Shurangama Mantra


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Shurangama Mantra - Text

Demons, ghosts, and goblins don't dare show themselves when you recite the Shurangama Mantra


Why is it that the demons, ghosts, and goblins don't dare show themselves when you recite the Shurangama Mantra? It's so powerful that there isn't a place in all of space or the entirety of the Dharma Realm that isn't flooded with auspicious light. Recitation of the Shurangama Mantra patches up the imperfections in the heavens and the earth. One person reciting the Shurangama Mantra creates power equivalent to one person. A hundred people reciting create power equivalent to a hundred people. And the weird beings here in this world become very well-behaved. So it's better if more people recite.

It's an unsurpassed spiritual mantra. The negating prefix "un-" actually means "lofty to the utmost; brilliant to the extreme." Peerless radiant illumination piercing the heights is the meaning of "un-". And "surpassed"? Well, there's nothing more esteemed, nothing more venerated. "Spiritual" is what is inconceivable and ineffable, what is awe-inspiring, efficacious and unfathomable. The power of mantras brings a response with the Way. When you recite mantras, something happens. "Brilliant Buddha's Crown, Great White Canopy of Light, Unsurpassed Spiritual Mantra." This means that the light at the crown of the Buddha's head is like a great white canopy that comes to shelter and protect all of us who recite the mantra.

No one understands this mantra, nor can they explain line by line and word by word. But if you want to understand it, I can try my best to explain it to you. The Shurangama Mantra can't be explained in a year's time, or three years' time, or even ten years' time. Now I will explain the general intent of this mantra. This mantra is composed of five assemblies which represent the five directions of east, west, south, north, and center.


Five assemblies. Five directions


The east is the vajra division with Akshobhya Buddha as the teaching host. The south is the welling up of jewels division with Welling Up of Jewels Buddha as the teaching host. The center is the Buddha division with Shakyamuni Buddha as the teaching host. The west is the lotus division with Amitabha Buddha as the teaching host. The north is the karma division with Accomplishment Buddha as the teaching host.

Altogether these five divisions watch over the five demonic armies that abide in this world. Because of these five demons, the Buddhas split up in five directions to repress these demons. Without the Buddhas, these demons would show themselves here in our world. And so, when you recite the Shurangama Mantra, the five demonic armies in the five directions submit and surrender. They behave themselves and don't dare try to oppose the power of the Shurangama Mantra. The five divisions in the mantra are what make it so fine. But you shouldn't be attached. Your becoming attached won't be so fine.

Within the five assemblies of the Shurangama Mantra are more than thirty sections of Dharmas. Before, when I was in Manchuria, the reason I was able to cure people's illnesses was all because of the power of the Shurangama Mantra. But the Shurangama Mantra cannot be used casually. If used, it's not the entire thing that's used, because within it are, in general, more than thirty different Dharmas. If looked at in detail there are over a hundred.


Dharma of Accomplishment


As to these Dharmas, there's the Dharma of Accomplishment. That means by reciting the Shurangama Mantra, whatever method you are practicing will be perfected; whatever thing you want to do will get done. There's also the Dharma of Increasing Benefits. That means, for example, if you don't have enough resolve for the Way in your practice, by reciting the mantra you can increase your wisdom; increase your Bodhi mind; increase the power of your vows; everything will get better. When you recite the mantra, everything you hope increases will surely do so! It will increase for others, too.

The Dharma of Quelling Disasters means that if a calamity is due, reciting the mantra will make it disappear. The disaster will be quelled. Suppose someone is due to drown in the ocean. Reciting the mantra can change the situation so that he doesn't get drowned. Or you're on a boat that's supposed to sink. Recitation of the mantra can keep the boat from sinking. Or the airplane is supposed to crash, but you are reciting the mantra and so it doesn't.

Nonetheless, you have to take responsibility for dispelling the calamities in your own mind. What calamities are there in your mind? Well, if you merely rely on the mantra, but inside you are a bundle of false and malevolent thoughts, scattered and impure thoughts, lustful thoughts, then you certainly haven't expelled the calamities in your own mind. In that case, no mantra is going to work. And so if you want to avoid disasters you must first purify your own mind.


The purity of your mind is what really dispels calamities


The purity of your mind is what really dispels calamities. If you are full of greed, hatred, and stupidity, no mantra is going to be efficacious. Our frame of mind is extremely important. We must be kindhearted and filled with goodness, wishing to help others. Our mind should be wholesome.

