Shurangama Sutra


  1. The Surangama Sutra is the first sutra that allows all sentient beings in the Saha world to understand their minds, see their nature, and quickly become a Buddha.

Manjushri Bodhisattva said in this sutra: “The Buddha came out of the Saha Realm. The true teaching of this place is pure in the sound and hearing. If you want to take samadhi, you can actually enter it through hearing. This is the Buddha of the dust, all the way to the door of Nirvana: in the past Tathagata, This door has been accomplished; all Bodhisattvas now have entered the Perfect Light; practitioners in the future should follow this method, and Manjushri will realize from it, not just Avalokitesvara.”

He also said: “To achieve nirvana, Avalokiteśvara is the most important. All other convenient methods are all the power of the Buddha. It means giving up the worldly labor. It is not a regular practice, and the shallow and deep teachings are the same.”

He also said: “Promise to the Tathagata Store, there is no leakage and no thought, I wish to be blessed in the future, there is no confusion in this door, the method is easy to achieve, I can teach Ananda until the end of the kalpa, but if you cultivate based on this root (ear root), you will be perfect and transcendent.” This is the true heart.”

The teacher of the seven Buddhas, the great wisdom Manjushri Bodhisattva Mahasattva, why do you say this?

You should know that among the twelve parts of the Tripitaka, Prajnaparamita is the first. Practice deep “Prajnaparamita”, which is also “practice of true Samadhi”. The body of Prajnaparamita is the “root nature” of the six roots. The so-called root nature is generally said to be one, that is, the Buddha nature, the alaya consciousness, the true nature in the body, and there are many other names; if divided according to the six roots, the root nature: in the ear, it is called the hearing nature (or ear consciousness) ), in the eye it is called seeing (or eye consciousness), in the nose it is called smell (or nose consciousness), in the tongue it is called taste (or tongue consciousness), in the body it is called contact (or body consciousness), and in the mind it is called intelligence ( or consciousness). In short, it is always said to be one, and divided into six. Although there are many names, they always refer to the same thing—that is, the true nature.


Theoretically speaking, in any one of the six roots, cultivating the “root-nature” concentration is cultivating the “original concentration of self-nature”. They are both practicing Prajnaparamita. They are both called the Surangama Samadhi method, and they can achieve Anuttara. Sanliu Sanbodhi can achieve the goal of “returning to the source from one root and gaining liberation from the six roots”. However, the great wisdom Manjushri Bodhisattva specially selected the ear root for the masses of us in the Saha world as the first perfect root for practicing Prajna Paramita. The remaining five roots, from the eye root, the nose root, the tongue root, the body root to the mind root, are all judged as non-rounded roots and we are advised to abandon them and not cultivate them. Only by cultivating the Surangama Samadhi in the ears can one be called the “Surangama King”. What exactly is this truth? Manjushri Bodhisattva has made it very clear in the sutras.

However, in order to help everyone understand deeply, we will give a little explanation on what Yuantong is. The so-called Yuantong: circle refers to the direction of space. If you see (or realize) that the self-nature fills the ten directions, it is a circle (a three-dimensional sphere, the self-nature fills the ten directions just like electromagnetic waves filling the void.) To understand, it means that you must realize it. To see one’s own nature or root nature, one must reach the “truth”. In short, to understand, practitioners must understand the “self-nature”, which is what Zen Buddhism often says to “clear the mind and see the nature.” Yuan means to realize that the ten directions of the self-nature are round and bright. The “brightness” of this perfect enlightenment is not the bright brightness, but the clear and distinct brightness. To use the words of the Sixth Patriarch Huineng, it means “not stupid”. You should know that light and darkness are all ignorance (material objects), and ignorance is not your own nature (root nature).


Of our six sense organs – eyes, ears, nose, tongue, body, and mind, only the “ear root” is “open” and “round”. On the contrary, hearing “hearing nature” is to understand the self-nature (or root nature), and to understand the “reality”; the ten directions are beating drums, and the ten places are heard at the same time, which means that the self-nature is pervasive in the ten directions, and the practitioner has a clear understanding of the existence of the self-nature (Buddha-nature). Perception, perfect.

The “root nature” of the remaining five roots is “clear”, but not “round”.

