Surangama Sutra - Bilingual English-Vietnamese

Surangama sutra

Kinh Thu-Lang-Nghiem

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w r

Sach an tong
Khong diFOC ban

The Surangama Sutra

(Leng Yen Ching)

Chinese Rendering by

Master Paramiti of Central

North India at Chih Chih Monastery,

Canton, China, A.D. 705

Commentary

(abridged) by

Chan Master Han Shan (1546-1623)

Translated by

Upasaka Lu Kuan Yu

(Charles Luk)

Kink Thu Lang Nghiem

r

Sa-mon Bat-thich Mat-de nguai Trung
Thien True dich vao dai Duang.

Thich Duy Luc
Dich tu Han sang Viet va luge giai

Foreword

Right view is the first path in the eight-fold path. This sutra provides the "right view"
on things around us, to lay the solid foundation to build the knowledge to understand
all the Buddha teachings.

At the time, this sutra was considered national treasure by India and was forbidden
from bringing it outside. Master Paramiti, after many failed attempts to get a copy to
China, had to put it into a silk cloth in fine prints and then surgically implant it into his
arm to be able get it to China. That's why Venerable Master Hsuan Hua emphasizes
the importance of this sutra.

The Vietnamese translation of the Surangama Sutra from Venerable Thich Duy Li/c
is the most popular but there are many "Chinese rooted" Vietnamese words used and
are difficult to understand. The English translation in this case would clarify the
meaning. On the other hand, in the English translation, there are traditional spiritual
terms that don't have the equivalent in English due to fundamental differences in
culture. In this case, the Vietnamese translation is better.

Moreover, in the English translation, there is a section about the Surangama Mantras
that was not translated and is omitted due to the thought that at the time, Westerners
were not interested and would think it was superstition. Now a day, more Westerners
are practicing Buddhism and citing mantras. So the translation of this section was
derived from the English translation of Venerable Master Hsuan Hua teaching on this
sutra.

The word "surangama" in Sanskrit means, according to Master Hsuan Hua
explanation, "the ultimate durability of all phenomena".

The Vietnamese translation divides the Sutra into 10 volumes whereas English
version organized the sutra into 8 volumes. So, the titles of volumes and chapters
and are different between the two, the pages of the text are organized to closely
match between the 2 translations.

Hope this provides a mean to help bridge the gap for younger Vietnamese
generations overseas, who are interested in studying Buddhism,

Minh-Khong

Lai ma dau

Chanh kien la con ducmg thCp nhat trong Bat-Chanh-Dao, Kinh Thu Lang Nghiem day
cho ta the nao la chanh kien ve van vat quanh ta. Kinh nay cho ta nhung vien da dau
tien lam mong vung chac de hoc hoi nhung dieu Phat day.

Thai bay gio", vua An-Do tuyen bo kinh nay la quoc bao tran nuac. Thanh thCp kinh
khong duo'c chep dem ra ngoai An-Do. Bat-thich Mat-de, sau nhieu Ian that bai dem
ban chep kinh nay ve Trung-hoa, cuoi cung phai chep len tarn lua mong vol chu that
nho roi mo giau vao bap thit tay mai dem duo'c kinh nay ve Trung-Hoa. Vi vay, Hoa-
Thuo'ng Thich Tuyen Hoa nhan manh tarn mCpc quan tmng cua kinh nay.

Ban dich Kinh Thu Lang Nghiem cua Hoa ThiKyng Thich Duy Luc co le la ban dich
tieng Viet pho thong nhat. Nhung trong day, nhieu tu Han-Viet duo'c dung cho sat
nghTa cua kinh thanh ra h&\ kho hieu cho giai tre khong quen tieng Han-Viet. Ban
dich tieng Anh thi sang to hen trong nhung truang ho'P nay. Tuy nhien, ban tieng
Anh lai co khiem khuyet a nhung cho ve tarn hay duy thuc vi tu tieng Anh khong du
do each biet giua van hoaD6ng-Tay. Q nhung cho nay, ban tieng Viet lai ro nghTa
hem.

Hem nua ban tieng Anh lai bo doan Kinh ve nghi le thiet lap "Lang Nghiem Dan,"
ngay ca Chu Lang Nghiem cung bi loai bo. Vi dich gia ay nghT rang nguai Tay
phuo'ng chang ai tin Chu Lang Nghiem va cung chang ai tung chu nay, bai ho cho
rang chu la nhung gi me tin va khong tin a cong dung cua Chu. Ngay nay nhieu
nguol Tay-Phucmg tung kinh va ca chu nua. Vi vay, trong ban song ngu nay, phan
ve chu duo'c trich trong ban dich tieng Anh tu bai giang cua Hoa Thuo'ng Tuyen Hoa.

Chu "Thu-Lang-Nghiem" do tieng Trung-Hoa dung de phien am tieng phan "Su"
( thu ), "rangama" (lang-nghiem). Khi dich ra tieng Han-Viet thi am lai cang sai khac.
"Thu" a day khong co nghTa la "tay", cung nhu "bat-nha" dung de phien tieng Phan
"prajna" chip khong phai "bat" la "tarn" cai gi. "Thu-Lang-Nghiem" trong tieng Phan co
nghTa la "dai dinh", Hoa-Thuo'ng Tuyen-H6a giai thich la "ben chac nhat trong tat ca
moi thCp."

Ban tieng Viet chia kinh nay ra 10 quyen trong khi ban tieng Anh chia ra 8 quyen.
Thanh thu, tua de nhung quyen hay nhung chucmg co h&\ sai biet. Nhung cac trang
dich Anh-Viet da duo'c co gang ghep lai cho phu ho'P vai nhau.

Mong ban song ngu nay giup cac giai tre tim hieu dao Phat duo'c de dang hen.

Minh-Khong

Translator

Lu Kuan Yu's translation from the Chinese of this important sutra is based
on Chan Master Han Shan's late sixteenth century commentary, portions of
which are included in the footnotes.

Lu Kuan Yu was born in Canton in 1898. His first Master was the Hutuktu
of Sikong, an enlightened Great Lama. His second Master was the Venerable
Chan Master Hsu Yun, the Dharma-successor of all five Chan sects of
China.

Lu Kuan Yu now lives in Hong Kong and devotes himself to presenting as
many Chinese Buddhist texts as possible so that Buddhism can be preserved
at least in the West, should it be fated to disappear in the East as it seems to
be.

LCJl DICH GlA

Kinh Thu Lang Nghiem nay dirge dich tu tieng Phan sang tieng Han vao doi

nha Duong Trung Quoc, do Sa mon An Do BAT LA MAT DE dich nghia,

Sa mon DI GlA THICH CA nguoi nuoc U Tnrong dich 16i, Quan Chanh

Nhi Dai Phu nha Dirang PHONG DUNG chap but.

Tieng Han co van ngon va bach thoai: van ngon dai xira qua sue tich, thuang
hay co y ma chang co lai. Nguai xua noi: "doc cho chang co chu" la vay.

Chung toi gap nhung tnrong hop nay thi them loi vao de sang to y nghia an

trong van. Nhung danh tu tieng Han ma tieng Viet it dung, lai khong the

dich ra tieng Viet thi chung toi ghi chu,u con nhung nghia ly tham sau kho

hieu thi chung toi hroc giai them.

Chung toi muon tranh cho toi nghia, de cho nguoi doc de hieu, nen chang
chii y den sir trau chuot loi van, xin doc gia tir bi hoan hi cho.

Thich Duy Luc

Comments by Tripitaka Master Hsuan Hua

Within Buddhism, there are very many important sutras. However, the most
important Sutra is the Shurangama Sutra. If there are places which have the
Shurangama Sutra, then the Proper Dharma dwells in the world. If there is
no Shurangama Sutra, then the Dharma Ending Age appears. Therefore, we
Buddhist disciples, each and every one, must bring our strength, must bring
our blood, and must bring our sweat to protect the Shurangama Sutra. In the
Sutra of the Ultimate Extinction of the Dharma, it says very, very clearly
that in the Dharma Ending Age, the Shurangama Sutra is the first to
disappear, and the rest of the sutras disappear after it. If the Shurangama
Sutra does not disappear, then the Proper Dharma Age is present. Because of
that, we Buddhist disciples must use our lives to protect the Shurangama
Sutra, must use vows and resolution to protect the Shurangama Sutra, and
cause the Shurangama Sutra to be known far and wide, reaching every nook
and cranny, reaching into each and every dust-mote, reaching out to the
exhaustion of empty space and of the Dharma Realm. If we can do that, then
there will be a time of Proper Dharma radiating great light.

Why would the Shurangama Sutra be destroyed? It is because it is too true.
The Shurangama Sutra is the Buddha's true body. The Shurangama Sutra is
the Buddha's sharira. The Shurangama Sutra is the Buddha's true and actual
stupa and shrine. Therefore, because the Shurangama Sutra is so true, all the
demon kings use all kinds of methods to destroy the Shurangama Sutra.
They begin by starting rumors, saying that the Shurangama Sutra is phony.
Why do they say the Shurangama Sutra is phony? It is because the
Shurangama Sutra speaks too truly, especially in the sections on The Four
Decisive Deeds, the Twenty-five Sages Describing Perfect Penetration, and
the States of the Fifty Skandha Demons. Those of off-center persuasions and
externally-oriented ways, weird demons and strange freaks, are unable to
stand it. Consequently there are a good many senseless people who claim
that the Shurangama Sutra is a forgery.

Bai Tvra - PHAP SU* KIM SON SA-MON TAM TANG
THICH TUYEN HOA

Trong Phat giao co rat nhieu ban kinh quan trong, nhirng quan trong nhat la
kinh Thii-lang-nghiem. Neu nai nao co kinh Thii-lang-nghiem dang dirge
liru hanh, co nghia la chanh phap dang con a the gian. Neu khong con kinh
Thii-lang-nghiem ntra, co nghia da den thai mat phap. Do vay, ngiroi Phat tu
chiing ta, moi ngudi cung nhir tat ca, phai dem het sue lye, dem het tarn
huyet, dem het mo hoi nirac mat de gift gin kinh Thii-lang-nghiem.

Trong kinh Phap Diet Tan co noi rat ro rang: "Vao thoi mat phap kinh Thii-
lang-nghiem bi hoai diet tnrac het, sau do, cac kinh khac dan dan bien mat."
Neu nhir kinh Thii-lang-nghiem khong bi bien mat thi thai ky chanh phap
van con ton tai. Do do hang Phat tii chiing ta phai dem tat ca tinh mang de
ho tri kinh Thii-lang-nghiem, phai dem het tarn huyet de tho tri kinh Thii-
lang-nghiem, phai dem het hanh nguyen de ho tri kinh Thii-lang-nghiem lam
cho kinh Thii-lang-nghiem mai mai ton tai a the gian, xien dirang sau rong
khap nai, hm truyen den moi ngoc ngach a tren the gian, cho den tvrng hat vi
tran, khap tan hu khong phap giai. Neu chiing ta lam duac nhu vay thi nay
van con thai chanh phap dang toa chieu anh sang dai quang minh.

Tai sao lai noi kinh Thii-lang-nghiem bi tieu hiiy tnrac tien? Vi mot dieu
qua chan thuc, kinh Thii-lang-nghiem la chan than ciia diic Phat, kinh Thii-
lang-nghiem la xa-lai ciia diic Phat, kinh Thii-lang-nghiem la thap mieu
chan thuc ciia diic Phat. Do vi dao ly trong kinh Thii-lang-nghiem qua chan
thirc, nen toan the ma vuang deu dung moi each de pha hiiy kinh Thii-lang-
nghiem. Ho bat dau dua ra nhtrng lai don dai, xuyen tac, cho rang kinh Thii-
lang-nghiem la gia mao. Vi sao thien ma ngoai dao cho rang kinh Thii-lang-
nghiem la nguy tao? Vi kinh Thii-lang-nghiem noi qua chinh xac, dac biet la
phan noi ve Bon lai khai thi ve ban tanh thanh tinh sang suot (Tii chiing
thanh tinh minh hoi), phan Hai muai lam vi Thanh noi ve phap tu chiing
vien thong, va phan Nam muai tuang trang am ma. Ngoai dao ta giao, yeu
ma quy quai khong the nao chiu noi giao ly nay, nen ho keo theo rat nhieu
nguai thieu hieu biet tuyen bo rang kinh Thii-lang-nghiem la nguy tao.

Now, the principles set forth in the Shurangama Sutra are on the one hand
proper, and on the other in accord with principle, and the weird demons and
strange freaks, those in various cults and sects, all cannot hide away their
forms. Most senseless people, in particular unwise scholars and garbage-
collecting professors "Tread upon the holy writ." With their extremely scant
and partial understanding, they are confused and unclear, lacking real
erudition and true and actual wisdom. That is why they falsely criticize. We
who study the Buddhadharma should very deeply be aware of these
circumstances. Therefore, wherever we go, we should bring up the
Shurangama Sutra. Wherever we go, we should propagate the Shurangama
Sutra. Wherever we go, we should introduce the Shurangama Sutra to
people. Why is that? It is because we wish to cause the Proper Dharma long
to dwell in the world.

If the Shurangama Sutra is regarded as true, then there is no problem. To
verify its truth, let me say that if the Shurangama Sutra were phony, then I
would willingly fall into the hells forever through all eternity - for being
unable to recognize the Buddhadharma - for mistaking the false for true. If
the Shurangama Sutra is true, then life after life in every time I make the
vow to propagate the Great Dharma of the Shurangama, that I shall in every
time and every place propagate the true principles of the Shurangama.

Everyone should pay attention to the following point. How could the
Shurangama Sutra not have been spoken by the Buddha? No one else could
have spoken the Shurangama Sutra. And so I hope that all those people who
make senseless accusations will wake up fast and stop creating the causes
for suffering in the Hell of Pulling Out Tongues. No matter who the scholar
is, no matter what country students of the Buddhadharma are from, all
should quickly mend their ways, admit their mistakes, and manage to
change. There is no greater good than that. I can then say that all who look at
the Shurangama Sutra, all who listen to the Shurangama Sutra, and all who
investigate the Shurangama Sutra, will very quickly accomplish
Buddhahood.

Nhung dao ly dirge de xuat trong kinh Thii-lang-nghiem, mot mat dung la chanh phap, mat
khac lai phu hap vol dao ly, nen bon ta ma, quy quai, bang mon ngoai dao khong the an dau
tung tich duoc. Mot so nguoi thieu y thuc, cu the la nhung hoc gia kem thong thai, nhung giao
su chuyen thu thap kien thuc tap nham[l] "chuyen duoi moi bat bong",[2] vol su hieu biet cue
ky hep hoi va han die, ho hoan toan bi me muoi va nham Ian, ho khong co duoc su uyen bac
thuc su va khong co til tue chan thuc, the nen ho phe phan mot each ho do.

Chung ta la nhung nguoi tu hoc Phat phap, nen nhan thuc sau sac ve nhung truong hop nay,
do do bat ky di dau chung ta cung phai xien duong kinh Thii-lang-nghiem. Bat ky di dau
chiing ta cung nen truyen ba kinh Thii-lang-nghiem. Bat ky den dau chiing ta cung gioi thieu
kinh Thii-lang-nghiem cho moi nguoi. Sao vay? Vi chiing ta muon lam cho chanh phap ton taL
lau dai o the gian. Neu kinh Thii-lang-nghiem la nguy tao, toi xin co cam doan nay voi quy vi:

Neu kinh Thii-lang-nghiem la chan thuc thi di nhien chang co van de gi, con neu kinh Thii-
lang-nghiem la nguy tao, thi toi nguy en rang toi la ke truoc tien doa vao V6 gian dia nguc, vi
toi khong nhan thuc duoc Phat phap, nhan vong lam chan. Con neu kinh Thii-lang-nghiem la
chan thuc, thi toi nguy en doi doi kiep kiep truyen ba dai phap Thii-lang-nghiem, nghia la moi
noi moi liic toi se xien duong dao ly chan that ciia kinh Thii-lang-nghiem.

Moi nguoi nen chii tarn vao diem nay. Neu kinh Thii-lang-nghiem khong do tu kim khau Due
Phat noi ra, thi chang con mot ai co the giang noi duoc, chang con mot nguoi nao khac co the
noi duoc mot giao ly chrnh xac nhu kinh Thii-lang-nghiem.

Vi the toi hy vong rang nhung nguoi thieu y thuc da co cac suy nghT sai lam nay, som thuc
tinh, dung lai viec tao ra cai nhan sai lac, se chieu cam qua bao 6 dia nguc Bat thiet[3] bat luan
hoc gia do la ai, bat luan nhiJng nha nghien ciiu Phat phap 6 bat cii quoc gia nao, tat ca nen
nhanh chong siia doi each nhin, nhan ra loi lam ciia minh va tim each dieu chinh. Chang co
viec thien nao Ion lao hon the nua. Toi chac rang khi tat ca moi nguoi deu doc kinh Thii-lang-
nghiem, moi nguoi deu nghe giang kinh Thii-lang-nghiem, moi nguoi deu tham ciiu kinh Thii-
lang-nghiem, thi tat ca deu se chong thanh Phat dao.

Viet dich : Ty Kheo Thich Nhuan Chau

1 Nguyen van: garbage collecting professor

2 Nguyen van: tread upon the holy writ.

3 Nguyen van: The hell of pulling out tongue; dia nguc rut Iwoi, dja nguc ma nhfrng ke tao khiu
nghiep bi doa vao

Surangama sutra I

The Noumenon in the Tathagata Store

Thus have I heard. Once the Buddha stayed in the Jetavana vihara
near Sravasti with twelve hundred and fifty bhiksus, (most of whom)
were great arhats who had crossed the stream of transmigration.
They upheld His teaching firmly, could leap over all realms of
existence and had achieved the respect-inspiring deportment which
was held in great esteem throughout the country. They followed the
Buddha to turn the Wheel of the Law and were qualified to hand
down His Dharma. Being self-disciplined, they set a good example in
the three worlds in which they appeared in countless transformation
bodies to deliver living beings and to save future generations from
defilement. They were led by Sariputrathe Wise, Maha-
Maudgalyayana, Maha-Kausthila, Purnamaitra-vaniputra, Subhuti
and Upanisad. There were also countless pratyeka-buddhas who
(since they had conquered their old habits) had nothing more to learn,
(yet) came to the Buddha's vihara determined to seek (ultimate)
Truth. Now the summer retreat had just finished when the bhiksus
took stock of their errors and mistakes and when the Bodhisattvas
from the ten directions, determined to wipe out their remaining doubts
and suspicions, reverently awaited the Teaching in their search for its
esoteric meaning. And so the Tathagata arranged His seat and sat
with crossed legs to proclaim the profound (Doctrine). Such a
Dharma feast to purify the assembly had never taken place before
and His melodious voice was hard is the ten quarters. Led by
Manjusri, a number of Bodhisattvas as countless as sand grains in
the Ganges, had come to the holy place. Meanwhile, King Prasenajit
who was keeping the anniversary of his father's death by offering
vegetarian food to him, came personally to invite the Tathagata to the
inner palace for a royal feast of best and rarest delicacies, to which
he also invited the great Bodhisattvas in the assembly. In the city the
elders and devotees also offered food to members of the Order and
reverently waited for the Buddha's arrival.