The Dharma for Hooking and Summoning is for use when you meet up with heavenly demons and externalists and want to catch them. Just as law enforcement officers catch criminals, so too, the Hooking and Summoning Dharma catches weird creatures, demons, and ghosts. They do something here to harm others or do some bad thing that causes people to get sick and then they run away. But you want to catch them and so you recite the mantra, using the Hooking and Summoning Dharma. Well, no matter how far away from you they are, the Dharma-protecting good spirits, or members of the eightfold division, or some of the eighty-four thousand Vajra Treasury Bodhisattvas will immediately snatch them and bring those demonic beings back.

Even then, sometimes they won't give in and you have to use all kinds of expedients to teach and transform them. If you use brute force to subdue them, then that's the lowest grade of dharma, it's not a good method. The best methods don't use any sort of power plays to oppress beings. Don't oppress them and don't contend with them. Don't be like an asura--tough and looking for a fight. Even when you clearly have the power to do so, don't use the dharmas to subdue them. You should use virtuous conduct to influence beings and then teach and transform them.


Shurangama Mantra breaks and subdues all demonic mantras


And finally, there is the Dharma of Subduing. Demons have spiritual penetrations and they also have mantras. You recite your mantra and they recite theirs. But when you use the Shurangama Mantra, you break through all their mantras and subdue them. You use the power to quell them and make them behave.

I've told you all before that the Shurangama Mantra has within it a few lines of mantra that rends the nets of demons. Why was the mantra from the Brahma Heavens rendered useless? It was because of the Five Great Hearts Mantra. The Five Great Hearts Mantra destroys the mantras underlying the demons' and externalists' spells and incantations. It doesn't matter what mantra they use, when you recite these lines, their spells are smashed and their mantras become ineffectual.


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Shurangama Dharma is Priceless!


If I wanted to market this Dharma, a million dollars wouldn't even touch my asking price! But I can see that you have a bit of sincerity and so I am transmitting it to you absolutely free. To sum it up, no matter what Dharma you cultivate, you must have the unsurpassed resolve for Bodhi; you must have great kindness and compassion; you must practice great giving and great renunciation. You must not use the powers you gain in practicing the Way to oppress any other person or to squelch any demon, monster, goblin, or ghost.

Furthermore, the Dharma of Auspiciousness enables things to go your way when you recite the mantra. Good fortune prevails. Now I've given you an explanation of these Dharmas.


The Shurangama Mantra is the mother of all Buddhas


I could talk for several years and never finish describing the good points of this mantra. All Buddhas of the ten directions come forth from the Shurangama Mantra. The Shurangama Mantra is the mother of all Buddhas. It was by means of the Shurangama Mantra that all Buddhas perfected Unsurpassed Proper and Pervasive Enlightened Knowledge.

The ability of the Buddhas of the ten directions to create response bodies and go throughout the ten directions turning the Dharma wheel to teach and transform living beings; to rub the crowns of those beings and bestow predictions upon them; to rescue beings from their complex sufferings; to enable beings to escape both large disasters and small calamities--their ability to do all that comes from the power of the Shurangama Mantra Heart.


Attain the fruition of Arhatship


If you want to attain the fruition of Arhatship, you absolutely must recite this mantra to keep demonic things from happening. During the Dharma-ending Age if people can memorize the Shurangama Mantra or encourage others to memorize it, well, fire cannot burn such people and water cannot drown them. No matter how potent a poison, it cannot harm them. For those who recite the Shurangama Mantra, poison turns to sweet dew as soon as it enters their mouths. People who recite the Shurangama Mantra will never get born in bad places, even if they want to. Why is that so? It's because the Shurangama Mantra pulls you back and won't allow you to go.

Someone who recites the Shurangama Mantra may never have amassed any blessings or virtue, but, simply because he recites the mantra, the Thus Come Ones of the ten directions will bestow their own merit and virtue upon that person. Wouldn't you call that a bargain? That happens based on the recitation of the Mantra alone. If you recite the Shurangama Mantra, you will continually get to be born at a time when a Buddha is in the world and will be able to immerse yourself in cultivation under that Buddha's guidance.


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Samadhi power


If your mind is terribly scattered so that you can't concentrate and don't have any samadhi-power, but you think about the Shurangama Mantra and recite it with your lips, the Vajra Treasury King Bodhisattvas will very attentively watch for ways to invisibly help you gradually until your confusion has disappeared and you develop samadhi. They will imperceptibly help you open your wisdom and concentrate your mind to the point that you become crystal clear about all the events spanning the previous eighty-four thousand Ganges' sands of eons.

