Key Summary of “The Shurangama Sutra 7th Volume”

1. Basic requirements for cultivating the Bodhisattva Path:

   • Upholding the four kinds of pure precepts.
   • Reciting the Unsurpassed Spiritual Mantra of the Great White Canopy (Maha Sitātapatra) from the Buddha’s Crown of Light.

2. Specific methods for establishing the Bodhimanda (Way-place):

   • Choosing a pure Bhikshu as a teacher.
   • Detailed description of the altar arrangement and preparation process.
   • Prescribing the cultivation process for forty-nine days.

3. Merits and power of the Spiritual Mantra from the Buddha’s Crown of Light:

   • Can subdue all demons and control external paths.
   • Can rescue beings from various sufferings.
   • Can protect the cultivator from various disasters.
   • Can eliminate offenses and purify precepts.

4. Vows of the Dharma Protectors:

   • Gods, Dragon Kings, spirits, etc., all vow to protect those who cultivate this Mantra.

5. Ananda asks about the stages of cultivation:

   • Inquires about the Stage of Dry Wisdom, the Forty-Four Minds, and entering the Grounds.

6. The Buddha explains the inversion of the world and sentient beings:

   • Explains the roots of sentient beings’ inversion.
   • Detailed exposition on the formation process of world inversion.

7. The formation of the Twelve Categories of Beings:

   • Detailed explanation of the causes for the twelve types of beings.
   • Each category relates to specific forms of inversion and samsara.

This volume mainly revolves around cultivation methods, the merits of the spiritual mantra, the vows of Dharma protectors, and the principles of the formation of the world and beings, providing cultivators with specific guidance and a theoretical basis for the genesis of the universe.

“The Shurangama Sutra 7th Volume” Complete Scripture

Ananda, you asked about collecting the mind. I have now spoken about entering Samadhi, the wonderful gate of cultivation to seek the Bodhisattva Path. You must first uphold these four kinds of rules of purity, making them as bright as ice and frost. If one cannot even generate any leaves and branches of evil, how could the three actions of the mind and four of the mouth arise without a cause? Ananda, if these four matters are not lost or omitted, and the mind does not even condition itself on sights, sounds, smells, tastes, and touches, how could any demonic affairs occur? If there are habitual tendencies from previous lives that cannot be eliminated, teach this person to single-mindedly recite my Unsurpassed Spiritual Mantra of the Great White Canopy (Maha Sitātapatra) of Light from the Buddha’s Crown. This corresponds to the invisible crown characteristic of the Tathagata, the unconditioned Mind-Buddha, which emits light from the crown, sitting on a jeweled lotus flower, speaking this Mind-Mantra. Moreover, your causes and conditions with Matangi from past lives involve habits of love accumulated over many eons, not just one life or one eon. Once I proclaimed it, her loving heart was forever released, and she became an Arhat. She was a prostitute with no intention to cultivate, yet by the hidden assistance of spiritual power, she quickly realized the state of No Learning. How much more so for you Sound Hearers in the assembly who seek the Supreme Vehicle and are determined to become Buddhas? It is like tossing dust into a favorable wind; what difficulty or danger is there?

If there are those in the Dharma-ending Age who wish to sit in a Bodhimanda (Way-place), they must first hold the pure prohibitions of the Bhikshus. They must choose a Sramana who acts as the foremost in pure precepts to be their teacher. If they do not encounter a truly pure Sanghan, their precepts and deportment will certainly not be perfected. After the precepts are accomplished, they should wear new, clean robes, light incense, dwell in seclusion, and recite this Spiritual Mantra spoken by the Mind-Buddha one hundred and eight times. Then, establish boundaries to set up the Bodhimanda, and seek the Supreme Tathagatas presently dwelling in the nations of the ten directions to emit great compassionate light to pour over their crowns. Ananda, such pure Bhikshus, Bhikshunis, or lay donors in the Dharma-ending Age, who have extinguished greedy and lustful minds and hold the Buddha’s pure precepts, if they make Bodhisattva vows in the Bodhimanda, bathe upon entering and leaving, and practice the Way throughout the six periods of the day and night without sleeping for twenty-one days, I will personally appear before them, rub their crowns, comfort them, and enable them to become enlightened.

Ananda said to the Buddha, “World Honored One, I have received the Tathagata’s supreme compassionate instruction, and my mind has already opened to enlightenment. I know for myself such cultivation leads to verifying the realization of No Learning and accomplishing the Way. However, regarding practicing in the Dharma-ending Age and establishing a Bodhimanda, how specifically should one establish boundaries that accord with the Buddha, the World Honored One’s pure regulations?”

The Buddha told Ananda: “If people in the Dharma-ending Age wish to establish a Bodhimanda, they should first find a powerful white ox from the Snowy Mountains that has eaten the fertile and fragrant grass in those mountains. This ox must only drink the clear water of the Snowy Mountains, so its excrement is very fine. They can take that excrement and mix it with sandalwood to plaster the ground. If it is not from the Snowy Mountains, the ox’s filth is stinking and unfit for smearing on the ground. Alternatively, on a plain, dig down five feet below the surface to remove the topsoil and take the yellow earth. Mix it with sandalwood, liquidambar, styrax, frankincense, saffron, white resin, green wood, basil, spikenard, and clove. Grind these ten kinds of items into fine powder, mix with the earth to make mud, and smear it on the ground of the site. The area should be sixteen feet square and formed as an octagonal altar. In the center of the altar, place a lotus flower made of gold, silver, copper, or wood. Set a bowl within the flower. First fill the bowl with dew collected in the eighth lunar month, and float various flower petals in the water. Take eight round mirrors and place them in each of the eight directions surrounding the flower bowl. Outside the mirrors, set up sixteen lotus flowers, and intersperse sixteen incense burners among the flowers. In the solemn incense burners, burn only plain agalloch wood; do not let fire be seen. Take the milk of a white cow and place it in sixteen vessels. Use the milk to make pancakes, along with various granulated sugars, oil cakes, milk porridge, ghee, honey, ginger, pure ghee, and pure honey. Also offer various fruits, food and drink, grapes, pomegranate sugar, and various superior delicious foods. Place each of these sixteen vessels outside the lotus flowers to make offerings to the Buddhas and Great Bodhisattvas. At every mealtime, and at midnight, take half a pint of honey and three tenths of a pint of ghee. Set up a separate small fire stove in front of the altar. Use turushka incense to boil fragrant water to bathe the charcoal, then make the fire blaze fiercely. Throw the ghee and honey into the flaming stove, burning it until the smoke is exhausted, to feast the Buddhas and Bodhisattvas. Hang banners and flowers all around on all four sides. Within the altar room, on the four walls, display images of the Tathagatas of the ten directions and all Bodhisattvas. In the most prominent position, display images of Vairocana, Shakyamuni, Maitreya, Akshobhya, and Amitabha. Also arrange images of the various great transformational forms of Avalokitesvara, as well as Vajragarbha Bodhisattva on their left and right. Images of Lord Shakra, the Brahma King, Ucchusma, Nilavajra, the various Kundalis, Bhrkuti, the Four Heavenly Kings, Vinayaka, and others should be placed to the left and right near the door. Also, take eight mirrors and hang them in empty space, facing the mirrors placed on the altar, so that the reflections interpenetrate one another repeatedly.”

“During the first seven days, they should sincerely bow to the Tathagatas of the ten directions, the Great Bodhisattvas, and the Arhats. Throughout the six periods of the day, they should recite the mantra while circumambulating the altar, practicing the Way single-mindedly. In each period, they recite one hundred and eight times. In the second seven days, they focus solely on making Bodhisattva vows, with their minds uninterrupted. My Vinaya already contains teachings on vows. In the third seven days, throughout the twelve hours, they single-mindedly hold the Buddha’s ‘Ban Da La’ (Sitātapatra) Mantra. By the fourth seven days, the Tathagatas of the ten directions will appear simultaneously. Where the lights of the mirrors intersect, the practitioners will receive the Buddha’s rubbing of the crown. They will then cultivate Samadhi in the Bodhimanda. This enables those who study in the Dharma-ending Age to have bodies and minds as bright and pure as lapis lazuli.”

“Ananda, if the Precept Master from whom the Bhikshu originally received precepts or any of the ten Bhikshus in the same assembly are impure, such a Bodhimanda will mostly fail to bring success. After the three weeks, they sit properly in tranquility for one hundred days. Those with sharp roots will attain the fruit of Stream-enterer without rising from their seats. Even if their bodies and minds do not yet attain the sagely fruit, they will definitely know for themselves that they will become Buddhas without fail. You asked about the establishment of the Bodhimanda; it is like this.”

Ananda bowed at the Buddha’s feet and said to the Buddha, “Since I left home, I have relied on the Buddha’s affectionate love and sought erudition, so I have not proven the Unconditioned. I encountered the evil spells of the Brahma Heaven which bound me, and although my mind was clear, my strength was not free. Fortunately, relying on Manjushri, I was liberated. Although I have implicitly received the power of the Tathagata’s Spiritual Mantra from the Buddha’s Crown, I have not yet personally heard it. I only wish that the Great Compassionate One will speak it again, to compassionately rescue all the cultivators in this assembly, as well as those in the future who are in samsara, so that they may receive the Buddha’s secret sound and be liberated in body and mind.” At that time, everyone in the great assembly bowed universally, waiting to hear the Tathagata’s secret verses.

At that time, from the World Honored One’s fleshy cowl (ushnisha), a hundred jeweled lights welled forth. Inside the lights, a thousand-petalled precious lotus welled forth, with a transformation Tathagata sitting in the precious flower. From the crown, ten beams of hundred-jeweled light were released. Each beam of light everywhere revealed Vajra Secret Trace Spirits as numerous as the sands of ten Ganges Rivers, holding up mountains and wielding pestles, pervading the empty space realm. The great assembly looked upward, filled with both awe and love, seeking the Buddha as their reliance, and single-mindedly listened to the Transformed Buddha of the invisible mark on the crown speak the Spiritual Mantra.

