters.

7.77

"If after my parinirvāṇa, there are sentient beings in the final age who can recite it themselves or teach others to recite it, you should know that such beings who recite and uphold it cannot be burned by fire, cannot be drowned by water, and cannot be harmed by great or small poisons. In this way, down to all evil spells of nāgas, devas, ghosts, spirits, sprites, and demons, none can touch them, and their minds will attain right absorption. All curses, sorcery, toxic drugs, gold poisons, silver poisons, vegetation, worms, snakes, and all poisonous vapors will become the taste of sweet dew upon entering this person's mouth. All malefic stars, as well as ghosts and spirits with cruel minds and poisonous hearts, will not be able to raise evil against such a person. Vināyakas, all evil ghost kings, and their retinues will all acknowledge deep grace and constantly provide protection."

7.78

Poisons, evil ghosts, and worldly calamities cannot encroach, and they are enabled to attain right absorption. Because their awe covers spirits and loving-kindness gathers and protects them, causing them to obtain benefit, they acknowledge deep grace and constantly provide protection.

7.79

Second, being able to give rise to all wisdoms.

7.80

"Ānanda, you should know that this mantra is constantly attended day and night by the lineages of eighty-four thousand nayutas of koṭis of vajragarbha-king bodhisattvas as numerous as the sands of the Ganges, each with assemblies of vajras as retinues. Even if there are sentient beings who, with a scattered mind not in samādhi, remember it in mind and hold it with their mouth, these vajra-kings will constantly follow those good sons—how much more so those whose bodhi-mind is resolute! All these vajra bodhisattva-kings will quietly and swiftly stimulate their spiritual consciousness with pure devotion. That person will immediately be able to remember the events of eighty-four thousand aeons as numerous as the sands of the Ganges, thoroughly comprehending them without doubt or perplexity."

7.81

Even those who recite it with a scattered mind receive protection, so how could those seeking bodhi with a resolute mind not receive protection! Since the bodhisattvas' pure devotion secretly perfuses their spiritual consciousness, causing it to swiftly unfold, they naturally remember the events of aeons as numerous as the sands of the Ganges, comprehending all of them. *Yin* means secretly, and also means swiftly summoning. Secretly resonating and summoning, causing it to unfold.

7.82

Third, not falling into evil destinies.

7.83

"From the first aeon down to their final rebirth, in life after life they will never be born among yakṣas, rākṣasas, pūtanas, kaṭapūtanas, kumbhāṇḍas, piśācas, and so forth, nor among hungry ghosts, nor into such evil places as those with form, without form, with perception, or without perception. If this good son reads, recites, copies, writes, wears, or stores this mantra, making all kinds of offerings to it, aeon after aeon he will not be born in impoverished, base, or unpleasurable places."

7.84

"The first aeon" refers to the initial time of generating the resolve and practicing. Up until the bodhisattva's time of the last rebirth, it is called the "final rebirth." During this intermediate period, one will not fall into mixed kinds of beings; even if born among humans, one will not be poor or lowly, because by upholding the supremely noble Dharma, one's body is supremely noble.

7.85

Fourth, accumulating all merits.

7.86

"Even if these sentient beings do not cultivate wholesome karma themselves, all the merits of the tathāgatas of the ten directions will be given to this person. Through this, throughout asamkhyeyas of ineffable-ineffable aeons as numerous as the sands of the Ganges, they will constantly be born together in the same place as the Buddhas, with immeasurable merits like a cluster of akṣa fruits, perfusing and cultivating together in the same place, never separated."

7.87

Although they do not perform wholesome deeds, through the power of upholding it the Buddhas bestow wholesome merits upon them. Since they are born together with them and constantly receive and practice the teachings, what blessings would not gather?

7.88

Fifth, accomplishing all practices.

7.89

"Therefore, it can cause those who have broken the precepts to have the roots of their precepts become pure, cause those who have not received the precepts to receive the precepts, cause those who are not energetic to become energetic, cause those without wisdom to attain wisdom, cause those who are impure to swiftly become pure, and cause those who do not observe the fasting precepts to naturally accomplish the fasting precepts."

7.90

The bodhisattva's gates of practice are usually fulfilled through corresponding practice. Now, they are fully possessed without practicing; this is because the power of the divine mantra is replete with the ten thousand practices—these words are not false.

7.91

Sixth, extinguishing light and heavy offenses.