If you can learn the Shurangama Mantra until you have memorized it fluently--so that you become one with the mantra--then you attain the mantra's samadhi and your recitation will be like flowing water, welling up uninterrupted. If you can do that, then at the very least for seven lives to come you will be as wealthy as America's richest oil magnates. And you say, "That's great! I'm going to learn the mantra right away! I wouldn't mind being a magnate of some kind!" Well, if you are that selfish, then don't even bother learning the mantra. Seven lives pass in the blink of an eye anyway.


Ultimate Buddhahood


What should those who learn the Shurangama Mantra be hoping for? You should hope for ultimate Buddhahood; hope to attain the Unsurpassed Proper and Equal Right Enlightenment. Don't be so petty! Actually those who are really dedicated in reciting the Shurangama Mantra are transformation bodies of Buddhas. Not just any transformation bodies, but those atop the Buddha's crown--transformation bodies of that transformation body! And so you see that the wonderful aspects of the Shurangama Mantra are difficult to express, difficult to conceptualize.

Wherever someone is seriously reciting the Shurangama Mantra, a great white canopy will be there in the space above him. If your skill in reciting the mantra is high-level and far-reaching, then when you recite, the canopy will extend for thousands of miles, preventing any disasters or difficulties. If you only have a little skill, then the canopy will be right above your own head protecting you. If you have virtue in the Way, if you are a High Sanghan, then when you recite, the entire nation will be benefitted and no calamities will occur. Or if disasters are unavoidable, big ones will turn into little ones, and the little ones won't even happen.

It doesn't matter if it's a nationwide famine, plague, war, or plunder, all those kinds of disasters will be alleviated. Suppose you were to write out the Shurangama spiritual mantra and place it at the main entrances to the city, or in its watchtowers or other lookout places; suppose you could inspire the nation's inhabitants to show interest in the Shurangama Mantra, so that they bow to and revere it and single-mindedly make offerings to it as if they were offering to the Buddhas themselves; suppose you could get every single citizen to wear the mantra on their person or to keep it in their place of residence; well, if you could do that, all disasters would disappear.

Whenever the Shurangama Mantra can be found in a place, the gods and dragons are delighted, and so that place will be free from devastating storms; the crops will produce in abundance; and the populace will be peaceful and happy. That is why I say that the merit and virtue of the Shurangama Mantra is inexpressible; it can't be reckoned in the mind; it can't be cognized in our thoughts. That's the wonder of it!


To read the whole lecture, please click here


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大佛頂首楞嚴咒


學楞嚴咒就是佛的化身


大佛頂首楞嚴咒 - 咒文

學會楞嚴咒,天主不敢鬥;學會楞嚴咒,敢和天主鬥。

有一句話說:「會念大悲咒,敢和閻王鬥;念會大悲咒,鬼神不敢鬥。」說是你若會念大悲咒,敢和閻王老子鬥一鬥,閻王老子都沒有辦法。念會大悲咒,鬼神不敢鬥,鬼神都不敢惹你,都怕你了。這個怕,並不是發脾氣,而是你有一種真正的力量,真正的權力,所謂有德行,有道德,閻王也和你客氣啦,鬼神也不敢惹你,並不是因爲你脾氣大,令人害怕,鬼神敬而遠之。念會大悲咒有這個力量,那麼念會楞嚴咒呢?有沒有這個力量呢?當然更超過了,學會楞嚴咒,天主不敢鬥;學會楞嚴咒,敢和天主鬥。

那麼說這個楞嚴咒是不是不講道理?不是的。是不是強辭奪理呢?不是的。你念會楞嚴咒,將來七生以後,都像美國煤油大王那麼有錢,七世都做員外,員外是有錢的人。說:「這麼好!那我趕快學楞嚴咒,好和天主鬥,好做七世員外。」

你要是希望這麼小,那就不要學楞嚴咒啦!七世員外也是一眨眼的期間,你和天主鬥,鬥來鬥去還是在六道輪迴裏轉。那麼念會楞嚴咒要希望什麼呢?要希望究竟作佛,得到無上正等正覺,三藐三菩提。不要境界那麼小,目的那麼小,實際上學楞嚴咒,就是佛的化身,不但是佛的化身,還是佛的頂上化佛,化佛的化佛,所以楞嚴咒的妙處是不可思議的,有人真能持楞嚴咒,在周圍四十由旬之內,沒有一切災難,化險爲夷。


