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天地靈文楞嚴咒

The Shurangama Mantra--
The Efficacious Language of Heaven and Earth


我現在給你們講〈楞嚴咒〉,這〈楞嚴咒〉百千萬劫也沒有人講一次,也不容易講一次。這麼一個法會是很稀有的,難遭難遇的。在我給各位講時,我知道沒有人聽得懂。就是有人自以為懂得,也不是真懂。有人自以為懂了,所以不注意,那也等於不懂。在佛教媕Y,〈楞嚴咒〉是最重要的一部咒,是咒中的王,也是咒媄銙怐曭漱@個咒,這個咒關係整個佛教的興衰。〈楞嚴咒〉是支持天地沒有毀滅的靈文,〈楞嚴咒〉是支持世界不到末日的靈文。所以我常說,世界上若有一人會念〈楞嚴咒〉,這世界就不會毀滅,佛法也不會毀滅的。等到世上沒有人會念〈楞嚴咒〉時,這世界就快毀滅了,因為正法不存在了。

 

Now I am explaining the Shurangama Mantra for you and it is extremely difficult to encounter such a rare Dharma assembly as this. Billions of eons pass and no one explains the Shurangama Mantra even once. Nor is it easy to explain even once. When I am explaining, I know full well that no one understands what's being said. Even if there are those who think they do, they don't really understand. Some think they already understand and so they don't pay attention, but that's also failing to understood.

Among the Buddha's teachings, the Shurangama Mantra is considered to be the king of mantras because it is the longest and most important. The flourish or demise of Buddhism rests entirely with the Shurangama Mantra. It is the efficacious phrases of the Shurangama Mantra that keep heaven and earth from being destroyed. It is the efficacious phrases of the Shurangama Mantra that keep the world from coming to an end. That is why I often tell you that as long as a single person can recite the Shurangama Mantra, the world cannot be destroyed, nor can Buddhism. But when there is no longer anyone who can recite the Shurangama Mantra, then very quickly the world will be destroyed, because the Proper Dharma no longer abides.

現在便有一些天魔外道說,《楞嚴經》和〈楞嚴咒〉都是假的,這是天魔外道派出魔子魔孫來造出這些謠言,令人不相信《楞嚴經》和〈楞嚴咒〉。《楞嚴經》和〈楞嚴咒〉,這是正法最要緊的一部經和一部咒,《楞嚴經》就是為〈楞嚴咒〉而說的,這《楞嚴經》就是解釋〈楞嚴咒〉的一部經。《楞嚴經》和〈楞嚴咒〉的重要性是沒有法子能說得完的,盡未來際也說不完它的這種功德和妙用,所以是不可思議。說來說去,歸納起來,《楞嚴經》就是讚歎〈楞嚴咒〉的。如果有一個人能在世界上念〈楞嚴咒〉,這妖魔鬼怪都不敢公然出現於世,因為他們所怕的就是〈楞嚴咒〉。如果一個人也不會背〈楞嚴咒〉了,這時候妖魔鬼怪就都出現於世。他們在世界上為非作歹,一般人也不認識他們了。現在因為有人會念〈楞嚴咒〉,妖魔鬼怪就不敢公然出現於世。所以若想世界不滅,就趕快念〈楞嚴咒〉、讀《楞嚴經》,這就是正法住世。

 

Now there are even heavenly demons and externalists who claim that the Shurangama Sutra and the Shurangama Mantra are false. These heaven demons and externalists send their demon sons and grandsons to stir up rumors that cause people to not believe in the Shurangama Sutra and the Shurangama Mantra. This sutra and mantra are critically important to the preservation of the Proper Dharma. The Shurangama Sutra was spoken for the sake of the Shurangama Mantra. There's no way to ever finish expressing the importance of the Shurangama Sutra and the Shurangama Mantra; to the ends of all time their merits, virtues, and wonderful functions could never be told--so absolutely inconceivable and ineffable are they! When all is said and done, the Shurangama Sutra is an ode to the Shurangama Mantra. As long as there is even one person who can recite the Shurangama Mantra, the demons, ghosts, and strange entities don't dare show themselves in this world. They fear the mantra. But when not even one person can recite the Shurangama Mantra by heart, then those weird entities, those demons and ghosts will come out of hiding. Depraved and up to no good, they will not be recognized by most people. At this point in time, since there are still those who can recite the mantra from memory, those malevolent beings haven't made their appearance yet. And so, if you want to keep the world from being destroyed, quickly learn the Shurangama Mantra and read the Shurangama Sutra to keep the Proper Dharma in the world.

今天開始講〈楞嚴咒〉,〈楞嚴咒〉的「楞嚴」兩個字,就翻譯成「究竟堅固」。

 

Today the explanation of the Shurangama Mantra is beginning. The word "Shurangama" translates as "Ultimately firm and strong."

 

這〈楞嚴咒〉的名字叫「摩訶薩怛多般怛囉陀羅尼」,又叫「佛頂光明摩訶薩怛多般怛囉無上神咒」。佛頂就是佛的頂上化佛,所以這〈楞嚴咒〉是微妙不可思議的。〈楞嚴咒〉媄銎珨〞滿A都是降伏天魔、制諸外道的,從一開始到終了,每一句都是諸佛的心地法門,每一句有每一句的用途,每一個字有每一個字的奧妙,都具足不可思議的力量。即使只念一字、一句、一會,或念全咒,都是驚天動地,所謂驚天地,泣鬼神,妖魔遠避,魑魅遁形。所以佛頂光明,這光明也就是表示咒的力量,是能破除一切黑暗,能成就人一切功德。你若能受持〈楞嚴咒〉,將來一定是成佛的,一定得到無上正等正覺的。你若常常誦念〈楞嚴咒〉,就能消除你宿世的業障,往昔的罪業都可以消除。這是〈楞嚴咒〉的妙用。

 

The entire title of the Shurangama Mantra is "Great White Canopy of Light Dharani Mantra" (mo he sa dan tuo bo da la tuo lo ni zhou). It is also called "Brilliant Buddha's Crown, Great White Canopy of Light, Unsurpassed Spiritual Mantra." The Buddha's Crown refers to the transformation Buddha atop the Buddha's crown. There is no way to conceive the subtle wonder of the mantra. The content of the Shurangama Mantra subdues heavenly demons and controls externalists. Every line, from beginning to end, is the Buddhas' mind-ground Dharma-door. Each line has its own function; each possesses its own esoteric wonder; and each is endowed with incredible power. The recitation of a single word, a single line, a single assembly, or the recitation of the entire mantra causes the heavens to vibrate and the earth to tremble; it's said that heaven and earth are shocked, the ghosts and spirits wail, the demons keep a wide distance, and mountain and river sprites hide away. That brilliance at the Buddha's crown represents the power of the mantra that can dispel every sort of darkness and that enables people to amass all kinds of merit and virtue. If you can accept and uphold the Shurangama Mantra, then you will definitely become a Buddha in the future. You will certainly attain the Unsurpassed Proper and Equal Right Enlightenment. If you continually recite the Shurangama Mantra, then you can get rid of your karmic obstacles from last life and all past lives. That's the incredible function of the Shurangama Mantra!