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN MOT

T6i nghe nhu vay: Luc bay gio tai tinh xa Ky Hoan thanh That La Phiet,
Dlpc Phat va chung Dai Ty Kheo mot ngan hai tram nam mu'oi vj, deu la
Dai A La Han, da ra khoi luan hoi, day <5u oai nghi, giup Phat hoang phap
noi cac quoc do, tri gioi thanh tjnh, lam mo pham cho tarn gioi, ung hien vo
so than, hoa do chung sanh den cung tot vi lai ra khoi tran lao. Hang 6e tip
duoc pho chuc tru tri Phat phap gom co: Dai Tri Xa loi Phat, Ma Ha Muc
Kien Lien, Ma Ha Cau Si La, Phu Lau Na Di Da La Ni Tlp, Tu Bo De, Ihj Ba
Ni Sa Da v.v... la bac throng thu, va co vo so Bich Chi voi mon do dong
den noi Phat cung cac Ty Kheo man ha tir tip. Khi ay, mu^oi phu^ong Bo Tat
tuan theo loi Phat se cau Mat nghTa, hoi dao de quyet nghi.

Bay gio, Nhw Lai trai toa ngoi yen vi da\ chung trong Hoi khai thi phap
chu^a ti>ng co, nghTa ly tham sau, dieu am thuyet phap vang khap mu^oi
phuwig the gioi, hang sa Bo Tat deu den tu hop, trong do Van Thu Sw Loi
la bac Throng thu.

Khi ay, vua Ba Jw Nac nhan ngay gio cua phu vu^ong lam le trai tang, sam
du cac mon an quy bau, dich than den thinh Phat va chir Dai Bo Tat vao
cung tho trai. Trong thanh con co nhieu tru^ong gia, cw sT khac cung cung
ngay thiet le trai tang, thinh Phat den tho cung duwig. Phat sai Van Thu
dan dau chu^ Bo Tat va A La Han, chia thanh nhieu nhom, Cpng loi moi den
tho trai noi cac trai chu. Chi co A Nan duoc vi khac moi rieng, di xa chu^a
ve, khong kip cung du^ voi tang chung.

Thich Duy Lu^c dich

Surangama sutra I

Ananda's Weakness — The Reason for this Sermon

Commanded by the Buddha, Manjusri took the Bodhisattvas and
arhats to the royal feast. Ananda, however, had not come back from
a distant engagement, and so was not among the invited. He was
returning to the vihara alone without his superior or teacher, and bowl
in hand went begging from door to door in a nearby town. He
intended to call first on a donor who had not given food to the monks
that day, regardless of whether or not he was virtuous, a noble or
an outcast. In his practice of universal compassion, he did not
especially choose a poor man as his patron. He wanted to help all
living beings earn countless merits, for he had seen the Buddha scold
Subhuti and Mahakasyapa who, though being arhats, could not
realize universal mind (when begging for food). He very much
admired His teaching which had eliminated all his doubts and
suspicions in this respect. So when he reached the town's gate, he
walked slowly adjusting his mien to the rules of discipline. As he went
begging for food, he came to a house of prostitution where Matangi,
(a low caste woman) succeeded, by means of Kapila magic, in
drawing him close to her sensual body on the mat, so that he was on
the point of breaking the rules of pure living. But the Buddha was
aware of all this and, after the royal feast, He returned to the vihara
with the king, princes and elders who wished to hear about the
essentials of the Dharma. He then sent out from the top of His head a
bright and triumphant multicoloured light within which appeared a
transformation Buddha seated, with crossed legs, on athousand-
petalled lotus. The Buddha then repeated the transcendental mantra
and ordered Manjusri to use it to overcome the magic and to bring
Ananda with Matangi to the vihara. 2

2 Ananda's weakness was the reason why, the Buddha gave this important sermon. For
sensuality is the main cause of our transmigration in samsara and can be removed only by
Wisdom. Hence Manjusri, the symbol of wisdom, was ordered to use the Dharani of the Great
Samadhi to save both Ananda, and Matangi. The radiant .light shining from the top of the
Buddha's head revealed this bright samadhi which alone can ensure the attainment of
Enlightenment and without which living beings cannot escape from the wheel of birth and death.
And so nanda asked for instruction on the practice of samatha, samapatti and dhyana for the
realization of Great Samadhi.

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN MOT

Luc ay, tren duong tro ve, mot mmh A Nan chang co thuong toa va A Xa
Le cung di, ngay do lai khong ai moi di cung duwig, trong tarn mong cau
gap dwyc vi trai chu sau cung. Truoc kia, A Nan da tirng nghe Phat qua
Tu Bo De va Dai Ca Diep, la bac A La Han, ma ngu'oi chuyen chon khat
thu'C nha giau, nguoi chuyen chon khat thu^c nha ngheo, tarn chang binh
dang, quyet tuan theo phap binh dang bat nhj cua Nhir Lai, de tranh moi
si/ che bai va nghi hoac, trong tarn cho rang: Doi voi trai chu, chang ke quy
toe hay hen ha, thCpc an do sach, phat tarn ti> bi de thanh tu>u cho tat ca
chung sanh deu du^oc gieo trong vo lu'ong cong dCpc. VCra nghT nhu^ vay,
tay 6m binh bat, di tung nha doc theo duwig pho, oai nghi nghiem chinh,
dung phap khatthi/c.

Luc A Nan dang khat thi/c di ngang nha dam, bi nang huyen thuat Ma
Dang Gia dung ta chu Pham Thien cua ngoai dao toe vang nhiep vao nha
dam, vuot ve cam do, sap bi hoai gioi the.

Phat da biet tru'oc viec nay, tho trai xong, lien ve, vua va dai than, tru'ong
gia cu^ sT, deu di theo Phat, xin nghe phap yeu.

Bay gio, danh dau The Ton phong ra hao quang bach bCm vo uy, trong hao
quang no ra bCpu lien hoa ngan canh, tren do co hoa than Phat ngoi kiet gia
thuyet than chu, sai Van Thu dem chu den clpu ho, ta chu tieu diet, dat A
Nan va Ma Dang Gia ve noi Phat o.

Thich Duy Lu^c dich

Surangama sutra I

Meditative Study of All as Void (Samatha)

When Ananda saw the Buddha, he prostrated himself at His feet,
weeping bitterly and saying that, since the time without beginning,
though he had heard much about the Dharma, he still could not
acquire the transcendental power of the Tao.

Earnestly he asked the Buddha to teach the preliminary expedients
in the practice of samatha, samapatti and dhyana 3 which led to the
enlightenment of all Buddhas in the ten directions. There was also
present a great number of Bodhisattvas, as countless as sand grains
in the Ganges, and great arhats and pratyeka-buddhas who had
come wishing to hear about the Dharma. They all waited silently and
reverently for the holy Teaching.

Wiping Out the Five Aggregates &
Eight Consciousnesses to Expose the Unreality of Ego

Probing into the false mind to wipe out the first two aggregates
and first five consciousnesses

The Buddha said to Ananda: You and I are close relatives. Tell me
what you saw in the assembly when you made up your mind to give
up all worldly feelings of affection and love (to follow me)?.
Ananda replied: I saw the thirty-two excellent characteristics and the
shining crystal-like form of the Buddha's body. I thought that all this
could not be the result of desire and love, for desire creates foul and
fetid impurities like pus and blood which mingle and cannot produce
the wondrous brightness of His golden-hued body, in admiration of
which I shaved my head to follow Him.

The Buddha said: Ananda and all of you should know that living
beings, since the time without beginning, have been subject
continuously to birth and death because they do not know the
permanent True Mind whose substance is, by nature, pure and bright.
They have relied on false thinking which is not Reality so that the
wheel of samsara turns.

3 . Samatha is the meditative study of all as void or immaterial, samapatti is the editative study of
all as unreal, transitory or temporal and dhyana is the meditative study of the Mean as inclusive of
both

Translated by Charles Luk 3

KINH THU LANG NGHIEM QUYEN MOT

A Nan gap Phat, danh le roi le, hoi nan xira nay chi ham hoc rong nghe
nhieu, chira tron dao lye, nay an can thinh hoi Nhir Lai ve phuong tien dau
tien cua ba thCp thien quan: Sa Ma Tha (1), Tam Ma (2) va Thien Na (3), ma
muoi phuong Nhir Lai da tu duoc thanh chanh giac. Khi do co hang sa Bo
Tat va cac bac Dai A La Han, Bich Chi Phat noi muoi phuong deu xin
cung nghe, im lang ngoi yen tfe lanh tho phap yeu cua Phat.

Khi ay, The Ton gio tay diu dang ro dau A Nan, noi vol A Nan va dai
chung:

- Co phap Tam Ma De, goi la Dai Phat Danh Thu Lang Nghiem Wong,
bao ham van hanh, la du^ong loi vi dieu trang nghiem, cung la phap mon
du^a den giai thoat cuoi cung cua mu^oi phu'ong Nhu Lai, nay ngu^oi hay
chu y nghe.

A Nan danh le, kfnh vang loi Phat day.

Phat bao A Nan:

- Nguoi va ta la anh em, cung mot giong noi, chang biet luc moi phat tam,
o noi phap ta, nguoi thay tu'ong thu thang gi lien xa an ai sau nang cua
the gian?

A Nan bach Phat:

- Con thay ba muoi hai tuwig thu thang tuyet dieu cua Nhu Lai, hinh the
trong sang nhu^ Imj ly, throng ty nghT tu'ong nay chang phai do due ai
sanh ra. Tai sao? Vi due ai 6 nhiem xau xf, cau ket tinh huyet nho ban
chang the sanh ra dieu tuong quang minh, thanh tinh thu thang nhu the,
do do nen kham mo theo Phat xuat gia.

Phat noi:

- Lanh thay! A Nan, cac ngu'oi nen biet, tat ca chung sanh ti> vo thi den
nay, sanh tip lien tuc, chi vi chang biet chon tam thuwig try, the tanh trong
sach sang to, lai nu'ong theo vong tu'ong, vong tu'ong chang chon nen co
luan hoi. Mu'oi phu'ong chu j Phat cung mot dao lia khoi sanh tip deu do
tryc tam, vi tam hanh va loi noi ngay thing, nhir the ti> dau den cuoi, cho
den cac ngoi bac, o khoang giOa chang co cac tu'ong quanh co.

Thich Duy Lye dich

Surangama sutra I

Now if you wish to study the unsurpassed Supreme Bodhi to realize

this bright nature, you should answer my questions straightforwardly.

All Buddhas in the ten directions trod the same path to escape from

birth and death because of their straightforward minds, with the same

straightforwardness of mind and speech from start to finish without a

trace of crookedness.

Ananda, when you developed that mind because of the Buddha's

thirty-two excellent characteristics, tell me what saw and loved them.

Ananda replied: World Honoured One, my love came from the use of

my mind, my eyes seeing and my mind admiring them, so that it was

set on relinquishing birth and death.

The Buddha continued: As you just said, your love was caused by

your mind and eyes but if you do not know where your mind and eyes

really are, you will never be able to destroy delusion. For instance,

when the country is invaded by bandits, the king, before sending his

soldiers to destroy them, should first know where they are. That

which causes you to transmigrate without interruption, comes from

defects in your mind and eyes. Now tell me where your mind and

eyes are.

Ananda replied: World Honoured One, all living beings born in the

world through the ten types of birth hold that this knowing mind is in

the body. As I look at the lotusblue eyes of the Buddha, I see that

they are on His face. Hence my understanding that my eyes are on

my face whereas my knowing mind is in my body.

The Buddha asked: Now as you sit in this hall, where do you see

Jetavana park?.

Ananda replied: World Honoured One, this great hall is in Jetavana

park which is, therefore, outside the hall.

The Buddha asked: What do you see first in this hall ?.

Ananda replied: World Honoured One, in this hall, I see first the

Tathagata, then the assembly, and only when looking outside do I

see the park.

The Buddha asked: When you see the park, what causes you to do

so?.

Ananda replied: It is because the doors and windows are open that I,

though sitting in this hall, see the park outside.

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN MOT

- Nay ngiwi muon tham clpu vo thirong Bo De, phat minh chon tanh, hay
tryc tarn ma tra 161 cau hoi cua ta. A Nan, nay ta hoi nguoi: luc nguoi phat
tarn duyen theo ba mw&\ hai tirong cua Nhir Lai, lay gi de thay? Ai biet sy
ham thich?

- Bach The Ton, dung tarn va mat cua con thay tuwig thu thang cua Nhir
Lai, sanh long ham thich nen phat tarn, nguyen xa bo sanh tip.

Phat bao:

- Nhu nguoi vira noi, sy ham thich do noi tarn va mat. Neu chang biet tarn
va mat 6 dau thi chang the hang phuc du'oc tran lao; vf nhu dat nuoc co
giac, vua sai binh dep tn>, binh linh tat phai biet sao huyet cua giac. Khien
ngu'oi bi luan chuyen ay la loi tai tarn va mat. Ta hoi ngu'oi: Tarn va mat
cua ngu'oi hien dang 6 dau?

BAY CHO GAN HOI TIM TAM
Pha chap tarn & trong than

- Bach The Ton! Tat ca mu'oi loai chung sanh tren the gian deu cho tarn
thine 6 trong than. Nay con nhan du'oc mat con 6 tren mat con va tarn thine
6 trong than, nhir mat Thanh Lien Hoa cua Nhir Lai 6 tren mat Nhu Lai
vay.

Phat bao:

- A Nan! Nay nguoi ngoi trong giang dirong cua Nhu Lai, nhin thay rung
Ky Da 6 cho nao?

- Bach The Ton! Giang dirong rong rai thanh tinh nay trong viron Cap Co
Doc, con rung Ky Da thi 6 ngoai giang dirong.

Thich Duy Lye dich

Surangama sutra I

The Buddha then extended His golden-hued arm and touched
Ananda's head with His hand, saying: There is a samadhi called the
all-embracing Supreme Surangama, a gateway through which all
Buddhas in the ten directions attained to the wondrous Majestic Path.
Ananda, listen now attentively.

Ananda prostrated himself at the Buddha's feet and knelt to receive
the holy instruction.

The Buddha said: If you (are right) that, while sitting in this hall, you
see the park outside through open doors and windows it would be
possible for someone sitting here to see only things outside without
seeing the Buddha (within).

Ananda replied: .One cannot see the grove and stream outside
without seeing the Buddha (here).

(The Buddha said:) Ananda, it is the same with you; (if your mind is
not deluded), it will be clear about all this. However, if your knowing
mind was really in your body, you should first be clear about
everything inside it. You should, therefore, see everything in your
body before seeing things outside it; even if you cannot see your
heart, liver, spleen, and stomach, at least you should be clear about
your growing nails and hair, about that which moves along your
nerves and the pulsing of your veins. Why are you not clear about
all this? If you do not see things within, how can you see those
outside? Therefore, your contention that your knowing mind is inside
your body is groundless.

Ananda bowed and said: After hearing the Buddha'sDharma-voice, I
now understand that my mind is really outside my body. For instance
a lamp should light up everything in a room before the courtyard
outside through the open door. If I do not see what is in my body but
see things outside it, this is like a lamp placed outside a room which
cannot light what is in it. This being so clear that there can be no
doubt, am I still wrong about what the Buddha means?.
The Buddha said: All the bhiksus followed me to Sravasti to beg for
food and have now returned to Jetavana park. I have taken my meal
but as one bhiksu is still eating, is the whole community well-fed?.
Ananda replied: No, World Honoured One, though they are arhats,
they have not the same body or life span then how can one by eating
cause all the others to satisfy their hunger?.

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN MOT

- A Nan! Bay gicy ngiwi a trong giang duwig tru'O'c tien thay gi?

- Bach The Ton! Con 6" trong giang tfuwig tru'O'c thay Nhu Lai, sau thay
(Jai chung, roi nhin ra ngoai mm thay rung cay.

- A Nan! Ngiwi thay rCpng cay, do nhan nao dwyc thay?

- Bach The Ton! Vi cCpa so giang duong ma trong nen con 6" trong thay
suot ben ngoai.

Phat bao A Nan:

- Nhu ngiwi vCra noi, than 6" trong giang duong, nhicy cCpa ma trong nen
thay rung cay; ma co chung sanh nao 6" trong giang dirong chang thay
Nhu Lai, lai thay rung cay ben ngoai chang?

- Bach The Ton! Q trong giang dirong chang thay Nhu Lai, lai thay rCpng
cay ben ngoai thi chang dung.

- A Nan! Ngiwi cung nhu vay, linh tarn cua ngu^ai tat ca sang to, neu tarn
sang to hien tien cua ngiwi that 6" trong than thi tru'O'c tien phai thay ro
trong than. Vay co chung sanh nao tru'O'c thay trong than roi sau mm thay
vat ben ngoai chang? Dau chang thay du^o'c tim, gan, ty, vi, thi cac cho:
mong ra, toe dai, gan chuyen cung phai thay chip, sao lai chang thay? Neu
trong than con chang thay thi lam sao thay vat ben ngoai? Cho nen ngiwi
noi "Cai tarn giac tri tru a trong than" la chang dung. (Tlp tanh bat nhi, von
chang co nghTa dung va chang dung, chi vi tri benh chap that nen noi
chang dung).

Pha chap tarn a ngoai than

A Nan cui dau bach Phat:

- Con nghe Im day cua Nhu Lai, ngo du'O'c tarn con that a ngoai than. Tai
sao? Vi r\hw den thap trong phong thi tru'O'c phai chieu sang trong phong,
roi sau mol ti> cCpa roi ra ngoai san. Tat ca chung sanh chang thay trong
than, chi thay ngoai than, cung r\hw ngon den a ngoai phong chang the
chieu sang trong phong, nghTa nay ro rang, chang con nghi ng^y, vay so vol
nghTa ly rot rao cua Phat chang sai if?

Phat bao A Nan:

- Cac Ty Kheo vi>a theo ta khat thu^c trong thanh roi tro 1 ve rCpng Ky Da. Ta
da tho trai xong, ngiwi thCp nghT, trong so Ty Kheo, chi mot ngu'6'i an ma
cac vi khac dwyc no chang?

- Bach The Ton! Khong a\ Tai sao? Du cac Ty Kheo deu la bac A La Han,
nhung cv the chang dong, dau the mot ngirol an ma khien ca chung deu
no.

Thich Duy Li/c dich

Surangama sutra I

The Buddha said: If your knowing mind is outside your body, the two

are separate. Thus when your mind knows something, your body

should not feel it and when your body feels something, your mind

should not be aware of it. Now as I show you my hand, when your

eyes see it, does your mind discern it?.

Ananda replied: Yes, World Honoured One, my mind discerns it:.

The Buddha said: If so, how can your mind be outside your body?

Therefore, your contention that your knowing and discerning mind is

outside your body is groundless.

Ananda said: World Honoured One, as you have said, if my mind

does not see what is in my body, it is not within it, and if my body and

mind know each other, they are not separate and my mind is,

therefore, not outside my body. Now after thinking about this, I know

where my mind is.

The Buddha asked: Where is it?.

Ananda replied: 'since my knowing mind does not see what is in my

body but can see things outside, I think it is hidden in my sense

organ. For instance, if one covers one's eyes with a crystal bowl, the

latter does not obstruct this sense organ which simply follows the

(faculty of) seeing to distinguish all things seen. Thus if my knowing

mind does not see what is in (my body), it is because it is in the

sense organ, and if it sees clarly what is outside without being

obstructed, it is because it is hidden in that organ.