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至心誦持獲妙定


所有十方一切諸佛,都是從楞嚴咒裏邊生出來的,所以楞嚴咒可以說是佛的母親。

如果要說楞嚴咒的好處,那就是說幾年也說不完的,太多了。所有十方一切諸佛都是從楞嚴咒裏邊生出來的,所以楞嚴咒可以說是佛的母親。十方如來就是藉著楞嚴咒,得成無上正遍知覺。十方如來能應身到微塵數那麼多國家,去轉法輪教化衆生,在十方給衆生摩頂授記、拔濟衆生的群苦,令衆生一切大小諸橫,同時得到解脫,都是憑著這個楞嚴咒的力量。

假設想得阿羅漢果,你一定要誦這個咒,才能沒有魔事。末法的時候,如果有人能背誦楞嚴咒,或者叫他人誦讀楞嚴咒,這樣的人,火也不能燒他,水也不能淹死他,無論大毒小毒,都害不了他。一切的毒入到誦持楞嚴咒這個人的口裏,都會變成甘露味。

受持楞嚴咒的人不會生到不好的地方,就是你想去也不行。為什麼呢?這個楞嚴咒拉著你,叫你:「不要去!不要去!」誦持楞嚴咒的眾生,縱然他自己不做什麼福德,只念念楞嚴咒而已,十方如來所有的功德都給這個人。你說這便宜不便宜?你念楞嚴咒,就能常常生在佛出世的時候,和佛在一起熏修。

假設你心念非常散亂,沒能專一,而且沒有定力。可是你心裏想佛所說的楞嚴咒,口裏就誦持。金剛藏王菩薩就用很精真的這種心,跟著你這個散亂心持楞嚴咒的人,暗暗來催速,一點一點令你這個散亂心就沒有了,一點一點就可以得到定力。就是在默默中幫助你,令你開智慧、心念專一,從前八萬四千恆河沙劫這麼長時間的事情,你就一切一切都明瞭了。

你若能把楞嚴咒讀會了,能背得出,就像由你自己心裏流出來的,楞嚴咒也就是你的心,你的心也就是楞嚴咒,得到持咒三昧,誦得猶如流水似的,源源不斷。這樣子,你最低限度也可以七生都像美國煤油大王那麼有錢,七世都做員外,做有錢的人。說:「這麼好,我趕快學楞嚴咒,好做七世員外。」你若是境界這麼小,那就不要學楞嚴咒了,七世員外也是一眨眼的期間。

那麼念會楞嚴咒要希望什麼呢?要希望究竟作佛,得到無上正等正覺。不要境界那麼小,實際上,學楞嚴咒,就是佛的化身;不但是佛的化身,還是佛的頂上化佛,化佛中的化佛,所以楞嚴咒的妙處是不可思議的。

有人真能持楞嚴咒,在這個地方,虛空裏頭就有一個大白傘蓋。你的功夫若大、若高,你一念楞嚴咒,甚至於幾千里地以內,都無災無難了;你功夫若小,那麼這個傘蓋在你自己的頭上,也保護著你。你若是有道德,是一個大德高僧,你這一念,甚至於整個國家都得到好處了,都沒有什麼災難了。就有災難,大的災難也就化小了,小的災難就化沒有了。

無論哪一個國家飢荒、瘟疫傳染病,或者有打仗、賊難,所有一切的災難,你若能寫楞嚴神咒,放到城的四門上,或者有炮臺、堡壘那個看崗的地方,使令這個國家所有的眾生都迎接這個楞嚴咒,叩頭頂禮恭敬,一心供養佛那麼樣恭敬。使令這個國家的人民,每個人身上都佩帶一卷楞嚴咒,或者每人把它放到自己所住的宅子裏邊。這樣,這些災難的事情都消滅了。

如果有楞嚴咒在這個地方,天龍就都歡喜,也沒有狂風暴雨這種災害了,所有的五穀也都豐收,一般老百姓都很平安的。所以楞嚴咒這個功德是不可思議的,你想也想不到,思也思不到的,它妙的地方也在這個地方。


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問答錄


問:有一位法師告訴他的徒眾,不能持楞嚴咒、大悲咒,因為持咒會使天魔外道起恐怖心,這是違背了慈悲心,所以這位法師教導他的信徒,任何經典都不可以用,也不可以看,不需要看,只要一心念「阿彌陀佛」就可以了。

上人:如果說念咒的人沒有慈悲心,佛也不會說楞嚴咒、大悲咒,讓一般的弟子減少慈悲心。

問:有位法師說,婦女懷孕誦楞嚴咒會流產,是否可信?

上人:胡說八道。

問:有人說,持誦楞嚴咒一定要在清晨五點前最好,是否如此?