1. Namo Sarva Tathagataya (I bow to all Buddhas)
2. Namo Arhate Samyak Sambuddhaya (I bow to all Tathagatas, Worthy Ones, Perfectly Enlightened Ones)
3. Namo Sarva Buddha (I bow to all Buddhas)
4. Bodhisatvebhyah (I bow to the Bodhisattvas)
5. Namo Saptanam Samyak Sambuddha Kotinam (I bow to the seven kotis of Perfectly Enlightened Ones)
6. Namo Sravaka Samghanam (I bow to the Sravaka Sangha)
7. Namo Loke Arhatanam (I bow to the Arhats in the world)
8. Namo Srotapannanam (I bow to the Stream-enterers)
9. Namo Sakridagaminam (I bow to the Once-returners)
10. Namo Loke Samyak Gatanam (I bow to those who have gone correctly in the world)
11. Namo Samyak Pratipannanam (I bow to those who have practiced correctly)
12. Namo Deva Rishinam (I bow to the thirty-three heavens and all celestial seers)
13. Namo Siddha Vidyadhara Rishinam (I bow to the Mantra Seers)
14. Namo Siddha Vidyadhara Rishinam (I bow to the accomplished Mantra Seers)
15. Shapanugraha Sahamardhanam (Capable of suppressing evil and encouraging good)
16. Namo Brahmane (I bow to Brahma)
17. Namo Indraya (I bow to Indra)
18. Namo Bhagavate (I bow to the World Honored One)
19. Rudraya (Shiva / Mahesvara)
20. Umapati Sahayaya (Uma’s husband and retinue)
21. Namo Bhagavate (I bow to the World Honored One)
22. Narayanaya (To Narayana / Earth Spirits)
23. Pancamahamudraya (The Five Great Mudras)
24. Namaskritaya (I bow and pay respect)
25. Namo Bhagavate Mahakalaya (I bow to the World Honored One, the Great Black One)
26. Tripura Nagar (The City of Tripura)
27. Vidravana Karaya (Destroyer)
28. Adhimuktaka Shmashana Vasine (Dwelling in the charnel grounds)
29. Matrika Gana (Hosts of Mothers/Spirits)
30. Namaskritaya (I bow)
31. Namo Bhagavate Tathagata Kulaya (I bow to the World Honored One, the Tathagata Family)
32. Namo Padma Kulaya (I bow to the Lotus Family)
33. Namo Vajra Kulaya (I bow to the Vajra Family)
34. Namo Mani Kulaya (I bow to the Jewel Family)
35. Namo Gaja Kulaya (I bow to the Elephant/Action Family)
36. Namo Bhagavate (I bow to the World Honored One)
37. Dridha Sura Sena (Firm Heroic Army)
38. Praharana Rajaya (King of Weapons)
39. Tathagataya (Tathagata)
40. Namo Bhagavate (I bow to the World Honored One)
41. Amitabhaaya (Amitabha Buddha)
42. Tathagataya (Tathagata)
43. Arhate Samyak Sambuddhaya (Worthy One, Perfectly Enlightened One)
44. Namo Bhagavate (I bow to the World Honored One)
45. Akshobhyaya (Akshobhya Buddha)
46. Tathagataya (Tathagata)
47. Arhate Samyak Sambuddhaya (Worthy One, Perfectly Enlightened One)
48. Namo Bhagavate (I bow to the World Honored One)
49. Bhaishajya Guru Vaidurya (Medicine Master Lapis Lazuli - Medicine Buddha)
50. Prabha Rajaya (Light King)
51. Tathagataya (Tathagata)
52. Arhate Samyak Sambuddhaya (Worthy One, Perfectly Enlightened One)
53. Namo Bhagavate (I bow to the World Honored One)
54. Sam-Pushpita Sala Rajaya (Flowering Sala Tree King)
55. Tathagataya (Tathagata)
56. Arhate Samyak Sambuddhaya (Worthy One, Perfectly Enlightened One)
57. Namo Bhagavate (I bow to the World Honored One)
58. Shakyamunaye (Shakyamuni Buddha)
59. Tathagataya (Tathagata)
60. Arhate Samyak Sambuddhaya (Worthy One, Perfectly Enlightened One)
61. Namo Bhagavate (I bow to the World Honored One)
62. Ratna Kusuma (Jewel Flower)
63. Ketu Rajaya (Flag King Tathagata)
64. Tathagataya (Tathagata)
65. Arhate Samyak Sambuddhaya (Worthy One, Perfectly Enlightened One)
66. Namaskritvaimam Bhagavatah (Having bowed to the World Honored Ones)
67. Sarva Tathagatosnisham (All Tathagata’s Crown / Ushnisha)
68. Sitatapatram (White Canopy)
69. Namo Aparajitam (I bow to the Undefeatable)
70. Pratyangiram (Spiritual Mantra)
71. Sarva Bhuta Graha Karani (Causing punishment to all spirit/ghost seizers)
72. Para Vidya Chedani (Cutting off other spells)
73. Akala Mrityu (Untimely death)
74. Pari Trana Kari (Rescuing)
75. Sarva Bandhana Mokshana Kari (Liberating from all bondage)
76. Sarva Dushta (All evil)
77. Duh-Svapna Nivarani (Preventing bad dreams)
78. Catur Ashitinam (Eighty-four)
79. Graha Sahasranam (Thousand Seizers/Spirits)
80. Vidhvamsana Kari (Destroying)
81. Ashta Vimshatinam (Twenty-eight)
82. Nakshatranam (Constellations)
83. Prasadana Kari (Making happy/correct)
84. Ashtanam (Eight)
85. Maha Grahanam (Great Planets/Seizers)
86. Vidhvamsana Kari (Destroying)
87. Sarva Shatru Nivarani (Warding off all enemies)
88. Ghoranam (Terrible)
89. Duh-Svapnanam Ca Nashani (Destroying bad dreams)
90. Visha Shastra (Poison and Weapons)
91. Agni (Fire)
92. Udaka (Water)
93. Uttarini (Crossing over)
94. Aparajita Ghora (Invincible Terrible)
95. Maha Bala Canda (Great Strength Violent)
96. Maha Dipta (Great Shining)
97. Maha Teja (Great Brilliance)
98. Maha Shveta (Great White)
99. Jvala (Flame)
100. Maha Bala (Great Strength)
101. Pandara Vasini (Clad in White)
102. Arya Tara (Noble Tara)
103. Bhrikuti (Frowning One)
104. Caiva Vijaya (And Victory)
105. Vajra Maliti (Vajra Garland)
106. Vishruta (Renowned)
107. Padmamka (Lotus Mark)
108. Vajra Jihva Ca (Vajra Tongue)
109. Mala Caiva (And Garland)
110. Aparajita (Invincible)
111. Vajra Dandi (Vajra Staff)
112. Vishala Ca (And Large)
113. Shanta Vaideha Pujita (Peaceful, worshipped by Vaidehas)
114. Saumya Rupa (Gentle Form)
115. Maha Shveta (Great White)
116. Arya Tara (Noble Tara)
117. Maha Bala Apara (Great Strength Unequalled)
118. Vajra Shankala Caiva (Vajra Chain)
119. Vajra Kumari (Vajra Maiden)
120. Kulandhari (Holding the Family)
121. Vajra Hastac Ca (And Vajra Hand)
122. Maha Vidya (Great Knowledge)
123. Kancana Malika (Golden Garland)
124. Kusumbha Ratna (Jewel)
125. Virocana (Illuminating)
126. Kuliya (Family)
127. Vajra Ushnisha (Vajra Crown)
128. Vijrimbha Mana Ca (Expanding)
129. Vajra Kanaka (Vajra Gold)
130. Prabha Locana (Light Eye)
131. Vajra Tundi Ca (Vajra Beak)
132. Shveta Ca Kamala Aksha (White and Lotus Eye)
133. Shashi Prabha (Moon Light)
134. Ityadi (And so on)
135. Mudra Gana (Hosts of Mudras)
136. Sarve Raksham (All protect)
137. Kurvantu Mama (Do it for me)
138. Om Rishi Gana (Om, Host of Seers)
139. Prashasta (Excellent)
140. Sarva Tathagata (All Tathagatas)
141. Ushnisha (Crown)
142. Hum Trum
143. Jambhana (Crushing)
144. Hum Trum
145. Stambhana (Stopping)
146. Hum Trum
147. Para Vidya Sambhakshana Kara (Euater of other spells)
148. Hum Trum
149. Sarva Dushtanam (Of all evils)
150. Stambhana Kara (Paralyzer)
151. Hum Trum
152. Sarva Yaksha (All Yakshas)
153. Rakshasa Grahanam (Rakshasa Seizers)
154. Vidhvamsana Kara (Destroyer)
155. Hum Trum
156. Catur Ashitinam (Eighty-four)
157. Graha Sahasranam (Thousand Seizers)
158. Vidhvamsana Kara (Destroyer)
159. Hum Trum
160. Ashta Vimshatinam (Twenty-Eight)
161. Nakshatranam (Constellations)
162. Prasadana Kara (Making clear)
163. Hum Trum
164. Ashtanam (Eight)
165. Maha Grahanam (Great Planets)
166. Vidhvamsana Kara (Destroyer)
167. Raksha Raksha Mam (Protect Protect Me)
168. Bhagavan (World Honored One)
169. Sarva Tathagata Ushnisha (All Tathagata Crown)
170. Sitatapatra (White Canopy)
171. Mahabala (Great Strength)
172. Aparajita (Invincible)
173. Mahapratyangira (Great Spiritual Mantra)
174. Maha Sahasra Bhuje (Great Thousand Arms)
175. Sahasra Shirshi (Thousand Heads)
176. Koti Shata Sahasra Netre (Hundred Thousand Crore Eyes)
177. Abhedya Jvalita (Unbreakable Blazing)
178. Nataka (Dancer/Actor)
179. Maha Vajrodara (Great Vajra Belly)
180. Tribhuvana (Three Worlds)
181. Mandala (Altar)
182. Om Svasti (Om Well-being)
183. Bhavatu Mama (Be for me)
184. Raja Bhaya (Fear of Kings)
185. Cora Bhaya (Fear of Thieves)
186. Agni Bhaya (Fear of Fire)
187. Udaka Bhaya (Fear of Water)
188. Visha Bhaya (Fear of Poison)
189. Shastra Bhaya (Fear of Weapons)
190. Para Cakra Bhaya (Fear of Enemy Armies)
191. Durbhiksha Bhaya (Fear of Famine)
192. Ashani Bhaya (Fear of Hail/Lightning)
193. Akala Mrityu Bhaya (Fear of Untimely Death)
194. Dharani Bhumi Kampa (Fear of Earthquakes)
195. Ulka Pata Bhaya (Fear of Falling Meteors)
196. Raja Danda Bhaya (Fear of Royal Punishment)
197. Naga Bhaya (Fear of Dragons)
198. Vidyut Bhaya (Fear of Lightning)
199. Suparni Bhaya (Fear of Gold-winged Birds/Garudas)
200. Yaksha Graha (Yaksha Seizer)
201. Rakshasa Graha (Rakshasa Seizer)
202. Preta Graha (Hungry Ghost Seizer)
203. Pishaca Graha (Toile Spirit Seizer)
204. Bhuta Graha (Spirit Seizer)
205. Kumbhanda Graha (Kumbhanda Seizer)
206. Putana Graha (Putana Seizer)
207. Kataputana Graha (Kataputana Seizer)
208. Skanda Graha (Skanda Seizer)
209. Apasmara Graha (Epilepsy/Fox Spirit)
210. Unmada Graha (Madness Spirit)
211. Chaya Graha (Shadow Spirit)
212. Revati Graha (Revati Spirit)
213. Jata Harini (Birth Seizer)
214. Garbha Harini (Womb Seizer)
215. Rudhira Harini (Blood Seizer)
216. Mamsa Harini (Flesh Seizer)
217. Medha Harini (Fat Seizer)
218. Majja Harini (Marrow Seizer)
219. Jata Harini (Vitality Seizer)
220. Jivita Harini (Life Seizer)
221. Vata Harini (Wind Seizer)
222. Vata Harini Ashuca Harini (Impure Seizer)
223. Citta Harini (Mind Seizer)
224. Tesham Sarvesham (To all these)
225. Sarva Grahanam (All Seizers)
226. Vidya (Mantra/Spell)
227. Cindayami (I sever)
228. Kilayami (I bind)
229. Pari Vrajaka (Path/Lineage)
230. Kritam Vidyam (Created Spells)
231. Cindayami (I sever)
232. Kilayami (I bind)
233. Dakini (Dakini/Fox Spirit)
234. Kritam Vidyam (Created Spells)
235. Cindayami Kilayami (I sever and bind)
236. Maha Pashupati (Great Lord of Beasts/Shiva)
237. Rudra (Roarer)
238. Kritam Vidyam
239. Cindayami Kilayami
240. Narayana (Narayana)
241. Kritam Vidyam
242. Cindayami Kilayami
243. Tattva Garuda (Real Garuda)
244. Kritam Vidyam
245. Cindayami Kilayami
246. Maha Kala (Great Time/Black One)
247. Matrika Gana Kritam Vidyam
248. Cindayami Kilayami
249. Kapalika (Skull Bearer)
250. Kritam Vidyam
251. Cindayami Kilayami
252. Jayakara (Victory Maker)
253. Madhukara (Honey Maker)
254. Sarvartha Sadhani (Accomplishing all goals)
255. Kritam Vidyam
256. Cindayami Kilayami
257. Catur Bhagini (Four Sisters)
258. Kritam Vidyam
259. Cindayami
260. Kilayami
261. Bhringiriti (Peacock King?)
262. Nandikeshvara (Nandi Lord)
263. Ganapati (Ganesha)
264. Sahaya (Retinue)
265. Kritam Vidyam
266. Cindayami
267. Kilayami
268. Nagna Shravana (Naked Ascetics)
269. Kritam Vidyam
270. Cindayami
271. Kilayami
272. Arhanta (Arhat)
273. Kritam Vidyam
274. Cindayami
275. Kilayami
276. Vitaraga (Passionless/Zombie?)
277. Kritam Vidyam
278. Cindayami
279. Kilayami
280. Vajra Pani (Vajra Hand)
281. Vajra Pani
282. Guhyaka (Secret/Hidden)
283. Adhipati (Lord)
284. Kritam Vidyam
285. Cindayami Kilayami
286. Raksha Raksha Mam (Protect Protect Me)
287. Bhagavan (World Honored One)
288. Mama Nasya (For me)
289. Bhagavan Sarva Tathagata Ushnisha
290. Sitatapatra (White Canopy)
291. Namo Stute (I bow to you)
292. Asita Narakarka (White Light Brilliant)
293. Prabha Sphuta (Light Blazing)
294. Vikasitata (Expanded)
295. Patri (Umbrella/Canopy)
296. Jvala Jvala (Blaze Blaze)
297. Dhara Dhara (Hold Hold)
298. Vidhara Vidhara (Hold Apart)
299. Cinda Cinda (Sever Sever)
300. Hum Hum
301. Phat Phat Phat
302. Phat Phat
303. Svaha
304. He He Phat
305. Amoghava Phat (Unfailing Phat)
306. Apratihata Phat (Unobstructed Phat)
307. Vara Prada Phat (Granting Wishes Phat)
308. Asura Vidravaka Phat (Destroying Asuras Phat)
309. Sarva Devebhyah Phat (To all Gods Phat)
310. Sarva Nagebhyah Phat (To all Dragons Phat)
311. Sarva Yakshebhyah Phat (To all Yakshas Phat)
312. Sarva Gandharvebhyah Phat (To all Gandharvas Phat)
313. Sarva Asurebhyah Phat
314. Sarva Garudebhyah Phat
315. Sarva Kinnarebhyah Phat
316. Sarva Mahoragebhyah Phat
317. Sarva Rakshasebhyah Phat
318. Sarva Manushebhyah Phat
319. Sarva Amanushebhyah Phat
320. Sarva Putanebhyah Phat
321. Sarva Kataputanebhyah Phat
322. Sarva Dur-Langhitebhyah Phat (To all difficult to cross Phat)
323. Sarva Dushta Prekshitebhyah Phat (To all with evil looks Phat)
324. Sarva Jvarebhyah Phat (To all fevers Phat)
325. Sarva Apasmarebhyah Phat (To all epilepsies Phat)
326. Sarva Shravanebhyah Phat
327. Sarva Tirthikebhyah Phat
328. Sarva Utpadhebhyah Phat (To all portents/evils Phat)
329. Sarva Vidya Rajacaryebhyah Phat (To all Spell Masters Phat)
330. Jayakara Madhukara
331. Sarvartha Sadhakebhyah Phat (To all who accomplish aims Phat)
332. Vidya Caryebhyah Phat
333. Catur Bhagini Bhyah Phat (To the Four Sisters Phat)
334. Vajra Kumarika Bhyah Phat (To the Vajra Maidens Phat)
335. Vajra Kulandhari Bhyah Phat
336. Vidya Rajebhyah Phat (To King of Spells Phat)
337. Maha Pratyangirebhyah Phat
338. Vajra Shankalaya Phat
339. Maha Pratyangira Rajaya Phat
340. Maha Kalaya Phat
341. Maha Matrika Ganaya Phat
342. Namo Skritaya Phat
343. Vishnave Phat (To Vishnu Phat)
344. Brahmane Phat (To Brahma Phat)
345. Agniye Phat (To Fire Phat)
346. Maha Kaliye Phat (To Maha Kali Phat)
347. Kala Dandaye Phat (To Staff of Time Phat)
348. Indraye Phat (To Indra Phat)
349. Camundiye Phat (To Camundi Phat)
350. Raudraye Phat (To Raudri Phat)
351. Kalaratriye Phat (To Kalaratri Phat)
352. Kapaliye Phat
353. Adhimuktaka Shmashana Vasine Phat
354. Ye Ke Cid Sattvah (Whatever beings)
355. Dushta Citta (Evil Mind)
356. Raudra Citta (Terrifying Mind)
357. Uja Hara (Eating vitality)
358. Garbha Hara (Eating womb)
359. Rudhira Hara (Eating blood)
360. Mamsa Hara (Eating flesh)
361. Majja Hara (Eating marrow)
362. Jata Hara
363. Jivita Hara (Eating life)
364. Valya Hara (Eating offerings)
365. Gandha Hara (Eating scents)
366. Pushpa Hara (Eating flowers)
367. Phala Hara (Eating fruits)
368. Sasya Hara (Eating crops)
369. Papa Citta Dushta Citta (Wicked Mind, Evil Mind)
370. Raudra Citta (Terrifying Mind)
371. Dara Citta Yaksha Graha
372. Rakshasa Graha
373. Preta Graha Pishaca Graha
374. Bhuta Graha
375. Kumbhanda Graha
376. Skanda Graha
377. Unmada Graha
378. Chaya Graha
379. Apasmara Graha
380. Daka Dakini Graha
381. Revati Graha
382. Jamika Graha
383. Shakuni Graha
384. Mantra Nandika Graha
385. Alamba Graha
386. Hanukandhu Pani Graha
387. Jvara Eka Hikaka (Fever once a day)
388. Dvaitiyaka (Fever every two days) Traitiyaka (Every three days) Caturthaka (Every four days)
389. Nitya Jvara (Constant Fever)
390. Vishama Jvara (Irregular Fever)
391. Vatika Paittika (Wind, Bile)
392. Shlaishmika (Phlegm)
393. Sannipatika (Combination)
394. Sarva Jvara (All fevers)
395. Shiro Rti (Headache)
396. Ardhavabhedaka (Migraine)
397. Arocaka (Loss of appetite)
398. Mukha Rogam (Mouth disease)
399. Hrid Rogam (Heart disease)
400. Gala Shulam (Throat pain)
401. Karna Shulam (Ear pain)
402. Danta Shulam (Tooth pain)
403. Hridaya Shulam (Heart pain)
404. Marma Shulam (Joint pain)
405. Parshva Shulam (Rib pain)
406. Prishtha Shulam (Back pain)
407. Udara Shulam (Abdomen pain)
408. Kati Shulam (Waist pain)
409. Vasti Shulam (Bladder pain)
410. Uru Shulam (Thigh pain)
411. Bandara Pishaci (Constraining/Binding Spirit)
412. Tejo Bandha Karomi (I bind the fire)
413. Para Vidya Bandha Karomi (I bind other spells)
414. Tadyatha (Mantra says)
415. Om
416. Anale Vishade
417. Vira
418. Vajra
419. Dhare Bandha
420. Bandhani
421. Vajra Pani Phat
422. Hum
423. Trum
424. Svaha
425. Om Hum
426. Vishuddhe
427. Svaha
428. Anale Vishade
429. Vira
430. Vajra
431. Dhare Bandha
432. Bandhani
433. Vajrapani Phat
434. Hum Hum
435. Trum
436. Svaha
437. Om Hum
438. Bhrikuti
439. Svaha

Ananda, this secret gatha and subtle verses of the White Canopy (Sitatapatra) from the gathered light of the Buddha’s crown gives birth to all Buddhas of the ten directions. Because of this Mantra-Heart, the Tathagatas of the ten directions achieve Supreme Perfect Enlightenment. Grasping this Mantra-Heart, the Tathagatas of the ten directions subdue all demons and control all external paths. Riding this Mantra-Heart, the Tathagatas of the ten directions sit upon jeweled lotus flowers and respond to countries as numerous as motes of dust. Containing this Mantra-Heart, the Tathagatas of the ten directions turn the Great Dharma Wheel in countries as numerous as motes of dust. Holding this Mantra-Heart, the Tathagatas of the ten directions can rub the crowns and bestow predictions in the ten directions. Even if their own fruit has not yet formed, they can receive the Buddha’s prediction in the ten directions. Relying on this Mantra-Heart, the Tathagatas of the ten directions can rescue groups of suffering beings in the ten directions. The hells, hungry ghosts, animals, the blind, deaf, and mute, the suffering of being together with those one hates, the suffering of being separated from those one loves, the suffering of not getting what one seeks, the raging blaze of the five skandhas, and all kinds of major and minor accidents are simultaneously liberated. Difficulties from thieves, armies, kings, prisons, wind, water, fire, hunger, thirst, and poverty differ and disperse in response to the thought. Following this Mantra-Heart, the Tathagatas of the ten directions can serve good knowing advisors in the ten directions, making offerings as they wish in the four awes-inspiring deportments, and are pushed to be Great Dharma Princes in the assemblies of Tathagatas as numerous as Ganges sands. Practicing this Mantra-Heart, the Tathagatas of the ten directions can gather in and receive relatives and causes in the ten directions, causing those of the Small Vehicle who hear the Secret Treasury not to give rise to fear. Reciting this Mantra-Heart, the Tathagatas of the ten directions accomplish Supreme Enlightenment, sit under the Bodhi tree, and enter Great Nirvana. Transmitting this Mantra-Heart, the Tathagatas of the ten directions entrust the Buddha’s matter after their extinction, upholding the precepts and making them strictly pure. If I were to speak of the White Canopy Mantra from the gathered light of the Buddha’s crown, from morning until evening, with sounds connected and no repetition in words and phrases, I could not finish even after eons as numerous as Ganges sands. This mantra is also called the Crown of the Tathagata. You learners who have not ended samsara and have sincerely resolved to head towards Anuttara-Samyak-Sambodhi cannot sit in the Bodhimanda and cause your bodies and minds to be far from demonic affairs without holding this Mantra; there is no such case.