The Buddha asked: As you just said, the mind is hidden in the same

way that the eyes are covered by the crystal bowl: now when one so

covers them and sees the mountain and river, does one also see the

bowl?.

Ananda replied: Yes, World Honoured One, one also sees the bowl.

The Buddha said: If your mind is like the crystal bowl, when you see

the mountain and river, why do you not see your own eyes? If you do

they should be outside and should not follow your faculty of seeing. If

they cannot be seen, how can you say that this knowing mind is

hidden in the sense organ, like the (eyes) covered by the crystal

bowl? Therefore, your contention that the knowing mind is hidden in

the sense organ is groundless.

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN MOT

- A Nan! Neu tarn giac tri cua ngiwi that a ngoai than thi trong ngoai khac
nhau, chang co lien quan, he tam biet thi than chang biet, than biet thi tam
chang biet. Nay ta dim tay cho ngiroM xem, trong luc mat thay, tam ngiwi
biet du'O'c chang?

- Bach The Ton! Vang biet.

- A Nan! Neu than va tam cung biet mot luvt thi sao lai noi tam 6" ngoai
than? Nen biet, ngiwi noi "tam giac tri try 6" ngoai than" la chang dung.

Pha chap tam an nup sau con mat

- Bach The Ton! Nhu lai Phat day, chang thay ben trong nen chang 6" trong
than; than tam cung biet mot luo't chang the rai nhau nen chang 6" ngoai
than, nay con thiet nghT tam 6" mot cho.

- Q cho nao?

- Tam giac tri nay da chang biet trong ma thay ben ngoai, theo con nghT la
no an nup sau con mat. Vf nhu co ngu'6'i lay chen \\su ly up vao hai mat
(ngay nay co the noi la deo kinh), tuy co vat up 6" ngoai ma chang ngai
nhan can, tuy su thay lien phan biet du'O'c. Tam giac tri cua con chang thay
ben trong vi 6" noi con mat, thay ro rang ben ngoai vi an nup sau con mat.

Phat bao A Nan:

- Theo Im ngiwi noi, tam nup sau con mat r\hu con mat nup sau chen luu
ly, vay thi luc thay nui song, mat thay chen luu ly chang?

- Bach The Ton! That thay chen luu ly.

- A Nan, con mat nup sau chen luu ly thi thay du'O'c chen luu ly; con tam
nup sau con mat sao chang thay mat? Du cho la thay mat, mat tCpc la canh,
canh lam sao thay canh? Neu chang thay mat thi ngiwi noi "Tam giac tri
an nup sau con mat" la chang dung.

Thich Duy Luc dich

Surangama sutra I

Ananda asked: World Honoured One, I now think of the bowels
concealed in the body and of the apertures on its surface. Therefore,
where there is concealment there is darkness and where there are
openings there is light. As I am now before the Buddha, I open my
eyes and see clearly and this is called outward seeing, and when I
close them, I see (only) darkness and this is called inward seeing.
What does the Buddha think of this?.

The Buddha said: When you close your eyes and see darkness, is
this darkness opposite to your eyes or not? If it is, it is in front of
them, then how can this be inward seeing? Even if there is really
such inward seeing, when you sit in a dark room without the light of
the sun, moon or a lamp, this darkness should also be in your
bowels. If it is not opposite to your eyes, how can there be any
seeing? Now let us forget (your so-called) outward seeing and
assume that there is inward seeing, then when you close your eyes
and see only darkness, which you call seeing what is in your body,
why when you open them and see clearly, do you not see your
face? If you do not, there is no such inward seeing. Now assuming
that you can see your face, your knowing mind and organ of sight
should be in the air, and then how can there be inward seeing? If they
were in the air, they should not belong to your body, and the Buddha
who now sees your face, should be your body as well. Thus when
your eyes see something, your body should have no feeling. If you
insist that both body and mind have separate feelings, there should
be two separate perceptions and then your body should (one
day) become two Buddhas. Therefore, your contention that to see
darkness is inward seeing is groundless.

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN MOT

Pha chap nham mat thay t6i la thay trong than

- Bach The Ton! Nay con lai thiet nghT rang, than the cua chung sanh, tang
phu 6" trong, khieu huyet (ngu can) 6" ngoai, nci tang thi toi, nci khieu thi
sang. Nay con 6" trw&c mat Phat, ma mat thay sang goi la thay ben ngoai,
nham mat thay toi goi la thay trong than, nghTa nay the nao?

Phat bao A Nan:

- Khi ngiroM nham mat thay toi, cai canh toi ay la doi vm mat hay chang doi
vol mat?

- Neu doi vai mat thi toi 6" truac mat, tCpc 6" ngoai than, sao noi 6" trong
than? Gia slp cho toi la trong than thi luc trong phong toi chang co anh
sang, nhung gi trong phong toi tfeu la tang phu cua ngiwi sao?

- Neu chang do'\ v&'\ mat thi lam sao dwyc thay? Neu lia su^ thay ben ngoai,
thanh lap su^ thay do'\ vao trong, khi nham mat thay toi goi la thay trong
than; vay khi ma mat thay sang sao chang thay mat?

- Lai, neu chang thay mat thi cai nghTa "con mat (Joi vao trong" chang the
thanh lap: neu thay mat thi tarn giac tri va nhan can deu v tai hir khong,
lam sao noi 6" trong?

- Lai, neu 6" ngoai hir khong thi chang phai than ngiwi, tCpc hien nay Nhu
Lai thay mat r\gw&\ cung la than ngu'O'i sao? Vay mat ngiwi thay biet thi
than ngiwi chang biet. Neu ngu'O'i cho than va mat cung biet mot lirot, thi
phai co hai cai biet, tCpc mot than ngu'O'i phai thanh hai Phat! Nen biet
nguol noi "thay toi goi la thay trong than" la chang dung.

Thich Duy Lu^c dich

Surangama sutra I

Ananda said: I have, always heard the Buddha when teaching
monks, nuns and male and female devotees say: When the mind stirs
all sorts of things are created and then all kinds of mind appear. I now
think that the substance of (my) thinking is the nature of mind which
arises when it unites with externals and which is neither within nor
without nor in between.

The Buddha said: You have just said that because phenomena are
created, all kinds of mind appear when uniting with them. So this
mind has no substance and cannot unite with anything. If that which
has no substance can unite with externals, this is union of the
nineteenth realm of sense with the seventh sense datum 4 This is
sheer nonsense. If the mind has substance, when your hand grasps
your body, does your mind feeling this (touch) come from within or
without? If from within, you should see what is in your body and
if from without, you should see your face.

Ananda said: It is the eyes that see and the mind that knows is not
the eyes: to say that it sees is wrong.

The Buddha said; If the eyes can see, when you are in a room, do
you see the door (outside)? 5 Those who are dead and still have
eyes, should see things if they still see, how can they be dead?
Ananda, if your knowing mind has substance, is that substance single
or manifold? As it is in your body, does it spread to every part of it or
not? If it is one substance, when you grasp a limb, all four should feel
that they are grasped; if so there would be no grasping (of any
particular limb). If there is, the contention of a single substance does
not hold good. If it is a manifold substance there should be many
persons; then which substance is yours if it spreads to every part of
your body, this is the same as in the previous case of grasping. If it
does not spread, then when you touch your head and foot at the
same time, while your head feels that it is touched; your foot should
not, but this is not so. Therefore, your contention that the mind arises
where there is union with externals is groundless.

4. No such union can occur because there are only eighteen realms of sense and six sense data.

5. A reference to Ananda's previous contention that the mind is in the body (i.e. the room) and the
eyes are apertures on its surface (i.e. the outside doors).

Translated by Charles Luk 8

KINH THU LANG NGHIEM QUYEN MOT

Pha chap sip suy nghT la tarn

- Con da ti>ng nghe Phat khai thj chung rang: Tarn sanh nen cac phap
sanh, phap sanh nen cac tarn sanh. Nay con suy nghT, chfnh cai suy nghT
ay la tarn cua con; tuy s\s suy nghT tarn lien co, cung chang 6" trong, ngoai
va chfnh giCpa.

- A Nan, ngiwi noi phap sanh nen cac tarn sanh, tuy sir' suy nghT tarn lien
co. Tarn chang co tir the thi chang the suy nghT; neu chang co ti/ the ma
suy nghT dwyc thi vo can phai thay dwyc vo tran, nghTa nay chang dung.
Neu co ti/ the thi ngiwi thCp dung tay tir bung than mmh xem, cai tarn biet
cua ngiwi la ti> trong than ra hay ti> ben ngoai ra? Neu ti> ben trong ra thi
phai thay trong than; neu ti> ben ngoai ra thi trw&c tien phai thay mat.

- Mat chu su> thay, tarn chu su" biet, tarn khong phai nhu^ mat, noi tarn thay
la chang dung nghTa.

Phat bao A Nan:

- Neu thay la con mat thi ngiwi 6" trong phong, cCpa biet thay chang?
(phong du cho than, cCpa du cho mat). Nhir ke da chet con mat van con, le
ra phai thay dircyc vat; neu thay dircyc vat thi sao goi la chet?

- Lai, tarn hay biet cua ngiwi neu that co ti*' the, la mot the hay nhieu the?
Nay noi than ngu'ai, tarn cung knap cc the hay chang cung knap?

- Neu noi mot the, khi tay nguol bung mot chi, le ra tip chi deu biet, neu deu
biet thi cho bung chang co, neu co cho bung thi chang phai mot the. Neu
nhu nhieu the thi thanh nhieu ngudM, vay the nao la cua ngiwi?

- Neu noi knap ca cc the thi dong r\hu slp bung ke tren, neu chang khap thi
khi nguol ro 1 dau va chan, dau co biet chan phai khong biet, nhung hien
nay nguol lai chang phai nhu vay. Nen biet ngu^ci noi: "Tuy si/ suy nghT
tarn lien co" la chang dung.

Thich Duy Llpc dich

Surangama sutra I

Ananda said: World Honoured One, I have heard the Buddha discuss
Reality with other sons of the King of the Law (i.e. Bodhisattvas); He
also said that the mind is neither within nor without. I now deduce that
if the mind is in the body, it does not see anything within and if it is
outside, they both cease to feel each other. To say that it is within is
wrong for it does not know anything in the body. To say that it is
without is also faulty since body and mind can perceive each other.
As they do so and since nothing is seen in the body, the mind should
be between the two (i.e. the inside and outside).
The Buddha said: If your conception of a mind In between . is correct,
it implies a position for it. Now according to your inference, where is
this intermediate position? Do you mean that it is (in or on) the body?
If it is on the surface of the body, it cannot be in its center, and the
conception of a mind in the center is no different from that of a mind
in the body (which was refuted earlier). (Moreover) is its position
manifest or not? If it is not, it does not exist. If it is, it is not
fixed. Why? For instance, if a stake is driven into the ground to mark
a center, when seen from the east it is in the west and when seen
from the south it is in the north. As this stake can only lead to
confusion, so is (your conception of) a mind in between completely
chaotic.

Ananda said: The intermediate position that I mentioned is not these
two. As the World Honoured One has said, the eyes and form are
causes from which sight perception arises. While the eyes can
distinguish, form does not follow anything and perception lies
between them; hence the mind arises.

The Buddha said: If the mind lies between sense organs and sense
data, does it include both or not? If it does, its substance and what is
outside will be mixed up together, and since the mind perceives while
its objects do not, two opposites will be set up; then how can there be
an intermediate (position)? If it is not inclusive, (that is if it is
independent of the sense organs and sense data), being neither the
knower (subject) nor the known (object), it has no substance; then
what is this intermediate? Therefore, your contention that it is in
between is groundless.

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN MOT

- Bach The Ton! Khi Phat vol Van Thu va cac Phap Wang Tip luan ve that
tuwig, con cung nghe Phat noi tam chang 6" trong cung chang 6" ngoai.
Theo nhu con nghT, vi chang biet trong nen chang phai 6" trong, than tam
cung biet mot lirot nen chang phai 6" ngoai, nay cung biet mot luvt ma
chang thay ben trong, tat phai 6" gifta.

Pha chip tam & chfnh giOa

- Ngiwi noi "o 1 giCra" thi cai chfnh giCpa ay phai ro rang, chang phai khong
cho. Theo ngiwi suy xet, gifta 6" cho nao? O nci xlp (12 xlp, gom ca luc
can, luc tran) hay 6" noi than?

- Neu 6" noi than, nci ngoai da thi chang phai la giCpa; 6" giCpa thi dong nhu
6" trong. Neu 6" nci xlp, la co the neu ra hay chang the neu ra? Neu chang
the neu ra thi (Jong nhu khong co; neu co the neu ra lai chang dinh d\s<yc
cho nao. Tai sao? Vi r\hu co ngircyi cam cay neu lam chfnh giCpa, nhin ti>
phiwng Dong thi cho cay neu 6" phiwng Tay, nhin ti> phipcmg Nam thi cho
cay neu 6" phirong Bac, cai the gifta dwyc neu ra da Ian Ion thi tam cung
thanh roi loan, chang ro 6" dau.

A Nan thu^a:

- Con noi "chfnh giCra" chang phai hai thin nay. Nhu The Ton noi: Nhan can
va sac tran duyen nhau sanh ra nhan thine. Nhan can phan biet, sac tran
vo tri, thine sanh noi giCpa, tine la tam vay.

Phat bao:

- Neu tam nguol 6" gifta can tran, vay tam the nay gom ca hai hay chang
gom? Neu gom ca hai thi vat va the xen Ion, vat thi vo tri, the thi co biet,
thanh hai thin doi dich, lay gi lam giCra? Neu lia biet (can) va khong biet
(tran) thi chang co the tanh, vay lay tucmg nao lam chfnh giCpa? Nen biet
ngirol noi "Tam 6" chfnh giCpa" la chang dung.

Thfch Duy Li/c dich

Surangama sutra I

Ananda said: World Honoured One, previously when I saw the
Buddha, with His four chief disciples, Maha-Maudgalyayana, Subhuti,
Purnamaitrayaniputra and Sariputra, turn the Wheel of the Law, He
always said that the nature of the knowing and discriminating mind is
neither within nor without nor between the two, exists nowhere and
clings to nothing, hence it is called mind. Is that which does not cling
to things called mind?.

The Buddha replied: You just said that the nature of the knowing and
discriminating mind exists nowhere. Now in this world, all things in the
air, in water and on the ground, including those that fly and walk,
make the existing whole. By that which does not cling to anything, do
you mean that it exists or not? If it Is not,, it is just the hair of
a tortoise or the horn of a hare, then how can there be (this extra)
non-clinging? If it Is. it cannot be said not to exist. That which Is not.
is simply non-existent and that which Is. should have a position; then
how can there be no clinging? 6 Therefore, your contention that that
which does not cling to anything is the knowing mind is groundless. 7

Translated by Charles Luk 10

KINH THU LANG NGHIEM QUYEN MOT

Pha chap "tat ca vo trwc" la tarn

- Bach The Ton! Khi xira con thay Phat vm bon dai de tip (Muc Kien Lien,
Tu Bo De, Phu Lau Na va Xa Lei Phat) cung chuyen phap luan, thuwig noi
"cai tarn giac tri chang 6" trong, chang 6" ngoai, cung chang 6" giim, chang 6"
cho nao ca, tat ca vo trw&c goi la tam". Vay con vo trw&c, 6w<yc goi la tarn
chang?

Phat bao A Nan:

- Ngiwi noi cai tam giac tri chang 6" cho nao ca, vay nhu cac loai bay tren
hw khong, 6" 6w&'\ r\w&c va tren bey, goi la tat ca vat tucng nci the gian ma
r\gw&\ vo trw&c 66, la co hay khong? Khong thi dong nhu long rua si>ng
tho, noi gi vo truac? Neu co sy vo truac thi chang the goi la khong. Khong
tuang mm khong, chang khong thi co tuang, tam 6a chap co tuang, thi
con noi gi vo trw&c? Nen biet, noi "Tat ca vo trw&c goi la tam giac tri" la
chang dung.

Luac GIAI

G day neu ra bay cho gan hoi, y Phat la muon dipa A Nan thang den cho ty ngo, loi Phat chang phai
chon ly. Phat chi dung thuoc gia de trj bjnh gia cua A Nan. Tai sao noi la benh gia? Vi nhCmg kien chap
cua A Nan von chang that. Tai sao noi thuoc gia? Vi 161 pha chap cua Phat cung chang that.

Cung nhip A Nan noi tam o trong than, o ngoai than, cho den noi vo trimc la tam, ky that khong phai co
cho chang dung hay chang sai, vi chap nhat djnh o mot cho, nen Phat noi chang dung. Neu benh chap
chu'a hit thi co the neu ra vo so cho, chip dau phai chi co bay cho if? Neu benh chap da hit thi mot cho
cung chang co, noi gi din bay cho!

Tip tanh von bat nhj, niu chap theo loi Phat, cho "that chang o trong" la nhj, cho "that chang o ngoai"
cung la nhj, cho din bat clf co o mot cho nao, hay chang o mot cho nao diu la nhj. Tai sao? Vi niu co o
mot cho nay thi nhCmg cho kia khong co, cho co cho khong tire la nhj. Nen Phat noi: Pham hCru ngon
thuyit, giai phi that nghTa (Pham co loi noi diu chang phai nghTa that).

Thich Duy Lye dich 10

Surangama sutra I

6. The very idea of existence implies a dwelling place, hence its linging. Therefore, both Is. and
Is not. are a dualism which has no room in the True Mind.