7.92

"Ānanda, when this good son upholds this mantra, even if he violated the prohibitive precepts prior to receiving [the mantra], after upholding the mantra, all sins of breaking precepts, regardless of whether they are light or heavy, will simultaneously be extinguished. Even if he has drunk alcohol or eaten the five pungent roots and various impurities, all the Buddhas, bodhisattvas, vajras, devas, immortals, ghosts, and spirits will not hold it as a fault. Even if he wears impure, tattered, and worn-out clothes, in every movement and resting he will be entirely pure. Even if he does not construct an altar, does not enter the place of enlightenment, and does not circumambulate the path, his merit in reciting and upholding this mantra is identical to entering the altar and circumambulating the path, with no difference. If he has committed the five grave sins with immediate retribution, or the four pārājikas or eight pārājikas of bhikṣus and bhikṣuṇīs, after reciting this mantra, such heavy karma will be like a fierce wind blowing away a heap of sand, entirely extinguished without leaving a hair's breadth."

7.93

"Prior to receiving" means before receiving the mantra. The rest is as in the text.

7.94

Seventh, eradicating past karma.

7.95

"Ānanda, if there are sentient beings who from immeasurable and countless aeons have all kinds of light and heavy sinful hindrances from previous lives that they have not yet repented, if they can read, recite, write, or copy this mantra, wear and hold it on their bodies, or place it in their residences, manors, gardens, or pavilions, such accumulated karma will dissolve like snow in hot water, and before long they will all realize the forbearance of non-arising dharmas."

7.96

Since births and deaths have been manifold, how could one count the created karma? Not having been repented, accumulated up to the present, all of it serves as heavy obstacles to seeing the Way. The inconceivable power is as blazing as hot water, and the snow of deceptive karma instantly dissolves upon meeting it.

7.97

Eighth, obtaining what is sought according to wishes.

7.98

"Furthermore, Ānanda, if there is a woman who has not borne sons or daughters and wishes to become pregnant, if she can mindfully recollect this mantra with utmost sincerity, or wear this Sitātapatrā on her body, she will give birth to sons or daughters endowed with merit and wisdom. Those seeking long life will immediately attain long life; those wishing for their retribution to quickly be fulfilled will quickly have it fulfilled; the body, lifespan, complexion, and strength will also be like this. After the end of life, according to their wishes they will be reborn in the lands of the ten directions, certainly never being born in borderlands or base positions, much less in mixed bodily forms."

7.99

At the end of life they can even be reborn in the pure lands of the Buddhas according to their wishes, so how could worldly requests not be obtained!

7.100

Ninth, pacifying households and lands.

7.101

"Ānanda, if in any lands, prefectures, counties, or villages there is famine, epidemic, warfare, banditry, strife, or any other places of distress, if one copies this divine mantra and places it at the four city gates, on caityas, or atop dhvajas, and causes all sentient beings in that land to welcome this mantra, bow down, pay reverent respect, and make offerings with single-mindedness, and causes the people each to wear it on their bodies or place it in their dwellings, all disasters and calamities will be completely extinguished."

7.102

*Caitya* means a place worthy of offerings. *Dhvaja* means a banner. If it can repel karma, how could it fail to eliminate small worldly difficulties? Thus, all are extinguished.

7.103

Tenth, abundant harvests and elimination of hindrances.

7.104

"Ānanda, wherever in lands and places sentient beings possess this mantra, the devas and nāgas will rejoice, wind and rain will arrive in season, the five grains will be abundant, and the myriad populace will be peaceful and happy. It can also suppress all evil stars, so that whatever monstrous transformations occur according to their directions, calamitous hindrances will not arise, people will not suffer untimely deaths, shackles and fetters will not touch their bodies, and they will sleep peacefully day and night, free from nightmares."

7.105

"Five grains" refers to hemp, millet, panicled millet, wheat, and beans. A billion is called a "myriad" (zhào). Wherever the sacred Dharma is present, there are not even nightmares, much less other untimely disasters!

7.106

Eleventh, evil stars do not enter.

7.107

"Ānanda, in this Sahā world there are eighty-four thousand calamitous evil stars, with the twenty-eight great evil stars as their leaders. There are further eight great evil stars that act as their masters, manifesting in various forms. When they appear in the world, they can produce various disasters and anomalies among sentient beings. In places with this mantra, all are extinguished; within twelve yojanas, a boundary is established, and no evil disasters or anomalies can ever enter."