For example, “seeing nature”, if you practice based on “seeing nature”, then there is “Although the seeing nature is clear, the front and back are unclear, and the four dimensions are half missing, how can we achieve enlightenment?” The reason is very simple, we can “see” in reverse view When “seeing or seeing one’s nature”, one feels that one’s seeing nature is behind oneself, and in front is color and dust. This loses the feeling that “seeing nature also exists in front of one’s eyes”, and one cannot experience it again unless one turns around. In fact, seeing the nature itself is perfect and filling the ten directions. Due to the root knot (karma) of the eye root, it caused the illusion that “the seeing the nature is not perfect”. Therefore, cultivating “concentration of one’s nature” is not the practice of perfection. To be more specific, it is “open but not round”. Then, in the other four areas, the cultivation of “smell-nature concentration, taste-nature concentration, touch-nature concentration, and intellectual concentration” is also “open but not round”.

In particular, I would like to remind you that the remaining six objects and six sense organs (eyes, ears, nose, tongue, body, mind (brain)), which are the twelve “so-called Yuantong” methods, are “impenetrable”, let alone “unclear”. round”.

Because, the six dusts {color dust, sound dust, fragrance dust, taste dust, touch dust, and Dharma dust (Dharma dust: the delusion of the mind root) are the seventh and final consciousness arising from the “intelligence-sixth consciousness”, that is, Delusions: including discrimination, persistence, and thoughts), the six roots (the four major elements of the body, the physical eyes, the physical ears, and even the brain) are all illusions of birth and death, and are not self-nature (Buddha-nature) entities. If they arise and die according to these Dharma is the root cause of cultivation. It must be steaming sand and cooking rice, and it will definitely not lead to the immortal Nirvana Buddha. Therefore, they decided not to pass the “real” Dharma door (of course, this is for the “first opportunity”) . And because the self-nature is still “unintelligible”, there is no way to talk about the self-nature being clear in all directions. From this, we can easily see that among the twenty-five so-called perfect teachings in this sutra, for us in the Saha world, only one is the true perfect teaching, while the other twenty-four perfect teachings are not true perfect teachings, and are all called non-perfect teachings. Dharma door.

In short, among the six roots of the Dharma, only one has roundness, the hearing nature of the ear; the other five roots are all round but not round; the six dusts and the six roots are neither round nor round.

The so-called “seven major” methods of practice still do not lead to the “six roots, six dusts, and six consciousnesses (root nature)”. They are just a repetition of the “eighteen realms” with additional names, so there is no need to elaborate.

When practicing Prajna Paramita, why should we practice based on the “ear root” of the perfect root? The Buddha said: “If you follow the round path, the calamity will be twice as long as the roots that are not round.” The simple understanding is that if you cultivate according to the root of perfection, the speed will be fast, and if you cultivate according to the root of non-perfection, the speed will be slow. The difference between speed and slowness can be seen from the fact that cultivating the perfect root for one day can take up to one calamity if the non-perfect root is cultivated. In other words, switching from mind cultivation to ear cultivation is like switching from a carriage to an airplane. These are the golden words of the Buddha and cannot be ignored.


What to cultivate based on Yuantonggen? The answer is: Cultivation of one’s root nature—the nature of hearing.

However, it is not difficult for us to find that almost all sects in the world, when practicing “Prajna Paramita”, mostly adhere to the “True Samadhi Practice” in the “mind root”. Therefore, we can see that any sect represented by Zen and Tantra does not leave the “intention root” to use kung fu when enlightening one’s own nature, or even starting to practice after enlightenment. The introduction of the Surangama Sutra opened a “new era of perfect practice” of Prajnaparamita. In the Surangama Sutra, the great benevolent and compassionate Guanshiyin Bodhisattva teaches us the most ultimate way to escape suffering and become a Buddha – perfecting the ears and ears. This is the so-called “Buddha bows before King Shurangama” ”, this is the so-called “deep Prajna Paramita Dharma” of Avalokitesvara Bodhisattva.

As for the “mind root” that we have adhered to for a long time, the great wisdom Manjushri Bodhisattva used only one sentence to give a clear explanation to us practitioners in the Dharma Ending Period: “The root of knowledge is a mess of thoughts, and when you master it, you will never see it. , I can’t get rid of my thoughts, how can I achieve enlightenment?”