7. The absolute One Reality is the Eternal Mind which is beyond birth and death and is the
common source of both Buddhas and living beings. Man, because of his basic ignorance caused,
since the time without beginning, by the first thought which screened his True Mind, became
subject to birth and death. Thus both the permanent and impermanent united to transform (that
True Mind) into the store consciousness (alaya vijnana), the root of samsara. This alaya
consciousness has three characteristics: a karmic one which is basic ignorance resulting from
self-evidencing; a changing one which turns fundamental wisdom into false perception, the root of
the first seven consciousnesses; and its expression in appearance, or form. Because of basic
ignorance, the spiritual, bright, and nirvanic Absolute Voidness was changed into dull and
deluded emptiness. Hence, Manjusri said (in his gatha later on): Thus in delusion there appeared
one-sided emptiness. Within this dull

emptiness, ignorance gradually crystallized and turned into illusory Form made of four elements,
resulting in a world created within the void. Hence Manjusri continued: In which an imaginary
world arbitrarily was built. When false Perception confronted Form, a very small portion of this
Form was gradually grasped as being self-possessed, and being supported by wrong perception,
mind and form united and grasped at this dim (little) form as an Ego, thereby reating a living being
made of five aggregates. Hence Manjusri continued: 'steadying itself the thinking process made
the continents . While the (illusory) knower became a living being. This is the origin of a living
being. Ever after, this living being grasped at his body and mind as his Ego. How then can he
now recognize his (essential) boundless True Mind? So in delusion, he thinks that his mind is in
his body. Since Ananda clung to a mind within his body, he mistook this illusory) mind for True
Mind; hence he saw only the Buddha's excellent characteristics which he admired but failed to
realize that

neither body nor mind exist. As he relied on the five aggregates, he divided them wrongly into six
sense organs with corresponding sense data. He further clung to the four elements that produced
five sense data as his Ego's fields of activities, thereby (creating) six consciousnesses and
indulging in discriminations, illusions and karmic acts. This was the origin of the cycle of births
and deaths caused by attachment to body and mind as an Ego. This strong attachment hardened
as aeons succeeded one another and can now be broken only by a powerful samadhi. For this
reason, the Buddha before proclaiming this samadhi, asked Ananda where his mind and eyes
actually were. The mind which Ananda thought to be in the body showed the place held by the
bandits where the king should send his soldiers to destroy them. Since Ananda always treasured
his Ego. he would suffer shock and alarm if it was suddenly crushed. In order to calm him, the
Buddha put His hand on the disciple's head, reassuring him that there was a samadhi called the
all-embracing Supreme Surangama, a gateway through which all Buddhas had reached the
profound Majestic Path. From this point until He spoke later of two kinds of Basic Inversion, the
Buddha aimed to wipe out the duality of Ego and things (dharma) thereby revealing the
fundamentally enlightened True Mind with the aid of the transcendental power of that Great
Samadhi. To break up the illusory Ego made of five aggregates which all living beings hold as
existing, Ananda was pressed in turn to point out the seven different places in which he thought
the mind could be found. Actually, the first two aggregates rupa (form and matter) and vedana
(reception, sensation and feeling) were destroyed for previously the four elements had been
grasped as having an Ego, with the idea of there being a mind in the body; this is body as an
abode of mind. As Ananda failed to locate his mind in his body, he turned to a position outside it
but could not find his mind there either. So after seeking vainly in seven different positions, the
conclusion was that rupa was non-existent and that vedana was equally false. Careful reading of
the text on the mind's so called seven positions shows the wiping out primarily of the illusion of
rupa and incidentally of vedana. And, as dealt with later in the text, the other three aggregates
sanjna (conception or discerning), samskara (discrimination) and vijnana (consciousness) were
gradually liminated. Readers should attend to all this in order to understand this profound
Teaching.

Translated by Charles Luk 11

KINH THU LANG NGHIEM

QUYEN MOT

Thich Duy Lye djch

11

Surangama sutra I

Refuting the false mind to eliminate the third aggregate and
expose the unreality of the sixth consciousness

Thereupon Ananda rose from his seat, uncovered his right shoulder,
knelt upon his right knee, reverently joined the palms of his hands
and said to the Buddha: I am the Tatha-gata's youngest cousin and
because of His great affection, I have been allowed to be His disciple,
but I have presumed on His compassion. And so although I have
heard much of His preaching, I have failed to avoid the worldly and
have been unable to overcome the magic which has turned me
round, causing me to visit a house of prostitution. All this is because I
failed to reach the region of Reality. May the World Honoured One be
compassionate enough to teach us the Path of Samatha for the
benefit of those lacking faith and holding perverted views. After
saying this, he prostrated himself with knees, elbows and head on the
ground. Then he stood up in reverent silence, with the whole
assembly keenly awaiting the Teaching.

Revealing the Bright Samadhi

By the Buddha's transcendental power, all sorts of rays of light, as
brilliant as hundreds and thousands of suns, shone from His
forehead, illuminating all the Buddha-lands which shook with six kinds
of quake. Thus a number of worlds, un countable as the dust,
appeared simultaneously and (by the same power) united into a
single world wherein each of the great Bodhisattvas, while staying in
his own realm, brought his palms together to listen to the Dharma. 8

Origin of Inversion

The Buddha said: 'since the time without beginning, all living beings
have given rise to all sorts of inversion because of the karmic seed
(of ignorance) which is like the aksa shrub. 9

Translated by Charles Luk 12

KINH THU LANG NGHIEM QUYEN MOT

Bay gicy, A Nan v trong da\ chung ti> cho ngoi dimg day, trich vai ao tay
phai, quy goi chan phai, chap tay cung kinh bach Phat:

- Con la em ut cua Nhir Lai, 6w<yc Phat thirong men, nay du xuat gia
nhung con y \a\ nci long thucng cua Phat, chi ham hoc rong nghe nhieu,
chwa 6w<yc vo lau, chang uon dep duo'c ta chu, bj nhiep vao nha dam, chi
vi chang biet cho den cua Chen That, kinh mong The Ton ti> bi thiwng xot,
khai thj cho chung con ducmg loi tu thien quan Sa Ma Tha, khien ke Xien
de xoa bo ac kien.

Noi xong danh le, nam voc gieo sat dat, cung dai chung khao khat kinh
nghe chi day.

Luc ay, The Ton ti> tren mat phong ra du thCp hao quang, sang Ian nhu
tram ngan mat trol, chieu khap cac the giai Phat, khien thanh sau thip rung
dong, mu j 6'i phu j o'ng vo so quoc do dong thai hien ra. Oai than cua Phat
khien cac the giol hop thanh mot the giai, tat ca chw Da\ Bo Tat trong the
q'\&'\ deu an tru nci quoc do cua minh, chap tay lang nghe.

Phat bao A Nan:

- Tat ca chung sanh ti> vo thi den nay, du thCp dien dao tao thanh giong
nghiep, ket tu nghiep nhan thanh qua luan hoi. NhCpng ngu^ai tu hanh
chang du'O'c chCpng qua vo thu^o'ng Bo De, tro 1 thanh Thanh Van, Duyen
Giac hoac thanh coi trai ngoai dao, ma vircmg va quyen thuoc ma, deu do
chang biet hai thip can ban, tu tap sai lam, cung nhu nau cat ma muon
thanh com, dau cho trai qua nhieu kiep cung chang dac dao.

Thich Duy Lu'C dich 12

Surangama sutra I

8. This Light revealed the whole substance of the Great Samadhi. Since Ananda had failed to
awaken to the unreality of mind and body, he again asked for the Teaching on the Path of
Samatha (on the meditative study of the Void). He did not realize that the Buddha had first
mentioned this Great Samadhi and then pressed Him hard about the mind's positions for the sole
purpose of urging him instantly to awaken to the non-existence of the four elements and the
falseness of the five aggregates, so that the substance of Samadhi appeared in full on the spot.
Had Ananda been sharp rooted, he could have cast away all illusions, the meeting would have
been dismissed and the Surangama assembly would have then come to an end. However, he
was deluded and the Buddha was obliged to use expedients to awaken him. For his delusion was
due to his grasping at illusory birth and death which he mistook for reality. Hence His teaching in
the following text on the two basic inversions to root out the third aggregate sanjna. As the
Buddha was about to explain these inversions, He sent out from His forehead rays of light to
reveal what Lin Chi called The true man of no fixed position who, from his forehead, sends out
the light that shakes the world. (See Chan and Zen Teaching, Second Series, p. 110. Rider.)
However, because of self-deception, people do not recognize this man of no fixed position in
spite of his daily activities and are separated from him by screens and obstructions put up by their
wrong thinking which divides (their undivided whole) into six sense organs and sense data. Now
the

Buddha-Light (which is inherent in all of us) shone on the realms of the sense organs, sense data
and consciousness which are identical with Reality (the underlying principle from which they
spring). This is why the text mentions the appearance of Buddhas in their lands suddenly
revealed in this Light which destroyed the darkness of ignorance. Hence the six kinds of quake to
overthrow the six sense organs and sense data and so remove their obstructions, so that all the
worlds could become one. This is Reality shining on darkness and performing its function (see
Chan and Zen Teaching, Second Series, p. 102) of dissipating it at once, thus enabling all serious
practisers to climb without effort the Transcendental Path. Hence countless Bodhisattvas
appeared in this Light seated in their own places, and bringing their palms together to listen to the
Buddha's teaching on the Great Samadhi. By means of its Light, the Buddha revealed the whole
substance of the Samadhi. In the following chapters, the Teaching merely reveals this state of
Brightness, and if it is understood, there will be no need to study the Buddha Dharma. Because
Ananda was not awakened to it, the Buddha was obliged to make further revelations one, after
the other. In answer to Ananda's

renewed request for instruction on Samatha, the Buddha began his (further) Teaching by showing
this Brightness.

9. The aksa seed is threefold and so illustrates the simultaneous character of illusion, action and
suffering

Translated by Charles Luk 13

KINH THU LANG NGHIEM

QUYEN MOT

Thich Duy Lye djch

13

Surangama sutra I

This is why seekers of the Truth fail to realize Supreme
Enlightenment but achieve only (the states of) sravakas, pratyeka-
buddhas, heretics, devas and demons, solely because they do not
know the two basic inversions, thereby practising wrongly like those
who cannot get food by cooking sand in spite of the passing of aeons
as countless as the dust. What are these two basic inversions?
Ananda, the first is the basic root of birth and death caused, since the
time without beginning, by the wrong use of a clinging mind which
people mistake for their own nature, and the second is their
attachment to causal conditions (which screen) the basically bright
essence of consciousness which is the fundamentally pure and clean
substance of Nirvanic Enlightenment. Thus they ignore this basic
brightness and so transmigrate through (illusory) realms of existence
without realizing the futility of their (wrong) practice. 10

10. The Buddha, before teaching the Great Samadhi, revealed the root cause of birth and death
by declaring that since the time without beginning all living beings had given rise to all sorts of
inversion because of their karmic delusion about Basic and Fertilized Ignorance. This (twofold)
ignorance causes all sorts of karmic seeds which produce the bitter fruits of delusion, action and
suffering, and so are likened to the threefold aksa seeds. This illusion can only be broken up by
the Great Samadhi which was pointed out first. Seekers of the Truth cannot realize Supreme
Enlightenment but are misled by delusion into other ways simply because they cannot distinguish
two basic roots: first, the root cause of birth and death which is the discriminating mind which they
mistake for their self-nature; and second, the fundamentally pure and clean substance of Nirvanic
Enlightenment realized by all past Buddhas, that is the Essence of their Consciousness which is
basically bright but can give rise to causal conditions. By clinging to these (illusory) conditions,
they

ignore the basic brightness and suffer aimlessly from birth and death. This Essence of
Consciousness is the substance of the Eighth Consciousness which is basically bright and is the
wonderful shining True Mind of Basic Enlightenment. Since all living beings fail to realize this
wondrous Bright Mind, it is (screened by delusion and) transformed into the Essence of
Consciousness which leads to wrong thinking. Therefore, the Buddha aimed first to root out this
false thinking and then the Essence of Consciousness so that the basically enlightened True
Mind could manifest through the Great Samadhi. Hence His revelation of Samadhi before wiping
out false thinking. The following text deals with the elimination of falsehood to expose eality with
His teaching on Samatha, the Path to Reality; that which was to be wiped out was precisely these
two (basic) inversions.

Translated by Charles Luk 14

KINH THU LANG NGHIEM QUYEN MOT

- The nao la hai thCp can ban?

- Mot la can ban cua sanh tip ti> vo thi, tine la nay nhan tarn phan duyen lam
ty tanh cua ngiwi va chung sanh;

- Hai la ban the von thanh tjnh cua Bo De Niet Ban ti> vo thi, tCpc la cai ban
thine (4) von sang to, hay sanh cac duyen ma bj cac duyen che khuat thanh
lac mat cua ngu'oi. Vi chung sanh lac mat ban thine sang to, du hang ngay
song trong ban thine ma chang ty biet, oan uong vao luc dao.

Thich Duy Lye djch 14

Surangama sutra I

Actual Inversion
The Inverted Mind

Probe into the false mind

Ananda, as you have enquired about the Samatha Gateway through

which to escape from birth and death, I must ask you a question. The

Buddha then held up His golden hued arm and bent His fingers,

saying: Ananda, do you see this?.

Ananda replied: Yes. The Buddha asked: What do you see?. Ananda

replied: I see the Buddha raise His arm and bend His fingers,

showing a shining fist that dazzles my mind and eyes. The Buddha

asked: How do you see it?.

Ananda replied: I and all those here use the eyes to see it. The

Buddha asked: You say that I bend my fingers to show a shining fist

that dazzles your mind and eyes; now tell me, as you see my fist,

what is that mind which perceives its brightness?

. Ananda replied: As the Tathagata asks about the mind and since I

am using my own to search for it exhaustively, I conclude that that

which searches is my mind.

Thinking is unreal

The Buddha said: Hey! Ananda, this is not your mind.
Ananda stared with astonishment, brought his two palms together,
rose from his seat and asked: If this is not my mind, what is it?. The
Buddha replied: Ananda, this is your false thinking which arises from
external objects, deludes your true nature and deceives you into
mistaking, since the time without beginning, a thief for your own son,
thereby losing (sight of) that which is basically permanent; hence the
round of birth and death. 11

Translated by Charles Luk 15

KINH THU LANG NGHIEM QUYEN MOT

- A Nan, nay ngiwi muon biet duong tu thien quan Sa Ma Tha, mong ra
khoi sanh tip, vay ta hoi ngiwi.

Lien do, Nhu Lai gicy canh tay sac vang co nam ngon tay, bao A Nan:

- Ngiwi co thay chang?

A Nan dap:

- Thay.

Phat bao:

- Nguoi thay cai gi?

A Nan dap:

- Con thay Nhu Lai gio tay, co ngon tay thanh nam tay sang ngoi, choi tarn
va mat con.

Phat bao:

- Nguoi dung cai gi de thay?

- Con va dai chung deu dung mat thay.

Phat bao A Nan:

- Theo loi nguoi dap, Nhir Lai co ngon tay thanh nam tay sang ngoi, choi
tarn mat cua nguoi, vay luc nam tay ta choi roi, mat ngiwi thay du^o'c, lay
gi lam tarn?

A Nan dap:

- Nay Nhu Lai gan hoi tarn o cho nao, con dung tir tu'ong suy tim, thi cai
hay suy tim ay, con cho la tarn.

Phat bao:

- Sai roi, A Nan! Cai ay chang phai tarn nguoi.

A Nan giirt minh dCpng day, chap tay bach Phat rang:

- Cai ay chang phai tarn con thi goi la cai gi?

Phat bao A Nan:

- Ay la tu'ong vong tu'ong cua tien tran, me hoac chon tanh cua ngiwi. Do
ngu'oi xu'a nay nhan giac lam con, lac mat ban thine chon throng, nen bi
luan chuyen.

Thich Duy Li/c dich 15

Surangama sutra I

11. This eliminated the false mind to expose the first inversion. Before wiping out this false mind,
the Buddha spoke of the Path of Samatha because His aim was now to reveal the substance of
the Great Samadhi. Samatha is meditative study of the void. As the pure and clean True Mind of
the Tathagata store (or the Absolute in the midst of delusion caused by the passions and
desires), is fundamentally devoid of a single (foreign) thing (dharma) it should be the object of this
meditation on the void. Beside this meditation on substance, there is no other method, but due to
the false mind and false thinking caused by defiling causes, the True Mind is hidden and does not
appear. Now if (illusory) mind and seeing are eliminated, all causal conditions cease to exist and
the True Mind will manifest. Cognizance of all causal creations as having no nature of their own
are the state of True Mind. Hence the Buddha's answers, based on the substance of the Samadhi
of the Absolute, to Ananda's questions arising from his false mind and false seeing that
discriminated between causal, conditions. And so He had to break the false mind before teaching
the Path of Samatha. When the Buddha first asked Ananda why he left home, the disciple replied
that it was because his eyes saw and his mind loved His excellent physical characteristics. The
Buddha declared: That which causes you to transmigrate ceaselessly is the fault of that mind and
those eyes. This shows their falseness. Then Ananda looked in vain for his mind in seven
different

positions, and though the mind was searched for, the body was also found not to be its dwelling
place, so that unreality of the body was shown. The Buddha, replying to Ananda's renewed
inquiry about the Samadhi gateway, skillfully eliminated first the false mind and then the false
seeing. Therefore, he held up His fist and asked Ananda: As your eyes see my fist, what is your
mind?, to point out the non-existence of the false mind: As the disciple said that that which
searched for his mind was the mind itself, without knowing that he wrongly mistook the mind that
discriminates in samsara for the real one, the Buddha shouted: Hey! This is not your mind. This
shout was like a previous vajra-sword that cut off (Ananda's) discriminating mind, but
unfortunately he was not awakened. So he stared with

astonishment and asked: If this is not my mind, what is it?. The Buddha replied that it was only
false thinking arising from external objects, that is the discriminating Sixth Consciousness which
derived from an accumulation of causal conditions, and which he mistook for his True Mind; this
Sixth Consciousness actually screened his true nature and should not have been regarded as
real.

Since he recognized that false mind and disregarded his permanent True Mind, he was caught on
the turning wheel of birth and death.

Translated by Charles Luk 16

KINH THU LANG NGHIEM

QUYEN MOT

Thich Duy Lye djch

16

Surangama sutra I

The sixth consciousness is empty

Ananda said: I am the Buddha's beloved youngest cousin whose
mind so admired Him that I left home to serve and make offerings to
the Tathagata and to all Buddhas and enlightened teachers in lands
as countless as sand grains in the Ganges. If I am determined to do
all difficult Dharma duties, it is because I use this mind, and even if I
now slander the Dharma, causing my excellent qualities to weaken
for ever, it is also because of this mind. If it was not mind, I would
have no mind and would be like the earth or a log for nothing exists
beyond what I feel and know. Why does the Buddha now say that it is
not mind? This frightens me and also this assembly and not one of us
here can avoid being doubtful and suspicious about it. Will you be so
compassionate as to enlighten us?. From His lion seat the Buddha in
order to teach Ananda and the assembly so that they could all
achieve the Patient Endurance of the Uncreate (Anutpattika-dharmak
santi), held out His hand to touch Ananda's head, saying: The
Tathagata has always said that all phenomena are manifestations
of mind and that all causes and effects including (all things from) the
world to its dust, take shape (solely) because of the mind. Ananda, if
we look at all the worlds and all existing (things) including even grass
and leaves, and investigate their roots, they are all made of matter
and have qualities, and even the empty void has its name and
appearance; then how can the pure and clean profound Bright Mind
which is the (underlying) nature of every (discriminating) mind be
without its own substance? If you grasp firmly the knowledge which
comes from your discrimination between feeling and seeing as your
true mind, it should have its own nature independent of all (sense
data such as) form, smell, taste and touch. As you now listen to my
sermon on the Dharma, you differentiate because you hear my voice.

Translated by Charles Luk 17

KINH THU LANG NGHIEM QUYEN MOT

- Bach The Ton! Con la em cung cua Phat, vi men Phat nen xuat gia. Tarn
con chang nhCmg cung diF&ng Nhir Lai, ma con muon trai khap hang sa
quoc do, phung si/ chw Phat va thien tri thine, phat tarn dung manh, lam
nhOng Phat si/ kho lam, deu dung tarn nay; dau cho bang phap, bo nan
thien can cung vi tarn nay. Neu The Ton phat minh cai ay chang phai tarn,
vay con thanh khong co tarn, dong nhir dat go, lia giac tri nay chang con gi
ca, sao Nhu^ Lai noi cai ay chang phai tarn? Con that kinh s<y, va ca da\
chung deu chang khoi nghi hoac, kinh mong The Ton ruo long ti> bi, khai
thi cho ke chira ngo.