 

摩訶是梵語,翻譯中文叫「大」,英文叫 Big。那麼什麼叫大?就是體、相、用都是大的。體遍十方,所以叫大;這個用是盡虛空遍法界的;相,它是沒有相的,可是無相無不相。這個用也可以說它沒什麼用,盡虛空遍法界無所不用。這用是大用,這個相是大相,這個體也是大體,周遍十方,盡虛空、遍法界,這是摩訶的意思。薩怛多也是梵語,翻譯過來叫「白」,就是清淨的意思,也就是沒有污染的意思。所謂白淨法,清淨沒有染污的法,這〈楞嚴咒〉是白淨法。

 

Mo he is Sanskrit and means "Great." The substance, appearance and function are all great. The substance is said to be great because it pervades the ten directions; the function fills up empty space and reaches throughout the Dharma Realm; and the appearance--well, there isn't any appearance. You can say that it neither has any appearance nor lacks any appearance. The function also doesn't really exist, yet there isn't any place its function doesn't reach in all of space and the Dharma Realm. That's a great function, a great appearance, and a great substance. Pervading the ten directions, exhausting the limits of space, and filling the Dharma Realm is the meaning of "mo he."

Sa dan tuo, also Sanskrit, means "white" and represents purity and lack of defilement. Pure white Dharma is devoid of filth. The Shurangama Mantra is pure white Dharma.



般怛囉也是梵語,翻譯中文叫「傘蓋」。傘蓋是譬喻,這個傘蓋它是用蔭萬德,這傘蓋的用,就是保護一切有德的人,誰有德行,誰就能遇到這種白淨法;沒有德行的人,是遇不到這種法的。所以才說:

 

Bo da la is also Sanskrit and translates as "canopy." Canopy is an analogy. This canopy provides shelter for those with myriad virtues. The function of this canopy is to protect those endowed with virtue and those practicing virtuous conduct, meaning anyone who encounters this mantra. Those lacking virtuous conduct won't have an opportunity to meet with this Dharma. It's said:

 

三光普照透三才
閻浮世界取不來
大德大善能遇得
無德無善不明白

 

The three lights universally illumine,
 permeating the three forces.
In all this world of Jambudvipa
 you may not come upon it.
Only those with great virtue and
  great goodness will attain it.
Those lacking virtue and goodness
  just won't understand it.

 

「三光普照透三才」,這三光不是日、月、星,是你誦持〈楞嚴咒〉,身上有身光,口埵酗f光,你心媕Y有心光,身、口、意這三業都放光。三才,就是天、地、人。

 

The three lights universally illumine, permeating the three forces. Here, the three lights do not refer to the sun, moon, and stars. Rather, it means that when you recite the Shurangama Mantra, your body emits light, your mouth emits light, and your mind emits light. It is talking about the light of the three karmas. The three forces refer to heaven, earth, and people.

 

「閻浮世界取不來」,在閻浮界你找不著,你各處找不著,你一定要受持〈楞嚴咒〉才能得到這種光。

 

In all this world of Jambudvipa you may not come upon it. Throughout our world, Jambudvipa, you may seek but not find it. You absolutely must uphold the Shurangama Mantra in order to attain this light.

 

「大德大善能遇得」,你若有大的德行、大的善,才能得到這種法門。

  Only those with great virtue and great goodness will attain it. If you have amassed virtuous conduct and have magnanimous virtue, then you will be able to attain the Dharma-door.
 
「無德無善不明白」,你若沒有德行,沒有善功德來栽培著,你就是當面也會錯過,交臂也會失之。見到黃金你以為是銅,見到鑽石你以為是玻璃,都會不認識。你見到〈楞嚴咒〉了,以為這是很普通的,沒有什麼,所以就不知道寶其所寶,不知道妙其所妙!不知道〈楞嚴咒〉這種的功德,是不可思議的。   Those lacking virtue and goodness just won't understand it. If you don't have sufficient virtue and haven't done enough good deeds, then even if you come face-to-face with it, you'll miss your chance. Right within arms' reach, you'll lose it. Having come upon gold you'll mistake it for copper; having found a diamond, you'll think it's a piece of glass. You'll fail to recognize it. You'll look upon the Shurangama Mantra as nothing at all out of the ordinary, and as a consequence won't realize it's the gem of gems, the wonder of wonders! You won't have any concept of the Shurangama Mantra's unfathomable merit and virtue.
 

這方才說三光,還不只這個身、口、意三業放出清淨的光明,還有紅光繚繞。你誦〈楞嚴咒〉,自然就有紅光繚繞。所以才說:

 

Besides the three lights emitted when the three karmas of body, mouth, and mind are pure, there is also a swirling red light. Recitation of the Shurangama Mantra generates a swirling red light. It's described this way:

 

千朵紅蓮護住身
坐駒騎著墨麒麟
萬妖一見往遠躲
濟公法師有妙音

 

A thousand petaled red lotus supports one's body.
As one sits firmly mounted on a black unicorn.
Seeing this, the hordes of monsters go far away to hide.
Dharma Master Ji, the Venerable,
mastered these wonderful sounds.


 

「千朵紅蓮護住身」,有千朵的紅蓮來護持你的身,紅蓮華放出紅光。你一念〈楞嚴咒〉最前面二十九句咒文,就會現出這個境界。「坐駒騎著墨麒麟」,一念這〈楞嚴咒〉,這持咒的人是坐在一個麒麟的身上。「萬妖一見往遠躲」,什麼妖魔鬼怪一見都跑了,他不敢面對這種大威德的相。我們人人都知道佛教埵酗@位濟公,當初濟公就是專用這一段咒文來降伏天魔、制諸外道,很靈感的,所以說「濟公法師有妙音」。這一段咒文是教我們「皈依盡虛空、遍法界,一切諸佛、一切菩薩、一切聲聞緣覺、一切諸天。」這也是護持三寶的一段,所以念這一段咒的時候,一切的妖魔鬼怪都要退避三舍;不止退避三舍,要退到他所不能退的地方去,他們都不敢作怪,都老實了。

 