7.108

The eight great evil stars refer to Venus, Jupiter, Mercury, Mars, Saturn, Rāhu, Ketu, and comets. Although there are auspicious constellations, when transformed they become disasters. Wherever this mantra is present, disasters cannot occur.

7.109

Second, concluding by showing the aspects of benefit, in two parts: first, eliminating obstacles and afflictions.

7.110

"For this reason, the Tathāgata proclaims this mantra so that in future eras it will protect beginners among all practitioners, so that entering samādhi their bodies and minds will be serene and at ease, attaining great security, with no further harassment or harm from any maras, ghosts, or spirits, nor from beginningless enmities, unexpected calamities, past misdeeds, or old debts coming to trouble them."

7.111

In the world, there are those whose aspiration to practice is earnest yet who encounter many obstacles and afflictions; these are simply due to past karma. Even performing ordinary worldly good meets with many adverse conditions, so how much more so when one brings forth the supramundane mind to seek the path of awakening, provoking them to arise—how could one withstand them? Without the inconceivable secret efficacy, none can dispel them.

7.112

Second, attaining mental penetration.

7.113

"If you and the learners in this assembly, as well as practitioners in future eras, rely on my mandala, uphold the precepts according to the Dharma, receive them from a pure monk as master of the precepts, and have no doubts or regrets regarding this mantra-heart, should such good sons fail to attain mental penetration in this very body born of their parents, then the tathāgatas of the ten directions have spoken falsely."

7.114

"Mental penetration" refers to the stage of penetrating realization. As mentioned earlier, within one hundred days one with sharp faculties attains srotāpanna; this is attaining forbearance in one's very physical body. If superior conditions are fully met and one practices according to the Dharma yet does not attain forbearance, then the Buddhas would be speaking falsely—how then could the Tathāgata be a speaker of truth?

7.115

Third, the protective guardians, in six parts: first, the assembly of vajra beings.

7.116

When these words were spoken, immeasurable hundreds of thousands of vajra beings in the assembly joined their palms simultaneously, bowed with their heads at the Buddha's feet, and addressed the Buddha, saying: "As the Buddha has spoken, we shall sincerely protect such practitioners of bodhi."

7.117

Because the vajra-holding spirits protect the Dharma, they also protect the people.

7.118

Second, the assembly of heavenly kings.

7.119

Then King Brahmā together with Śakra, Lord of the Devas, and the Four Great Heavenly Kings, also bowed at the same time before the Buddha and addressed the Buddha, saying: "If there are indeed good people who practice and study in this way, we will dedicate our minds in utmost sincerity to protect them, causing what they undertake in this life to be fulfilled as they wish."

7.120

Third, the assembly of the eight classes.

7.121

Furthermore, there were immeasurable great yakṣa generals, rākṣasa kings, pūtana kings, kumbhāṇḍa kings, piśāca kings, vināyaka great ghost kings, and ghost commanders, who also joined their palms before the Buddha, bowed with their heads at his feet, and addressed the Buddha, saying: "We too vow to protect and support such a person, causing their bodhicitta to swiftly reach perfection."

7.122

"Commanders" (shuài) means generals and leaders.

7.123

Fourth, the assembly of heavenly spirits.

7.124

Furthermore, there were immeasurable sun and moon devaputras, masters of wind, masters of rain, masters of clouds, masters of thunder, lords of lightning, annual巡-officers, and the retinues of the constellations, who also bowed at the Buddha's feet in the assembly and addressed the Buddha, saying: "We too will protect these practitioners, establish their bodhimaṇḍas, and enable them to attain fearlessness."

7.125

The essences of yin and yang are the sun and the moon. Wind, rain, clouds, and thunder each have their presiding masters. Those who inspect the good and evil of the world year by year are called巡-officers.

7.126

Fifth, the assembly of spirits and deities.

7.127

Furthermore, there were immeasurable mountain spirits, ocean spirits, all spirits of the earth, spirits and essences of the myriad things moving in water, on land, and in the air, along with the wind spirit king and the devas of the formless realm, who simultaneously bowed their heads before the Tathāgata and addressed the Buddha, saying: "We too will protect these practitioners, enabling them to accomplish bodhi and remain forever free of maras' interference."

7.128

Mountain peaks, ocean waters, spirits of the five soils, and so forth. Heavenly spirits and earthly deities, of space, water, and land, each have their presiding masters, together with the spirits of creatures and things.