Baay gio 1 , The Ton muon cho A Nan va dai chung deu 6w<yc chung nhap
vo sanh phap nhan, r\&\ toa su^ tip, xoa dau A Nan khai thi rang:

- Nhu Lai thuwig noi: Chip phap so 1 sanh, duy tarn so 1 hien. Tat ca nhan
qua, the gio'i vi tran deu do tarn nay mm thanh co the tanh. A Nan, tat ca
su^ vat tren the gian, cho den co, la, chi manh, clpu xet coi goc deu co the
tanh, dau cho hir khong cung co danh hieu, huong la cai tanh trong sach
sang to cua tat ca tarn lai chang co tu^ the w? Neu ngu'O'i chap that cai tanh
giac tri phan biet cho la tarn, thi tarn nay lia tat ca si/ vat luc tran phai rieng
co tu^ the (chang theo canh tran sanh diet). Nhir ngu'O'i hien nay dang nghe
thuyet phap, la do am thanh nen co phan biet; dau cho diet net tat ca kien,
van, giac, tri, trong giO u nhan, cung con la bong phan biet cua phap tran.

Thich Duy Li/c dich 17

Surangama sutra I

The seventh consciousness is unreal

Even if you (succeed in) putting an end to all seeing, hearing,
feeling and knowing, and so preserve inner quiet, the shadow of
(your) differentiation of things (dharma) still re mains. I do not want
you to hold that this is not mind, but you should examine it carefully
and minutely: that which continues to possess discerning nature even
in the absence of sense data is really your mind; (on the other hand)
if this discerning nature ceases with sense data, this is merely the
shadow of (your) differentiation of them, for they are not permanent
and when they cease to exist, so does this (so-called) mind, like the
hair of a tortoise and the horns of a hare. If your Dharmakaya can so
easily cease to be, who will then practice and realize the patient
endurance of the Uncreate?. After hearing this, Ananda and all those
present were completely bewildered. 12

12. Ananda used to rely on his Sixth Consciousness, that is his clinging mind which he mistook
for his True Mind. As he was scolded by the Buddha (for self-conceit), he was completely
bewildered and

thought that if he had no mind, he would be like earth or a log. The Buddha, out of compassion
for the whole assembly, taught them how to develop non-creating mind; He extended His hand to
touch Ananda's head to reassure him and to wipe out his perplexity, saying: Why do you think
that you are without a mind and are like a lifeless thing? I have always said that all phenomena
are manifestations

of the mind and that all worldly causes and effects, either direct or indirect, take shape because of
the mind. This is True Mind; why do not you waken to it? All phenomena in the world, as well as
the smallest things, are (made of) matter and have qualities, and even the empty void has its
name and appearance; then how can the wondrous pure and clean Bright Mind which is the
underlying nature of all mental states, have no substance? Instead of understanding the
substance of True Mind, you grasp firmly at your false thinking that discriminates (aimlessly)
about True Mind; is this not inversion?

If it was True Mind, it should have a nature of its own even after all sense data have ceased to
exist. Since it is no more when there are no sense data, is it not false? As you listen to my
sermon on the Dharma, you differentiate solely because of my voice, but when I stop speaking,
this mind of yours will cease to exist. This is the differentiating mind which arises when you hear
my causal voice;

this is your (discriminating) Sixth Consciousness which vanishes when sense data disappear.
This wiped out the third aggregate, sanjna, to expose the unreality of the Sixth Consciousness. In
the list paragraph of the text, the unreality of the Seventh Consciousness is exposed. It is not only
the discriminating Sixth Consciousness which is false but If you put an end to all seeing, hearing,
feeling and knowing to stop using all six senses and so preserve your inner quiet, there is still the
shadow of (your) differentiation of things. This is the Seventh Consciousness which grasps at the
innermost self as an ego and which is the organ of the Sixth Consciousness; it is precisely the
root of birth and death, so How can you hold it as Reality?. The Buddha was about to expose the
falseness of the fourth aggregate, samskara, and so wipe out the Seventh Consciousness, so He
said: I do not want you to hold that it is not mind; what I want you to know is that false thinking is
not True Mind; you should examine carefully and minutely this: that which has its independent
substance when sense data cease to exist is your True Mind, but that which vanishes with sense
data is (simply) non-existent, like the hair of a tortoise and the horns of a hare, in which case your
Dharmakaya should also be subject to destruction, and if so, who will practise and realize the
patient endurance of the Uncreate?.

Translated by Charles Luk 18

KINH THU LANG NGHIEM QUYEN MOT

- Ta chang bao ngiwi chap that phi tarn, nhung ngiwi hay xet ky nci tarn:
neu lia tien tran ma co ty the cua tanh phan biet, tine la chon tarn cua
nguci. Neu tanh phan biet lia tran chang co ty the, ay la bong phan biet
cua tien tran. Tran chang thu'O'ng tru, khi bien diet thi tam nay a*6ng nhu^
long rua, si>ng tho, vay phap than cua ngu^ci thanh ra (Joan diet, con ai tu
chCpng vo sanh phap nhan? (Canh tran co hai loai: doi vv\ ngu can goi la
tien tran, doi vm y can goi la phap tran).

Tlpc thai, A Nan cung dai chung im lang ngc ngac, chang con ly le gi de
noi nCpa.

Thich Duy Lye dich 18

Surangama sutra

Refuting all inversion

The Buddha said: .Practising students, even after they have realized
the nine successive states of dhyana, 13 still cannot step out of the
stream of transmigration and so fail to become Arhats, because they
cling to this samsaric false thinking which they mistake for Reality.
This is why, though you have heard much (of my Dharma), you have
failed to win the holy fruit. 14

13. The states of dhyana in the four dhyana heavens, the four heavens beyond form and the
heaven beyond sensation and thought.

14. The Buddha had now wiped out false thinking: in the following text he removed false seeing
(perception) as well, that wondrous Bright Mind and so open my Tao eye.

The Inverted Perception

After hearing this, Ananda, in, bitter tears, prostrated himself with his
head, knees and elbows on the ground, knelt and brought his two
palms together, saying: After I left home to follow the Buddha, I
merely relied on His transcendental power and always thought that I
could dispense with practice since He would bestow samadhi upon
me. I did not know that He could not be my substitute and so lost
(sight of) my fundamental Mind. This is why, though I joined the
Order, my mind was unable to enter the Tao. I was like a destitute
son running away from his father. I only realize now that, in spite of
much listening (to the Dharma), if I do not practise it, I shall come to
nothing as if I had not heard it, like a man who cannot satisfy his
hunger by merely speaking of food. World Honoured One, I am
caught by the two hindrances because I do not know the (real) nature
of the still and permanent Mind. May the Tathagata be ompassionate
enough fully to reveal to me

Translated by Charles Luk 19

KINH THU LANG NGHIEM QUYEN MOT

Phat bao A Nan:

- Tat ca nguoi tu hoc tren the gian, vi chira dupt sach tap khf phien nao, du
da tu den chin bac thien dinh, chang thanh qua A La Han, deu do chap
truoc sanh tip vong tuwig, cho la chon that, nen ngu'oi dau du'oc hoc rong
nghe nhieu, chang chCpng thanh qua.

A Nan nghe roi, \a\ dau xot roi le, nam voc gieo sat dat, quy goi chap tay
bach Phat rang:

- Ti> khi con phat tarn xuat gia, y cay oai than cua Phat, thuwig nghT rang
chang nhoc tir tu, cho rang Nhu^ Lai se ban cho tarn muoi, khong biet than
tarn von chang the thay the nhau du'oc, nen lac mat ban tarn; than du xuat
gia, tarn chang nhap dao, nhu dCna con ngheo bo cha chay tron. Den nay
moi biet, dau cho hoc rong nghe nhieu, neu chang tu hanh (5) thi khac gi
ngu'oi chang nghe! Cung nhu noi an ma khong an thi lam sao du^oc no!

- The Ton, hien nay chung con bi hai chuong rang buoc (phien nao
chu'ong va so tri chu^ong), vi chang biet ti*' tanh throng tich, mong Nhu^
Lai throng xot ke khon cung, khai phat dieu tarn, sang to dao nhan cho
chung con.

Thich Duy Lu'C dich 19

Surangama sutra I

A bright Light to reveal the One Reality

Thereupon the Tathagata, from the sauvastika on His chest, sent out
a radiant multi-coloured precious Light which illuminated the Buddha
lands in the ten directions as countless as the dust and which, after
shining on the heads of all Buddhas everywhere, veered to Ananda
and the assembly. The Buddha then said to Ananda: I now hoist the
banner of Great Dharma so that you and all living beings in the ten
directions can realize the pure and bright Mind of your profound and
subtle Nature and so win the Eye that is pure and clear. 15

Returning perception to Mind

16

Ananda, a moment ago you said that you saw my shining fist; tell me,
how did its brightness come about, what caused it to take the form of
a fist and with what did you see it?.

15. This eliminated the disciple's false seeing. Ananda had heard the uddha's teaching and had
believed that the discriminating mind vanished as soon as all causal sense data ceased to exist
and so realized that it was not True Mind. Therefore, his previous seeing of the Buddha was
false. Hence he asked Him to reveal the wondrous Bright Mind so as to open his Tao eye which
alone could put an end to his false seeing. This inverted perception was due to his inner Sixth
Consciousness clinging to his outer body as an Ego, and was precisely his attachment to the dual
reality of Ego and dharma; this discriminative attachment to the duality of Ego and dharma is
called discriminative perception (as opposed to inborn or natural perception). Now the organ of
his Sixth Consciousness, that is his Seventh Consciousness, clung to the characteristic
Perception of the inner Eighth Consciousness as an Ego and was his inborn grasping at the
duality of Ego and dharma. It is called one's Inborn Perception. Since sense organ and
consciousness depend on each other, this is the field of wrong thinking; hence the two
hindrances that caught Ananda. Before teaching the elimination of falsehood, the Buddha sent
out, from the sauvastika on His chest, a radiant multi-coloured Light to stress that wrong thinking
was originally the great Wisdomlight of the True Mind in the Tathagata store which, under
delusion, turned into false thinking, and so transformed this Wisdom-light into false seeing. This
Light illuminated all the ten directions to show its manifestation. As this Brightness is self-
possessed by both the saintly and the worldly, it first shone on the heads of the Buddhas and
then reached Ananda and the whole assembly. He who seeks the True Mind and True Perception
should only cognize this Brightness which, under delusion, turns into false thinking and seeing.
Now to change the latter into the fundamental Brightness which is self-possessed, it is only
necessary to change the false into the true. He who awakens to this True Light achieves instantly
the wondrous pure Bright Mind and realizes the Eye that is pure and clean, so that his mind and
perception become true. This was the Great Dharma banner set up by the Buddha.

16. This is the secret of Chan Transmission according to which Function should be returned to
Substance for realization of mind and perception of self-nature. Readers are urged to pay
particular attention to the profound meanings of these two idioms, Substance and Function, in
their chan training.

Translated by Charles Luk 20

KINH THU LANG NGHIEM QUYEN MOT

Luc ay, Nhu Lai ti> chCp van ( Ff ) tiwc ngyc phong ra hao quang, rye r&
tram ngan mau sac, dong thai chieu khap mum phuwig vo so quoc do
Phat, soi khap dinh dau tat ca Nhu Lai trong muoi phuwig bCm sat, roi
xoay ve soi ca dau A Nan cung da\ chung, bao A Nan rang:

- Nay ta vi nguoi dung <5ai phap trang, khien mu'oi phuwig chung sanh
deu duw dieu tarn sang to, phap nhan thanh tinh. A Nan, truw nguoi tra
loi thay nam tay choi sang, vay cai nam tay nay do dau ma co? Lam sao
thanh nam tay? Ngu'oi lay gi de thay?

Thich Duy Lye dich 20

Surangama sutra I

Ananda replied: The Buddha's golden hued body is like a precious hill

and manifests (the state of) purity and cleanness, so that the fist

shone. It was really my eyes that saw Him bend the fingers and form

a fist which was shown to all of us.

The Buddha said: In truth wise people should be awakened by

examples and analogies. Ananda, if I had no hand I would have no

fist and if you had no eyes, you would have no (faculty of) seeing. Is

there any connection between your organ of sight and my fist?.

Ananda replied: Yes, World Honoured One. If I had no eyes, I would

have no (faculty of) seeing; so there is an analogy between my organ

of sight and the Buddha's fist.

The Buddha said: Your reasoning is incorrect. For instance, a

handless man has no fist, but a man without eyes still has his (faculty

of) seeing. When you meet a blind man and ask him what he sees,

he will tell you there is nothing but darkness in front of him. Therefore,

though things may be screened from view the (faculty of) seeing

continues.

Ananda said: If a blind man sees nothing but darkness

before him, how can this be called seeing?.

The Buddha asked: Is there any difference between the darkness

seen by a blind man in front of him and that seen by a man who is not

blind when he is in a dark room?.

(Ananda replied): World Honoured One, there is no difference.

Translated by Charles Luk 21

KINH THU LANG NGHIEM QUYEN MOT

A Nan dap:

- Do tanh thanh tinh sang ngol nhir nui bau cua than Phat sanh ra hao
quang, ngon tay Phat co nam lai thanh nam tay, chfnh mat con thay tucmg
nam tay vay.

Phat bao A Nan:

- Horn nay ta noi that cho nghe: NhGng ngircyi co tri cung phai nhicy thi du
m&'\ 6w<yc khai ngo. A Nan, vf nhir tay cua ta, neu chang co canh tay thi
chang thanh nam tay cua ta, neu chang co con mat ngiwi thi chang thanh
su^ thay cua ngu^ci. Vay lay nhan can cua ngu'ci so vol nam tay cua ta, hai
nghTa giong nhau chang?

- Bach The Ton! Vang giong. Neu chang co con mat thi chang thanh su"
thay cua con, vay dem nhan can cua con so vm nam tay cua Nhu Lai, hai
nghTa giong nhau.

Phat bao A Nan:

- Ngiwi noi giong nhau, nghTa nay chang dung. Tai sao? Nhu ngirol khong
co canh tay thi tuyet nhien chang co nam tay, nhu'ng ngu^m khong co mat
thi chang phai khong thay. Vi sao? Ngiwi thCp hoi ngu'6'i mu co thay gi
chang? Ngu^ai ay at se tra lai: "Nay tiwc mat toi chi thay toi den, chang
con thay gi khac". Xet theo nghTa nay thi tien tran tu^ toi, su^ thay dau co
giam bat!

A Nan noi:

- NhCmg ngu'6'i mu tiwc mat chi thay toi den, sao goi la thay?
Phat bao A Nan:

- Ngirol mu khong co mat, chi thay toi den, so vm ngirol co mat 6" trong
phong toi, cung chi thay toi den, hai thin toi den ay co khac hay chang
khac?

- Bach The Ton! That chang co khac.

Thich Duy Li/c dich 21

Surangama sutra I

The Buddha said: Ananda, when a blind man who used to see only
darkness suddenly recovers his sight and sees everything clearly, if
you say that it is his eyes which see, then when a man who saw
darkness in a dark room suddenly lights a lamp which enables him to
see what is there, you should say that it is the lamp that sees. If a
lamp can see things, it should have (the faculty of) seeing and
should not be called a lamp; if it really sees, it has no relation
to you. Therefore, you should know that while the lamp can reveal
form, seeing comes from the eyes but not from the lamp. Likewise,
while your eyes can reveal form, the nature of seeing comes from the
mind but not from the eyes. 17

Inverted Men

Although Ananda and the assembly had heard these words, they
remained speechless. As they did not awaken to the Teaching, they
brought their palms together and waited for the Buddha's further
instruction with their minds set on hearing it. 18

17. The Buddha, before exposing the unreality of indiscriminative seeing, held up His fist to probe
Ananda. The disciple, being still in the Hinayana stage, knew nothing of Alaya's three
characteristics (self-evidencing, perception and form), for he knew only the six consciousnesses
and used to hold on to sense organs and sense perceptions, so that he relied on the eyes that
.can see. Without realizing that this seeing originated in the mind. As the Buddha was about to
teach him how to return this seeing to the mind, He held up His fist, asking: What do you use to
see this?. Ananda replied that he used his eyes to see the fist, for he still held that seeing derived
from them. So the Buddha compared His fist with the disciple's eyes, asking: If I had no hands,
there would be no fist, but if you had no eyes, would you have no (faculty of) seeing?. He then
spoke of a blind man who saw only darkness, but had he really no (faculty of) seeing? Since the
darkness seen by the blind man is the same as that seen by another who is not blind while sitting
in a dark room, it follows that seeing does not come from the eyes. When the blind man recovers
his sight and sees things, if this can be called the eyes, seeing, then when a man in a dark room
suddenly lights a lamp, this should be called the lamp's seeing. This makes no sense for the lamp
can only reveal objects but seeing belongs to the man. Therefore, the organ of sight can only
reveal form but the nature of this seeing belongs to the mind and not to the eyes. This is returning
perception to mind.

18. Ananda used to lean on the false mind for support. The Buddha, after showing the falseness
of the first two aggregates, rupa and vedana, taught him to return the seeing to the mind. The
disciple was thrown off balance and, not knowing what to say, was speechless. He was still

uncertain and awaited His further preaching.

Translated by Charles Luk 22

KINH THU LANG NGHIEM QUYEN MOT

- A Nan, neu nguoi khong co mat, thay toan toi den, bong duoc mat sang,
lien thay cac sac tuong tiwc mat, goi la "mat thay", nguoi a trong phong
toi cung toan thay toi den, bong dwyc den sang, cung thay cac sac tuong
tiwc mat, thi phai goi la "den thay". Neu den co thay thi chang duoc goi la
den, lai den thay thi co dinh dang gi den nguoi? Vay biet, den chi co tac
dung hien hien sac tuwig, sir thay la mat, chang phai den; mat chi co tac
dung hien hien sac tuwig, si/ thay la tarn, chang phai mat.

A Nan va dai chung du nghe loi Phat noi vay, mieng tuy im lang, nhung
tarn van chira ngo, mong du'oc giang ro them, nen thanh tarn chap tay, doi
Phat day bao.

Thich Duy Li/c dich 22

Surangama sutra I

The worldling's inverted views

The Buddha then held up His shining hand, straightened His fingers
to give (further) instruction to Ananda and the assembly and asked:
After I attained Enlightenment (Bodhi), I went to Magadava park
where I told Ajnata-kaundinya and his group of five bhiksus as well as
you monks, nuns and devotees, that all living beings failed to realize
Enlightenment and became Arhats because they were misled by
foreign dust which created delusion and distress (by entering their
minds). What at that time caused you to awaken so that you can now
win the holy fruit?.

Ajnata-kaundinya then rose from his seat and replied to the Buddha: I
am now a senior in the assembly in which I am the only one who has
acquired the art of interpreting because I had awakened to (the
meaning of) the expression .foreign dust,, so that I won the (holy)
fruit. World Honoured One (foreign dust) is like a guest who stops at
an inn where he passes the night or eats something and then packs
and continues his journey because he cannot stay longer. As to the
host of the inn, he has nowhere to go. My deduction is that one who
does not stay is a guest and one who stays is a host. Consequently,
a thing is .foreign, when it does not stay. Again, when the sun rises in
a clear sky and its light enters (the house) through an opening, the
dust is seen to dance in the ray of light whereas the empty space
does not move. I deduce that that which is still is the void and that
which moves is the dust. Consequently, a thing is .dust, when it
moves.

The Buddha said: .Correct.