A thousand petaled red lotus supports one's body. When you recite the first twenty-nine lines of the Shurangama Mantra a state occurs wherein a red lotus with a thousand petals manifests and emits red light. As one sits firmly mounted on a black unicorn. Upon reciting the Mantra, the person chanting finds himself sitting astride a unicorn. Seeing this, the hordes of monsters go far away to hide. No matter what kind of weird creature or demon or ghost it might be, they all flee, not daring to face such a magnificent and awesome manifestation. The Venerable Ji is a well-known High Master in Buddhism. His expert use of this passage of the mantra to subdue heavenly demons and control externalists was extremely efficacious. And so the last line says: Dharma Master Ji, the Venerable, mastered these wonderful sounds. This passage of the mantra instructs us to "take refuge with all the Buddhas, all the Bodhisattvas, all the Hearers and Condition-Enlightened Ones, and all the gods throughout empty space and the Dharma Realm." It's a passage that protects the Triple Jewel, and so when you recite it the demons flee and the ghosts don't stop running until they're ten miles away. Not just ten miles, they back off until there's no more room to retreat. They don't dare make trouble; they are forced to behave themselves.

 

這是說這一段咒文大概的意思,至於若詳細說,這〈楞嚴咒〉是妙不可言的,所以又說:

 

That's a general description of what this passage of mantra is about; the details are even more wonderful.

 

奧妙無窮實難猜
金剛密語本性來
楞嚴咒埵備F妙
五眼六通道凡開

 

Unendingly miraculous and mysterious,
it's extremely hard to fathom.
This vajra secret language wells forth from your own nature.
Inside the Shurangama Mantra is marvelous magic!
Then come five eyes and six penetrations and the Way opens up.


 

「奧妙無窮實難猜」,這個〈楞嚴咒〉非常奧妙,它的變化也不可思議,很不容易測度的。「金剛密語本性來」,〈楞嚴咒〉是密中之密,這是金剛來護持這個咒。本性來,它是從自己那個佛性中生出來的。「楞嚴咒埵備F妙」,〈楞嚴咒〉也叫做靈文,因為他特別靈,特別有力量,所以說〈楞嚴咒〉埵備F妙。「五眼六通道凡開」,你若能常持〈楞嚴咒〉,專心一致,心不旁騖,你可以得到五眼六通,可以有不可思議的那種境界來變化莫測,所以不是一般凡夫俗子可能知道的。因為這個,所以希望大家都能讀誦《楞嚴經》,背誦〈楞嚴咒〉。你一誦〈楞嚴咒〉,為什麼妖魔鬼怪不敢出來?因為力量太大了,盡虛空遍法界沒有一個地方,不是有這種祥光瑞氣彌漫著。所以有人誦〈楞嚴咒〉,就是補天地正氣的不足。你一個人念〈楞嚴咒〉,就有一個人的力量;百人念〈楞嚴咒〉,就有百人的力量,這世界妖魔鬼怪都會老老實實的。所以多一點人念〈楞嚴咒〉是好的。

 

Unendingly miraculous and mysterious, it's extremely hard to fathom. The Shurangama Mantra is quite esoteric and its changes and transformations are inexplicable; it's not easy to figure out. This vajra secret language wells forth from your own nature. The Shurangama Mantra is the secret within the secret. That's the vajras who come to protect the mantra. Your own nature--it is born from your own Buddha nature. Inside the Shurangama Mantra is marvelous magic! The Shurangama Mantra is called an efficacious language because of its spell-binding power. That's what "marvelous magic" is referring to. Then come five eyes and six penetrations and the Way opens up. If you can continually uphold the Shurangama Mantra--single-mindedly without entertaining other thoughts--then you can attain the Five Eyes and Six Spiritual Penetrations. You will then experience the inconceivable, unfathomable changes and transformations that occur which ordinary people are totally unaware of. And that's the reason why I hope everyone will learn to read the Shurangama Mantra and memorize it. 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.

 

無上神咒,什麼叫「無」呢?這個無,就是高明無極,也光明到極點了,沒有再超過這種高和光明的,這叫無。「上」呢?是沒有再比這更尊貴、更高尚了,這叫上。神就是不可思議,也就是威靈叵測,這叫神。咒就是感應道交,有一種力量,你念這咒就有感應。「佛頂光明摩訶薩怛多般怛囉無上神咒」,這是說佛頂的光明,猶如大白傘蓋來蔭罩我們一切持咒的人。

 

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.

 

這個咒是沒有人明白的,也不能一句一句、一個字一個字去講,不過你如果想要明白它,我可以勉強講給你聽。單這〈楞嚴咒〉,一年也講不完,三年也講不完,甚至於十年也講不完。現在我把這個咒的大意講一講,它有五會,這五會就表示五方,五方就是東、西、南、北、中。東方就是金剛部,阿閦佛為教主;南方就是寶生部,寶生佛做教主;中央就是佛部,釋迦牟尼佛做教主;西方就是蓮華部,阿彌陀佛做教主;北方叫羯磨部,成就佛做教主,共有這五部。這五部就是管理這世界五方的五大魔軍,因為有這五魔,所以佛也分開五方,鎮壓這個魔。如果沒有佛,那魔就會出現於世了。所以你一誦〈楞嚴咒〉,這五方的五大魔軍就都俯首低頭,老老實實,不敢違犯〈楞嚴咒〉的這種威力。〈楞嚴咒〉具足這五部,所以這個〈楞嚴咒〉是最妙不過了;可是你要沒有執著,若有所執著,就不會太妙了。

 

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. 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.

 

〈楞嚴咒〉有五會,其中分出來有三十幾部法。我過去在東北的時候,能對治一切人的病痛,都因為〈楞嚴咒〉的這種力量。可是這〈楞嚴咒〉不是隨隨便便人人都可以使用的,若使用也不是全面的,因為分出來有三十幾部法。這是大概,若往詳細了說,有一百多種。

 

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.

 

這個法,有成就法:就是一誦這〈楞嚴咒〉,你無論修什麼法門,求什麼事情,求什麼願,都會成就的,這是一種。又有增益法:就是譬如你修道,道心不夠,你一誦這個咒,能增益你的智慧,增益你的菩提心,增益你的願力,一切一切都會增加。你誦這個咒,對你自己有所求,也可以增益;對於旁人也可以增益,這是增益法。

 

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.