Ananda, if in the various worlds and countries, whatever beings living there write this mantra on birch bark, palm leaves, paper, or white cotton cloth, and store it in a fragrant sachet; if this person is dull-minded and cannot recite or remember it, but wears it on their body or writes it in their house, you should know that this person, throughout their entire life, cannot be harmed by any poisons.

Ananda, I now speak this mantra again for you, to rescue and protect the world so it can attain great fearlessness, and to help sentient beings accomplish world-transcending wisdom. After my extinction, in the Dharma-ending Age, if there are beings who can recite it themselves or teach others to recite it, you should know that such reciting and holding beings cannot be burned by fire or drowned by water, and cannot be harmed by great or small poisons. Even the evil mantras of dragons, heaven beings, ghosts, spirits, seminal essences, and demons cannot touch them; their minds will attain proper reception. All spells, curses, nitrates, poisons, gold poisons, silver poisons, poisons of grass, trees, insects, and snakes, and the poisonous vapors of all things will turn into sweet dew (amrita) when entering this person’s mouth. All evil stars and ghost spirits with malicious minds cannot arise evil thoughts towards such a person. The Vinayaka King of Evil Ghosts and his retinue will all receive deep kindness and constantly guard and protect them.

Ananda, you should know that this mantra is constantly attended by eighty-four thousand Nayuta Ganges sands of Kotis of Vajra Treasury King Bodhisattva clans. Each one has a multitude of Vajra spirits as a retinue. If there are beings who, with a scattered mind and not yet in Samadhi, remember it with their mind or hold it with their mouth, these Vajra Kings will constantly follow such good men. How much more so for those who are determined in the Bodhi Mind? These Vajra Bodhisattva Treasury Kings will carefully and secretly inspire their spiritual consciousness, so that these people can immediately remember matters of eighty-four thousand Ganges sands of eons, knowing them all pervadingly without doubt or confusion. From the first eon until their last body, life after life, they will not be born as yakshas, rakshasas, putanas, kataputanas, kumbhandas, pishacas, etc., nor as hungry ghosts, whether with form or without form, with thought or without thought, in such evil places. If these good men read, recite, write, copy, wear, or store it, and make various offerings to it, they will not be born in impoverished, lowly, or unpleasant places for eon after eon. Even if these beings themselves do not create merit, all the merits of the Tathagatas of the ten directions are given to these people. Because of this, they can obtain birth in the same place as the Buddhas for unspeakable unspeakable eons as countless as Ganges sands of Asamkhyeyas. Limitless merit will gather together like the cluster of Akasha fruits, sharing the same place of cultivation and never scattering. Therefore, it can enable those who have broken precepts to restore the pure root of precepts; those who have not attained precepts to attain them; those not vigorous to become vigorous; those without wisdom to attain wisdom; those impure to quickly become pure; and those who do not hold purified precepts to naturally accomplish them.

Ananda, when these good men hold this mantra, even if they violated prohibitions before receiving them, after holding the mantra, the heavy offenses of breaking precepts will all be extinguished without question of light or heavy. Even if they have consumed alcohol and the five pungent plants and various impurities, all Buddhas, Bodhisattvas, Vajra beings, gods, and spirits will not consider it a fault. Even if they wear impure and tattered clothes, their walking and abiding will all be the same as pure. Even if they do not set up an altar or enter a Bodhimanda, and do not practice the Way, but recite and hold this mantra, their merit is the same as entering the altar and practicing the Way. If they have committed the five rebellious acts and unpardonable heavy offenses, or the four Parajikas and eight Parajikas of Bhikshus and Bhikshunis, once they recite this mantra, such heavy karma will be like a fierce wind blowing away a pile of sand; it will all be extinguished without a hair remaining.

Ananda, if there are beings who have accumulated all kinds of light and heavy offense obstructions from beginningless, countless eons past, which they have not had time to repent; if they can read, recite, write, and copy this mantra, wear it on their bodies, or place it in their residences, homes, or gardens, such accumulated karma will melt like snow in hot water, and before long they will all attain the Patience of No Birth.

Furthermore, Ananda, if there are women who have not given birth to boys or girls and wish to pray for them, if they can sincerely remember this mantra, or wear this ‘White Canopy’ on their bodies, they will give birth to sons and daughters endowed with blessings and virtue. Those seeking long life will quickly obtain long life; those seeking to quickly perfect their rewards will quickly obtain perfection. Their physical life, appearance, and strength will also be likewise. After their lives end, they will gain rebirth in the lands of the ten directions according to their wishes. They will definitely not be born in frontier lands or as lowly people, much less in mixed forms. Ananda, if in various countries, provinces, and villages there are famine, pestilence, or difficulties of armies, bandits, fighting, and litigation, or any other places of distress, writing this spiritual mantra and placing it on the four gates of the city, and on chaityas or banners, instructing all beings in the country to respect and welcome this mantra, bow and revere it, and single-mindedly make offerings, and instructing the people to each wear it on their bodies or place it in their residences, then all disasters and distress will completely disappear.

Ananda, in whatever place or country sentient beings possess this mantra, the heavenly dragons will be delighted, the winds and rains will be timely, the five grains will be abundant, and the myriad people will be peaceful and happy. It can also suppress all evil stars so that strange transformations and calamitous obstacles do not arise in any direction, and people will not die accidental or premature deaths. Stocks, fetters, cangues, and locks will not touch their bodies, and they will sleep peacefully day and night without bad dreams. Ananda, in this Saha world, there are eighty-four thousand calamitous and evil stars. Twenty-eight great evil stars are the leaders. Furthermore, there are eight great evil stars as their masters. When they appear in the world in various forms, they can generate various disasters and anomalies for beings. In places where this mantra exists, they will all be extinguished. Twelve yojanas will become a bounded ground, and no evil calamities or ominous things will ever be able to enter. Therefore, the Tathagata proclaims this mantra to protect those who are just beginning to study in the future, so that when they enter Samadhi, their bodies and minds will be peaceful and they will attain great security. Furthermore, no demons, ghosts, spirits, nor past enemies, disasters, old karma, or stale debts from beginningless time will come to annoy or harm them. You and those in the assembly who are still learning, as well as future cultivators, should rely on my altar and hold the precepts according to the Dharma. They should receive precepts from a pure Sanghan. If they hold this Mantra-Heart without giving rise to doubt or regret, yet these good men do not obtain mind-penetration in the body born of their parents, then the Tathagatas of the ten directions would be telling lies.

After speaking these words, limitless hundreds of thousands of Vajra beings in the assembly simultaneously placed their palms together and bowed at the Buddha’s feet, saying to the Buddha: “As the Buddha has spoken, we should sincerely protect those who cultivate Bodhi in this way.”

At that time, the Brahma King, Lord Shakra (Indra), and the Four Great Heavenly Kings also simultaneously bowed at the Buddha’s feet and said to the Buddha: “If indeed there are such good people cultivating and learning, we will protect them with all our hearts and sincerity, enabling them to fulfill their wishes in this life.” Furthermore, limitless Yaksha Generals, Rakshasa Kings, Putana Kings, Kumbhanda Kings, Pishaca Kings, Vinayaka Great Ghost Kings, and various Ghost Commanders also placed their palms together and bowed to the Buddha: “We also vow to protect and support these people, enabling their Bodhi resolve to be quickly perfected.” Furthermore, limitless Sun and Moon Deva Sons, Wind Masters, Rain Masters, Cloud Masters, Thunder Masters, Lightning Lords, Officials of the Year, and retinues of stars also bowed at the Buddha’s feet in the assembly and said to the Buddha: “We also protect these cultivators, so they can establish the Bodhimanda and attain fearlessness.” Furthermore, limitless Mountain Spirits, Sea Spirits, all Earth, Water, Land, and Air moving myriad spirits, and Wind Spirit Kings and Devas of the Formless Realm simultaneously bowed their heads before the Tathagata and said to the Buddha: “We also protect these cultivators, so they can attain Bodhi with no demonic affairs forever.”

At that time, eighty-four thousand Nayuta Ganges sands of Kotis of Vajra Treasury King Bodhisattvas arose from their seats in the great assembly, bowed at the Buddha’s feet, and said to the Buddha: “World Honored One, people like us cultivated merit and accomplished Bodhi long ago, but we do not taken Nirvana; we constantly follow this Mantra to rescue and protect those who cultivate Samadhi properly in the Dharma-ending Age. World Honored One, regarding such people who cultivate the mind and seek Proper Concentration, whether in the Bodhimanda or walking elsewhere, or even when playing with a scattered mind in villages, our followers will strictly guard and protect these people. Even the Demon Kings and the Great Comfortable Heaven (Mahesvara) seeking an opportunity will never get one. All minor ghosts and spirits must stay ten yojanas away from these good people, except for those who have resolved to verify and cultivate dhyana. World Honored One, if such evil demons or their retinues wish to come and invade or disturb these good people, we will use our jeweled pestles to smash their heads into motes of dust. We will constantly enable these people to fulfill their wishes.”

Ananda arose from his seat, bowed at the Buddha’s feet, and said to the Buddha: “We are stupid and dull, fond of much learning, and have not yet sought to leave the mind of outflows. Mong the Buddha’s compassionate instruction, we have obtained proper cultivation, and our bodies and minds are happy, gaining great benefit. World Honored One, for one who cultivates and verifies the Buddha’s Samadhi like this but has not yet reached Nirvana, what is called the Stage of Dry Wisdom? Regarding the Forty-Four Minds, through what gradual stages does one attain the eyes of cultivation? To what place does one go to be called entering the Grounds? What is called an Equal Enlightenment Bodhisattva?” After saying this, he cast his five limbs to the ground. The great assembly single-mindedly awaited the Buddha’s compassionate sound, gazing upward unblinkingly.

At that time, the World Honored One praised Ananda saying: “Good indeed, good indeed. You can universally for the sake of the great assembly and all beings in the Dharma-ending Age who cultivation Samadhi and seek the Great Vehicle, revealing the unsurpassed path of proper cultivation from the ordinary stage to Great Nirvana. You should now listen attentively, and I will speak for you.” Ananda and the great assembly placed their palms together and cleansed their minds, silently receiving the teaching.

The Buddha said: “Ananda, you should know that the wonderful nature is perfectly bright and apart from all names and appearances. Originally there are no worlds or sentient beings. Because of falseness, there is production; because of production, there is extinction. Production and extinction are called false; extinguishing falseness is called truth. This is called the Tathagata’s Unsurpassed Bodhi and Great Nirvana, the two names of Transferring the Basis. Ananda, if you now wish to cultivate True Samadhi and go directly to the Tathagata’s Great Nirvana, you must first recognize the two causes of inversion of these sentient beings and the world. If inversion is not produced, this is the Tathagata’s True Samadhi.

“Ananda, what is called the Inversion of Sentient Beings? Ananda, because the nature of the mind is bright, and the nature of brightness is perfect, due to brightness, a nature is issued forth, and from the nature, false seeing arises. From absolute nothingness, ultimate existence is established. This existence and all possession are not caused by a cause, and the dwelling and the appearance of dwelling inherently have no root. Based on this non-dwelling, the world and all sentient beings are established. Becoming confused about the original perfect brightness, falseness arises. The nature of falseness has no substance and does not rely on anything. One wishes to return to the truth, but wishing for the truth is already false. The true Evenness of Reality of the Truth is not a truth that can be sought or recovered. Thus, non-appearances are formed. Neither produced nor dwelling, neither mind nor dharma, they occur in turn, and the power of production manifests. Fumigation culminates in karma, and same karma creates mutual resonance. Because of resonance and karma, there is mutual extinction and distinct production. Because of this, there is the Inversion of Sentient Beings.”

Ananda, what is called the Inversion of the World? The existence of all things, with their segments and false arising, is established because of this ‘boundary’ (location). Not relying on a cause yet claiming a cause, having no dwelling yet claiming a dwelling, flowing and shifting without stopping, thus ’time’ (world) is formed. The three periods of time and the four directions mix and interpenetrate, transforming sentient beings into twelve categories. Therefore, in the world, because of movement there is sound; because of sound there is form; because of form there is smell; because of smell there is touch; because of touch there is taste; and because of taste one knows laws (dharmas). The six chaotic false thoughts form the nature of karma, and the twelve distinctions revolve from this. Thus, in the world, sounds, smells, tastes, and touches exhaust twelve transformations to complete a cycle. Riding on this cycle of inverted characteristics, there are in the world: egg-born, womb-born, moisture-born, transformation-born, those with form, those without form, those with thought, those without thought, those not totally with form, those not totally without form, those not totally with thought, and those not totally without thought.

Ananda, because of the false cycle of the world and the inversion of movement, harmonious energy forms eighty-four thousand flying and sinking chaotic thoughts. Thus, there are egg-born beings (kalala) flowing through the lands; fish, birds, turtles, and snakes fill their kinds.

Alternatively, because of the mixed and defiled cycle of the world and the inversion of desire, harmonious nourishment forms eighty-four thousand horizontal and vertical chaotic thoughts. Thus, there are womb-born beings (arbuda) flowing through the lands; humans, animals, dragons, and immortals fill their kinds.

Because of the attachment cycle of the world and the inversion of tendency, harmonious softness forms eighty-four thousand flipping and covering chaotic thoughts. Thus, there are moisture-born beings (peshi) flowing through the lands; insects and crawling things fill their kinds.

Because of the changing cycle of the world and the inversion of borrowing (falseness), harmonious touch forms eighty-four thousand new and old chaotic thoughts. Thus, there are transformation-born beings (ghana) flowing through the lands; metamorphosis and flighting transition fill their kinds.

Because of the obstructing cycle of the world and the inversion of hindrance, harmonious attachment forms eighty-four thousand refined and bright chaotic thoughts. Thus, there are beings with form (ghana) flowing through the lands; auspicious and inauspicious luminous beings fill their kinds.