The Hinayanist's inverted views

The Buddha then bent, straightened and rebent his fingers and asked

Ananda: What did you see?.

Ananda replied: I saw the Buddha open and close His fist.

The Buddha asked: You say that you saw my fist open and close;

was it my fist or your seeing that opened and closed?.

Ananda replied: As the Buddha's fist opened and closed, I saw that it

and not the nature of my seeing did so by itself.

Translated by Charles Luk 23

KINH THU LANG NGHIEM QUYEN MOT

Bay gia, The Ton duoi canh tay sang ngai, ma nam ngon tay, bao A Nan
vadai chung:

- Luc ta mai thanh dao nai Loc Vien, co noi vai nam vi Ty Kheo va tip
chung rang: Tat ca chung sanh chang thanh Bo-De va chung qua A La
Han, deu tai lam theo phien nao khach tran. Luc do, cac nguai do dau
duac khai ngo, nay chung thanh qua?

Khi ay, Kieu Tran Nhu dung day bach Phat:

- Con la bac trirong lao trong chung dwyc goi la hieu rong biet nhieu, vi
ngo hai chCp Khach Tran nen dircyc chung qua. The Ton, vi nhu nguai di
dirong vao nghi 6" khach san, an ngu xong roi len dirong di tiep, chang the
6" lai, con nguai chu thi cw tru tai do, chang can di dau. Vay chang tru la
khach, tru goi la chu, nen lay si/ "chang tru" lam nghTa chCp Khach.

- Cung nhu mira mm tanh, anh sang mat tro'i roi qua ke ho 1 , thay ro tirong
bui tran lang xang nai hu khong. Tran thi lay dong. Hip khong tich nhien.
Vay tich lang goi la khong, lay dong goi la tran, nen lay slf "lay dong" lam
nghTa chCp Tran.

Phat noi:
-Dung the!

Tlpc thai Nhip Lai 6" trong dai chung co nam ngon tay, nam roi lai ma, ma
roi lai nam, hoi A Nan:

- Nay nguai thay gi?

A Nan dap:

- Con thay ban tay cua Nhip Lai luc ma luc nam.

Phat bao A Nan:

- Nguai thay tay ta ma nam, la tay ta co ma co nam, hay cai thay cua
nguai co ma co nam?

A Nan dap:

- Ban tay cua Nhip Lai tip ma nam, chip chang phai tanh thay cua con co
ma nam.

Thich Duy Lipc dich 23

Surangama sutra I

The Buddha asked: Which one moved and which was still?.

Ananda replied:The Buddha's hand was not still; as to the nature of

my seeing which was already beyond the state of stillness, it could

not move.

The Buddha said .Correct.

Thereupon the Buddha sent out from His palm a radiant ray of light to

Ananda's right, and the disciple turned to look at it. Then He sent out

another ray to Ananda 's left and the disciple turned to look at it.

The Buddha then asked: Why did your head move?.

Ananda replied: I saw the Buddha send out radiant rays of light to my

right and left, I turned to look at them and so my head moved.

(The Buddha, said:) As you turn to the right and left to see the

Buddha-light, is it your head or your seeing that moves?.

(Ananda replied:) World Honoured One, it is my head that turns; as to

my seeing which is already beyond (the state of) stillness, how can it

move?.

The Buddha said: .Correct. 19

19. The Buddha wiped out both the worldly view of permanence and the Hinayanist view of
impermanence which have no room in the Absolute which is beyond both illusory states.

Translated by Charles Luk 24

KINH THU LANG NGHIEM QUYEN MOT

Phat hoi:

- Cai nao (Jong, cai nao tinh?

A Nan dap:

- Tay Phat chang try, tanh thay cua con tjnh con chang co, lam sao co
(Jong! (Ban kien bat nhi, dong tjnh deu chang nhiem).

Phat noi:
-Dung the!

Lien do, Nhu Lai ti> trong ban tay phong ra mot tia nao quang roi ben phai
A Nan. A Nan lien quay (Jau nhin ben phai, Phat lai phong mot tia nao
quang roi ben trai A Nan, A Nan lai quay dau nhin ben trai, Phat bao A
Nan:

- Dau ngu'oi vi sao lai lay (Jong?

A Nan (Jap:

- Con thay Nhu Lai phong nao quang den hai ben canh con, nen theo 66
nhin qua nhin lai, (Jau tu^ lay (Jong.

- A Nan, ngu'oi nhin theo nao quang lay (Jong la dau ngu'oi (Jong hay cai
thay (Jong?

- Bach The Ton! Dau con tir (Jong, tanh thay cua con ngung con chang co,
noi gi lay (Jong! (Ban kien khong (Joi (Jai, (Jong va chang (Jong (Jeu chang
dfnh dang).

Phat noi:
-Dung the!

Thich Duy Li/c dich 24

Surangama sutra I

The Buddha then declared to the assembly: 'so every worldly man
knows that what moves is dust, and that he who does not stay is a
guest. You have seen Ananda whose head moved of itself whereas
his seeing was unmoved. You have also seen my fist which opened
and closed of itself whereas his seeing neither expanded nor
contracted. Why do you still regard the moving as your body and
surroundings, and so, from beginning to end, allow your thoughts to
rise and fall without interruption, thereby losing (sight of) your true
nature and indulging in backward actions? By missing the (True)
Mind of your nature and by mistaking (illusory) objects for your
Selves, you allow yourselves to be caught in the wheel (of samsara)
thereby forcing yourselves to pass through transmigrations. 20

20. The Buddha reprimanded both worldlings and Hinayanists for their inverted views to eliminate
both the worldly and saintly states. If people in this world already know that the moving is .dust,, it
is clear that samsara is impermanent, but why do they still regard it as (real and) lasting? If
Hinayanists know that the head moves whereas the nature of seeing is unmoved, it is very clear
that the latter is really lasting, but why do they still regard it as impermanent? The Buddha meant:
'since you now know what is and is not permanent; why do you still hold that what moves are
your bodies, and (external) objects?. These two rebuttals implied the Buddha's idea of eliminating
both the false and the real. He meant that if this body and all objects (outside) it were
impermanent, why did worldly men regard them as permanent? Thus He reprimanded all worldly
men. If this very body and all things external to it) were really permanent, for The non-existent
body of illusion is Dharmakaya,. then why did the Hinayanists hold that they were impermanent?
Thus He reprimanded the Hinayanists. These discriminations result in the continuous rise and fall
of endless thoughts while the True Nature is overlooked. This is why people indulge in backward
actions and lose (sight of) the self possessed Nature of Mind. .For you have recognized (external)
objects as your Self and are caught in the midst of wrong actions so that you turn the wheel of
birth and death. (In other words to root out the worldly man's Is. and the Hinayanist's Is not. to
reveal the .Mean, which includes both existence and non-existence.)

The heretics' inverted view of annihilation

After Ananda and the whole assembly had heard the Buddha's
words, their bodies and minds became calm and composed. They
thought that, since the time without beginning, they had lost (sight of)
their own minds by wrongly clinging to the shadows of their
differentiated causal conditions and that they had only now awakened
to all this, like a (hungry) baby who had not suckled for some time
and suddenly saw its loving mother. They brought their palms
together to thank the Buddha and wished to hear His teaching on
the dual states of reality and unreality, existence and nonexistence
and mortality and immortality of body and mind.

Translated by Charles Luk 25

KINH THU LANG NGHIEM QUYEN MOT

Do do, Phat bao dai chung rang:

- Neu chung sanh cho "lay (Jong" la tran, "chang tru" la khach, cac nguol
hay xem, nhir A Nan dau ty lay (Jong ma tanh thay chang (Jong; lai tay ta
ty ma nam ma tanh thay chang ma nam. Vay sao cac ngiwi hien nay lai
cho (Jong la than, cho (Jong la canh, ti> dau den cuoi mem niem sanh diet,
lac mat chcn tanh, hanh theo dien dao. Vi tarn tanh chang chen, nhan vat
lam minh, ty troi Ian theo dong sanh tip, cam chiu luan hoi.

GHI CHU:

(1) Sa Ma Tha: Thien djnh clfc tjnh dong nhip khong quan.

(2) Tarn MaDe: Thien djnh phat dung bien hoa, dong nhip gia quan.

(3) Thien Na: Thien djnh tjch diet, lia nang so doi dai, dong nhip trung dao quan.

(4) Ban thipc: Ban tarn, ban kien, ban van, ban giac, ban tri deu la biet danh cua ty tanh.

(5) Theo dung phap mon thyc hanh, co tu co chipng, moi dipgc goi latu hanh.

Luc bay gitf, A Nan va dai chung nghe lai Phat day, than tarn tnir thai, nghT
minh ti> vo thi den nay, lac mat ban tarn, lam nhan bong phan biet cua
nhan duyen can tran, horn nay khai ngo, nhu dCpa be khat sCra bong du^o'c
gap me, chap tay le Phat, mong du^o'c nghe Nhu^ Lai hien bay cho chon
vong hu^ that cua than tarn, phat minh hai tanh sanh diet va chang sanh
diet ngay truac mat.

Thich Duy Lye dich 25

Surangama sutra I

King Prasenajit then rose and said to the Buddha: Before I received
the Buddha's instruction, I met (Kakuda) Katyayana and (Sanjaya)
Vairatiputra who both said that when the body died, its annihilation
was called Nirvana. Although I have now met the Buddha, I am still
not clear about this. All those here who are still in the stream of
transmigration wish to know how to realize that mind and prove that it
is beyond birth and death. 21

The Buddha said to King Prasenajit: Great King, I now ask you about
your body of flesh and blood: is it permanent and indestructible like a
diamond, or does it change and decay?.
(The king replied:) My body will decay and finally be destroyed.
The Buddha asked: Great King, you have not yet died, how do you
know that your body will be destroyed?.

The king replied: World Honoured One, though my impermanent,
changing and decaying body is not yet dead, I observe that it
changes and decays without a moment's pause and is bound to go
out. like a fire that gradually burns out and will be reduced to naught.
The Buddha asked: Yes, Great King, you are old now but how do you
look compared to when you were a child?.

The king replied: World Honoured One, when I was a child, my skin
glowed and when I grew up, I was full of vigour, but now I age and
weaken, I grow thin and my spirits are dull, my hair is white and my
face wrinkled so that I know I shall not live much longer; there is no
comparison between now and when I was full of vitality.

21. The Buddha had sent out a ray of light to teach Ananda that the unchanging was there with
the moving body and objects. So we know that (the state of) birth and death also comprises that
which is beyond both. Ananda now understood this and wanted the Buddha to teach him what
was and was not real and true, and what were birth and death and what were not, so as to draw a
clear line between reality and unreality in order to remove his remaining doubts. But he had not
yet put his wish into words. In the past King Prasenajit had followed heretical teachers. Kakuda
Katyayana taught the doctrine of (simultaneous) existence and non-existence, and Sanjaya
Vairatiputra, that of naturalism. Though there were many heretical sects in India, their doctrines
did not go beyond the two wrong views of permanence and annihilation which the king had
studied, so that he clung to the idea of annihilation even after he had met the Buddha. As he had
now heard Him teach that the Mind is beyond birth and death, he was not clear about it and
asked for elucidation.

Translated by Charles Luk 26

KINH THU LANG NGHIEM QUYEN HAI

Khi ay, vua Ba Tw Nac dimg day bach Phat:

- Xira kia con chira dwyc nghe Icyi day cua Phat, thay bon ngoai dao Ca
Chien Dien (chap cac phap cung co cung khong) va Ty La Chi Tip (chap
man kiep ty nhien dac dao), deu noi than nay sau khi chet doan diet goi la
Niet Ban. Nay du gap Phat nhung van con ho nghi, chang biet lam the nao
mol dwyc chCpng to cho chang sanh diet cua tarn nay, hien nay hang hCm
lau trong chung deu mong cung nghe.

Phat noi vol vua:

- Than ong 6" day, nay ta hoi ong, cai nhuc than nay la dong r\hw kirn cang,
thu^ang tru chang hoai hay co bien diet?

- Bach The Ton! Cai than vo thu j 6'ng bien hoai cua con du chira ti>ng diet,
nhu^ng con xet thay tru j 6'c mat niem mem dol doi, mai mai khong thoi, dan
dan tieu mon, r\hu ICpa thanh tro, si/ tieu mon chang ngi>ng, nen biet chac
chan than nay roi se diet mat.

Phat noi:

- Dung the, da\ vircmg! Tuoi tac cua ong nay da gia yeu, vay mat may so
y&'\ thucy nho r\hu the nao?

- Bach The Ton! Xira con con nho, da thit men mem, den khi tru'6'ng thanh,
khi huyet sung tuc, nay thi tuoi gia, ngay them suy yeu, hinh sac kho gay,
tinh than met moi, toe bac mat nhan, si/ song chang con bao lau nCpa, lam
sao so bang luc tre manh!

Thich Duy Lye dich

Surangama sutra I

The Buddha said: Great King, your appearance should not decline.

The king replied: World Honoured One, it has been changing all the

time too imperceptibly for me to notice it. With the constant change of

seasons, I have become what I am now. Why? Because when I was

twenty, though still young, I already looked older than when I was ten,

while at thirty I was older still. As I am now sixty-two, I am older than

at fifty when I was stronger. World Honoured One, I notice this

imperceptible change in every decade, but when I look into it closely,

(I see that) it has occurred not only yearly, monthly and daily, but in

each moment of thought. That is why I know that my body is destined

to final destruction.

The Buddha said: Great King, you observe this ceaseless change

and know that you will die, but do you know that when you do, there

is that which is in your body and does not die?.

The king brought his two palms together and said: I really do not

know.

The Buddha continued: I will now show you the (self-) nature which is

beyond birth and death. Great King, how old were you when you first

saw the Ganges?.

The King replied: When I was three my mother took me to worship

the deva Jiva. As we crossed the river, I knew it was the Ganges.

The Buddha asked: Great King, as you just said, you were older at

twenty than at ten, and until you were sixty, as days, months and

years succeeded one another, your (body) changed in every moment

of thought. When you saw the Ganges at three, was its water (the

same as it was) when you were thirteen?.

The king replied: It was the same when I was three and thirteen, and

still is now that I am sixty-two.

The Buddha said: As you now notice your white hair and wrinkled

face, there must be many more wrinkles than when you were a child.

Today when you see the Ganges, do you notice that your seeing is

.old. now while it was .young, then?.

The king replied: It has always been the same, World Honoured One.

Translated by Charles Luk 27

KINH THU LANG NGHIEM QUYEN HAI

Phat noi:

- Hinh the cua ong dau phai bong nhien bien hoai!

- Bach The Ton! Si/ bien hoa am tham doi doi, con that chang hay, mua
(Jong mua ha tham thoat troi qua, dan dan den the nay. Tai sao? Khi hai
mu'oi tuoi, du goi la tre, nhung mat may da gia hon luc len mu'd'i, khi ba
muoi tuoi lai sut hon luc hai muoi, den nay da sau mu'oi hai, so voi luc
nam mu'oi thi suy yeu hon nhieu. The Ton, con cam thay sir doi doi am
tham troi chay theo ky han mu'oi nam, nhu^ng neu suy xet ti mi thi cai bien
doi ay dau phai ti>ng 10 nam! That ra thi moi nam moi doi, cho den moi
thang, moi ngay, moi gio, trong moi sat na niem niem bien doi chang
ngi>ng, nen biet than nay chung quy bien diet vay.

Phat noi:

- Ong thay bien hoa doi doi chang ngung, ngo biet phai diet. Vay trong luc
diet, ong con biet trong than co cai gi chang diet chang?

Vua Ba Jw Nac chap tay bach Phat:

- Con that chang biet!
Phat noi:

- Nay ta chi cho ong cai tanh chang sanh diet. Dai Virong, ong thay nuoc
song Hang hoi may tuoi?

Vua dap:

- Luc len ba, me con dat di yet le than Ty Ba Thien, di qua song nay, khi ay
da biet song Hang.

Phat noi:

- Nhir loi ong noi, luc hai mu'oi tuoi thi sut hon luc len mu^oi, cho den sau
mu'oi niem niem doi doi theo ti>ng ngay gio. Vay khi ong ba tuoi thay nu'oc
song, roi den nam mu^oi ba, thay nuoc song, tanh thay nhu the nao?

Vua dap:

- Tanh thay cung giong nhu khi ba tuoi, cho den nam nay da sau mu'oi hai
cung chang co khac. (Ban kien von chang sanh diet bien doi).

Phat noi:

- Nay ong tu^ than da gia, mat ong chac phai nhan hon luc tre, vay hien nay
thay song Hang voi luc nho thay song Hang, cai tanh thay co gia tre gi
chang?

- Bach The Ton! Khong a\

Thich Duy Li/c dich

Surangama sutra I

The Buddha said: Great King, though your face is wrinkled, the
nature of this essence of your seeing is not. Therefore, that which is
wrinkled changes and that which is free from wrinkles is unchanging.
The changing is subject to destruction whereas the unchanging
fundamentally is beyond birth and death; how can it be subject to
your birth and death? Why do you bring out Maskari Gosaliputra's
(wrong) teaching on total annihilation at the end of this life?. Upon
hearing this, the king realized that after death, there will be (no
annihilation but) life again in other transmigrations. He and the whole
assembly were happy and enthusiastic at the Teaching which they
had never heard before. 22

The inverted behaviour

After hearing this, Ananda rose from his seat, prostrated himself
before the Buddha, brought his two palms together and knelt saying:
World Honoured One, if both seeing and hearing are beyond birth
and death, why has the Buddha said that we have lost (sight of) our
True Nature and so acted in an inverted manner? Will you be
compassionate enough to enlighten us, and so wash off our defiling
dust?. Thereupon the Buddha lowered His golden hued arm with the
fingers pointing downward and asked Ananda: As you now see my
hand, is it in a correct or inverted (position)?.

22. This eliminates the heretical idea of annihilation (at the end of this life). Ananda wanted the
Buddha to reveal the permanent nature of his (ephemeral) body and mind. Since this was a most
difficult thing to explain, He used King Prasenajit's query to expound it. Not only did the king
overlook the identity of birth and death with the permanent (nature from which they spring) but he
also clung to the wrong view that annihilation would follow death. Had he known that death was
(only illusory and) fundamentally unreal, he would have realized that it was the same with birth;
thus he would have understood the profound meaning of True Permanence. It was very difficult
for him to be clear about this imperishable nature at the end of (each illusory) life, but it could be
demonstrated with the aid of his body and mind. Therefore, the Buddha asked the king whether
his body was changing and decaying or was permanent and imperishable like an indestructible
diamond. If his body was closely examined, it was really changing in every moment of thought
and was, therefore, impermanent, for from his

childhood to his prime and old age, it had altered gradually and was bound to decay and come to
an end. This is the birth and death of the impermanent body and mind in which the (self-) nature
is really permanent. But how can it be realized? And so the Buddha asked him about his seeing
the Ganges to prove its nature, which was the same in spite of the gradual change of his physical
appearance from his childhood up to then. This proved that that which changed was subject to
destruction whereas that which did not was his True Nature.