It can be seen that in our Saha world, all the theories and methods of understanding nature based on the “mind root” can be regarded as the first method of becoming a Buddha before the “Surangama Sutra” was introduced; and in the “Surangama Sutra” After being introduced, it has been ranked second. In other words, it has become a thorough but not perfect way to become a Buddha. Is Manjusri’s advice a joke?


  1. The Surangama Sutra is the first sutra that the devil wants to destroy

The Buddha said in the Sutra on the Extinction of the Buddha’s Dharma: “The First Surangama Sutra and the Panzhou Samadhi will disappear first. The twelve sutras will disappear after being searched for. They will never appear again, and no words can be seen. Samana The cassock will naturally turn white.”

Why did the Shurangama Sutra disappear first?

Please read what the Buddha said in the Surangama Sutra: “You, one of you, have attained true enlightenment and returned to the original state. All the ten directions of space have been destroyed. How could it be that all the lands in the sky are not revived and broken? You practice meditation and decorate yourself with samadhi.” , the Bodhisattvas of the ten directions, and the great Arhats without leakage, their minds are proficient in Hu (hu), and their places are clear.”

“However, all demon kings, ghosts, gods, and mortal beings are shocked when they see their palaces falling apart for no reason, the earth shaking, and the water and land flying. Ordinary people are in the dark and do not realize that they are in trouble. They are so lucky. The ‘Five Supernatural Powers’ can only remove all leaks. How can you be so obsessed with this worldly labor that you can break it?! That’s why ghosts and gods, as well as all kinds of demons, spies and fairies, come to annoy you during the state of samadhi!”

It is not difficult for us to know that the “First Surangama Sutra” and “Panzhou Samadhi” (all Mahayana Prajnaparamita methods) are “Zhenru Samadhi” practices, both methods of cultivation, and both methods of becoming a Buddha. It even poses a threat to the living environment of many ghosts and gods, or even completely destroys it. Therefore, the demon king and even the ghosts and gods must not be happy for people to practice this kind of method, and must do everything possible to destroy this sutra.

And why did the devil destroy the “Shurangama Sutra” first, and then destroy sutras such as “Panzhou Samadhi”?

You should know that the difference between the First Surangama Sutra and the Panzhou Samadhi Sutra is that practicing anti-hearing of one’s own nature and entering samadhi at the ear root is faster and more effective than entering samadhi at the other five sense organs. This is This means that the palaces of devils, ghosts and gods were destroyed the fastest and most completely.

The Panzhou Samadhi Sutra places special emphasis on working on the “mind root”, or on the “six roots, six dusts, and six consciousnesses” where everything has no abode, but does not pay attention to the concentration and depth of one root. It mainly focuses on “no birth, no possessions, There is no duality, no way to live in it, no way to transcend it, no way to prove it, and no way to practice it.” These are convenient methods for practicing. Therefore, the speed is slower, advancing and retreating, and repeatedly, although it is much slower than “one door deep” specifically at the ear root, and the effect is much worse, but after all, this has also brought huge benefits to the residence of ghosts and gods in the Demon Palace. Threats, so how can the devils, ghosts and gods be willing to give up?

It can be seen from this that it is not an easy task to uphold the Shurangama Sutra and even all the Prajnaparamita Sutras. The task is difficult and even the cost is painful. Of course, the merits are also incredible and cannot be seen. It can only be done by a wise man who can let go and has truly cultivated deeply.


The so-called “Prajna Samadhi” is another name for “Prajna Paramita”. It must not be understood as a “Prajna Samadhi Sutra”, because some people have already understood it this way, so I would like to remind you. Prajna is the Prajna boat, and the samadhi here is the original samadhi of self-nature. Prajna samadhi is “walking in the deep Prajnaparamita”, or it is called “true samadhi”. Therefore, we can directly understand that the first two sutras for the destruction of the devil are: the first is the Surangama Sutra, and the second is the Mahaprajna Sutra.

When it comes to the merits of protecting and promoting, “practitioners” must be vigilant and never become the messenger of the devil inadvertently or ignorantly just for the sake of protecting and upholding the great merits of the Shurangama Sutra. For example, The “Surangama Sutra” has been misinterpreted, misrepresented, and confused, making it impossible for future generations or practitioners to enter the “First Surangama Great Concentration”, or simply cannot “start practicing after enlightenment”, making the “Surangama Sutra” useless. There is the same thing but there is nothing, which ultimately leads to its immortality and destruction. As a promoter, my original intention was to protect the Surangama Sutra. However, out of my sincere enthusiasm, my habits were used by the devil, and I invisibly helped the devil destroy the Surangama Sutra. I must Be careful. You must know: if you protect something, you will naturally have merit; if you destroy something, you cannot escape the blame.