 

息災法:就是你有什麼災難,你一誦這個咒就沒有了,消災了。譬如本來這個人應該掉海裡淹死,一念這個〈楞嚴咒〉,就把他解過去了,掉到海裡也淹不死了。或者你搭船,這個船應該會沉了,念這個咒,這個船也不沉了。或者坐飛機,這個飛機在空中應該爆炸,你一念這個咒,它也不爆炸了。但是你還要靠自己,把你自己心堛漕a,也要消除出去。你心埵酗偵簳a呢?譬如你單靠著念咒,你心媮椄O亂打妄想,盡想一些不好的念頭,你有這些不清淨的雜念、欲念,那你心媕Y那根本的災沒有除去,你念什麼咒也沒有用。所以想要息你的災,你必須要心堨清淨;心堬M淨了,那是真息災。你心堶n是貪、瞋、癡裝滿肚子,你念什麼咒都不靈的。所以這心是最要緊的,心一定要慈悲良善,願意幫助其他人,要有一種好心。

 

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. 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.

 

勾召法:就是遇著天魔外道,你想要把他抓來的時候用。舉個例子,就像世間的警察,把那犯罪的人抓來了;勾召法也是這樣子的,這妖魔鬼怪,他在這個地方害人,做不對的事情,令人生病,或者生災難,然後他跑了。你想要把他抓來,一誦這咒,用這個勾召法,他就相離多遠,這一切的護法善神、天龍八部、八萬四千金剛藏菩薩,即刻就能把妖魔鬼怪抓來。但是抓是抓來,他有時還是不服的,你必須用種種的方法來教化他。你單強壓迫他,來降伏他,是下品法,不是一種好的方法。好的方法,不用任何的勢力來壓迫,也不壓迫他,也不和他鬥爭,不要好像修羅似的,鬥爭堅固,不要學那樣。你明明有力量可以降伏他,也不要用降伏法,要用德行來感化他,來教化他。

 

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.

 

又有降伏法:魔它也有神通,他也有咒,你念咒,他也念咒。但是你用這個〈楞嚴咒〉,就把他所有的咒,都給破了,把他降伏了。用這勢力把他折伏了,令他老實了。我以前對你們大家都講過,〈楞嚴咒〉其中有幾句是破魔羅網的一種咒,也是破魔咒術的。為什麼這個〈楞嚴咒〉一念,那個先梵天咒就沒有效驗了呢?就因為有這個五大心咒。這五大心咒是破天魔外道一切咒術的根本的咒。無論他有什麼咒,你一念這幾句,就都給他破了,他的咒就沒有功效了。我這個法如果要賣錢,幾百萬我也不賣。不過我看你們都有點誠心,我一個 cent(分)也不要 ,傳授給你們。這就是降伏法。總而言之,無論你修什麼法,你必須要有無上的菩提道心,大慈大悲、大喜大捨。不可以用你的道力,來壓迫任何的人,或來壓迫任何的妖魔鬼怪。

 

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. 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.

 

又有吉祥法:你念這個咒,一切的事情都隨心如意,很吉祥的。這是有這種種的法,我把這幾種法的意思給你們講一講。

 

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.

 

這個咒如果要說它的好處,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〉裡邊生出來的,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,去轉法輪教化眾生,在十方給眾生摩頂授記,拔濟眾生的群苦,令眾生一切大小諸橫同時得到解脫,都是憑著這個〈楞嚴咒〉心的力量。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〉這個人的口裡,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,十方如來所有的功德都給這個人。你說這便宜不便宜!只念念〈楞嚴咒〉而已。你念〈楞嚴咒〉,就能常常生在佛出世的時候,和佛在一起熏修。

 

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. 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.

 

假設你心念非常散亂,沒能專一,而且沒有定力。可是你心裡想佛所說的〈楞嚴咒〉,口裡就誦持。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。

 

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.

 

你若能把〈楞嚴咒〉讀會了,能背得出,就像由你自己心裡流出來的,〈楞嚴咒〉也就是你一個心,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。」你要是境界這麼小,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,虛空裡頭就有一個大白傘蓋。你的功夫若大、若高,你一念這個傘蓋,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。你要是有道德,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。

 

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. 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.

 

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,或者有砲臺、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,一心供養這個〈楞嚴咒〉,就像供養佛那麼樣恭敬。使令這個國家的人民,每個人身上都佩帶一卷〈楞嚴咒〉,或者每個人把它放到自己所住的宅子裡邊。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。

 

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!

 

本來破戒是不可補救的,但是你若能念〈楞嚴咒〉,還能恢復你戒根清淨。但是能念,不是就念一念,一定要得到誦咒三昧。這個咒就是從你心裡念出來的,這個咒又能回來到你心裡。所謂咒心心咒,這個心和咒合成一個了,沒有分別,你想要忘,也忘不了了,這叫不念而念,念而無念。你把一切妄想雜念都念沒有了,就是一個誦持〈楞嚴咒〉的心,這叫打成一團,成一個了,團結起來了。你這思想念頭團結起來了,沒有第二念了,就像流水源源而來,前浪推後浪,浪浪不斷,這樣子水流風動演摩訶,水流的聲音,和風動的聲音,都是〈楞嚴咒〉的咒心。你能念到這個樣子,那時候你就是破戒了,也還能得到戒根清淨;你沒有受戒,就得到受戒。本來你不向前進步,不研究佛法,一念〈楞嚴咒〉,念得時間久了,也自然生出一種精進心來;沒有智慧的人,也會開智慧。如果你修行不得清淨,開齋破戒,但是因為你不忘〈楞嚴咒〉,所以很快又恢復清淨了。如果你在沒持咒、沒受戒以前,犯過禁戒,那麼持咒之後,所有一切破齋犯戒,這一些個罪,不管是輕、是重,甚至於不通懺悔的四波羅夷罪、五逆、四棄八棄,你一念〈楞嚴咒〉,無論怎麼樣重的罪都消滅了,連一個頭髮那麼多都沒有了,所以〈楞嚴咒〉的力量是不可思議。

 

Basically broken precepts cannot be mended. But if you recite the Shurangama Mantra, you can return to purity. But when I say recite, I don't mean you can just do it casually. You have to attain the mantra-recitation samadhi. The recitation of the mantra must flow forth from your mind and the mantra must flow back into your mind. That's called "the mantra is the mind and the mind is the mantra." Your mind and the mantra become united. There isn't any distinction. It reaches the point where you couldn't forget it if you wanted to. That's called even when not reciting, the recitation continues; when reciting there really isn't any recitation. You recite until there aren't any idle thoughts remaining. The only function of the mind is the recitation of the Shurangama Mantra. That's called meshing with the mind. There are no second thoughts. The flow of the mantra's recitation is like water that flows on in uninterrupted waves. At that point, everything expresses the Mahayana--the sounds of the breezes blowing and the water flowing are all the Shurangama Mantra's Heart Mantra. If you can reach that level, then if you have broken precepts, you will be able to return to pure precepts. You will be endowed with the precepts without going through the formal transmission. If you are someone who doesn't want to progress in your practice, who doesn't want to investigate the Buddhadharma, but you recite the Shurangama Mantra for a period of time, quite naturally you will be inspired to be vigorous; those who lack wisdom can open their wisdom. If you are not pure in your cultivation so that you break your vegetarian practices and violate the precepts, but you have not forgotten the Shurangama Mantra, you will be able to quickly return to purity. If you violated precepts before you began upholding the mantra and prior to receiving the precepts, then once you start reciting the mantra you can completely wipe out all those former offenses, no matter how serious they were, including even the Four Parajikas, the Five Rebellious Acts, the Four or Eight Offenses warranting dismissal from the Sangha, which are basically unpardonable. Not even a hair's breadth of an offense will remain. And so I say that the power of the Shurangama Mantra is beyond all conception or description!