上人:只要你隨時持誦,隨時都是清晨五點鐘。

問:請問上人,為何持大悲咒或楞嚴咒時,頭痛暈眩,感覺身體晃動,會打冷顫?

上人:你心裡有邪魔,所以持大悲咒也不靈了。

問:有人說,楞嚴咒是早上七點以前才可以誦,請問七點以後可不可以誦?

上人:這裡的七點是美國的幾點,我不知道,而美國的七點,與臺灣的七點又不同,怎麼辦?

問:為什麼一般的佛學者居然說楞嚴經是假的?

上人:因為它說得太真了,說人的毛病太徹底,令妖魔鬼怪無所遁形,原形畢露,故他不得不說楞嚴經是假的。如果說它是真的,第一他做不到;四種清淨明誨,他不能守;二十五圓通,他不能修。

問:擁護楞嚴經,持楞嚴咒即是正法,一天應該持幾遍楞嚴咒?

上人:你喜歡多少遍就持多少遍。

問:楞嚴咒之效用如何?

上人:開智慧。所謂要想佛法興,先學楞嚴經;要跟閻王鬥,先持楞嚴咒。

問:無漏怎麼修呢?

上人:回去多讀楞嚴經。

問:許多人說楞嚴咒殺傷力很強,如果持楞嚴咒治病,不是很不慈悲嗎?

上人:咒是用來調解,不是殺生的。沒有慈悲心怎麼可以持咒。

問:可不可以用楞嚴咒其中任何一句來治病?

上人:有些人不可以,反而會惹麻煩。

問:我們有什麼方法可以專心持一句咒?這句咒要誦持多少遍?

上人:怎麼會只會一句?答:如念「突悉乏」,或者……

上人:這個不單是念這一句,這是一段一段的,你單念一句是不可以的。這一句跟前後有連帶的關係,單單念這一句是不可以的。每一句是有每一句的意思,但是也前後連貫,一小段一小段的。你若想研究《楞嚴咒》的話,這要懂得層次,哪一句到哪一句是一段,才真算明白了。

問:師父說這句「薩怛多般怛囉」可明心見性,可降伏天魔外道,但要懂,到底是怎樣用?

上人:譬如學武術,先要把功夫學好了,才可以用刀耍槍,和人對敵。不能只是看人耍幾招少林拳,認為很好,可以打遍天下無敵手,自己一天也沒學,你看幾招就說我會了。你沒有基礎呢!楞嚴咒也一樣,還沒念就要用,如何使得?

問:如何分別道路的邪正、旁門左道及妖魔鬼怪呢?

上人:我們應學楞嚴經、念楞嚴咒。楞嚴經是一面照妖鏡,把旁門左道、妖魔鬼怪照得無所遁形,能持楞嚴咒,則可降伏天魔外道,所以能遇到楞嚴經和楞嚴咒是很幸運的事。

問:著魔的人,若能念楞嚴咒,魔會不會走?

上人:你能念楞嚴咒,什麼魔都會走的,但是要專一其心來念。你若專一其心念,不打旁的妄想,沒什麼貪心,什麼魔都會遠避的。

問:怎樣用咒對付魑魅魍魎?

上人:外道的法術,妖魔鬼怪,有時或叫你頭痛、牙痛、眼痛,或叫你邁不動步、頭暈、發狂、亂講話。這時你誦這咒就能破他的法術,令他的法術不靈驗。並不是叫你無端端去對付魑魅魍魎。你天天心裏有個魑魅魍魎,就是沒有魑魅魍魎,也會把他們招來。你心裏下請帖說:「哦!魑魅魍魎,你快來,我有咒對付你呢!」這是頭上安頭。

懂得〈楞嚴咒〉,是說一旦誰遇著什麽問題,你可用這個咒把法術破了,並不是叫你天天去破。那有那麽多魑魅魍魎,要你天天破。無論什麽魑魅魍魎,什麽法術,一遇著這個咒,他的氣都散了,跑了,沒有用了。你自己心裏先把魑魅魍魎請來,當然他什麽都有。

心咒、心咒,就是你心裏要有咒,要乾淨,什麽都沒有,到要用時自然有靈驗。受持並不是爲著降伏妖魔鬼怪。這是好像誦持〈大悲咒〉,就是念;久而久之,不念自念,自然有一種咒的力量來護持你。甚至到時候,你誦咒不誦咒都有感應,因你平時修持得好,所以境界來時,自然迎刃而解,什麽問題也沒有了。