Manjushri Bodhisattva has made it very clear before that practicing the Surangama concentration, or introspecting and hearing one’s own nature, is a simple and easy way for Ananda and us sentient beings in the end of the Dharma (Manjushri calls it “the end of the tribulation”) to become a Buddha quickly. This is the true method for Guanyin Bodhisattva to save suffering and help all sentient beings quickly escape from all suffering.

Such a simple and advanced Prajnaparamita practice method, but we found that it has been more than 1,300 years since the Shurangama Sutra was introduced to China. Throughout the ages and even in modern times, we have encountered practitioners who can truly practice this method. , it is really rare. All we see is endless discussion and debate. However, the parts of this sutra that can be promoted and maintained are all theories and methods that have nothing to do with “King Shurangama”. The core theoretical part of his study – Shurangama, the true method of perfecting the roots, has been greatly disrupted. and even destruction.

Just imagine, if in the Dharma Ending Period, all sentient beings are unable or will not enter into the “Surārangama Great Concentration” and enter into actual practice, then will the “Sururangama Sutra” be destroyed or not?

How much practical benefit can engaging in academic research on names and physiognomy bring to one’s own liberation from suffering and happiness?

Just as Manjushri scolded Ananda and said: “If you are going to hear and uphold the Buddha, why don’t you hear it yourself?!” A wise person will think about this well.

Here I would like to quote a sentence from the “Diamond Sutra” translated by Master Xuanzang as a warning: “…, accept, uphold, read and recite, it will ultimately be beneficial, and preach to others widely, and use your mind properly. From this Due to causes and conditions, the blessings brought about are much more than the countless ones before.”

Promoters, if you really want to achieve the level of “ultimate enlightenment”, it is recommended that you must rely on the relevant interpretations of the Surangama Sutra by Master Yuanying, the “Surangama Solitary Step” in modern Buddhism, and the “Master of Zen” Xuyun. The experience, teachings and instructions of studying must be more reliable.

  1. Receiving, upholding, reading and reciting the Shurangama Sutra to protect and promote the merits and benefits

(1) Promote the merits and benefits of the Shurangama Sutra:

“Ananda, if there is someone again who fills all the space in the ten directions with the seven treasures, holding them up and offering them to Buddhas as small as dust, they will serve and make offerings to them, and their hearts will not be wasted. What does this mean? This person is giving to Buddhas in this way. Because of karma, will you get many blessings?”

Ananda replied: “The space is endless, and the treasures are boundless. In the past, there were sentient beings who gave seven coins to the Buddha and sacrificed their lives to obtain the ‘wheel-turning throne’. Before the situation appeared again, the space was exhausted and the Buddha fields were full, and they all gave treasures. Think about it for a long time. , it’s still out of reach, what kind of blessing is it, even more marginal?”

The Buddha told Ananda: “The words of all the Buddhas Tathagata are not false. If there is a human being with four levels of body and ten parasities, he will pass through the Abi hell of ‘this place and other places’ in an instant, and even to the end, it will be endless in the ten directions, and it will not be experienced.” (This person, if) can use a single thought to teach this Dharma in the final tribulation, but has not yet learned it. This is a person whose sins and obstacles should be eliminated. He can change the “cause of suffering in hell” he suffered into a “land of peace and happiness” and gain blessings. Surpassing the previous ones, a hundred times, a thousand times, thousands of billions times, and so on, it is beyond the reach of any number or metaphor!”

(2) The benefits of receiving, upholding, reading and reciting the Shurangama Mantra.

First, the great benefits: The Surangama Mantra is the sharp sword in King Surangama’s hand to slay demons, it is the frigate of King Surangama that heads the Buddha, and it is the amulet that protects against all tribulations in the process of becoming a Buddha and becoming an ancestor. As it is said in the sutra: “You who have learned, have not completed the cycle of reincarnation, are sincerely determined to become an ‘arhat’, and sit in the ashram without upholding this mantra, will keep your body and mind ‘far away from all evil things’, and there will be no merit.”