 

有的人聽見〈楞嚴咒〉這麼靈,他就單單念咒,也不修行了,這也是一種太過的行為。因為修道,無論修哪一種法,要求中道,不要太過,也不要不及。這個咒固然是靈,但是定力也要修的。《楞嚴經》說這個咒是靈的,但是反聞聞自性,修耳根圓通這個法門,也是最要緊的。你就誦咒的時候,也應該反聞聞自性,要自己迴光返照。前邊不是說嗎?誦這個咒,咒就是心,心也就是咒,心和咒分不開了,心、咒,二而不二。你能到這個樣子上了,你求什麼就都能隨心如意,一定會成就的。那麼你能心和咒都合到一起,這也正是你得到禪定三昧了,得到真正的定力了。所以這一點,我們每一個人要知道的。

 

Some people who learn how efficacious the Shurangama Mantra is decide to exclusively recite it and ignore all other aspects of cultivation. That's going overboard. In cultivation, no matter what Dharma it is, you have to keep to the Middle Way. Don't do too much and don't fail to do enough. Although the mantra is definitely efficacious, still, you have to develop samadhi. The Shurangama Sutra describes how efficacious this mantra is, but it also explains the method of returning the hearing to listen to your own nature by cultivating perfect penetration of the ear organ. That's also extremely important. While you are reciting the mantra you should be returning your hearing to listen to your own nature. You must reflect within. Didn't I explain earlier how the mantra becomes the mind and the mind becomes the mantra? The mind and the mantra cannot be separated; they are non-dual. When you get there, then you can attain whatever you seek; everything will go the way you want it to; and you will have success in whatever you undertake. When the mind and the mantra merge into one, then you have actually attained the samadhi of Chan meditation and have acquired real samadhi-power. That is something you should know.

 

〈楞嚴咒〉每一句都有無量意義,每一義都有無量功能。要明白〈楞嚴咒〉是天地間的靈文,靈文中之靈文,秘中之秘,無上法寶,是一切眾生救命之寶。它包羅萬有,上自十方諸佛,下至阿鼻地獄,四聖六凡都要遵從〈楞嚴咒〉的法,十法界中,無論哪一個法界都沒有超出這個範圍;所有一切鬼種類、神種類、一切護法諸天的種類、聲聞、緣覺、佛乘都在〈楞嚴咒〉內。〈楞嚴咒〉所說的都是鬼神王的名字,一念這鬼神王的名字,其餘鬼眷屬和神眷屬就都服服貼貼,循規蹈矩,不敢放肆了。天天念〈楞嚴咒〉,能令世上的妖魔鬼怪都老實一點,不敢出來害人。〈楞嚴咒〉是全體大用的,可以說是包括佛教所有的教義,若能明白〈楞嚴咒〉,就能將佛教秘密精華都明白。天地間的奧妙、天地間不可思議的事情,也是在〈楞嚴咒〉內。若會〈楞嚴咒〉,則不必學密宗,白教、黑教、黃教、紅教,什麼教也不需要學。這是根本的三昧法,最究竟的密法。不過這種密法沒有人懂得,也沒有人認識。一般人都是學而不化,只知道念,卻不知它的意義。本來咒不必知道意義,只要知道它是不可思議的靈文就夠了。

 

Every line of the Shurangama Mantra contains infinite meanings as well as infinite functions. You should realize that the Shurangama Mantra is the most efficacious language in the world--the efficacious within the efficacious, the esoteric within the esoteric! It is an unsurpassed Dharma Treasure--the gem that can save living beings' lives. It embraces all that exists. From the Buddhas of the ten directions to the Avichi Hell, all the four kinds of sages and six sorts of common realms pay homage to the Shurangama Mantra. None of the ten Dharma realms transcends its scope. All categories of ghosts, spirits, Dharma-protecting deities, Hearers, Condition-enlightened Ones, up to the Buddha Vehicle are contained within the Shurangama Mantra. The Shurangama Mantra contains the names of ghost and spirit kings. When the names of those leaders are recited, all the ghosts and spirits in their retinues become very obedient and behave themselves. They don't dare to make trouble. Reciting the Shurangama Mantra every day can cause demonic beings and weird ghosts throughout the world to settle down and stop harming people. The substance and function of the Shurangama Mantra are all-encompassing. It can be said that within the mantra can be found the entirety of Buddhism's teachings and meanings. If you can understand the Shurangama Mantra, then you have understood the essence of Buddhism's esoteric teachings. All the inconceivable wonders and esoteric phenomena in the universe are contained in the Shurangama Mantra. If you master the Shurangama Mantra, then you don't need to study the esoteric school's white teaching, black teaching, yellow teaching, red teaching or any other teaching. This is the ultimate method of samadhi and the most esoteric Dharma. Unfortunately no one really understands this esoteric Dharma; no one even recognizes it. Most people study it but cannot absorb it; they can only recite it but don't know its meanings. Basically it's not necessary to know the meanings of mantras, you need only realize that they are an ineffable efficacious language.