Because of the dissipating cycle of the world and the inversion of confusion, harmonious darkness forms eighty-four thousand hidden and obscuring chaotic thoughts. Thus, there are formless beings (ghana) flowing through the lands; empty, scattered, melting, and sinking beings fill their kinds.

Because of the illusory cycle of the world and the inversion of shadows, harmonious gathered memory forms eighty-four thousand crouching and binding chaotic thoughts. Thus, there are beings with thought (ghana) flowing through the lands; spirits, ghosts, and sprites fill their kinds.

Because of the dull cycle of the world and the inversion of stupidity, harmonious obstinacy forms eighty-four thousand dry and withered chaotic thoughts. Thus, there are beings without thought (ghana) flowing through the lands; spiritual essences transforming into earth, wood, metal, and stone fill their kinds.

Because of the mutual-dependence cycle of the world and the inversion of falseness, harmonious reliance forms eighty-four thousand accommodating chaotic thoughts. Thus, there are beings not completely with form but taking on form (ghana) flowing through the lands; jellyfish using shrimp as eyes fill their kinds.

Because of the mutually enticement cycle of the world and the inversion of nature, harmonious spells form eighty-four thousand calling and summoning chaotic thoughts. Thus, there are beings not completely without form but lacking form (ghana) flowing through the lands; those appearing by incantation or mantras fill their kinds.

Because of the combined false cycle of the world and the inversion of delusion, harmonious difference forms eighty-four thousand mutual-exchange chaotic thoughts. Thus, there are beings not completely with thought but taking on thought (ghana) flowing through the lands; the varata (wasp) turning a worm into its own kind fill their kinds.

Because of the cycle of malice and harm in the world and the inversion of killing, harmonious strangeness forms eighty-four thousand chaotic thoughts of eating parents. Thus, there are beings not completely without thought but lacking thought (ghana) flowing through the lands; earth owls embracing clods of dirt as sons, and poison-birds embracing poison fruits as children, the children becoming parents, all of whom are eaten by the parents, fill their kinds. These are called the twelve categories of living beings.

“The Shurangama Sutra 7th Volume” Modern Translation

Ananda, you asked about collecting the mind. I have now spoken about entering Samadhi, the wonderful gate of cultivation to seek the Bodhisattva Path. You must first uphold these four kinds of rules of purity, making them as bright as ice and frost. If one cannot even generate any leaves and branches of evil, how could the three actions of the mind and four of the mouth arise without a cause? Ananda, if these four matters are not lost or omitted, and the mind does not even condition itself on sights, sounds, smells, tastes, and touches, how could any demonic affairs occur? If there are habitual tendencies from previous lives that cannot be eliminated, teach this person to single-mindedly recite my Unsurpassed Spiritual Mantra of the Great White Canopy (Maha Sitātapatra) of Light from the Buddha’s Crown. This corresponds to the invisible crown characteristic of the Tathagata, the unconditioned Mind-Buddha, which emits light from the crown, sitting on a jeweled lotus flower, speaking this Mind-Mantra. Moreover, your causes and conditions with Matangi from past lives involve habits of love accumulated over many eons, not just one life or one eon. Once I proclaimed it, her loving heart was forever released, and she became an Arhat. She was a prostitute with no intention to cultivate, yet by the hidden assistance of spiritual power, she quickly realized the state of No Learning. How much more so for you Sound Hearers in the assembly who seek the Supreme Vehicle and are determined to become Buddhas? It is like tossing dust into a favorable wind; what difficulty or danger is there?

Long, long ago, there was a cultivator named Ananda who asked the Buddha how to focus his practice. The Buddha smiled compassionately and said to Ananda: “Ananda, do you want to know how to focus your mind? Let me first tell you the method of entering Samadhi (deep meditation); this is the wonderful gate of cultivation and an important step in pursuing the Bodhisattva Path.”

The Buddha continued to explain: “First, you must uphold the four kinds of pure behavior rules (precepts), just as pure and flawless as ice and frost. In this way, distracting thoughts cannot grow, and errors of body, mouth, and mind will have no chance to occur.” “Ananda, if you can strictly observe these four rules, your mind will not be tempted by sights, smells, tastes, and touches from the outside. In this way, how could demonic obstacles happen?” The Buddha said gently.

Then, the Buddha mentioned a special method: “If someone has difficulty eliminating habitual tendencies from past lives, you can teach them to single-mindedly recite the ‘Unsurpassed Spiritual Mantra of the Great White Canopy of Light from the Buddha’s Crown’. This corresponds to the unconditioned Mind-Buddha revealed by the invisible crown mark of the Tathagata, the Heart Mantra spoken by the Buddha sitting on a jeweled lotus flower emitting light from the crown.”

The Buddha continued: “Take your past with Matangi as an example. The habits of love and affection entangled between you two were not formed in just one lifetime. But as soon as I proclaimed this spiritual mantra, your heart of attachment was released forever, and you even achieved the fruit of Arhatship.”

The Buddha smiled and said: “Matangi was originally a woman of the wind and dust (prostitute) and had no heart for cultivation, but by the power of the spiritual mantra, she also quickly realized the fruit of No Learning. Since this is the case, isn’t it easier for you Sound Hearer disciples here who pursue the Supreme Buddha Fruit to achieve it? It is like dust being blown by a favorable wind; what difficulty is there?”

If there are those in the Dharma-ending Age who wish to sit in a Bodhimanda (Way-place), they must first hold the pure prohibitions of the Bhikshus. They must choose a Sramana who acts as the foremost in pure precepts to be their teacher. If they do not encounter a truly pure Sanghan, their precepts and deportment will certainly not be perfected. After the precepts are accomplished, they should wear new, clean robes, light incense, dwell in seclusion, and recite this Spiritual Mantra spoken by the Mind-Buddha one hundred and eight times. Then, establish boundaries to set up the Bodhimanda, and seek the Supreme Tathagatas presently dwelling in the nations of the ten directions to emit great compassionate light to pour over their crowns. Ananda, such pure Bhikshus, Bhikshunis, or lay donors in the Dharma-ending Age, who have extinguished greedy and lustful minds and hold the Buddha’s pure precepts, if they make Bodhisattva vows in the Bodhimanda, bathe upon entering and leaving, and practice the Way throughout the six periods of the day and night without sleeping for twenty-one days, I will personally appear before them, rub their crowns, comfort them, and enable them to become enlightened.

Finally, the Buddha gave specific cultivation guidance: “If you want to cultivate in the Dharma-ending Age, you must first keep the Bhikshu’s pure precepts. You must choose a person who keeps precepts purely as your teacher. If you cannot find a truly pure monk, your precepts will not be perfect. After the precepts are perfect, put on new clean clothes, light incense and sit peacefully, and recite this spiritual mantra spoken by the Mind-Buddha one hundred and eight times. Then establish boundaries to set up a Bodhimanda, and pray for the Unsurpassed Tathagatas of the ten directions to emit great compassionate light to bless you.”

“Ananda, in the Dharma-ending Age, if there are pure Bhikshus, Bhikshunis, or lay donors who can cut off thoughts of greed and desire, hold the Buddha’s pure precepts, make Bodhisattva vows in the Bodhimanda, diligently cultivate, and do not sleep day or night for twenty-one days, I will personally appear before them, touch their heads, comfort them, and cause them to become enlightened.”

Ananda said to the Buddha, “World Honored One, I have received the Tathagata’s supreme compassionate instruction, and my mind has already opened to enlightenment. I know for myself such cultivation leads to verifying the realization of No Learning and accomplishing the Way. However, regarding practicing in the Dharma-ending Age and establishing a Bodhimanda, how specifically should one establish boundaries that accord with the Buddha, the World Honored One’s pure regulations?”

After the Buddha finished explaining the method of cultivation, Ananda said to the Buddha: “World Honored One, I am grateful for your supreme compassionate teaching, and my mind has opened. I know that I have already cultivated and realized the Arhat fruit. However, for cultivators in the Dharma-ending Period establishing a Bodhimanda, how should boundaries be established? Please tell me the method that accords with the Buddha’s pure regulations.”

The Buddha told Ananda: “If people in the Dharma-ending Age wish to establish a Bodhimanda, they should first find a powerful white ox from the Snowy Mountains that has eaten the fertile and fragrant grass in those mountains. This ox must only drink the clear water of the Snowy Mountains, so its excrement is very fine. They can take that excrement and mix it with sandalwood to plaster the ground. If it is not from the Snowy Mountains, the ox’s filth is stinking and unfit for smearing on the ground. Alternatively, on a plain, dig down five feet below the surface to remove the topsoil and take the yellow earth. Mix it with sandalwood, liquidambar, styrax, frankincense, saffron, white resin, green wood, basil, spikenard, and clove. Grind these ten kinds of items into fine powder, mix with the earth to make mud, and smear it on the ground of the site. The area should be sixteen feet square and formed as an octagonal altar. In the center of the altar, place a lotus flower made of gold, silver, copper, or wood. Set a bowl within the flower. First fill the bowl with dew collected in the eighth lunar month, and float various flower petals in the water. Take eight round mirrors and place them in each of the eight directions surrounding the flower bowl. Outside the mirrors, set up sixteen lotus flowers, and intersperse sixteen incense burners among the flowers. In the solemn incense burners, burn only plain agalloch wood; do not let fire be seen. Take the milk of a white cow and place it in sixteen vessels. Use the milk to make pancakes, along with various granulated sugars, oil cakes, milk porridge, ghee, honey, ginger, pure ghee, and pure honey. Also offer various fruits, food and drink, grapes, pomegranate sugar, and various superior delicious foods. Place each of these sixteen vessels outside the lotus flowers to make offerings to the Buddhas and Great Bodhisattvas. At every mealtime, and at midnight, take half a pint of honey and three tenths of a pint of ghee. Set up a separate small fire stove in front of the altar. Use turushka incense to boil fragrant water to bathe the charcoal, then make the fire blaze fiercely. Throw the ghee and honey into the flaming stove, burning it until the smoke is exhausted, to feast the Buddhas and Bodhisattvas. Hang banners and flowers all around on all four sides. Within the altar room, on the four walls, display images of the Tathagatas of the ten directions and all Bodhisattvas. In the most prominent position, display images of Vairocana, Shakyamuni, Maitreya, Akshobhya, and Amitabha. Also arrange images of the various great transformational forms of Avalokitesvara, as well as Vajragarbha Bodhisattva on their left and right. Images of Lord Shakra, the Brahma King, Ucchusma, Nilavajra, the various Kundalis, Bhrkuti, the Four Heavenly Kings, Vinayaka, and others should be placed to the left and right near the door. Also, take eight mirrors and hang them in empty space, facing the mirrors placed on the altar, so that the reflections interpenetrate one another repeatedly.”

The Buddha looked at Ananda compassionately and began to explain in detail: “If people in the end of the world want to establish a Bodhimanda, first they must find a powerful white ox from the Snowy Mountains. This ox only eats the lush, sweet grass on the Snowy Mountains and only drinks the clear water of the Snowy Mountains, so its manure is very fine. You should use this cow dung mixed with sandalwood to smear the ground.” “If you cannot find a cow from the Snowy Mountains, the manure of ordinary cows smells bad and is not suitable for smearing the ground. In that case, you can dig away the surface soil on a plain and take the yellow earth five feet deep.”

The Buddha continued: “Grind these ten kinds of spices—sandalwood, agalloch (liquidambar), styrax, frankincense, turmeric, white resin, costus, basil, spikenard, and clove—into fine powder, mix with earth to make mud, and use it to smear the site.”

“The site should be formed as an octagonal altar with a diameter of sixteen feet. In the center of the altar, place a lotus flower made of gold, silver, copper, or wood, and set a bowl within the flower. First fill the bowl with dew collected in the eighth lunar month, then place various flower petals and leaves in it.”

The Buddha continued to describe the arrangement of the Bodhimanda in detail: “Place eight round mirrors surrounding the lotus flower. Outside the mirrors, set up sixteen lotus flowers, and place an incense burner between each lotus flower. Burn only agalloch wood (aloeswood) in the incense burners, and do not let the flame be seen.”

“Prepare sixteen bowls of white cow’s milk to make milk pancakes. Also prepare sugar, oil cakes, milk porridge, ghee, honey, ginger, pure ghee, pure honey, as well as various fruits, drinks, grapes, rock sugar, and other fine foods. Divide these foods into sixteen portions and place them outside the lotus flowers to make offerings to the Buddhas and Bodhisattvas.”

“At every mealtime, or at midnight, take half a pint of honey and three tenths of a pint of ghee. Set up a separate small stove in front of the altar, boil fragrant water with turushka incense, soak the charcoal to make it blaze, then throw the honey and ghee into the fire to burn until the smoke is exhausted, as an offering to the Buddhas and Bodhisattvas.”

“Hang banners and fresh flowers around the Bodhimanda. On the four walls of the altar room, hang images of the Tathagatas of the ten directions and various Bodhisattvas. In the position facing the door, hang images of Vairocana Buddha, Shakyamuni Buddha, Maitreya Bodhisattva, Akshobhya Buddha, Amitabha Buddha, and various transformational forms of Avalokitesvara Bodhisattva. Place images of Vajragarbha Bodhisattva on both sides.”

“On the two sides of the door, place images of Dharma protectors such as Lord Shakra (Indra), the Great Brahma King, Ucchusma, Nilavajra, Kundali, Bhrkuti, the Four Heavenly Kings, and the image of Vinayaka (Ganesha).”

“Finally, take eight mirrors and hang them in the air, facing the mirrors on the altar so that their reflections interpenetrate repeatedly.”

“During the first seven days, they should sincerely bow to the Tathagatas of the ten directions, the Great Bodhisattvas, and the Arhats. Throughout the six periods of the day, they should recite the mantra while circumambulating the altar, practicing the Way single-mindedly. In each period, they recite one hundred and eight times. In the second seven days, they focus solely on making Bodhisattva vows, with their minds uninterrupted. My Vinaya already contains teachings on vows. In the third seven days, throughout the twelve hours, they single-mindedly hold the Buddha’s ‘Ban Da La’ (Sitātapatra) Mantra. By the fourth seven days, the Tathagatas of the ten directions will appear simultaneously. Where the lights of the mirrors intersect, the practitioners will receive the Buddha’s rubbing of the crown. They will then cultivate Samadhi in the Bodhimanda. This enables those who study in the Dharma-ending Age to have bodies and minds as bright and pure as lapis lazuli.”

The Buddha continued to explain the process of cultivation to Ananda, saying compassionately: “In the first seven days, you should sincerely bow to the Tathagatas of the ten directions, the Great Bodhisattvas, and the Arhats. Recite the mantra and circumambulate the altar throughout the six periods of the day and night. Walk with a sincere heart one hundred and eight times in each period.”

The Buddha continued: “In the second seven days, you should single-mindedly make Bodhisattva vows without any interruption in your mind. This is like the vows and teachings I have already given in the Vinaya.”

“By the third seven days, throughout the twelve hours (of the day and night), you should single-mindedly hold the ‘Ban Da La’ (Sitatapatra) Mantra.”

“When the fourth seven days arrive, the Tathagatas of the ten directions will appear simultaneously where the lights of the mirrors intersect and rub your crown.”

The Buddha smiled and said: “At this time, you can cultivate Samadhi (Deep Meditation) in the Bodhimanda. This method of cultivation enables practitioners in the Dharma-ending Age to have bodies and minds as pure and clear as transparent lapis lazuli.”

“Ananda, if the Precept Master from whom the Bhikshu originally received precepts or any of the ten Bhikshus in the same assembly are impure, such a Bodhimanda will mostly fail to bring success. After the three weeks, they sit properly in tranquility for one hundred days. Those with sharp roots will attain the fruit of Stream-enterer without rising from their seats. Even if their bodies and minds do not yet attain the sagely fruit, they will definitely know for themselves that they will become Buddhas without fail. You asked about the establishment of the Bodhimanda; it is like this.”