Second, small interests: What are small interests? The benefits of simply upholding the Shurangama Mantra are inconceivable to those who have not entered into or practiced the “Shurangama Great Concentration”.

A few excerpts are as follows: a. “Ananda, as you are now, I say this mantra to save the world, gain great fearlessness, and achieve transcendental wisdom for all living beings. If after my death, there will be sentient beings in the last days who can recite it to themselves, if I teach them When reciting, you should know that if you recite and uphold this, all living beings cannot be burned by fire, drowned by water, or harmed by big or small poisons. In this way, even gods, dragons, ghosts, spirits, demons, and all evil curses cannot be harmed, and you will be able to accept all curses righteously. , hate poisonous poisons, gold poison, silver poison, vegetation, insects and snakes, poisonous gases from all living things, entering this mouth, it tastes like nectar. All evil stars, as well as all ghosts and gods, are malicious and poisonous to people, and such people cannot do evil. Binayaka , all evil ghost kings and their retinues receive deep grace and are always under their protection.”
b. “He is a good manEtc., if you read, recite, write, carry, or hide, all kinds of offerings will be made, and you will not be born for aeons, and you will be poor and lowly, which is an “unpleasant” place. These sentient beings, even if they do not perform any good deeds on their own, all the merits and virtues of the Tathagatas of the ten directions will be attributed to this person. “etc.

The Buddha said: “Ananda, if there are sentient beings who can recite this sutra and hold this mantra, (its benefits) will be as I have said, and they will last for endless kalpas.”

  1. The basic context of the entire meridian of the Surangama Sutra

The Shurangama Dharma Assembly originated from Ananda’s “desire difficulty” encountered by Madagava. Ananda hated himself. Since time immemorial, he had always heard too much, understood too much and practiced too little, and had not yet fully developed the power of the Tao. Therefore, he diligently asked the Buddha for “the Tathagata of the ten directions to achieve Bodhi, wonderful Samatha, Samadhi, and Jhāna.” Practice methods or conveniences. In other words, Ananda directly asked and prayed to the Buddha for ‘the initial method of practice to become a Buddha’.

In order to make Ananda truly enlightened, enter into real practice, and directly enter into the self-nature of immortality, the Buddha planned to introduce to him a different kind of “Miaosamatha, Samadhi, and Zen” that was different from what he had taught before. That” method is the first method for attaining Buddhahood in the Saha world. The Great Buddha holds the head of King Shurangama – the method of perfecting the ears of Guanshiyin Bodhisattva.

We know from the “Perfect Enlightenment Sutra” that the “Miaosamatha, Samadhi, and Jhana” taught by the Buddha in the past generally focused on the “mind root”. The method introduced by the Buddha this time is different from the past. It does not focus on the use of the faculties, but on the use of the ears, where the “wonderful Samatha, Sama, and Jhana” are cultivated.
The Buddha taught the Dharma skillfully and expediently, starting from asking “Where are the mind and eyes (eyes)?” and then “searching the mind in seven places” (actually, the Buddha asked Ananda twice in total, “Where is the mind?” In the first round of answers, Ananda answered a total of seven points. After answering seven points, the Buddha denied seven points. In the second round of answers, there was still no place to look for. Instead, he was cornered and simply answered directly, “This thought that I am speculating is my mind.” Recognize delusional thoughts as the mind.) and “ten manifestations of vision”, let Ananda and all the people with predestined connections not to take “delusional thoughts as the mind”, and take the eye-consciousness as the mind , finally able to understand the mind and nature, and realize the pure Dharma body in person right now without going through the asamkhya kalpa.
In this process, the Buddha made the public understand that the root of the cycle of birth and death for all sentient beings is the delusional mind of birth and death; he realized or realized the secret cause of becoming a Buddha or the secret cause of the Tathagata – seeing the nature. Or smell. Practitioners are advised to “abandon the mind of birth and annihilation, stay true to the eternal, let the eternal light appear before them, and the consciousness of the dust will disappear in time.” He also said: “Thoughts and emotions are dust, consciousness and emotion are dirt, and they are both far away. If your Dharma Eyes are clear and clear at the right time, why can’t you achieve ‘supreme awareness’?”