 

能念〈楞嚴咒〉就是利益眾生,不能念就不能利益眾生。各位趕快把〈楞嚴咒〉學會,背得出,再研究明白了,才是佛教徒所應有的行為。想學〈楞嚴咒〉,持誦〈楞嚴咒〉的人最好能發大心,為全世界誦持,把所有的功德迴向給全世界。在佛教裡再沒有比〈楞嚴咒〉更重要了,〈楞嚴咒〉是正法的代表,有〈楞嚴咒〉就有正法,沒有〈楞嚴咒〉就沒有正法,不會背〈楞嚴咒〉不配做佛教徒。〈楞嚴咒〉叫愣半年,天天念,要念半年才會背。我們能誦〈楞嚴咒〉的人,都是在無量劫以來培植大善根的人,才能把〈楞嚴咒〉讀得熟,背出來,永遠也不忘,這就是善根的表現。若你沒有善根,不但不能念,就連〈楞嚴咒〉的名字也遇不著;就算遇著了也不懂,不會念。所以我們現在能念能背,都是有大善根。

 

Being able to recite the Shurangama Mantra is a benefit to all beings. Not being able to recite it, you cannot offer that benefit to beings. Quickly learn it, memorize it, investigate and understand it! Then you will be doing what Buddhist disciples should do. The very best is for those who want to recite the Shurangama Mantra to do it for the sake of the entire world; transfer all the merit to the whole world. There isn't anything more important in Buddhism than the Shurangama Mantra. The Shurangama Mantra is a sure sign of the Proper Dharma. The existence of the Shurangama Mantra ensures the existence of the Proper Dharma. When the Shurangama Mantra is gone, the Proper Dharma is gone. Those who cannot recite this mantra are not worthy of being Buddhist disciples. The Shurangama Mantra is nicknamed "six months' stupor" because for most people it takes a half year of diligent recitation to get it memorized. Those of us who can recite the Shurangama Mantra have been planting and nurturing good roots for countless eons. Being able to memorize it perfectly and never forget it is evidence of those good roots. Without good roots, not only will you not be able to recite it, you will never even hear of the existence of the Shurangama Mantra; or if you hear of it you won't understand it and won't be able to recite it. Truly, then, those who can recite it by heart do have great good roots!

 

楞嚴法是百千萬劫難遭遇的法門,我們學得一句,明白一句的力量,便要照著去實行。但也不是聽說法有大靈感妙用及力量,就去用它。你用法,但不持戒,好像一般人什麼都不懂,隨便殺生、偷盜、邪淫、妄語、飲酒,而在緊要關頭時念五大心咒,這是污蔑法;沒有功德,卻要支配鬼神及護法,那只有增加自己的罪業,自己會遭受飛災橫禍之事。所以修法的人首先要守持戒律,要注重德行,必須要不爭、不貪、不求、不自私、不自利、不打妄語。你道德不夠,就像假傳聖旨,冒充國王,這是行不通的。現在人只注重念咒靈驗有功力,但不注重自己的品德,即使念也沒有功力。

 

The Shurangama Mantra is a Dharma-door difficult to encounter in billions of eons. For every line we learn and understand, we activate one part of its power. But, then, we must actually put it into practice. However it's not that you try to make use of the mantra's vast efficacy and tremendous power. If you use this Dharma but you don't hold the precepts--like most people who aren't clear about anything and casually kill, steal, are lustful, lie, and indulge in intoxicants, and who only recite the Five Great Hearts Mantra when some crisis happens--then you are defiling the Dharma and there is no merit in that. If you insist on trying to control the ghosts and order the Dharma protectors around, then you're just going to be increasing your own karmic offenses. You will bring calamities down upon yourself. Therefore, the first criterion for people who want to cultivate a Dharma is to hold the precepts and place emphasis on developing virtuous conduct. You must not fight, be greedy, seek, be selfish, pursue your own advantages, or lie. If your virtue in the Way is insufficient but you pretend to be a sage who can transmit teachings, or pass yourself off as the leader of a nation, then your behavior is unacceptable. Nowadays everyone is interested in getting the most magic out of mantras, but they are not attentive to their own moral character. And so in fact their recitation will be ineffectual.

 

所以學〈楞嚴咒〉法,所行必須要正,存心要正,不打不清淨的妄想,不做不清淨的事,要念茲在茲修清淨的行門。如果一方面修〈楞嚴咒〉法門,一方面不好好守規矩,就會有很大的問題發生,這一點大家必須明白。若是你不存正念,不行正行,便會令金剛藏菩薩不佩服你,不保護你,佛菩薩是慈悲的,他不會損害眾生,不會瞋害人;可是所有的侍從,一切的護法、天龍、鬼神,都是有很大的脾氣。這種惡鬼、惡神,他見到你這修道持咒的人有過錯了,他就給你一點災害,或者令你不自在,令你有很大的麻煩,你便會發生種種災難,受種種的果報,這是絲毫不可以開玩笑的。所以必須要齋戒沐浴,要心堣]清淨,不打染污的念頭;身上也清淨,不行染污的法門,時時刻刻要保持清淨,不可以有絲毫不守規矩的行為。

 

Therefore those who study the Shurangama Mantra Dharma must be proper in their behavior, proper in their intent; must not have defiled thoughts, and must not do impure deeds. They should be very attentive to cultivating purity. If on the one hand they cultivate the Shurangama Mantra and on the other hand they don't follow the rules, then they will get themselves into deep trouble. Everyone should pay close attention to this point. If your intent is not proper and your conduct is not proper, then the Vajra Treasury Bodhisattvas will lose their respect for you and won't protect you. The Buddhas and Bodhisattvas are compassionate and would not hurt any living being or harm beings out of anger. But their attendants--the Dharma-protectors, gods, dragons, ghosts, and spirits will become enraged. Those evil ghosts and evil spirits, upon seeing you cultivating the mantra while committing offenses, will bring disaster and harm down upon you; will make you feel very uncomfortable; will cause you to get in grave trouble; or make you have to undergo a series of misfortunes or a series of retributions. This is really no joking matter! Therefore you must eat vegetarian food and purify yourself. Most of all your mind must be pure. Don't have defiled false thoughts. Maintain physical purity and don't practice defiling dharmas. At all times guard your purity. Don't commit even the slightest infractions of the rules.


 

誦持〈楞嚴咒〉比買賣黃金更賺得多,誦〈楞嚴咒〉一遍,就等於幾萬萬盎斯的黃金那麼有價值,不過不能用貪心來誦持。若能持戒律,無嫉妒障礙,無貪瞋癡,那麼誦持〈楞嚴咒〉就有大感應、大利益;若你有不守規矩的行為,修這個法便沒有大的感應力量。並不是咒沒有靈驗,而是因為你不守規矩,護法善神離得你遠遠的,有什麼事情他也不管。所以凡是讀誦〈楞嚴咒〉的人,不要有一種詭譎的心,不要有一種盡造罪業的行為。任何時候都要正大光明,只知利他,不知利己,存菩薩心腸,行菩薩行門。

 

Reciting the Shurangama Mantra is more valuable than any amount of gold. Reciting the mantra once is equivalent to tons of gold! But your recitation shouldn't be motivated by greed! If you hold the precepts, then you won't be jealous or obstructive; you won't be greedy or angry and your recitation of the mantra will generate pervasive responses and massive benefits. But if your behavior doesn't accord with the rules, the Dharma protecting good spirits will stay far away from you and when something happens to you they won't pay any attention. Therefore, those who recite the Shurangama Mantra shouldn't be cunning or behave in ways that continually create offenses. At all times they should be open and public-spirited; they should strive to benefit others, not themselves; they should cherish the ideals of Bodhisattvas; and cultivate the practices of Bodhisattvas.