Next, the Buddha reminded: “Ananda, pay attention. If the master who transmitted the precepts to this Bhikshu, or any of the ten Bhikshus in the same assembly, is not pure, such a Bodhimanda will mostly likely not succeed.”

“After these three weeks, sit peacefully and cultivate for one hundred days. If one has sharp roots, one may attain the fruit of Stream-enterer without rising from the seat. Even if one has not completely realized the sagely fruit, one will certainly know without a doubt that one will become a Buddha in the future.”

The Buddha concluded: “Ananda, this is the method you asked about for establishing a Bodhimanda.”

Ananda bowed at the Buddha’s feet and said to the Buddha, “Since I left home, I have relied on the Buddha’s affectionate love and sought erudition, so I have not proven the Unconditioned. I encountered the evil spells of the Brahma Heaven which bound me, and although my mind was clear, my strength was not free. Fortunately, relying on Manjushri, I was liberated. Although I have implicitly received the power of the Tathagata’s Spiritual Mantra from the Buddha’s Crown, I have not yet personally heard it. I only wish that the Great Compassionate One will speak it again, to compassionately rescue all the cultivators in this assembly, as well as those in the future who are in samsara, so that they may receive the Buddha’s secret sound and be liberated in body and mind.” At that time, everyone in the great assembly bowed universally, waiting to hear the Tathagata’s secret verses.

After the Buddha finished explaining the method of establishing the Bodhimanda, Ananda deeply bowed to the Buddha and said: “World Honored One, since I left home, I have always relied on your compassionate love and only focused on pursuing extensive learning, failing to certify the Unconditioned Dharma. Previously, I was confused by the evil arts of the Brahma Heaven; although my mind was clear, I could not control myself. Fortunately, Manjushri Bodhisattva helped me liberate myself. Although I have been protected by the Tathagata’s Spiritual Mantra from the Buddha’s Crown and secretly received its power, I have not yet heard it with my own ears. I earnestly beg the Greatly Compassionate Buddha to proclaim it again, to save the practitioners present here and those who will fall into samsara in the future, so that we may hear the Buddha’s secret sound and obtain liberation of body and mind.” At this time, all the great assembly present respectfully bowed to the Buddha, waiting quietly to hear the Buddha proclaim the secret mantra.

At that time, from the World Honored One’s fleshy cowl (ushnisha), a hundred jeweled lights welled forth. Inside the lights, a thousand-petalled precious lotus welled forth, with a transformation Tathagata sitting in the precious flower. From the crown, ten beams of hundred-jeweled light were released. Each beam of light everywhere revealed Vajra Secret Trace Spirits as numerous as the sands of ten Ganges Rivers, holding up mountains and wielding pestles, pervading the empty space realm. The great assembly looked upward, filled with both awe and love, seeking the Buddha as their reliance, and single-mindedly listened to the Transformed Buddha of the invisible mark on the crown speak the Spiritual Mantra.

Just then, from the flesh cowl on the World Honored One’s crown, a hundred-jeweled light suddenly welled forth. Inside the light, a thousand-petalled precious lotus welled forth, with a transformation Tathagata sitting in the lotus flower. From the crown of this Tathagata, ten beams of hundred-jeweled light were emitted. Each beam of light revealed Vajra Secret Trace Lishi (Strong Men) as numerous as the sands of ten Ganges Rivers, holding Vajra pestles and pervading the entire empty space. The great assembly looked up at this miraculous scene, filled with both awe and adoration, and prayed for the Buddha’s protection. They listened with single-minded focus as the Buddha proclaimed the Spiritual Mantra of the Transformed Buddha from the Invisible Crown Mark. The Buddha began to solemnly recite the Divine Mantra:

1. Namo Sarva Tathagataya (I bow to all Buddhas)
2. Namo Arhate Samyak Sambuddhaya (I bow to all Tathagatas, Worthy Ones, Perfectly Enlightened Ones)
3. Namo Sarva Buddha (I bow to all Buddhas)
4. Bodhisatvebhyah (I bow to the Bodhisattvas)
5. Namo Saptanam Samyak Sambuddha Kotinam (I bow to the seven kotis of Perfectly Enlightened Ones)
6. Namo Sravaka Samghanam (I bow to the Sravaka Sangha)
7. Namo Loke Arhatanam (I bow to the Arhats in the world)
8. Namo Srotapannanam (I bow to the Stream-enterers)
9. Namo Sakridagaminam (I bow to the Once-returners)
10. Namo Loke Samyak Gatanam (I bow to those who have gone correctly in the world)
11. Namo Samyak Pratipannanam (I bow to those who have practiced correctly)
12. Namo Deva Rishinam (I bow to the thirty-three heavens and all celestial seers)
13. Namo Siddha Vidyadhara Rishinam (I bow to the Mantra Seers)
14. Namo Siddha Vidyadhara Rishinam (I bow to the accomplished Mantra Seers)
15. Shapanugraha Sahamardhanam (Capable of suppressing evil and encouraging good)
16. Namo Brahmane (I bow to Brahma)
17. Namo Indraya (I bow to Indra)
18. Namo Bhagavate (I bow to the World Honored One)
19. Rudraya (Shiva / Mahesvara)
20. Umapati Sahayaya (Uma’s husband and retinue)
21. Namo Bhagavate (I bow to the World Honored One)
22. Narayanaya (To Narayana / Earth Spirits)
23. Pancamahamudraya (The Five Great Mudras)
24. Namaskritaya (I bow and pay respect)
25. Namo Bhagavate Mahakalaya (I bow to the World Honored One, the Great Black One)
26. Tripura Nagar (The City of Tripura)
27. Vidravana Karaya (Destroyer)
28. Adhimuktaka Shmashana Vasine (Dwelling in the charnel grounds)
29. Matrika Gana (Hosts of Mothers/Spirits)
30. Namaskritaya (I bow)
31. Namo Bhagavate Tathagata Kulaya (I bow to the World Honored One, the Tathagata Family)
32. Namo Padma Kulaya (I bow to the Lotus Family)
33. Namo Vajra Kulaya (I bow to the Vajra Family)
34. Namo Mani Kulaya (I bow to the Jewel Family)
35. Namo Gaja Kulaya (I bow to the Elephant/Action Family)
36. Namo Bhagavate (I bow to the World Honored One)
37. Dridha Sura Sena (Firm Heroic Army)
38. Praharana Rajaya (King of Weapons)
39. Tathagataya (Tathagata)
40. Namo Bhagavate (I bow to the World Honored One)
41. Amitabhaaya (Amitabha Buddha)
42. Tathagataya (Tathagata)
43. Arhate Samyak Sambuddhaya (Worthy One, Perfectly Enlightened One)
44. Namo Bhagavate (I bow to the World Honored One)
45. Akshobhyaya (Akshobhya Buddha)
46. Tathagataya (Tathagata)
47. Arhate Samyak Sambuddhaya (Worthy One, Perfectly Enlightened One)
48. Namo Bhagavate (I bow to the World Honored One)
49. Bhaishajya Guru Vaidurya (Medicine Master Lapis Lazuli - Medicine Buddha)
50. Prabha Rajaya (Light King)
51. Tathagataya (Tathagata)
52. Arhate Samyak Sambuddhaya (Worthy One, Perfectly Enlightened One)
53. Namo Bhagavate (I bow to the World Honored One)
54. Sam-Pushpita Sala Rajaya (Flowering Sala Tree King)
55. Tathagataya (Tathagata)
56. Arhate Samyak Sambuddhaya (Worthy One, Perfectly Enlightened One)
57. Namo Bhagavate (I bow to the World Honored One)
58. Shakyamunaye (Shakyamuni Buddha)
59. Tathagataya (Tathagata)
60. Arhate Samyak Sambuddhaya (Worthy One, Perfectly Enlightened One)
61. Namo Bhagavate (I bow to the World Honored One)
62. Ratna Kusuma (Jewel Flower)
63. Ketu Rajaya (Flag King Tathagata)
64. Tathagataya (Tathagata)
65. Arhate Samyak Sambuddhaya (Worthy One, Perfectly Enlightened One)
66. Namaskritvaimam Bhagavatah (Having bowed to the World Honored Ones)
67. Sarva Tathagatosnisham (All Tathagata’s Crown / Ushnisha)
68. Sitatapatram (White Canopy)
69. Namo Aparajitam (I bow to the Undefeatable)
70. Pratyangiram (Spiritual Mantra)
71. Sarva Bhuta Graha Karani (Causing punishment to all spirit/ghost seizers)
72. Para Vidya Chedani (Cutting off other spells)
73. Akala Mrityu (Untimely death)
74. Pari Trana Kari (Rescuing)
75. Sarva Bandhana Mokshana Kari (Liberating from all bondage)
76. Sarva Dushta (All evil)
77. Duh-Svapna Nivarani (Preventing bad dreams)
78. Catur Ashitinam (Eighty-four)
79. Graha Sahasranam (Thousand Seizers/Spirits)
80. Vidhvamsana Kari (Destroying)
81. Ashta Vimshatinam (Twenty-eight)
82. Nakshatranam (Constellations)
83. Prasadana Kari (Making happy/correct)
84. Ashtanam (Eight)
85. Maha Grahanam (Great Planets/Seizers)
86. Vidhvamsana Kari (Destroying)
87. Sarva Shatru Nivarani (Warding off all enemies)
88. Ghoranam (Terrible)
89. Duh-Svapnanam Ca Nashani (Destroying bad dreams)
90. Visha Shastra (Poison and Weapons)
91. Agni (Fire)
92. Udaka (Water)
93. Uttarini (Crossing over)
94. Aparajita Ghora (Invincible Terrible)
95. Maha Bala Canda (Great Strength Violent)
96. Maha Dipta (Great Shining)
97. Maha Teja (Great Brilliance)
98. Maha Shveta (Great White)
99. Jvala (Flame)
100. Maha Bala (Great Strength)
101. Pandara Vasini (Clad in White)
102. Arya Tara (Noble Tara)
103. Bhrikuti (Frowning One)
104. Caiva Vijaya (And Victory)
105. Vajra Maliti (Vajra Garland)
106. Vishruta (Renowned)
107. Padmamka (Lotus Mark)
108. Vajra Jihva Ca (Vajra Tongue)
109. Mala Caiva (And Garland)
110. Aparajita (Invincible)
111. Vajra Dandi (Vajra Staff)
112. Vishala Ca (And Large)
113. Shanta Vaideha Pujita (Peaceful, worshipped by Vaidehas)
114. Saumya Rupa (Gentle Form)
115. Maha Shveta (Great White)
116. Arya Tara (Noble Tara)
117. Maha Bala Apara (Great Strength Unequalled)
118. Vajra Shankala Caiva (Vajra Chain)
119. Vajra Kumari (Vajra Maiden)
120. Kulandhari (Holding the Family)
121. Vajra Hastac Ca (And Vajra Hand)
122. Maha Vidya (Great Knowledge)
123. Kancana Malika (Golden Garland)
124. Kusumbha Ratna (Jewel)
125. Virocana (Illuminating)
126. Kuliya (Family)
127. Vajra Ushnisha (Vajra Crown)
128. Vijrimbha Mana Ca (Expanding)
129. Vajra Kanaka (Vajra Gold)
130. Prabha Locana (Light Eye)
131. Vajra Tundi Ca (Vajra Beak)
132. Shveta Ca Kamala Aksha (White and Lotus Eye)
133. Shashi Prabha (Moon Light)
134. Ityadi (And so on)
135. Mudra Gana (Hosts of Mudras)
136. Sarve Raksham (All protect)
137. Kurvantu Mama (Do it for me)
138. Om Rishi Gana (Om, Host of Seers)
139. Prashasta (Excellent)
140. Sarva Tathagata (All Tathagatas)
141. Ushnisha (Crown)
142. Hum Trum
143. Jambhana (Crushing)
144. Hum Trum
145. Stambhana (Stopping)
146. Hum Trum
147. Para Vidya Sambhakshana Kara (Euater of other spells)
148. Hum Trum
149. Sarva Dushtanam (Of all evils)
150. Stambhana Kara (Paralyzer)
151. Hum Trum
152. Sarva Yaksha (All Yakshas)
153. Rakshasa Grahanam (Rakshasa Seizers)
154. Vidhvamsana Kara (Destroyer)
155. Hum Trum
156. Catur Ashitinam (Eighty-four)
157. Graha Sahasranam (Thousand Seizers)
158. Vidhvamsana Kara (Destroyer)
159. Hum Trum
160. Ashta Vimshatinam (Twenty-Eight)
161. Nakshatranam (Constellations)
162. Prasadana Kara (Making clear)
163. Hum Trum
164. Ashtanam (Eight)
165. Maha Grahanam (Great Planets)
166. Vidhvamsana Kara (Destroyer)
167. Raksha Raksha Mam (Protect Protect Me)
168. Bhagavan (World Honored One)
169. Sarva Tathagata Ushnisha (All Tathagata Crown)
170. Sitatapatra (White Canopy)
171. Mahabala (Great Strength)
172. Aparajita (Invincible)
173. Mahapratyangira (Great Spiritual Mantra)
174. Maha Sahasra Bhuje (Great Thousand Arms)
175. Sahasra Shirshi (Thousand Heads)
176. Koti Shata Sahasra Netre (Hundred Thousand Crore Eyes)
177. Abhedya Jvalita (Unbreakable Blazing)
178. Nataka (Dancer/Actor)
179. Maha Vajrodara (Great Vajra Belly)
180. Tribhuvana (Three Worlds)
181. Mandala (Altar)
182. Om Svasti (Om Well-being)
183. Bhavatu Mama (Be for me)
184. Raja Bhaya (Fear of Kings)
185. Cora Bhaya (Fear of Thieves)
186. Agni Bhaya (Fear of Fire)
187. Udaka Bhaya (Fear of Water)
188. Visha Bhaya (Fear of Poison)
189. Shastra Bhaya (Fear of Weapons)
190. Para Cakra Bhaya (Fear of Enemy Armies)
191. Durbhiksha Bhaya (Fear of Famine)
192. Ashani Bhaya (Fear of Hail/Lightning)
193. Akala Mrityu Bhaya (Fear of Untimely Death)
194. Dharani Bhumi Kampa (Fear of Earthquakes)
195. Ulka Pata Bhaya (Fear of Falling Meteors)
196. Raja Danda Bhaya (Fear of Royal Punishment)
197. Naga Bhaya (Fear of Dragons)
198. Vidyut Bhaya (Fear of Lightning)
199. Suparni Bhaya (Fear of Gold-winged Birds/Garudas)
200. Yaksha Graha (Yaksha Seizer)
201. Rakshasa Graha (Rakshasa Seizer)
202. Preta Graha (Hungry Ghost Seizer)
203. Pishaca Graha (Toile Spirit Seizer)
204. Bhuta Graha (Spirit Seizer)
205. Kumbhanda Graha (Kumbhanda Seizer)
206. Putana Graha (Putana Seizer)
207. Kataputana Graha (Kataputana Seizer)
208. Skanda Graha (Skanda Seizer)
209. Apasmara Graha (Epilepsy/Fox Spirit)
210. Unmada Graha (Madness Spirit)
211. Chaya Graha (Shadow Spirit)
212. Revati Graha (Revati Spirit)
213. Jata Harini (Birth Seizer)
214. Garbha Harini (Womb Seizer)
215. Rudhira Harini (Blood Seizer)
216. Mamsa Harini (Flesh Seizer)
217. Medha Harini (Fat Seizer)
218. Majja Harini (Marrow Seizer)
219. Jata Harini (Vitality Seizer)
220. Jivita Harini (Life Seizer)
221. Vata Harini (Wind Seizer)
222. Vata Harini Ashuca Harini (Impure Seizer)
223. Citta Harini (Mind Seizer)
224. Tesham Sarvesham (To all these)
225. Sarva Grahanam (All Seizers)
226. Vidya (Mantra/Spell)
227. Cindayami (I sever)
228. Kilayami (I bind)
229. Pari Vrajaka (Path/Lineage)
230. Kritam Vidyam (Created Spells)
231. Cindayami (I sever)
232. Kilayami (I bind)
233. Dakini (Dakini/Fox Spirit)
234. Kritam Vidyam (Created Spells)
235. Cindayami Kilayami (I sever and bind)
236. Maha Pashupati (Great Lord of Beasts/Shiva)
237. Rudra (Roarer)
238. Kritam Vidyam
239. Cindayami Kilayami
240. Narayana (Narayana)
241. Kritam Vidyam
242. Cindayami Kilayami
243. Tattva Garuda (Real Garuda)
244. Kritam Vidyam
245. Cindayami Kilayami
246. Maha Kala (Great Time/Black One)
247. Matrika Gana Kritam Vidyam
248. Cindayami Kilayami
249. Kapalika (Skull Bearer)
250. Kritam Vidyam
251. Cindayami Kilayami
252. Jayakara (Victory Maker)
253. Madhukara (Honey Maker)
254. Sarvartha Sadhani (Accomplishing all goals)
255. Kritam Vidyam
256. Cindayami Kilayami
257. Catur Bhagini (Four Sisters)
258. Kritam Vidyam
259. Cindayami
260. Kilayami
261. Bhringiriti (Peacock King?)
262. Nandikeshvara (Nandi Lord)
263. Ganapati (Ganesha)
264. Sahaya (Retinue)
265. Kritam Vidyam
266. Cindayami
267. Kilayami
268. Nagna Shravana (Naked Ascetics)
269. Kritam Vidyam
270. Cindayami
271. Kilayami
272. Arhanta (Arhat)
273. Kritam Vidyam
274. Cindayami
275. Kilayami
276. Vitaraga (Passionless/Zombie?)
277. Kritam Vidyam
278. Cindayami
279. Kilayami
280. Vajra Pani (Vajra Hand)
281. Vajra Pani
282. Guhyaka (Secret/Hidden)
283. Adhipati (Lord)
284. Kritam Vidyam
285. Cindayami Kilayami
286. Raksha Raksha Mam (Protect Protect Me)
287. Bhagavan (World Honored One)
288. Mama Nasya (For me)
289. Bhagavan Sarva Tathagata Ushnisha
290. Sitatapatra (White Canopy)
291. Namo Stute (I bow to you)
292. Asita Narakarka (White Light Brilliant)
293. Prabha Sphuta (Light Blazing)
294. Vikasitata (Expanded)
295. Patri (Umbrella/Canopy)
296. Jvala Jvala (Blaze Blaze)
297. Dhara Dhara (Hold Hold)
298. Vidhara Vidhara (Hold Apart)
299. Cinda Cinda (Sever Sever)
300. Hum Hum
301. Phat Phat Phat
302. Phat Phat
303. Svaha
304. He He Phat
305. Amoghava Phat (Unfailing Phat)
306. Apratihata Phat (Unobstructed Phat)
307. Vara Prada Phat (Granting Wishes Phat)
308. Asura Vidravaka Phat (Destroying Asuras Phat)
309. Sarva Devebhyah Phat (To all Gods Phat)
310. Sarva Nagebhyah Phat (To all Dragons Phat)
311. Sarva Yakshebhyah Phat (To all Yakshas Phat)
312. Sarva Gandharvebhyah Phat (To all Gandharvas Phat)
313. Sarva Asurebhyah Phat
314. Sarva Garudebhyah Phat
315. Sarva Kinnarebhyah Phat
316. Sarva Mahoragebhyah Phat
317. Sarva Rakshasebhyah Phat
318. Sarva Manushebhyah Phat
319. Sarva Amanushebhyah Phat
320. Sarva Putanebhyah Phat
321. Sarva Kataputanebhyah Phat
322. Sarva Dur-Langhitebhyah Phat (To all difficult to cross Phat)
323. Sarva Dushta Prekshitebhyah Phat (To all with evil looks Phat)
324. Sarva Jvarebhyah Phat (To all fevers Phat)
325. Sarva Apasmarebhyah Phat (To all epilepsies Phat)
326. Sarva Shravanebhyah Phat
327. Sarva Tirthikebhyah Phat
328. Sarva Utpadhebhyah Phat (To all portents/evils Phat)
329. Sarva Vidya Rajacaryebhyah Phat (To all Spell Masters Phat)
330. Jayakara Madhukara
331. Sarvartha Sadhakebhyah Phat (To all who accomplish aims Phat)
332. Vidya Caryebhyah Phat
333. Catur Bhagini Bhyah Phat (To the Four Sisters Phat)
334. Vajra Kumarika Bhyah Phat (To the Vajra Maidens Phat)
335. Vajra Kulandhari Bhyah Phat
336. Vidya Rajebhyah Phat (To King of Spells Phat)
337. Maha Pratyangirebhyah Phat
338. Vajra Shankalaya Phat
339. Maha Pratyangira Rajaya Phat
340. Maha Kalaya Phat
341. Maha Matrika Ganaya Phat
342. Namo Skritaya Phat
343. Vishnave Phat (To Vishnu Phat)
344. Brahmane Phat (To Brahma Phat)
345. Agniye Phat (To Fire Phat)
346. Maha Kaliye Phat (To Maha Kali Phat)
347. Kala Dandaye Phat (To Staff of Time Phat)
348. Indraye Phat (To Indra Phat)
349. Camundiye Phat (To Camundi Phat)
350. Raudraye Phat (To Raudri Phat)
351. Kalaratriye Phat (To Kalaratri Phat)
352. Kapaliye Phat
353. Adhimuktaka Shmashana Vasine Phat
354. Ye Ke Cid Sattvah (Whatever beings)
355. Dushta Citta (Evil Mind)
356. Raudra Citta (Terrifying Mind)
357. Uja Hara (Eating vitality)
358. Garbha Hara (Eating womb)
359. Rudhira Hara (Eating blood)
360. Mamsa Hara (Eating flesh)
361. Majja Hara (Eating marrow)
362. Jata Hara
363. Jivita Hara (Eating life)
364. Valya Hara (Eating offerings)
365. Gandha Hara (Eating scents)
366. Pushpa Hara (Eating flowers)
367. Phala Hara (Eating fruits)
368. Sasya Hara (Eating crops)
369. Papa Citta Dushta Citta (Wicked Mind, Evil Mind)
370. Raudra Citta (Terrifying Mind)
371. Dara Citta Yaksha Graha
372. Rakshasa Graha
373. Preta Graha Pishaca Graha
374. Bhuta Graha
375. Kumbhanda Graha
376. Skanda Graha
377. Unmada Graha
378. Chaya Graha
379. Apasmara Graha
380. Daka Dakini Graha
381. Revati Graha
382. Jamika Graha
383. Shakuni Graha
384. Mantra Nandika Graha
385. Alamba Graha
386. Hanukandhu Pani Graha
387. Jvara Eka Hikaka (Fever once a day)
388. Dvaitiyaka (Fever every two days) Traitiyaka (Every three days) Caturthaka (Every four days)
389. Nitya Jvara (Constant Fever)
390. Vishama Jvara (Irregular Fever)
391. Vatika Paittika (Wind, Bile)
392. Shlaishmika (Phlegm)
393. Sannipatika (Combination)
394. Sarva Jvara (All fevers)
395. Shiro Rti (Headache)
396. Ardhavabhedaka (Migraine)
397. Arocaka (Loss of appetite)
398. Mukha Rogam (Mouth disease)
399. Hrid Rogam (Heart disease)
400. Gala Shulam (Throat pain)
401. Karna Shulam (Ear pain)
402. Danta Shulam (Tooth pain)
403. Hridaya Shulam (Heart pain)
404. Marma Shulam (Joint pain)
405. Parshva Shulam (Rib pain)
406. Prishtha Shulam (Back pain)
407. Udara Shulam (Abdomen pain)
408. Kati Shulam (Waist pain)
409. Vasti Shulam (Bladder pain)
410. Uru Shulam (Thigh pain)
411. Bandara Pishaci (Constraining/Binding Spirit)
412. Tejo Bandha Karomi (I bind the fire)
413. Para Vidya Bandha Karomi (I bind other spells)
414. Tadyatha (Mantra says)
415. Om
416. Anale Vishade
417. Vira
418. Vajra
419. Dhare Bandha
420. Bandhani
421. Vajra Pani Phat
422. Hum
423. Trum
424. Svaha
425. Om Hum
426. Vishuddhe
427. Svaha
428. Anale Vishade
429. Vira
430. Vajra
431. Dhare Bandha
432. Bandhani
433. Vajrapani Phat
434. Hum Hum
435. Trum
436. Svaha
437. Om Hum
438. Bhrikuti
439. Svaha