Translated by Charles Luk 28

KINH THU LANG NGHIEM QUYEN HAI

Phat noi:

- Mat ong du nhan ma cai tanh cua kien tinh (nang thay) chira ti>ng nhan,
co nhan la bien, chang nhan thi bat bien; bien at phai diet, bat bien von
chang sanh diet. Vay lay gi 6e tho nhan sanh tip cho ong? Ma con dem ta
thuyet cua bon Mat Gia Le kia, cho la than nay sau khi chet doan diet!

Vua nghe Phat day, tin biet Bon Kien that chang doan diet, bo than nay se
dwyc than khac, nen cung dai chung vui mi>ng dwyc phap chira ti>ng co.
Ngay do, A Nan lien ti> cho ngoi dCpng day chap tay danh le, quy goi bach
Phat:

- Bach The Ton! Neu cai tanh thay nghe nay that chang sanh diet, sao The
Ton lai noi chung con lac mat chcn tanh, hanh theo dien dao? Xin Phat ti>
bi, rCpa sach tran cau cho chung con.

Tlpc thai, Nhu^ Lai duoi canh tay sac vang, ngon tay chi xuong, bao vm A
Nan:

- Nay ngiwi thay tay ta la chanh hay dao?

Thich Duy Li/c dich

Surangama sutra I

Ananda replied: All worldly men regard this as inverted but I myself

do not know which position is correct or inverted.

The Buddha asked: If they hold that it is inverted, which position do

they consider to be upright?.

Ananda replied: If the Buddha holds up His hand pointing to the sky,

it will be upright.

The Buddha then held up His hand and said: If worldly men so

discriminate between an upright and inverted hand, they will in the

same way differentiate between your body and the Buddha's pure

and clean Dharmakaya and will say that the Tathagata's body is

completely enlightened whereas yours is upside down. If you

look closely into your body and the Buddha's, where is this so called

inversion?

After hearing this, Ananda and the assembly were bewildered and

gazed fixedly at the Buddha without knowing whether their bodies

and minds were really inverted.

Translated by Charles Luk 29

KINH THU LANG NGHIEM QUYEN HAI

A Nan dap:

- Chung sanh the gian cho day la dao, ma con thi chang biet the nao
chanh, the nao dao.

Phat bao A Nan:

- Neu ngirol the gian cho day la dao thi lay gi lam chanh?
A Nan dap:

- Nhu Lai 6wa canh tay chi len tro'i goi la chanh.
Phat lien gic canh tay len, bao rang:

- Theo tanh thay la chanh, theo canh tran la dao; tanh thay chang co
chanh, dao, canh tran mm co chanh, dao, nay chang theo tanh thay ma
duyen theo canh tran, da la mot lop dien dao. Lai, theo ly le thuwig, canh
tay chi xuong thuan theo than la chanh, canh tay chi len nghich vol than la
dao; nay ngirol the gian dau duoi doi nhau, cho thuan la dao, cho nghich la
chanh, thanh dien dao boi phan. Vay dem than ngiwi so v&'\ phap than
thanh tinh cua Nhu^ Lai thi du'Q'c biet ro, than Nhir Lai goi la Chanh Bien
Tri, than cac nguol goi la tanh dien dao. Ngiwi hay quan xet ky giOa than
ngu'ci va than Phat, cai cho la dien dao ay, 6" cho nao goi la dien dao?

Khi ay A Nan va dai chung ngan ngc nhin Phat khong nhay mat, chang
biet cho than tarn dien dao

Lirac giai

Thanh tjnh phap than tipc dieu tarn sang to chan that (goc), kien van giac tri tipc la vat do dieu tarn hien ra
(ngon); ve goc la chanh, theo ngon la dao, vf nhu bot noi noi bien, nhan bien la chanh, nhan bot la dao.
Phat hoi A Nan: Ngirai thay tay ta la chanh hay dao? Khi do A Nan nen o noi tanh thay cua minh tryc
ngo the nao chanh, the nao dao, chang nen noi tay NhiF Lai cho la chanh, la dao. Cung nhip Tu Bo De
tTnh toa trong hang, chang nho can thipc dime thay Phap than Nhip Lai, goi la Chanh Bien Tri. Dung mat
A Nan de thay tay NhiF Lai, lai o noi tay phan biet chanh hay dao, ay la duyen theo luc thipc, bo goc theo
ngon, da lia ngoi chanh nen goi la tanh dien dao.

Thich Duy Li/c dich

Surangama sutra I

Delusion and Enlightenment are of the same source

The Buddha was moved with compassion and, out of pity for Ananda
and the assembly, said in His voice as steady as the ocean tide: 23
Virtuous men, I have always declared that Form and Mind and all
causes arising therefrom, all mental conditions and all causal
phenomena are but manifestations of the mind. Your bodies and
minds are just appearances within the wonderful, bright and pure
Profound Mind. Why do you stray from the precious, bright and subtle
nature of fundamentally Enlightened Mind and so recognize delusion
within enlightenment?. 24

23. Ocean-tide voice is the unfailing response to the needs of men, like the ocean-tide which
never fails to rise and fall.

24. Ananda had now heard the Buddha use the seeing of the Ganges to reveal that which was
beyond birth and death in the midst of changing conditions. He thought that when he spoke
before of seeing the Buddha's fist, that was also the nature of his seeing which proved that he
had not lost (sight of) his true nature. Why did the Buddha agree with the king and disagree with
him? This proved that Ananda had failed to know where his inversion really was.

And so the Buddha held down His hand which was in a natural position which worldly men
mistook for being inverted. This illustrated precisely the body and its conditions in the true state of
permanence which the disciple rejected and from which he strayed. Such is the inverted view
held by Hinayanists and heretics. His hand was then held upright but was (in reality) inverted
which worldly men regarded as right; this is the impermanent state of birth and death which they
called permanent. Such is the inverted view of worldly men. The Buddha said the arm was His
and fundamentally was neither right nor wrong, but the mere change of its position gave rise to
discrimination. This was precisely the wrong way in which deluded people looked at things. The
Buddha's Dharmakaya and your body are just the same but if you discriminate between them,
you will call His an enlightened body and yours an inverted one. The Buddha's aim was to urge
Ananda to look through the physical body to realize the spiritual Dharmakaya. Hence He asked
Ananda: Look closely into your body and the Buddha's and tell me where the so-called inversion
lies. Since Ananda and those present failed in this because of their delusion, they were
bewildered and did not realize where the inversion really lay. The Buddha took compassion on
them and said: I have always declared that form and mind and all causes arising therefrom, all
mental conditions and all causal phenomena are but appearances in the (True) Mind. Form, (the
aggregate rupa) comprises the five physical organs and their six modes of sense (eg. car and
sound; etc.). Mind comprises the last four of the five aggregates and the eighth consciousness.
All causes are sense organs and sense data. Mental conditions are the fifty-one mental ideas and
causal phenomena comprise body, the world and the myriad things that constitute man's
surroundings. Thus you should know that your body and mind are just things that appear in your
wonderful, bright and pure Profound Mind. Why do you recognize only your illusory body and
mind thereby losing sight of the precious, bright and subtle nature of your fundamental
Enlightened Mind and so recognize delusion within Enlightenment? For fundamentally you were
not deluded but merely lost sight of Reality by wrongly clinging to unreality, hence your delusion
in the midst of Enlightenment. This is exactly where your inversion lies.

Translated by Charles Luk 30

KINH THU LANG NGHIEM QUYEN HAI

Phat ma long ti> bi thirong xot A Nan va dai chung, phat hai trieu am bao
knap trong Hoi rang:

- Cac thien nam tin! Ta thu'6'ng noi: cac duyen tarn va sac vol cac tarn sa
(buon, vui, yeu, ghet v.v...) cac phap sa duyen (canh tran) deu do tarn bien
hien, than tarn cua r\gw&\ cung la vat do dieu tarn hien ra, vay sao cac
ngirol lai lac mat cai ban tanh von tron day sang to cua dieu tarn, nhan lam
cai me (vong tarn) r\&\ ngo (dieu tarn) cho la tarn tanh, ben me dieu minh

Thich Duy Li/c dich

Surangama sutra I

(Mind's) dimness creates (dull) emptiness and both, in the darkness,
unite with it to become form. The mingling of form with false thinking
causes the latter to take the shape of a body, stirred by accumulated
causes within and drawn to externals without. Such inner disturbance
is mistaken for the nature of mind, hence the false view of a mind
dwelling in the physical body and the failure to realize that this body
as well as external mountains, rivers, space and the great earth are
but phenomena within the wondrous bright True Mind. Like an
ignorant man who overlooks on the great ocean but grasps at a
floating bubble and regards it as the whole body of water in its
immense expanse, you are doubly deluded amongst the deluded.
This is exactly the same delusion as when I hold my hand down; and
so the Tathagata says that you are the most pitiable people. 25

25. The Buddha said that all things were but manifestations of the mind, but being apprehensive
that those present could not understand this, He traced inversion back to its origin to reveal the
same source of both Ignorance and Enlightenment in order to root out the false mind and false
seeing. In the pure and clean True Mind of the One Reality, there was fundamentally neither body
and mind nor outer world, but it was stirred and screened by a single thought, thereby
transforming the all-embracing Absolute Void into dull emptiness, hence the words: Dimness
creates dull emptiness. Then ignorance thickened in this relative voidness and crystallized into
illusory form made of four-elements, hence the words: Both dimness and. emptiness unite with
the darkness to become form. As the True Mind was screened by delusion, the fundamental
bright wisdom was changed into wrong perception which confronted illusory form, and, as time
passed slowly, it united with some small portion of the four elements, thereby taking the illusory
shape of body and mind, made of five aggregates; hence: The mingling of form with false thinking
causes the latter to take the shape of a body. Because this illusory body was grasped, the self-
possessed True Nature was overlooked, hence the recognition of .inner disturbance by stirring
accumulated causes, as the nature of the self-mind. After losing (sight of) the boundless True
Mind, the illusory body and mind were grasped, and mind was wrongly thought to be in the body.
Hence the failure to realize that this body as well as outer mountains, rivers, space and the great
earth were but phenomena appearing in the wonderful bright True Mind. This is like rejecting the
great ocean to recognize one of its bubbles; this already showed one delusion, and if a bubble
was mistaken for the whole body of water, this was another delusion. Thus, you are doubly
deluded. Such inversion does not differ from that caused by my lowering an arm. Hence the
Buddha declared that Ananda and those present were the most pitiable people.
The Buddha by His revelation of two basic inversions (page 12) had now rooted out the third
aggregate sanjna and the first six consciousnesses in His dealing with the first basic inversion.

Translated by Charles Luk 31

KINH THU LANG NGHIEM QUYEN HAI

(dieu tarn sang to) tro thanh vo minh, ti> vo minh bien thanh ngoan khong,
vo minh la nang bien, ngoan khong la so bien, nang so hoa hop bien ra tip
dai, la ngoai sac cua y bao, sac Ian Ion voi tarn vong tuong thanh co chung
sanh, la noi sac cua chanh bao, tuong (vong tuwig), tuong (vong sac) lam
than, nhiep tri than tarn la thine thCp tarn, tu duyen lay dong ben trong la
thine thCp bay, dong ruoi theo canh ben ngoai la thine thCp sau, ti> vo minh
bien khoi vong duyen vong tran, ma nhan tu^ong nhieu loan lang xang nay,
me muoi cho la tu^ tarn o trong sac than, chang biet sac than, nui song, dat
dai cho den hir khong deu la vat do dieu tarn bien Men, vf nhu^ bo ca tram
ngan bien Ion, chi nhan mot bot nu'oc cho do la bao gom tat ca nu'oc bien,
cung nhu^ cac ngu'oi, tu^ bo Ban Kien, lai o noi tay ta phan biet chanh, dao,
that la me lai them me. Nhir Lai noi la ke dang throng xot vay.

Thich Duy Li/c dich

Surangama sutra I

Refuting the false perception to eliminate the fourth aggregate
and reveal the non-existence of the seventh consciousness
Wiping Out the Unreal The Non-existence of Discriminative
Perception

Ananda's wrong view

Ananda was moved to tears by the Buddha's compassion and
profound Teaching, brought his two palms together and said:
.After hearing the Buddha's wonderful Dharma, I have realized that
the wondrous Bright Mind is fundamentally perfect, so that I always
dwell in my Mind-ground. But if my awakening has been due to the
Buddha's preaching, I have (really) used, my causal mind to hear it
with reverence, thereby merely realizing that mind. I dare not pretend
that it is the fundamental Mind-ground. Will you be compassionate
enough to enlighten me so as to remove my (remaining) doubts so
that I can return to the Supreme Tao?. 26

26. Ananda's statement showed his second basic inversion. (See p. 10.) Hitherto he had
recognized his discriminating mind as the true one. As the Buddha now disclosed the profound,
bright, allembracing True Mind about which he had not previously heard, he was moved to tears,
but his comprehension by means of illusory mind of the Teaching did not mean his experiential
awakening to True Mind. Therefore, he dared not pretend that he had really wakened to the
fundamental Mind-ground and asked the Buddha to remove his doubt on this point.
Although the ancients had unshaken faith in their self-minds, they could not attain real awakening
until they had settled their doubts about their self-minds. But in Ananda's case his discriminating
about the Buddha's voice with his causal or samsaric mind (prevented) his enlightenment. As (his
faith) still depended upon his intellect or Sixth Consciousness he still accepted illusory causes
and so missed Reality.

Translated by Charles Luk 32

KINH THU LANG NGHIEM QUYEN HAI

A Nan tho nhan long ti> bi day bao tham sau cua Phat, rci le chap tay bach
Phat rang:

- Con du 6w<yc nghe dieu am, ngo biet cho ban lai thuOTg try vien man cua
dieu tarn ma con hien nay dung tarn phan duyen nghe tieng thuyet phap
cua Phat, dau ngo du^o'c tarn nay, nhu'ng chua dam cho la ban tarn, mong
Phat thircmg xot khai thj dieu phap, nho tn> goc nghi ngo 1 cua con, 6e dwyc
den dao vo thu'O'ng.

Thich Duy Lu'C djch

Surangama sutra I

Unreality of illusory causes

The Buddha said: You are still using your clinging mind to listen to the
Dharma; since, however, this Dharma is also causal, you fail to
ealize the Dharma-nature. This is like a man pointing a finger at the
moon to show it to others who should follow the direction of the finger
to look at the moon. If they look at the finger and mistake it for the
moon, they lose (sight of) both the moon and the finger. Why?
Because the bright moon is actually pointed at; they both lose sight of
the finger and fail to distinguish between (the states of) brightness
and darkness. Why? Because they mistake the finger for the bright
moon and are not clear about brightness and darkness. Likewise, if
you mistake your (intellect which) hears my preaching voice for your
(true mind), the latter's discerning nature should be independent of
that differentiated voice. For instance, when a traveller spends the
night at an inn, he does so for a time and then leaves, not staying
there for ever: as to the inn-keeper, he has nowhere else to go for
he owns the inn. It is the same with your mind.

Falseness of both sense organs and consciousness

If it is your True Mind, it has nowhere to go. Then why in the absence
of speech has it no discerning nature of its own? This discriminating
(intellect) does not arise only when I speak, but also when you
discern my appearance; it has no discerning, nature of its own when
there is no form. (It is not True Mind) even when you reach the state
in which all discrimination ceases, a state that is neither form nor
Voidness, which the heretics call Primordial Darkness. 27

All phenomena returnable to causes are unreal

If that which has no discerning nature of its own ceases to exist in the
absence of causal conditions, how can the (socalled) nature of your
mind be an (independent) Host if it disappears when it returns to its
(illusory) causes?. 28

27. Primordial darkness at the beginning of existence, out of which all things arose.

Translated by Charles Luk 33

KINH THU LANG NGHIEM QUYEN HAI

Phat bao A Nan:

- Cac ngiwi nay con dung tarn phan duyen di nghe phap, vay phap nay
cung la duyen, chang hap phap tanh. Cung nhu co ngirol dung tay chi mat
trang cho ngircyi khac xem, ngudM ay nen nhicy ngon tay di thay mat trang;
neu nhin ngon tay cho la mat trang thi chang nhOng bo mat mat trang,
cung chang biet ngon tay. Tai sao? Vi cho ngon tay la mat trang, chang
nhung khong biet ngon tay, lai cung chang phan biet dircyc sang toi. Tai
sao? VI cho cai ban the cua ngon tay la tanh sang cua mat trang, chang ro
du'O'c hai tu'ang sang toi vay. Cac ngiwi cung the, neu dung y thCpc phan
biet tieng thuyet phap cua ta, cho la tarn cua cac ngiwi, thi tarn nay phai lia
su" phan biet am thanh, rieng co tanh phan biet. Vi nhu^ ngirol di du^ang 6"
lai khach san, nghi tarn roi di, chang du'Q'c thu^ang tru, con ngu'O'i giam doc
khach san thi khoi di dau ca, nen goi la chu. Nay cung nhir the, neu la
chcn tarn (chu) cua ngu'O'i thi khoi can di dau, sao lai lia am thanh chang
co ti/ the cua tanh phan biet? The thi, cai tarn phan biet am thanh dung
mao nay, lia cac sac tu'ang chang co tif the cua tanh phan biet cho den su^
phan biet cung chang co, phi sac phi khong, ma bon ngoai dao Cau Xa Ly
me muoi cho la Minh De (than nga). Neu lia cac phap nhan duyen chang
co tu^ the cua tanh phan biet thi tarn tanh cac ngiwi deu co cho tra ve, lay
gi lam chu?

Thich Duy Lu'C dich

Surangama sutra I

Borrowing The Essence Of Perception To Pick Out Causal
Externals

Ananda asked: If every state of my mind can be returned to its cause,
why does the Buddha speak of the wondrous bright original mind
which is not returnable to anywhere? Will you be compassionate
enough to enlighten me?.

28. This shows the second basic inversion (see p. 10), hence the Buddha used the essence of
seeing to reveal the non-existence of the Seventh Consciousness before exposing the Essence
of (the Eighth) Consciousness as the substance of Nirvana. For the Seventh is the organ of the
Sixth Consciousness, and is the nature of discrimination, using the latter to perform its function.
Both belong to the Perception of the Eighth Consciousness. The Seventh Consciousness is also
called the Clinging Mind because it (depends on) inner and outer causes; it has no substance
when external data cease to exist; hence causal externals are used to show its non-existence.
The Buddha said: If you use your clinging mind to listen to the Dharma, this Dharma is also
causal and pertains to the objective cause, or samsaric mind. Therefore, you have not realized
the substance of (absolute) Dharma which is beyond words and phrases. When I teach the
Dharma it is like pointing a finger at the moon to show it to others. As the finger is not the moon,
you should disregard it to see the moon, but if you mistake my finger for the moon, you will lose
(sight of) both the (bright) moon and the (dark) finger and will not be clear about the two states of
brightness and obscurity. If you mistake (your intellect) that differentiates when you hear me
preach the Dharma for your true mind, the latter should have substance in the absence of my
voice. For example, a guest stops temporarily at an inn but its host always stays there. If your
differentiating mind is really, your true mind, it should stay permanently; then why has it no
substance where there is no voice? Thus not only does this mind lack substance, but it also
cannot be found when you notice my face. This reveals the nonexistence of the Sixth
Consciousness.