 

修楞嚴法是很靈感的,但也不是那麼容易,首先要沒有自私心,其次要沒有自利心,要存大公無私的心,要存至中不偏的心,要存捨己為人的心,要存普度一切眾生的心。有以上所說這樣的心,便能很快成就。各位要很注意,你一定要守五戒,奉行十善,這是最低限度要遵守的規則。修這個法不守規矩是不行的,你不守戒律,或心媞犮摒V污的妄想,不單修法沒有感應,不能成就,而且會有奇禍。所以修楞嚴法的時候,要特別注意,要身、口、意三業清淨,才可以相應。不可以隨隨便便講是講非,挑撥離間,或令大家在道場住得不安樂。你一定要舉動行為管自己,行住坐臥不離家,不可以盡給旁人洗衣服,要自己好好把自己照顧一下,迴光返照。

 

The Shurangama Mantra is extremely efficacious, but it is not that easy to master. First of all you cannot be selfish; next you cannot be out to get your own private gains. You have to be magnanimous and devoid of selfish thoughts. You have to be impartial and not prejudiced. You have to be willing to sacrifice yourself for the sake of others. You have to have the resolve to universally save all living beings. If you can embody the above-listed qualities, then you will have swift success. Pay close attention: you must hold the five precepts and practice the ten good deeds. That's the very least you should do.

It won't work to practice this Dharma if you are not following the rules. If you cultivate this Dharma but you don't behave yourself; if you don't guard the precepts or if you are always having defiled thoughts, then not only will there be no response, not only will you have no success, you will in fact bring disaster down upon yourself. And so when you are cultivating the Shurangama Mantra you must be very attentive to maintain purity with your body, your mouth, and your mind. That's the only way you're going to get a response. You cannot say things that cause schisms or make people in the Way-place uneasy. You must pay attention to all aspects of your behavior, whether walking, standing, sitting, or lying down. It's not all right to always be "washing other peoples' clothes" as it were. Take care of yourself. Look into yourself.

 

〈楞嚴咒〉是靈文,每一句有每一句的效力,你不必想:「我持〈楞嚴咒〉怎麼沒有什麼效驗?」不管有沒有功效,你就去念,好像打功夫,天天去打拳,不管功夫如何,鍛鍊就有功夫,不可說不鍛鍊就有功夫。同理,受持法要天天不間斷,在任何情形下,在百忙中都要修法。不要時間久了就生懈怠,對〈楞嚴咒〉不再有興趣。這不是說你一念,就見到什麼功效,就見、不見什麼功效,你也要天天受持讀誦。這必須要日久功深,不是一朝一夕就能成就,就有感應的。好像讀書要讀十年、二十年、三十年,才能真正有學問,修行亦復如是。持誦這個咒,你要念茲在茲的,時時刻刻都誦持這個咒,不要間斷,也就像穿衣、吃飯、睡覺那樣要緊,一天都不可以少的。不管它有沒有功效,你天天受持讀誦,時間久了就有基礎,自然就有它的功用。

 

The Shurangama Mantra is an efficacious language. Every line has its own particular efficacy. But you don't need to think: Why don't I get any responses from holding the Shurangama Mantra. Don't pay any attention to whether there are responses or not, just keep reciting it. It's like practicing martial arts, every day you have to practice your punches, regardless of what your skill is like. Skill comes through training. It's impossible to have skill without training. By the same principle, you should cultivate your Dharmas every day, no matter what happens, no matter how busy you are. Don't slack off after you've been at it for a while, losing interest in the Shurangama Mantra. It's certainly not the case that you will have some efficacious response as soon as you begin reciting it. Regardless of whether you perceive any response, you should continue reciting it every day. You must deepen your skill day by day. Success doesn't happen overnight. For instance you have to study for ten, twenty, or even thirty years before you gain real scholarship. It's the same with cultivation. You must keep your mind on your recitation of the mantra, continuing your recitation without ever letting it get cut off. It should be just as important as putting on clothes, eating food, and going to sleep; you shouldn't be able to be without it for a single day. It doesn't matter whether there's any response, because by reciting every day you will gradually have a foundation and quite naturally the mantra will function.

 

你想成就妙行,得到不可思議的力量,你不要心媮`打妄想,想入非非,總是妙想天開。你誦咒若間斷了,你三昧就不會成就的。修習楞嚴法門要拿出真心、誠心來修習。什麼叫真心?就是為修持〈楞嚴咒〉,把時間也忘了,空間也沒有了。是日、是夜都不知道,吃飯、沒吃飯也不知道,睡覺、沒睡覺不知道。什麼都忘了,什麼都沒有了,一念像無量劫那麼長,無量劫又為一念。要有這種精神,吃飯、睡覺什麼都忘了,只一心來修行〈楞嚴咒〉,一定成就楞嚴三昧的。不能這樣,就談不到真正修楞嚴法門。不只修楞嚴法是如此,修其他的法門都要如此,行不知行,坐不知坐,渴不知渴,餓不知餓。說:「那不是變成最愚癡的人了嗎?」就是要如此,這才叫

 

If you hope for its wonderful functions and inconceivable power, then you must not keep having false thoughts, always day-dreaming and fantasizing. If you cut off your recitation of the mantra, then you will not be able to attain samadhi. You must use your true mind and practice the Shurangama Mantra with sincerity. What's a true mind? It means that for the sake of reciting the Shurangama Mantra you can forget all about time and even space disappears. You don't know if it's day or night; you don't know if you've eaten or not; you don't know if you've slept or not. You forget everything else. Everything disappears and one thought extends for infinite eons, while infinite eons is one thought. That's the kind of spirit you should have--forgetting to eat and sleep for the sake of cultivating the Shurangama Mantra. In that way you certainly can attain the Shurangama Samadhi. If you cannot be that way, then you aren't really cultivating the Shurangama Dharma-door. You should be that way not only in cultivating the Shurangama Mantra, but in the cultivation of any Dharma door--walking without realizing you are walking; sitting with being aware you are sitting; being unaware that you are thirsty or hungry. "Well," you say, "isn't that just turning into a stupid person?" That's right. It's said,

 

養成大拙方為巧
學到如愚始見奇

 

When you learn to be a big idiot, then you start to have some skill;
Studying until you are as if stupid is the beginning of real insight.