Ananda, this secret gatha and subtle verses of the White Canopy (Sitatapatra) from the gathered light of the Buddha’s crown gives birth to all Buddhas of the ten directions. Because of this Mantra-Heart, the Tathagatas of the ten directions achieve Supreme Perfect Enlightenment. Grasping this Mantra-Heart, the Tathagatas of the ten directions subdue all demons and control all external paths. Riding this Mantra-Heart, the Tathagatas of the ten directions sit upon jeweled lotus flowers and respond to countries as numerous as motes of dust. Containing this Mantra-Heart, the Tathagatas of the ten directions turn the Great Dharma Wheel in countries as numerous as motes of dust. Holding this Mantra-Heart, the Tathagatas of the ten directions can rub the crowns and bestow predictions in the ten directions. Even if their own fruit has not yet formed, they can receive the Buddha’s prediction in the ten directions. Relying on this Mantra-Heart, the Tathagatas of the ten directions can rescue groups of suffering beings in the ten directions. The hells, hungry ghosts, animals, the blind, deaf, and mute, the suffering of being together with those one hates, the suffering of being separated from those one loves, the suffering of not getting what one seeks, the raging blaze of the five skandhas, and all kinds of major and minor accidents are simultaneously liberated. Difficulties from thieves, armies, kings, prisons, wind, water, fire, hunger, thirst, and poverty differ and disperse in response to the thought. Following this Mantra-Heart, the Tathagatas of the ten directions can serve good knowing advisors in the ten directions, making offerings as they wish in the four awes-inspiring deportments, and are pushed to be Great Dharma Princes in the assemblies of Tathagatas as numerous as Ganges sands. Practicing this Mantra-Heart, the Tathagatas of the ten directions can gather in and receive relatives and causes in the ten directions, causing those of the Small Vehicle who hear the Secret Treasury not to give rise to fear. Reciting this Mantra-Heart, the Tathagatas of the ten directions accomplish Supreme Enlightenment, sit under the Bodhi tree, and enter Great Nirvana. Transmitting this Mantra-Heart, the Tathagatas of the ten directions entrust the Buddha’s matter after their extinction, upholding the precepts and making them strictly pure. If I were to speak of the White Canopy Mantra from the gathered light of the Buddha’s crown, from morning until evening, with sounds connected and no repetition in words and phrases, I could not finish even after eons as numerous as Ganges sands. This mantra is also called the Crown of the Tathagata. You learners who have not ended samsara and have sincerely resolved to head towards Anuttara-Samyak-Sambodhi cannot sit in the Bodhimanda and cause your bodies and minds to be far from demonic affairs without holding this Mantra; there is no such case.

After the Buddha finished reciting the spiritual mantra, he looked compassionately at Ananda and the assembly seated there, and began to explain the miraculous power of this mantra: “Ananda, this Secret Gatha and Subtle Verses of the Sitatapatra (White Canopy) from the gathered light of the Buddha’s crown is capable of giving birth to all Buddhas of the ten directions.”

The Buddha continued: “The Tathagatas of the ten directions are able to achieve Supreme Perfect Enlightenment because of the power of this Mantra-Heart. They use this mantra to subdue all demons and control external paths.”

“Riding on the power of this mantra, the Tathagatas of the ten directions sit on jeweled lotus flowers and manifest in countless lands. Relying on the power of this mantra, they turn the Great Dharma Wheel in countless lands to teach and transform sentient beings.”

The Buddha smiled and said: “Holding this mantra, the Tathagatas of the ten directions can rub the crowns and bestow predictions in the ten directions. Even those practitioners who have not yet achieved the fruit can receive the prediction of all Buddhas because of this mantra.”

“Relying on the power of this mantra, the Tathagatas of the ten directions can rescue beings from various sufferings in the ten directions. Whether it is the suffering of hells, hungry ghosts, animals, or the suffering of being blind, deaf, and mute, passing through resentment and hatred, separation from loved ones, or not getting what one seeks—all can be liberated simultaneously.”

The Buddha continued to explain: “All kinds of disasters, such as difficulties from thieves, war, imprisonment, wind, water, fire, as well as hunger, thirst, and poverty—as long as one recites this mantra, they will immediately disperse.”

“Relying on the power of this mantra, the Tathagatas of the ten directions can draw near to good knowing advisors and make offerings as they wish at all times. In the Dharma assemblies of countless Tathagatas, they are all praised as Great Dharma Princes.”

“Practicing this mantra, the Tathagatas of the ten directions can gather in those with affinity in the ten directions, so that cultivators of the Small Vehicle can hear the Secret Dharma Treasury without fear. The Buddhas accomplish Supreme Bodhi, sit under the Bodhi tree, and finally enter Great Nirvana by reciting this mantra.”

The Buddha finally said: “If I were to speak of the merit of this mantra from morning till night, ceaselessly, even after countless eons, I could not finish speaking. This mantra is also called the Crown of the Tathagata. You who are still learning and have not escaped samsara, if you sincerely wish to achieve Supreme Perfect Enlightenment, but do not recite this mantra while sitting in the Bodhimanda, thinking you can keep your body and mind far from demonic affairs—that is impossible.”

Ananda, if in the various worlds and countries, whatever beings living there write this mantra on birch bark, palm leaves, paper, or white cotton cloth, and store it in a fragrant sachet; if this person is dull-minded and cannot recite or remember it, but wears it on their body or writes it in their house, you should know that this person, throughout their entire life, cannot be harmed by any poisons.

The Buddha continued to explain the power of this miraculous mantra to Ananda and the public, saying compassionately: “Ananda, no matter in what land or what kind of being, as long as they write this mantra on birch bark, palm leaves, paper, or white cloth, and put it in a fragrant sachet; even if this person has a poor memory and cannot recite this mantra, as long as they carry the sachet with the mantra on their body or place it in their home, this person will not be harmed by any poison in their lifetime.”

Ananda, I now speak this mantra again for you, to rescue and protect the world so it can attain great fearlessness, and to help sentient beings accomplish world-transcending wisdom. After my extinction, in the Dharma-ending Age, if there are beings who can recite it themselves or teach others to recite it, you should know that such reciting and holding beings cannot be burned by fire or drowned by water, and cannot be harmed by great or small poisons. Even the evil mantras of dragons, heaven beings, ghosts, spirits, seminal essences, and demons cannot touch them; their minds will attain proper reception. All spells, curses, nitrates, poisons, gold poisons, silver poisons, poisons of grass, trees, insects, and snakes, and the poisonous vapors of all things will turn into sweet dew (amrita) when entering this person’s mouth. All evil stars and ghost spirits with malicious minds cannot arise evil thoughts towards such a person. The Vinayaka King of Evil Ghosts and his retinue will all receive deep kindness and constantly guard and protect them.

The Buddha’s eyes shone with compassionate light, and he continued: “Ananda, I will now tell you again about the power of this mantra. It can rescue people in the world, give them great fearlessness, and help them achieve transcendental wisdom.”