7.129

Sixth, the assembly of Vajragarbha kings, in two parts: first, stating their intention to transform beings.

7.130

At that time, eighty-four thousand nayuta koṭis of Gaṅgā-sands of Bodhisattva Vajragarbha Kings arose from their seats in the great assembly, bowed their heads at the Buddha's feet, and addressed the Buddha, saying: "World-Honoured One! Through the practices and deeds we have cultivated, we long ago accomplished bodhi, yet we do not enter nirvāṇa, but constantly accompany this mantra to rescue and protect the true practitioners cultivating samādhi in the final age."

7.131

Because their compassion is paramount, they do not enter nirvāṇa; because they protect the Dharma, they constantly accompany those who uphold the mantra.

7.132

Second, recounting their protection and support.

7.133

"World-Honoured One! If such a person cultivating the mind and seeking right concentration is in the bodhimaṇḍa, or walking elsewhere, or even walking relaxed through villages, our retinue will constantly follow, attend, and guard this person. Even if the Mara King or Maheśvara seeks an opportunity, they will never find one. All lesser ghosts and spirits must stay ten yojanas away from this good person, except for those who have resolved their minds and delight in cultivating dhyāna. World-Honoured One! If such evil maras or their retinues wish to encroach upon and disturb this good person, I will smash their heads to fine dust with my precious vajra pestle, constantly enabling this person to fulfill what they wish."

7.134

The sixth heaven of the desire realm is named Paranirmitavaśavartin (Great Free One), which is the dwelling place of the Mara King; he constantly troubles practitioners to prevent them from succeeding. If one has a good mind and delights in practice, one is not subject to this restriction; all others are restrained. This great divine mantra is originally the supreme, superior condition for those cultivating samādhi; therefore, upholding this mantra can ward off all evils and gather all goods. The ignorant do not comprehend this principle; seeing those who uphold the mantra, they frequently slander them, saying it is not practice. There has never been a single Buddha who did not accomplish the path and cross over sentient beings through this mantra. As explained above, please examine it closely to rectify this failing.

7.135

Major Section Four, Showing the Graded Stages: having perfected understanding and completed practice, one's inner virtue is fully rounded; relying further on secret spells, external power aids one's path. When inner and outer assist each other, how could it be in vain! The stages must certainly be set forth in order. However, the stages have causes and fruits, delusions have coarse and subtle levels, wisdom has clarity and obscurity, severing has shallow and deep degrees, realization has partial and complete aspects, and functions have superior and inferior qualities. If one is ignorant of this principle, one is not a true practitioner and falls into pride of exceeding one's level. Because in our teaching, superior and inferior differ according to the advancement in virtue and cultivation of practice, one passes through fifty-seven stages, entering gradually and deepening gradually, unlike non-Buddhists and celestial maras who have no sequence of stages at all. If one does not distinguish them beforehand, progress will deviate from the source; being ignorant of severing and realization, one will mistake a small attainment for being sufficient. Like the monk of little learning in the fourth dhyāna, who mistakenly assumed realization, gave rise to slander, and fell into the Avīci Hell. This is no trivial matter; therefore, it must be clearly shown to avoid incurring great faults.

7.136

The text has two parts: first, Ānanda's request, in two parts: first, describing the benefit.

7.137

Ānanda then arose from his seat, bowed his head at the Buddha's feet, and addressed the Buddha, saying: "We who are dull-witted were fond of much hearing, and regarding the mind of outflows, had not sought escape. Receiving the Buddha's compassionate instruction, we have obtained right cultivation and perfuming, and our bodies and minds are blissful, having gained great benefit."

7.138

"Right cultivation and perfuming": by upholding pure restraints and relying further on secret spells, inner maras do not arise and outer obstacles do not occur; cultivating dhyāna with this, there is no deviation or crookedness, and being joyful and gaining benefit, how great it is!

7.139

Second, making the actual request.

7.140

"World-Honoured One! In cultivating and realizing the Buddha's samādhi like this, before reaching nirvāṇa, what are the stage of dry wisdom and the forty-four minds called? At what sequence does one obtain the designation of cultivation? Arriving at what stage is called entering the grounds? What is called an Equal Awakening Bodhisattva?" Having spoken thus, he cast his five limbs to the ground. The great assembly waited with single-minded devotion for the Buddha's compassionate voice, gazing up with transfixed eyes.

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首楞嚴義疏注經 — Classical Chinese