 

你若能學愚癡到這個樣子,無論你修那個法門,都能得到三昧,都會有所成就的。就因為你沒能愚癡,沒能真正深入三昧的境界,所以修來修去也不相應。

 

If you can learn to be as if stupid, then no matter what Dharma door you cultivate you will attain samadhi and gain some realization. It's just because you are unable to be stupid that you cannot properly enter into samadhi and don't get any response from your cultivation.

 

你用功持誦〈楞嚴咒〉的時候,或者會夢見拜佛,或者夢見佛放光,或者夢見佛來摩頂,或者夢見佛和你講經說法,或者夢見菩薩、緣覺、聲聞、聖僧,或天上的天將,或者夢見自己騰身虛空,或者夢見會飛了,這都是好境界;或者騎馬,或者渡江,種種祥瑞的光,或者有種種非常出奇的異相。假設得到這樣的應驗,你更應該很小心的,你要發菩提心,身、口、意三業要清淨,更加緊你的功夫來持誦這個咒。可是你不可以對人去宣說,你有什麼感應了,有什麼靈驗,叫人相信你,對你有好感。你有什麼感應,自己知道就得了,你盡炫示自己的功德,各處賣廣告,滿街賣修行,這是不對的。你如果這樣,便有了漏洞,魔就得其便。就好像你有了財寶,不把它放在保險箱堙A你把它放在門口,一定會被人偷去。所以修佛法要很小心,不要讓天魔外道得便。可是和你同道的,就是一同修行,你不是為了名利,或者為了令人恭敬我、讚歎我,你可以說的。

 

When you are developing your skill in reciting the Shurangama Mantra, you may dream of yourself bowing to the Buddhas; or in a dream see the Buddhas emitting light; or dream that you see the Buddha come as rub the crown of your head; or dream that the Buddhas speak Dharma for you; or dream that you see the Bodhisattvas, or Condition-enlightened Ones, or Hearers, or Sagely Sanghans or gods and heavenly generals; or in a dream see yourself ascending into space; or dream that you can fly. All of these are good experiences. Or you may be riding a horse or crossing a river and encounter all sorts of auspicious lights; or there may be other extremely rare appearances that manifest. If you do attain responses such as these, then you should be very careful. You should bring forth the resolve for Bodhi; guard the purity of the karma created by your body, mouth, and mind; and increase your efforts and tighten your skill in reciting the mantra. You should not tell others what kinds of responses you've had in order to get others to believe in you or to think highly of you. It's enough for you yourself to know what responses you've had. If you keep advertising your own merits and selling your cultivation out on the streets, then you are wrong. If you act like that, you leave yourself open and the demons will attack. That's like failing to put your jewels in a safebox. If you leave them at the doorway, then someone is certainly going to steal them. Therefore, we must be very careful in our cultivation of the Buddhadharma. Don't let the heavenly demons and externalists have their way with you. But you can report your experiences to your fellow-cultivators if you are not doing it in order to get famous or rich or to make people respect and praise you.

 

在《楞嚴經》上說:你要是誦持〈楞嚴咒〉,有了功夫,有了受用,那麼八萬四千金剛藏菩薩和他的徒眾眷屬,就都常常隨從保護著你,令你遂心滿願。縱然魔王想找一個漏洞,想來找你的麻煩也沒法子。在過去五祖弘忍大師在湖北東山那個地方修行,他戒行精嚴,修行也特別認真。

 

The Shurangama Sutra says, "If you recite and uphold the Shurangama Mantra until you gain skill and can make it function, then eighty-four thousand Vajra Treasury Bodhisattvas and their retinue of followers will always stay near you and protect you, so that everything you hope for will come true." But the demon kings never give up searching for a hole so they can give you more trouble than you can handle.

 

有一次土匪把湖北這個城給圍上,弘忍大師忍不住了,就想要救這個城媕Y的老百姓,於是乎他就下山了,從東山那個地方到湖北城堨h。土匪一見弘忍大師來了,就嚇得丟盔卸甲望影而逃,為什麼這樣子呢?因為弘忍大師雖然是一個人下山來的,可是土匪就看到完全是穿金盔金甲的天兵天將,好像從天上下來的天神一樣,都穿著金盔金甲,手拿著寶劍威武奇揚的。土匪一見到這樣的情形就嚇得望影而逃,不用一刀、一鎗、一箭,他們就撤退了。這是因為弘忍大師他誦持〈楞嚴咒〉,所以土匪一見著弘忍大師就嚇得跑了。這也可以說是金剛藏菩薩顯聖,也可以說是弘忍大師修行的威德把他們都懾服了。那麼一個修道的人能不用一兵一卒,把這個土匪給嚇跑了,這就是有真正的功夫才能這樣子,若沒有真正的功夫,怎麼會有這樣的感應道交。

 

In the past, Great Master Hongren, the Fifth Patriarch, was cultivating in Hubei at East Mountain. He upheld the precepts strictly and cultivated with unusual intensity. Once when a group of bandits surrounded the city of Hubei, Great Mater Hongren could bear it no longer and decided to try to save the people in that city. He came down the mountain and walked into that city. As soon as the bandits saw Great Master Hongren coming, they were terrified, dropped their armor and weapons, and fled. Why? Because although Great Master Hongren came alone into the city, the bandits saw an army of heavenly generals and heavenly troops clad in golden armour. It was as if the gods themselves had come down to earth--all donning golden armour and carrying jeweled swords and other awesome weapons. That's what caused the bandits to retreat in such haste. And so, without the use of a single knife, spear, or arrow, he routed the bandits. It was because Great Master Hongren recited the Shurangama Mantra that the bandits found him to be so terrifying. You could say that was a manifestation created by the Vajra Treasury Bodhisattvas or you could say it was the awesome virtue of Great Master Hongren that frightened them. That a cultivator was able to frighten the bandits into retreat without the use of a single soldier or weapon is verification of his genuine skill. How else could there have been such a response in the Way?

 

因為釋迦牟尼佛為了保護我們現在所有一切初發心的學道人,所以宣示〈楞嚴咒〉,來幫助我們得到定力,令我們身心泰然,沒有什麼麻煩。所以我們時時刻刻不要忘了這個法,我們若能誠心專一誦持〈楞嚴咒〉,就是紹隆佛法,就是正法住世。

 

Shakyamuni Buddha proclaimed the Shurangama Mantra in order to protect of all of us who have brought forth the initial resolve to study the Way; to aid us in attaining samadhi; to help us be at peace in body and mind; and to keep us out of trouble. Therefore we should never forget this Dharma. We should recite and uphold the Shurangama Mantra with single-minded sincerity. By doing so we are helping to perpetuate the Buddhadharma, to keep the Proper Dharma long in the world.

法界佛教總會 • DRBA / BTTS / DRBU

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