“If in the Dharma-ending Period after my Nirvana, there are people who can recite this mantra themselves or teach others to recite it, you should know that fire cannot burn these people who recite and hold the mantra, water cannot drown them, and no great or small poison can harm them.”

The Buddha smiled and continued: “Not only that, even the evil curses cast by dragons, heavenly beings, ghosts, spirits, and demons cannot affect them. Their minds will attain Proper Reception, which is the state of correct Samadhi.”

“All curses, gu-poison, and poisons—whether metal poison, plant poison, or insect and snake poison—all poisonous gases entering these people’s mouths will turn into delicious dew (amrita).”

“All evil stars, malicious ghosts and spirits, and people with evil thoughts cannot generate evil thoughts or cause harm to those who recite and hold the mantra.”

The Buddha concluded: “Even the most powerful Evil Ghost King Vinayaka and his retinue will feel gratitude towards these people and constantly protect them.”

Ananda, you should know that this mantra is constantly attended by eighty-four thousand Nayuta Ganges sands of Kotis of Vajra Treasury King Bodhisattva clans. Each one has a multitude of Vajra spirits as a retinue. If there are beings who, with a scattered mind and not yet in Samadhi, remember it with their mind or hold it with their mouth, these Vajra Kings will constantly follow such good men. How much more so for those who are determined in the Bodhi Mind? These Vajra Bodhisattva Treasury Kings will carefully and secretly inspire their spiritual consciousness, so that these people can immediately remember matters of eighty-four thousand Ganges sands of eons, knowing them all pervadingly without doubt or confusion. From the first eon until their last body, life after life, they will not be born as yakshas, rakshasas, putanas, kataputanas, kumbhandas, pishacas, etc., nor as hungry ghosts, whether with form or without form, with thought or without thought, in such evil places. If these good men read, recite, write, copy, wear, or store it, and make various offerings to it, they will not be born in impoverished, lowly, or unpleasant places for eon after eon. Even if these beings themselves do not create merit, all the merits of the Tathagatas of the ten directions are given to these people. Because of this, they can obtain birth in the same place as the Buddhas for unspeakable unspeakable eons as countless as Ganges sands of Asamkhyeyas. Limitless merit will gather together like the cluster of Akasha fruits, sharing the same place of cultivation and never scattering. Therefore, it can enable those who have broken precepts to restore the pure root of precepts; those who have not attained precepts to attain them; those not vigorous to become vigorous; those without wisdom to attain wisdom; those impure to quickly become pure; and those who do not hold purified precepts to naturally accomplish them.

The Buddha continued to explain the inconceivability of this miraculous mantra to Ananda, saying compassionately: “Ananda, you should know that this mantra is constantly guarded by eighty-four thousand Nayuta Ganges sands of Vajra Treasury King Bodhisattva clans. Each Vajra Treasury King Bodhisattva is accompanied by many Vajra retinues. Even if people with scattered minds, not in a state of meditation, simply remember with their minds and recite with their mouths, these Vajra Kings will always follow them. Not to mention those who have already determined to achieve Bodhi.”

The Buddha smiled and continued: “These Vajra Bodhisattva Treasury Kings will wholeheartedly and quickly inspire the spiritual consciousness of the mantra holder, enabling them to immediately remember events of eighty-four thousand Ganges sands of eons, knowing everything clearly without any doubt. From the first eon until the last life, they will never be born in evil paths life after life.”

“Even in the dwelling places of Yakshas, Rakshasas, Putanas, and other ghosts and monsters, whether with form or without form, with thought or without thought—as long as these good men read, recite, write, wear, or make offerings to this mantra, they will never be born in poor, lowly, or unhappy places for eons.”

The Buddha said compassionately: “Even if these beings do not create merit themselves, all the merits of the Tathagatas of the ten directions will be bestowed upon them. Therefore, they can be born together with all Buddhas in the same place for countless eons, accumulating immeasurable merit that will never disperse.”

“Precisely because this mantra is so miraculous, it can enable those who have broken precepts to restore their pure precept substance, allow those who have not received precepts to obtain precepts, make those who are not diligent become diligent, grant wisdom to those without wisdom, quickly purify those who are impure, and even those who do not hold fasting precepts will naturally achieve fasting.”

Ananda, when these good men hold this mantra, even if they violated prohibitions before receiving them, after holding the mantra, the heavy offenses of breaking precepts will all be extinguished without question of light or heavy. Even if they have consumed alcohol and the five pungent plants and various impurities, all Buddhas, Bodhisattvas, Vajra beings, gods, and spirits will not consider it a fault. Even if they wear impure and tattered clothes, their walking and abiding will all be the same as pure. Even if they do not set up an altar or enter a Bodhimanda, and do not practice the Way, but recite and hold this mantra, their merit is the same as entering the altar and practicing the Way. If they have committed the five rebellious acts and unpardonable heavy offenses, or the four Parajikas and eight Parajikas of Bhikshus and Bhikshunis, once they recite this mantra, such heavy karma will be like a fierce wind blowing away a pile of sand; it will all be extinguished without a hair remaining.

The Buddha continued: ‘Ananda, if a good man recites this mantra, even if he violated precepts before receiving them, as long as he recites this mantra, all offenses of breaking precepts, whether light or heavy, will be extinguished at once. Even if he drank alcohol, ate the five pungent plants, and did various impure things, all Buddhas, Bodhisattvas, Vajra beings, gods, and spirits will not consider it a fault.’

‘Even if he wears dirty and tattered clothes, his walking and standing will be as pure as can be. Even if he does not set up an altar, does not enter a Bodhimanda, and does not cultivate, as long as he recites and holds this mantra, his merit will be the same as entering an altar and cultivating.’

The Buddha finally said: ‘Even if he committed the heavy sins of the Five Rebellious Acts and Ten Evils, or if a Bhikshu or Bhikshuni violated the fundamental heavy precepts, as long as he recites and holds this mantra, these heavy sins will be like a pile of sand blown away by a fierce wind, all eliminated without a trace remaining.’

Ananda, if there are beings who have accumulated all kinds of light and heavy offense obstructions from beginningless, countless eons past, which they have not had time to repent; if they can read, recite, write, and copy this mantra, wear it on their bodies, or place it in their residences, homes, or gardens, such accumulated karma will melt like snow in hot water, and before long they will all attain the Patience of No Birth.

The Buddha looked compassionately at Ananda and the assembly seated there, and continued: “Ananda, if there are beings who have accumulated various light and heavy sinful karmas from countless eons, even offenses from past lives that they did not have time to repent; as long as they can read, recite, or write this mantra, or carry it with them, or even just place the mantra in their dwelling, manor, or villa, these accumulated karmic obstacles will melt away quickly like snow meeting hot soup. Before long, they will realize the state of Patience of No Birth.”

Furthermore, Ananda, if there are women who have not given birth to boys or girls and wish to pray for them, if they can sincerely remember this mantra, or wear this ‘White Canopy’ on their bodies, they will give birth to sons and daughters endowed with blessings and virtue. Those seeking long life will quickly obtain long life; those seeking to quickly perfect their rewards will quickly obtain perfection. Their physical life, appearance, and strength will also be likewise. After their lives end, they will gain rebirth in the lands of the ten directions according to their wishes. They will definitely not be born in frontier lands or as lowly people, much less in mixed forms. Ananda, if in various countries, provinces, and villages there are famine, pestilence, or difficulties of armies, bandits, fighting, and litigation, or any other places of distress, writing this spiritual mantra and placing it on the four gates of the city, and on chaityas or banners, instructing all beings in the country to respect and welcome this mantra, bow and revere it, and single-mindedly make offerings, and instructing the people to each wear it on their bodies or place it in their residences, then all disasters and distress will completely disappear.

The Buddha smiled and said: “Furthermore, Ananda, if a woman has not yet given birth to children and wishes to conceive, as long as she can sincerely remember this mantra, or carry this Sitatapatra Mantra on her body, she will give birth to children with blessings and wisdom.”

“If someone seeks long life, reciting and holding this mantra will quickly bring long life. If one wishes to quickly fulfill a certain wish, it can be quickly realized. Whether it is body, life span, appearance, or strength, all can be increased.”

The Buddha continued: “Moreover, after their lives end, they can be reborn in the lands of the ten directions according to their wishes, and will definitely not be born in remote areas or lowly places, let alone be reborn as various mixed and strange forms.”

“Ananda, if some countries, provinces, or villages encounter famine, plague, or suffer from war, bandits, and other disasters; as long as this spiritual mantra is written down and placed on the four gates of the city, or on stupas, and all beings in the country are made to welcome this mantra, bow respectfully, and single-mindedly make offerings.”

The Buddha finally said: “If everyone can carry this mantra with them, or place it in their respective dwellings, then all disasters will vanish without a trace.”

Ananda, in whatever place or country sentient beings possess this mantra, the heavenly dragons will be delighted, the winds and rains will be timely, the five grains will be abundant, and the myriad people will be peaceful and happy. It can also suppress all evil stars so that strange transformations and calamitous obstacles do not arise in any direction, and people will not die accidental or premature deaths. Stocks, fetters, cangues, and locks will not touch their bodies, and they will sleep peacefully day and night without bad dreams. Ananda, in this Saha world, there are eighty-four thousand calamitous and evil stars. Twenty-eight great evil stars are the leaders. Furthermore, there are eight great evil stars as their masters. When they appear in the world in various forms, they can generate various disasters and anomalies for beings. In places where this mantra exists, they will all be extinguished. Twelve yojanas will become a bounded ground, and no evil calamities or ominous things will ever be able to enter. Therefore, the Tathagata proclaims this mantra to protect those who are just beginning to study in the future, so that when they enter Samadhi, their bodies and minds will be peaceful and they will attain great security. Furthermore, no demons, ghosts, spirits, nor past enemies, disasters, old karma, or stale debts from beginningless time will come to annoy or harm them. You and those in the assembly who are still learning, as well as future cultivators, should rely on my altar and hold the precepts according to the Dharma. They should receive precepts from a pure Sanghan. If they hold this Mantra-Heart without giving rise to doubt or regret, yet these good men do not obtain mind-penetration in the body born of their parents, then the Tathagatas of the ten directions would be telling lies.

The Buddha looked compassionately at Ananda and the public, and continued to recount the power of this miraculous mantra: “Ananda, no matter in which country, as long as someone possesses this mantra, the heavenly dragons will rejoice, the weather will be favorable, the five grains will be abundant, and the people will be peaceful and happy.”

The Buddha smiled and said: “This mantra can also suppress all evil stars, preventing various strange disasters from happening, and people will not encounter accidental misfortunes. Even for prisoners, cangues and locks cannot bind their bodies. People will sleep peacefully day and night and will not have nightmares.”

The Buddha continued: “You should know that in this Saha World, there are eighty-four thousand evil stars that bring disasters, with twenty-eight great evil stars as the leaders, and eight most powerful evil stars as rulers. They appear in the world in various forms and bring various disasters to sentient beings. However, as long as this mantra is present, these disasters will all disappear.”

The Buddha said compassionately: “This mantra can form a boundary within a range of twelve yojanas, which no evil or disaster can enter. This is why I proclaim this mantra, to protect future beginner practitioners. When they enter Samadhi (deep meditation), their bodies and minds will be safe and sound, obtaining great peace.”

The Buddha emphasized: “With this mantra, no demons, ghosts, or spirits will interfere anymore, nor will enemies or karmic debtors from beginningless time come to make trouble.”

Finally, The Buddha said solemnly: “You learners present here, and practitioners in the future, as long as you set up the Bodhimanda according to the method I taught, hold precepts according to the Dharma, meet a pure monk as a Precept Master, and recite this mantra with a sincere heart without doubt or regret, then this person will definitely attain spiritual powers in this very life. If not, then the Tathagatas of the ten directions are telling lies.”

After speaking these words, limitless hundreds of thousands of Vajra beings in the assembly simultaneously placed their palms together and bowed at the Buddha’s feet, saying to the Buddha: “As the Buddha has spoken, we should sincerely protect those who cultivate Bodhi in this way.”

As soon as the Buddha finished speaking, countless Vajra Dharma Protectors in the assembly immediately placed their palms together and bowed before the Buddha, saying in unison: “Just as the Buddha said, we will protect those who cultivate the Bodhisattva Path with all our sincerity.”

At that time, the Brahma King, Lord Shakra (Indra), and the Four Great Heavenly Kings also simultaneously bowed at the Buddha’s feet and said to the Buddha: “If indeed there are such good people cultivating and learning, we will protect them with all our hearts and sincerity, enabling them to fulfill their wishes in this life.” Furthermore, limitless Yaksha Generals, Rakshasa Kings, Putana Kings, Kumbhanda Kings, Pishaca Kings, Vinayaka Great Ghost Kings, and various Ghost Commanders also placed their palms together and bowed to the Buddha: “We also vow to protect and support these people, enabling their Bodhi resolve to be quickly perfected.” Furthermore, limitless Sun and Moon Deva Sons, Wind Masters, Rain Masters, Cloud Masters, Thunder Masters, Lightning Lords, Officials of the Year, and retinues of stars also bowed at the Buddha’s feet in the assembly and said to the Buddha: “We also protect these cultivators, so they can establish the Bodhimanda and attain fearlessness.” Furthermore, limitless Mountain Spirits, Sea Spirits, all Earth, Water, Land, and Air moving myriad spirits, and Wind Spirit Kings and Devas of the Formless Realm simultaneously bowed their heads before the Tathagata and said to the Buddha: “We also protect these cultivators, so they can attain Bodhi with no demonic affairs forever.”

The Buddha had just finished speaking about the merit of this miraculous mantra when many powerful beings from the heavens expressed their intention to protect those who practice this mantra.

First, the Brahma King, Lord Indra, and the Four Heavenly Kings bowed respectfully before the Buddha together and said in unison: “If there are truly such good people who cultivate seriously, we will protect them with all our hearts so that everything they do in their lives will be as they wish.”

Next, countless Yaksha Generals, Rakshasa Kings, various Ghost Kings, and Ghost Commanders also came before the Buddha, placed their palms together, and said: “We also vow to protect these practitioners so that their Bodhi Mind will be quickly perfected.”

Then, numerous Sun and Moon Deva Sons, deities in charge of wind, rain, clouds, and thunder, as well as stars responsible for the rotation of years, also came before the Buddha to bow and said: “We also want to protect these practitioners so that they have no fear in the Bodhimanda of cultivation.”

Immediately after, countless Mountain Spirits, Sea Spirits, and all spirits on land, in water, and in the air, as well as gods of the Formless Realm, also bowed to the Buddha together and said: “We also want to protect these practitioners so that they can achieve Bodhi and forever be free from demonic interference.”

At that time, eighty-four thousand Nayuta Ganges sands of Kotis of Vajra Treasury King Bodhisattvas arose from their seats in the great assembly, bowed at the Buddha’s feet, and said to the Buddha: “World Honored One, people like us cultivated merit and accomplished Bodhi long ago, but we do not taken Nirvana; we constantly follow this Mantra to rescue and protect those who cultivate Samadhi properly in the Dharma-ending Age. World Honored One, regarding such people who cultivate the mind and seek Proper Concentration, whether in the Bodhimanda or walking elsewhere, or even when playing with a scattered mind in villages, our followers will strictly guard and protect these people. Even the Demon Kings and the Great Comfortable Heaven (Mahesvara) seeking an opportunity will never get one. All minor ghosts and spirits must stay ten yojanas away from these good people, except for those who have resolved to verify and cultivate dhyana. World Honored One, if such evil demons or their retinues wish to come and invade or disturb these good people, we will use our jeweled pestles to smash their heads into motes of dust. We will constantly enable these people to fulfill their wishes.”

Finally, eighty-four thousand Nayuta Ganges sands of Vajra Treasury King Bodhisattvas stood up from their seats, bowed to the Buddha, and said: “World Honored One, Bodhisattvas like us have long achieved Bodhi, but we do not enter Nirvana and constantly follow this mantra, just to rescue and protect those true practitioners who cultivate Samadhi in the Dharma-ending Age.”