During this period, the Buddha and King Pasanadi had a conversation about observing the water of the Ganges River, which enabled King Pasanadi and the public to realize the “seeing nature” of immortality and personally verified the fact that they did have reincarnation.

After Ananda attained enlightenment of his own nature, Venerable Puruna asked the Buddha the question of the origin of the universe or the Ten Dharma Realms, and even the six realms of reincarnation. In particular, it solved a major problem in spiritual practice, that is, “after all living beings are awakened, they will never be confused again.”

After that, Ananda continued to ask the Buddha further questions about how to practice and how to start from the “Huawu Gate”, the starting point of Buddhist practice. The Buddha sympathized with the people present at that time, and at the same time pitied all sentient beings in our current Dharma-ending period, so he revealed to us the two-step meaning of “generating bodhicitta, cultivating the Supreme Vehicle, and practicing the path of ‘wonderful practice’.”
The first decisive meaning is the first prerequisite: If you wish to give up your life as a sravaka, practice the Bodhisattva vehicle, and enter the Buddha’s knowledge and view, you should carefully consider: “The origin of the mind and the resultant enlightenment are the same and different. ?” This means that when practicing on the ground, the “concentrated body” of meditation that we adhere to must be exactly the same “awareness” as the “self-nature” on the Tathagata fruition ground. In other words, to practice in the cause ground, you must adhere to the “true mind” – to practice by guarding the “root nature” or the “hearing nature”. This is the first prerequisite for becoming a Buddha. why? The Buddha said: “If you take the ‘mind of birth and death’ as the basis for cultivating the cause, and seek the Buddha’s vehicle of ‘non-birth and non-destruction’, there is no point.”

The second decisive meaning is the second prerequisite for becoming a Buddha: “You must have the desire to arouse bodhicitta, develop great courage in the Bodhisattva vehicle, and decide to give up donations and have all the signs of karma.” That is to say, you must let go of all delusions. Separation and persistence. If it is explained by “returning all arrogance to the source”, then the first meaning is “must return to the source”, and returning to the source is to understand one’s mind and see one’s nature; the second meaning is “must end all arrogance”. This is the second meaning of becoming a Buddha. In the words of consciousness only: give up seven and return six. Abandon the seventh consciousness and return to the sixth consciousness. The sixth consciousness is intelligence.

Next, the Buddha further taught Ananda the starting point of “returning all delusion to its source”, which is the six roots. Everyone has six roots. Although practitioners can see their own nature by starting from any root. Although practitioners, if they can go deep into one door (or along one root) and enter the one without delusion, the six roots of knowledge will be pure for a while. . However, the six roots of ordinary people are different after all, and the six are not one in the end. (When the nature of the mind is first understood, the nature of the six roots feels like six, not one. This is the six knots. If the six knots are solved, they will become a perfect harmony. In the pure treasure enlightenment, after attaining six solutions, one can return to one. Furthermore, one can become a Buddha after losing one.), so there is a difference between the round root and the non-round root. The Buddha ordered Rahula to strike the bell to test the nature of hearing, which paved the way for Guanyin Bodhisattva to teach the method of perfecting the ears.

In the fifth volume, Ananda and all the people heard from the ten directions that the Tathagata as a mote of dust spoke with the same voice: “Excellent Ananda! You want to know: ‘Ignorance’ causes you to turn around, and birth and death are rooted. Your six faculties are nothing else. If you want to know the ‘Supreme Bodhi’ again, so that you can quickly realize ‘happiness, liberation, tranquility, and wonderful eternity’, your six faculties are nothing but nothing else.”
It can be seen from this that the root of the cycle of life and death is six roots; the root of peace, happiness and nirvana is still six roots. Cultivation must start at the six roots. After understanding the “one or six meanings of death”, the Buddha began to ask the Bodhisattvas and voice-hearers present about their initial practice methods in the cause ground. The Buddha asked: “You Bodhisattvas and Arhats were born in my Dharma and achieved enlightenment without learning. Now I ask you, when you first aspired to realize the eighteen realms, who was the perfect one, and from what means did you enter samadhi?” So I ask you. There were twenty-five saints, each of whom described the first expedient method of enlightenment practice.