They continued: ‘World Honored One, regarding such people who cultivate the mind and seek Proper Concentration, whether in the Bodhimanda or walking elsewhere, or even when playing with a scattered mind in villages, we will strictly guard and protect these people. Even if Demon Kings and the Great Comfortable Heaven (Mahesvara) seek an opportunity to disturb them, they will never succeed. All minor ghosts and spirits must stay ten yojanas away from these good people, except for those who have resolved to verify and cultivate dhyana.’

The Vajra Treasury King Bodhisattvas finally said solemnly: ‘World Honored One, if such evil demons or their retinues wish to come and invade or disturb these good people, we will use our jeweled pestles to smash their heads into motes of dust. We will constantly enable these people to fulfill their wishes.’

Ananda arose from his seat, bowed at the Buddha’s feet, and said to the Buddha: “We are stupid and dull, fond of much learning, and have not yet sought to leave the mind of outflows. Mong the Buddha’s compassionate instruction, we have obtained proper cultivation, and our bodies and minds are happy, gaining great benefit. World Honored One, for one who cultivates and verifies the Buddha’s Samadhi like this but has not yet reached Nirvana, what is called the Stage of Dry Wisdom? Regarding the Forty-Four Minds, through what gradual stages does one attain the eyes of cultivation? To what place does one go to be called entering the Grounds? What is called an Equal Enlightenment Bodhisattva?” After saying this, he cast his five limbs to the ground. The great assembly single-mindedly awaited the Buddha’s compassionate sound, gazing upward unblinkingly.

After hearing the Buddha explain the merit of the miraculous mantra and the vows of the Dharma protectors, Ananda arose from his seat, bowed respectfully to the Buddha, and said: “World Honored One, we are stupid and dull, fond of much learning, and have not yet sought to leave the mind of outflows. Mong the Buddha’s compassionate instruction, we have obtained proper cultivation, and our bodies and minds are happy, gaining great benefit.”

Ananda continued to ask: “World Honored One, in the process of cultivating and certifying the Buddha’s Samadhi, before reaching Nirvana, why is there a stage called ‘Dry Wisdom’? Regarding the Forty-Four Minds you mentioned, through what gradual stages does one attain the eyes of cultivation? To what place does one go to be called entering the Grounds? What kind of Bodhisattva is called an Equal Enlightenment Bodhisattva?” After saying this, Ananda prostrated himself on the ground in respect. The great assembly also waited with single-minded focus, gazing upward to hear the Buddha’s compassionate teaching.

At that time, the World Honored One praised Ananda saying: “Good indeed, good indeed. You can universally for the sake of the great assembly and all beings in the Dharma-ending Age who cultivation Samadhi and seek the Great Vehicle, revealing the unsurpassed path of proper cultivation from the ordinary stage to Great Nirvana. You should now listen attentively, and I will speak for you.” Ananda and the great assembly placed their palms together and cleansed their minds, silently receiving the teaching.

At that time, the World Honored One praised Ananda saying: “Good indeed, good indeed. You can universally for the sake of the great assembly and all beings in the Dharma-ending Age who cultivation Samadhi and seek the Great Vehicle, ask these questions. From the ordinary stage to Great Nirvana, you wish to understand the unsurpassed path of proper cultivation; this is truly excellent. You should now listen attentively, and I will speak for you.” Ananda and the great assembly placed their palms together and cleansed their minds, silently receiving the teaching.

The Buddha said: “Ananda, you should know that the wonderful nature is perfectly bright and apart from all names and appearances. Originally there are no worlds or sentient beings. Because of falseness, there is production; because of production, there is extinction. Production and extinction are called false; extinguishing falseness is called truth. This is called the Tathagata’s Unsurpassed Bodhi and Great Nirvana, the two names of Transferring the Basis. Ananda, if you now wish to cultivate True Samadhi and go directly to the Tathagata’s Great Nirvana, you must first recognize the two causes of inversion of these sentient beings and the world. If inversion is not produced, this is the Tathagata’s True Samadhi.”

The Buddha began to explain: “Ananda, you should know that the wonderful nature is perfectly bright and apart from all names and appearances. Originally there are no worlds or sentient beings. Because of falseness, there is production; because of production, there is extinction. Production and extinction are called false; extinguishing falseness is called truth. This is called the Tathagata’s Unsurpassed Bodhi and Great Nirvana, the two names of Transferring the Basis.”

The Buddha continued: “Ananda, if you now wish to cultivate True Samadhi and go directly to the Tathagata’s Great Nirvana, you must first recognize the two causes of inversion of these sentient beings and the world. If inversion is not produced, this is the Tathagata’s True Samadhi.”

“Ananda, what is called the Inversion of Sentient Beings? Ananda, because the nature of the mind is bright, and the nature of brightness is perfect, due to brightness, a nature is issued forth, and from the nature, false seeing arises. From absolute nothingness, ultimate existence is established. This existence and all possession are not caused by a cause, and the dwelling and the appearance of dwelling inherently have no root. Based on this non-dwelling, the world and all sentient beings are established. Becoming confused about the original perfect brightness, falseness arises. The nature of falseness has no substance and does not rely on anything. One wishes to return to the truth, but wishing for the truth is already false. The true Evenness of Reality of the Truth is not a truth that can be sought or recovered. Thus, non-appearances are formed. Neither produced nor dwelling, neither mind nor dharma, they occur in turn, and the power of production manifests. Fumigation culminates in karma, and same karma creates mutual resonance. Because of resonance and karma, there is mutual extinction and distinct production. Because of this, there is the Inversion of Sentient Beings.”

The Buddha continued to explain to Ananda and the assembly what “Sentient Being Inversion” and “World Inversion” are. He said compassionately: “Ananda, you asked what is Sentient Being Inversion? This is like a mind that was originally bright and perfect; because it pays too much attention to this brightness, a false view arises. It is like something suddenly appearing from where there was nothing. The existence of these things has no real cause, just appearing out of nowhere.”

The Buddha explained with an analogy: “Imagine you build a city and its inhabitants in the void without any support. This is what we call ’establishing the world and sentient beings’. We have lost our original perfect bright nature, so we generate these illusory things. These illusory things have no substance and rely on nothing.”

“When we want to return to the truth, we find that the thought of ‘wanting to return to the truth’ is itself already untrue. Typical True Suchness nature does not need to be sought; but we insist on seeking it, and the result becomes an unreal appearance.”

Ananda, what is called the Inversion of the World? The existence of all things, with their segments and false arising, is established because of this ‘boundary’ (location). Not relying on a cause yet claiming a cause, having no dwelling yet claiming a dwelling, flowing and shifting without stopping, thus ’time’ (world) is formed. The three periods of time and the four directions mix and interpenetrate, transforming sentient beings into twelve categories. Therefore, in the world, because of movement there is sound; because of sound there is form; because of form there is smell; because of smell there is touch; because of touch there is taste; and because of taste one knows laws (dharmas). The six chaotic false thoughts form the nature of karma, and the twelve distinctions revolve from this. Thus, in the world, sounds, smells, tastes, and touches exhaust twelve transformations to complete a cycle. Riding on this cycle of inverted characteristics, there are in the world: egg-born, womb-born, moisture-born, transformation-born, those with form, those without form, those with thought, those without thought, those not totally with form, those not totally without form, those not totally with thought, and those not totally without thought.

The Buddha continued to explain “World Inversion”:

“How does the inversion of the world come about? It is because we divide illusory things into segments, and thus there are so-called ‘boundaries’. These boundaries actually have no real cause and no fixed location; they are constantly changing and flowing, which forms what we call the ‘world’.”

“The three periods of time (past, present, future) and the four directions (east, south, west, north) mix and interpenetrate, transforming into various sentient beings, forming twelve categories. The world has sound because of movement, color because of sound, smell because of color, touch because of smell, taste because of touch, and various concepts because of taste.”

The Buddha concluded: “The chaotic imagination of these six sensations forms the nature of karma, and thus there are twelve different distinctions, which constantly revolve and change. Therefore, the sounds, smells, tastes, touches, etc. of the world that we see are constantly cycling within these twelve changes.”

“Precisely because of this rotation and inversion, we see various life forms, some are born from eggs, some from wombs, some from moisture, some from transformation; some have form, some have no form; some have thought, some have no thought, and so on.”

Ananda, because of the false cycle of the world and the inversion of movement, harmonious energy forms eighty-four thousand flying and sinking chaotic thoughts. Thus, there are egg-born beings (kalala) flowing through the lands; fish, birds, turtles, and snakes fill their kinds.

The Buddha continued to explain to Ananda and the public the various inversions of the world and the categories of sentient beings produced thereby. He used vivid metaphors: “Ananda, because the world is illusory and unreal, like a wheel that never stops turning, dynamic inversion is produced.”

“This inversion mixes with various energies (breath) to form eighty-four thousand kinds of flying and sinking chaotic thoughts. This is why we see egg-born beings, such as fish, birds, turtles, snakes, etc., distributed throughout various lands.”

Alternatively, because of the mixed and defiled cycle of the world and the inversion of desire, harmonious nourishment forms eighty-four thousand horizontal and vertical chaotic thoughts. Thus, there are womb-born beings (arbuda) flowing through the lands; humans, animals, dragons, and immortals fill their kinds.

The Buddha continued: “Because the world is full of mixed defilements, the inversion of desire is produced. This inversion mixes with various nourishments to form eighty-four thousand kinds of horizontal and vertical chaotic thoughts. This is why we see womb-born beings, such as humans, animals, dragons, immortals, etc., filling various lands.”

Because of the attachment cycle of the world and the inversion of tendency, harmonious softness forms eighty-four thousand flipping and covering chaotic thoughts. Thus, there are moisture-born beings (peshi) flowing through the lands; insects and crawling things fill their kinds.

The Buddha continued to explain: “Furthermore, because the world has attachments, the inversion of tendency is produced. This inversion mixes with soft things to form eighty-four thousand kinds of flipping and turning chaotic thoughts. This is why we see moisture-born beings, such as wiggling acts and crawling insects, distributed throughout various lands.”

Because of the changing cycle of the world and the inversion of borrowing (falseness), harmonious touch forms eighty-four thousand new and old chaotic thoughts. Thus, there are transformation-born beings (ghana) flowing through the lands; metamorphosis and flighting transition fill their kinds.

The Buddha added: “Because the world changes constantly, false inversion is produced. This inversion mixes with touch to form eighty-four thousand kinds of new and old alternating chaotic thoughts. This is why we see transformation-born beings, such as those creatures that can change, molt, and fly, filling various lands.”

Because of the obstructing cycle of the world and the inversion of hindrance, harmonious attachment forms eighty-four thousand refined and bright chaotic thoughts. Thus, there are beings with form (ghana) flowing through the lands; auspicious and inauspicious luminous beings fill their kinds.

The Buddha continued: “Also, because the world has various obstructions, the inversion of hindrance is produced. This inversion mixes with attachment to form eighty-four thousand kinds of brightly shining chaotic thoughts. This is why we see beings with form, such as various stars, luminous spirits, etc., distributed throughout various lands.”

Because of the dissipating cycle of the world and the inversion of confusion, harmonious darkness forms eighty-four thousand hidden and obscuring chaotic thoughts. Thus, there are formless beings (ghana) flowing through the lands; empty, scattered, melting, and sinking beings fill their kinds.

The Buddha explained again: “Because the world has the phenomenon of dissipation, the inversion of delusion is produced. This inversion mixes with darkness to form eighty-four thousand kinds of hidden and obscure chaotic thoughts. - This is why we see formless beings, such as those ethereal existences, filling various lands.”

Because of the illusory cycle of the world and the inversion of shadows, harmonious gathered memory forms eighty-four thousand crouching and binding chaotic thoughts. Thus, there are beings with thought (ghana) flowing through the lands; spirits, ghosts, and sprites fill their kinds.

Finally, the Buddha said: “Because the world is full of illusory images, shadow-like inversion is produced. This inversion mixes with memory to form eighty-four thousand kinds of hidden and knotted chaotic thoughts. This is why we see beings with thought, like various spirits and ghosts, distributed throughout various lands.”

Because of the dull cycle of the world and the inversion of stupidity, harmonious obstinacy forms eighty-four thousand dry and withered chaotic thoughts. Thus, there are beings without thought (ghana) flowing through the lands; spiritual essences transforming into earth, wood, metal, and stone fill their kinds.

The Buddha said: “Because the world is full of stupidity, it produces eighty-four thousand kinds of stubborn mixed thoughts. This is why we have some life without thought, where their spirit can even transform into earth, wood, metal, or stone.”

“That is truly amazing!” Ananda exclaimed. “Are there other special lives?”

Because of the mutual-dependence cycle of the world and the inversion of falseness, harmonious reliance forms eighty-four thousand accommodating chaotic thoughts. Thus, there are beings not completely with form but taking on form (ghana) flowing through the lands; jellyfish using shrimp as eyes fill their kinds.

The Buddha continued to explain: “Because the world is full of mutually dependent illusions, another eighty-four thousand kinds of dependent mixed thoughts are produced. This is why we have some strange lives, like jellyfish, which use shrimp as their eyes.”

Ananda opened his eyes wide and said: “Using shrimp as eyes? Incredible!”

Because of the mutually enticement cycle of the world and the inversion of nature, harmonious spells form eighty-four thousand calling and summoning chaotic thoughts. Thus, there are beings not completely without form but lacking form (ghana) flowing through the lands; those appearing by incantation or mantras fill their kinds.

The Buddha nodded: “Yes, there are even stranger ones. Because of mutual attraction in the world, eighty-four thousand kinds of calling mixed thoughts are produced. This is why we have some mysterious lives that can appear or disappear through mantras.”

“Mantras can produce life?” Ananda asked in surprise.

Because of the combined false cycle of the world and the inversion of delusion, harmonious difference forms eighty-four thousand mutual-exchange chaotic thoughts. Thus, there are beings not completely with thought but taking on thought (ghana) flowing through the lands; the varata (wasp) turning a worm into its own kind fill their kinds.

“That’s right,” the Buddha replied, “and there are even more wonderful ones. Because the world is full of falseness, eighty-four thousand kinds of mutually transforming mixed thoughts are produced. This is why we have lives that can change their own nature, like the varata (wasp).”

Ananda nodded thoughtfully and asked: “Buddha, are there other surprising life forms?”

Because of the cycle of malice and harm in the world and the inversion of killing, harmonious strangeness forms eighty-four thousand chaotic thoughts of eating parents. Thus, there are beings not completely without thought but lacking thought (ghana) flowing through the lands; earth owls embracing clods of dirt as sons, and poison-birds embracing poison fruits as children, the children becoming parents, all of whom are eaten by the parents, fill their kinds. These are called the twelve categories of living beings.

The Buddha’s expression became serious: “The last kind might make you feel uneasy. Because the world is full of hatred, eighty-four thousand kinds of thoughts of eating parents are produced. This is why we have some terrible lives, like the earth owl, which treats clods of dirt as its children; and the poison-bird (p’o-ching), which incubates its offspring with poisonous fruits, and when these offspring grow up, they eat their own parents.”

After listening, Ananda gasped: “Buddha, these life forms are both wonderful and terrible!”

The Buddha looked at Ananda compassionately and concluded: “Ananda, these are the twelve categories of sentient beings. By understanding these, you can deeply understand the nature of the world and the mystery of life. Remember, every life has its reason for existence and meaning, and we must treat all beings with compassion.”

Ananda bowed respectfully to the Buddha and said: “Thank you for the Buddha’s teaching. I will think carefully about these principles and strive to cultivate.”

Reference

• Selected Buddhist Sutras: Shurangama Sutra