The Twenty-Five Perfections, after the description of the first twenty-four Perfections, starting from the sixth volume, the entire volume of scriptures is the chapter on the perfection of the ears of Avalokitesvara Bodhisattva. Then, in accordance with the will of the Buddha, Manjusri Bodhisattva came out to comment on the different characteristics and differences between the twenty-five methods of perfecting the teachings. For Ananda and us practitioners in the end of the Dharma world in the Saha world, we chose the method of perfecting the ears of Avalokitesvara Bodhisattva. Here, Manjusri Bodhisattva, with his sharp wisdom and sleepless words, affirmed one perfect way and judged twenty-four non-perfect ways.

Next, in order to practice this method, the seventh and eighth volumes of the Sutra specifically put forward two conditions for assistance that practitioners must accept. First, they must uphold the Shurangama Mantra; Second, we must strictly abide by the four precepts, which are the four pure and clear teachings. Then, the “three gradual stages” are used to describe the stages or previous methods of practicing Samadhi, including the main practice and assistant methods, and even the conditions of more than fifty stages from the origin of ordinary people to the wonderful enlightenment position of Tathagata.
In order to help us practitioners in the Dharma Ending Period identify the various realms that arise during the practice and prevent the devil from causing trouble, the Buddha compassionately elaborated in detail the specific manifestations of fifty kinds of demons that appeared in the process of practicing Shurangama. The fifty Yin Demon Chapters have become the demon-mirror and amulet for all sentient beings in the end of the Dharma, practicing Shurangama Dharma or practicing Samadhi, or even the Prajnaparamita.

Finally, the circulation part of this sutra uses an extremely simple space to explain the extraordinary benefits and merits of promoting and upholding the Shurangama Sutra.

In short, the context of the Surangama Sutra is to recognize and abandon delusional thoughts, realize that the nature of knowledge and seeing is the true mind of one’s origin, rely on the ear root as the root of perfection, start correct cultivation based on “reflecting on the nature of hearing and hearing”, and realize the integration of Stick to the hearing ability of the ears, recite mantras and observe precepts as an aid to practice. The ear root is restored to its source, and the six sense organs are eliminated (actually, the mind root is eliminated: once the nature of hearing is entered, the wild mind immediately stops.)

  1. The introduction of the Shurangama Sutra

In the first year of Emperor Zhongzong of the Tang Dynasty (705 AD), an eminent Indian monk, Master Pāramidī, arrived in Guangzhou and secretly introduced the Surangama Sutra to China. At that time, the master happened to meet Mr. Fang Rong, the prime minister who was demoted and punished by Wu Zetian. Fang Cheng was demoted to the prefect of Guangzhou at that time. So Prime Minister Fang invited Master Banla Mitri to translate this national treasure-level supreme classic “The Great Buddha’s Head” at Zhizhi Temple (Guangxiao Temple) in Guangzhou together with two other masters, Mika Sakyamuni and Huaidi. Shurangama Sutra. But Prime Minister Fang himself polished the translation of this sutra. After the translation of the classics, Master Pāṭāmiṭṭhāna quickly returned to his home country to resolve the chaos among border officials. Because he went abroad in hiding, the king blamed the officials guarding the border, so he returned quickly and was willing to bear the blame himself.

Later, Prime Minister Fang Rong dedicated the translation of this classic to Wu Zetian. Because of the forgery of the “Dayun Sutra” that occurred at that time, Wu Zetian temporarily stored this sutra in the palace and did not circulate it. Later, Zen Master Shenxiu was named a national master, lived in the palace, and received donations. One day he discovered this sutra. The master believed that this sutra was valuable to Zen Buddhism, so he circulated it to the world. Only after this did China begin the circulation of the Shurangama Sutra.
It was not easy for the Shurangama Sutra to be introduced. Master Pāramidī tried to smuggle the Sutra out of the country three times, but the first two times failed. The third time, he copied this classic in very small characters on a very thin piece of parchment, then rolled up the classic and sealed it, cut his arm open, placed the classic in the flesh, and then Stitch the wound and wait until the wound has healed before applying for exit. This time, he succeeded. After arriving in China, I peeled off my arm, took out the sheepskin sutra, processed it, and started to translate. Therefore, this sutra is also called the “blood sutra”.

Whenever we see this sutra, we will be extremely grateful to the Master! Thank you Wu Zetian! Thanks to Prime Minister Fang Rong! Thank you Master Shenxiu! I am grateful to all those who truly uphold the Shurangama Sutra. Namo Amitabha.

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