As the Sixth depends on the Seventh Consciousness for discerning, now that the former's
substance cannot be found, the latter does not exist. Not only is this differentiating illusion unreal,
but even when differentiation ceases there is neither form nor voidness. The Seventh
Consciousness, as inner cause, is cut off from the five outer sense data, so that it is beyond form,
and the innermost is clung to as an Ego, so that it is beyond voidness. This is the dim substance
of the Eighth Consciousness which is not yet True Mind and which heretics call Primordial
Darkness. Even this is not yet Reality, still less is the discriminating Seventh which is the organ of
the Sixth consciousness.

Therefore, when this Seventh Consciousness is cut off from external causes, it grasps at the
inner Eighth Consciousness as an Ego, hence heretics call the latter the Spiritual Ego and set it
up as a Master in Primordial Darkness. The twenty-five heretical schools regard it as permanent.
This exposes the Seventh and incidentally reveals the Eighth Consciousness which is clung to as
an Ego but is unreal. If that which has no independent nature of its own in the absence of causal
externals is held as the nature of your mind, how can it be a host when each (uprising) can be
(traced back and) returned to a rising cause? This reveals the Host who (is independent and)
cannot be returned to any external cause; this only is True Mind. (This is the origin of the kung an
(Japanese koan): All things return to the One, to where does the One return?)

Translated by Charles Luk 34

KINH THU LANG NGHIEM QUYEN HAI

A Nan noi:

- Neu tarn tanh cua con deu co cho tra ve, thi cai dieu tam sang to cua Nhu
Lai noi, sao chang co cho tra ve? Xin Phat thuo'ng xot, khai thi cho con.

Thich Duy Li/c dich

Surangama sutra I

Setting up the essence of perception

The Buddha said: As you see me now, the essence of your seeing is
originally clear. Although it is not the profound Bright Mind, it is like a
second moon but is not a reflection of the moon (in water). Now listen
attentively to my explanation of that which cannot return anywhere.

Picking out causal externals

Ananda, the doors and windows of this hall are wide open and face
east. There is light when the sun rises in the sky and there is
darkness at midnight when the moon wanes or is hidden by fog or
clouds. Your seeing is unimpeded through open doors and windows
but is obstructed where there are walls or houses. Where there is
discrimination, you perceive the (stirring) causes and in the dull void,
you only see emptiness. An unconscious condition, results from
confused externals whereas an awakened state leads to clear
perception.

Ananda, see now how I. return each of these changing states to its
causal origin. What are these original causes? Ananda, of these
changing conditions, light can be returned to the sun. Why? Because
there is no light without the sun and since light comes from the sun, it
can be returned to it (i.e., its origin). Darkness can be returned to the
waning moon; clearness to open doors and windows, obstruction to
walls and houses, causes to differentiation, emptiness to relative
voidness; confused externals to unconsciousness and clear
perception to the awakened state. Nothing in the world goes beyond
these conditions. Now when the Essence of your Perception
confronts these eight states, where can it be returned to? If to
brightness you will not see darkness when there is no light. Although
these states such as light, darkness, etc., differ from one another,
your seeing remains unchanged.

Translated by Charles Luk 35

KINH THU LANG NGHIEM QUYEN HAI

Phat bao A Nan:

- Nay nguol thay dwyc ta la do cai kien tinh sang to (de nhi nguyet), kien
tinh nay chang phai la dieu tarn sang to (de nhat nguyet), guwig noi nhu
mat trang thCp hai, cung chang phai bong cua mat trang thCp nhat vay.
Nguol hay chu y nghe, bay gitf ta se chi ro cho chang the tra ve. A Nan,
nhu day, giang duang ma cCpa ben dong, mat tro'i moc len thi sang, ni>a
dem khong trang thi toi; cho co cCpa neo thi thong, cho co vach tuang thi
nghen, cho phan biet la duyen, nci hu khong la trong rong, bui tran noi len
thi thay mit mu, mira tanh tro'i thanh thi thay sang sua, A Nan, ngiwi xem
cac tu'ang bien hoa nay, nay ta tra ve cho ban nhan cua no! Sao goi la ban
nhan? Cac twcmg bien hoa nay, sang tra ve mat tro'i, tai sao? Vi khong mat
tro'i thi chang sang, sang thuoc mat tro'i, nen tra ve mat tro'i, toi tra ve dem
khong trang, thong tra ve cCpa neo, nghen tra ve vach tu^ang, duyen tra ve
phan biet, trong rong tra ve hu^ khong, mit mu tra ve bui tran, sang sua tra
ve mira tanh, tat ca viec the gian khong ngoai nhCmg loai nay, vay con kien
tinh thay du^o'c tarn thip ke tren do, ngu^o'i dinh tra ve dau? Neu tra cho
sang thi luc khong sang chang the thay toi, the thi sang toi chang the phan
biet,

Thich Duy Li/c dich 10

Surangama sutra I

The nature of perception

All states that can be returned to external causes are obviously
not YOU, but that which cannot be returned to anywhere, if it is not
YOU, what is it? Therefore, you should know that your Mind is
fundamentally wonderful, bright and pure and that because of your
delusion and stupidity, you have missed it and so are caught on the
wheel of transmigration, sinking and floating in the samsaric sea. This
is why the Tathagata says that you are the most pitiable of men. 29

The (Underlying) Nature of Perception
is Not the Essence of Perception

Ananda asked: I now understand that the nature of Perception
cannot be returned to any external cause but how can I
know that it is my True Nature? 30

29. When Ananda heard that all mental (states) that could be returned to external causes were
not the real Host, he asked the Buddha about the non-returnable True Mind. Since it is very
difficult to explain, the Buddha used the Essence of Seeing to reveal it. For seeing is mixed up
with causal conditions whereas its essence, or the Eighth Consciousness, is not. Therefore, He
spoke of the Essence of Seeing which, though not the real, is a transformation of the Absolute
and is close to it; hence it is like a second moon which is close to the real moon but is not a
reflection of it in water. If you understand that this Essence of Perception cannot be returned to
any cause, you ill be able to awaken to the True Mind.

30. Ananda did not really understand the Teaching for his words betrayed his deluded mind. The
Buddha had merely used the Essence of Perception as a temporary Host in order to pick out
external causes to eliminate the discriminating seeing which vanished automatically when
returned to its conditioning causes.

Translated by Charles Luk 36

KINH THU LANG NGHIEM QUYEN HAI

con bay thip kia cung giong r\hw vay. NhCmg cai tra ve dum tat nhien
chang phai nguci, cai khong the tra ve, chang phai nguci la ai? Vay biet
tam nguci von dieu minh trong sach, nguai ti/ me muoi lac mat ban tarn,
cam chju luan hoi, thucyng bi troi Ian trong vong sanh tip, nen Nhu Lai noi la
dang thuo'ng xot!

A Nan noi:

- Con du biet tanh kien nay chang the tra ve, nhung lam sao biet la chan
tanh cua con?

Thich Duy Li/c dich 11

Surangama sutra I

The capacity of perception

The Buddha said: Ananda, though you have not yet reached the state
beyond the stream of transmigration, you may now use the Buddha's
transcendent power to behold the first dhyana heaven 31 without
obstruction, like Aniruddha 32 who sees this world (Jambudvipa) as
clearly as fruit 33 held in his own hand. Bodhisattvas can see hundreds
and thousands of worlds. Buddhas in the ten directions can see all
the Pure Lands as countless as the dust. As to living beings, their
range of sight is (sometimes) limited to inches.

Picking out causal objects

Ananda, as you and I see the palaces inhabited by the four heavenly
kings with all that is there in water, on the ground and in the air,
though there is a great variety of forms and shapes in the light and
darkness, they are but hindrances resulting from your differentiation
of objective phenomena. Here you should distinguish between your
own Self and external objects. From, what you see, I now pick out
that which is your own Self and those which are but phenomena.
Ananda, if you exhaust the field of your vision, from the sun and
moon to the seven mountain ranges34 with all kinds of light, all that
you see are phenomena which are not YOU. As you (shorten your
range) you see passing clouds and flying

31. The first of the four dhyana regions, which is as large as one whole universe and comprises
the three Brahma heavens. See also Ch.an and Zen Teaching, Third Series, Glossary, page 287,
Rider & Co.

32. One of the ten chief disciples of the Buddha.

33. Amala, a fruit like the betel nut.

34. The seven concentric mountain ranges which surround Sumeru, the central mountain of a
universe, each range separated from the other by a sea. birds, the wind rising and dust, trees,
mountains, rivers, grass, men and animals; they are all external and are not YOU.

Translated by Charles Luk 37

KINH THU LANG NGHIEM QUYEN HAI

Phat bao A Nan:

- Ta hoi ngipoi, nay ngipoi chipa dac qua vo lau, nho than Iipc cua Phat,
dipoc thay coi so thien chang co ngan ngai, ma A Na Luat thay coi Ta Ba
nhip xem trai Yem Ma La trong ban tay, cac Bo Tat thay tram ngan coi,
mipoi phipong Nhip Lai cung tot vo so quoc do Phat, chang cho nao khong
thay knap, ma slpc thay cua chung sanh thi chang qua vai dam. A Nan, nay
ta cung ngipoi xem cung dien cua Tip Thien Wong, tip do tro xuong, xem
tat ca hinh tu'ong sang toi khap hip khong, dipoi nipoc va tren bo, deu bi
chipong ngai noi tien tran phan biet, nay ta cho ngu'oi phan biet trong sip
thay, xet xem cai nao la ty the cua tanh thay, cai nao la vat tu'ong? A Nan,
cung tot slpc thay cua ngu'oi, ti> cung trang cho den That Kim Son, quan
xet cung khap, du co du thCp anh sang cung deu la vat chip chang phai
ngu'oi, dan dan xem den may bay, chim hot, gio dong, bui noi, cho den nui
song, dat dai, ngu'oi thu, co la... deu la vat chip chang phai ngipoi. A Nan,
cac tanh vat xa gan du co khac biet, nhipng deu do kien tinh trong sach cua
ngipoi ma nhin thay. Vay thi cac loai vat tip co sai biet ma tanh kien chang
khac, cai kien tinh dieu minh nay chinh la tanh thay cua ngipoi.

- Neu kien tinh la vat thi ngipoi cung co the thay kien tinh cua ta, neu cung
thay goi la thay kien tinh ta, thi luc ta chang thay, sao ngipoi khong thay
cho chang thay cua ta? Neu thay dipoc cho chang thay cua ta thi chang
phai cai tipong chang thay; neu khong thay cho chang thay cua ta, thi kien
tinh tat nhien phi vat, sao lai chang phai ngipoi?

Lirac giai

Tai sao noi kien tinh nay la ngipoi chang phai vat? Neu kien tinh la vat thi kien tinh cua ta ngirai cung
thay dime, nhimg slp that thi kien tinh cua ta ngirai chang the thay.

Neu noi ta thay ngu'oi thay, luc cung thay tipc la thay kien tinh cua ta, vay thi luc ta thay, ngirai da thay
dipgc roi, luc ta chang thay, ngirai cung phai thay dime chip, ma slp that lai chang nhif the.

Neu noi luc thay la dung cai thay de thay, luc chang thay la dung cai chang thay de thay, goi la thay cho
chang thay cua ta, vay da chang ty thay, lay gi de thay cai tirang chang thay kia? Neu cai tirang chang
thay kia cho ngirai thay dipgc, tipc la tipong thay, lai chang phai tirang chang thay. Vay biet: cho chang
thay cua ta, ngirai nhat djnh chang the thay dime; luc ta chang thay, ngirai da chang the thay dime thi
luc cung thay cung chang the thay, thay va chang thay deu chang the chi ra kien tinh, vay kien tinh cua ta
ro rang phi vat. Kien tinh cua ta phi vat thi kien tinh cua ngirai cung la phi vat vaT. Kien tinh cua ngirai da
phi vat thi chang thuoc noi vat, lam sao chang phai ngirai? Day la dung cai nghTa chang the thay de sang
to kien tinh phi vat. Neu kien tinh co the thay dime thi kien tinh cung la vat vay, lam sao dime lam chu
van tipgng ma an lap coi the gian.

Thich Duy Llpc dich 12

Surangama sutra I

The essence of perception

Ananda, the great variety of things, far and near, when beheld
by the essence of your seeing, appeared different whereas the nature
of your seeing is uniform. This wondrous bright essence is really the
nature of your perception. 35

The Essence of Perception Mistaken for Externals

Refuting this misconception

If seeing is an object, you should also see my seeing. If you can do
so why when I do not see things, do you not see my non-seeing?
(Even) if you do so it will not be real but your false seeing. If you do
not see my non-seeing, it follows that your seeing and mine are not
objects. If so, why cannot your seeing be YOU? Again if when you
see an object you grasp at it as such, it should also see you; if so,
that object and the nature of seeing will mingle and you, I and the
world will be in complete confusion.

35. This shows the Essence of Seeing which originally is clear and emanates from the Eighth
Consciousness reflecting the five sense data and perceiving surrounding objects, hence it is
causal seeing. When it first contacts things that are external, this is Direct Inference which
belongs to the Eighth Consciousness (alaya-vijnana). If this first contact is followed by a thought
which stirs the mind and causes it to discriminate, this is Comparative Inference which pertains to
the Sixth Consciousness (mano-vijnana).

The eightfold method of returning mental conditions to their original causes, previously dealt
with, to wipe out the discriminative seeing which arises from causal externals, concerns
Comparative Inference. Direct Inference is now dealt with to reveal the Essence of Seeing, the
capacity of which is brought out for its elimination as well. Though the saintly and the worldly
differ, and the field of vision is either large or limited, all this pertains to the Direct Perception of
the Eighth Consciousness. The vast variety of phenomena, such as heaven, earth and all that is
therein, appears in the field of vision and shows that though appearances differ, perception is
uniform and cannot be mixed with them. This unchanging bright essence is the Nature of
Perception. If you recognize it, you will be able to leap over it to realize your True Nature.

Translated by Charles Luk 38

KINH THU LANG NGHIEM QUYEN HAI

- Neu kien tinh la vat, thi vat cung co tanh thay, luc nguai thay vat, vat
cung thay ngiwi, the tanh Ian Ion thi nguci va ta v&'\ tat ca the gian chang
the an lap.

Thich Duy Li/c djch 13

Surangama sutra I

True perception

Ananda, when you see (things), this seeing is yours and not mine,
and its nature penetrates everywhere; if it is not YOU, what is it? Why
do you still doubt about your real nature and ask me to confirm that it
is not false?. 36

Wiping Out the Capacity of Perception
to Reveal the True Mind

The capacity of seeing

Ananda asked: World Honoured One, if I am the nature of seeing,
why when the Buddha and I saw the palaces of the four heavenly
kings and the sun and moon, did this seeing first penetrate the whole
world and then return to this vihara, then to its temple and now to this
hall with its eaves and corridors?

Does this seeing which first pervaded the universe now return to and
fill only this hall; does its previous scale not shrink, or is cut up by the
walls of this hall? I do not know where the .meaning, of all this really
lies; will you be compassionate enough to enlighten me?.

36. This checked Ananda's deviation from the real nature of seeing. The Buddha was afraid that
Ananda might mistake his seeing for an object, so He said: Each thing seen is an object but not
the seeing. If seeing is an object, yours and mine will be objects and you can also see my seeing.
If so, when I do not see anything, why do not you see my non-seeing? Even if you do, it is your
wrong seeing but not my non-seeing. If you do not see my non-seeing, it follows that your seeing
and mine are not objects. Since this seeing exists independently of objects, is it not the nature of
your seeing? If you cling to seeing as an object, the latter should also see you; then your seeing
and the object will see each other without there being any distinction between man and object,
and there will be utter confusion. The teaching on seeing independently of objects is to return
perception (see page 10) to the Essence of Consciousness. If you understand this, you will
gradually perceive your True Nature. Hence the Buddha said: When you see something, this is
your own seeing that has nothing to do with me. Is it not your seeing that penetrates throughout
your real nature? This is already quite clear; why do you doubt about this nature which is inherent
in you and so fail to believe that it is the Real? Why do you still wait for me to confirm it?.

Translated by Charles Luk 39

KINH THU LANG NGHIEM QUYEN HAI

A Nan, neu luc ngiwi thay la ngiwi chang phai ta thay, thi cai tanh thay
cung khap do khong phai nguci la ai? Sao lai ty nghi chcn tanh cua nguci
cho la chang chon, ma cau si/ that nci ta?

- Bach The Ton! Neu tanh thay nay chac la con chip chang phai ai khac, thi
khi con va Nhu Lai xem cung dien cua Tlp Thien vu^cng va cung trang, tanh
thay nay cung khap coi Ta Ba, khi lui ve tinh xa, chi thay vu'O'n chua, tru'6'c
cCpa giang duwig chi thay hanh lang. The Ton, tanh thay nhu vay, ban the
von cung khap mot coui, nay 6" trong phong thi chi mot phong, vay la do
tanh thay rut Icm thanh nho, hay do vach tu'6'ng lam cho ngan each? Nay
con chang biet nghTa nay the nao, mong Phat ti> bi giang ro.

Thich Duy Lye dich 14

Surangama sutra I

Breaking up the capacity of seeing

The Buddha replied: Ananda, all things in this world, whether large or
small, inner or outer, as well as in other conditions, 37 are external;
you should not say that your seeing expands and contracts. Take for
instance a square box the inside of which is seen as containing a
'square, of air. Now, tell me, is the air seen as 'square, in the square
box, really square or not? If so, it should not be round when .poured,
into a round box. If not, then there should be no 'square, of air in the
square box. You say that you do not know where the .meaning, of all
this really .lies,, (but) the .meaning, being so, where do you want it to
lie? Ananda, if you want, the air to be neither square nor round, just
throw the box away. Since air has no location, you should not again
insist on removing the place where it lies. If, as you just said, when
you entered this hall, your seeing shrank into a small compass, then
when you look at the sun, do you lift it up to reach that sun in the sky
overhead? If a wall can cut off your seeing, can you prevent it from
peeping through a hole in the wall? Therefore, your contention is
wrong.

Revealing the Real

All living beings, from the time without beginning, have disregarded
their own Selves by clinging to external objects, thereby missing their
fundamental Minds. Thus they are being turned round by objects and
perceive large and small sizes.

37. The eight causal condition previously dealt with (see page 36).

Translated by Charles Luk 40

KINH THU LANG NGHIEM QUYEN HAI

Phat bao A Nan:

- Tat ca sy vat Ian, nho trong, ngoai tren the gian deu thuoc ve tien tran,
chang nen noi rang cai thay co co gian, vf nhir trong khuon vuong thay co
hu> khong vuong, ta \a\ hoi ngiwi: Hu khong vuong 6" trong khuon vuong
nay la vuong nhat dinh hay chang nhat dinh? Neu vuong nhat dinh, flat lai
khuon tron thi hu khong ay chang the tron; neu chang nhat dinh thi trong
khuon vuong chang co hu khong vuong. Ngiwi noi chang biet nghTa nay
the nao, nghTa tanh nhir the, dau con the nao nCra! A Nan, neu muon hien
bay chang co vuong tron, chi can tn> bo khuon vuong, hu khong von chang
co hinh the vuong tron, chv nen noi "tri> bo tircmg vuong cua hu khong"
(khuon du cho vong thine phan biet, hw khong du cho ban tarn).

- Cung nhir ngiwi hoi: Khi vao phong rut cai thay cho nho lai, vay khi nhin
mat trol thi phai keo cai thay cho bang vol mat trm sao? Neu xay vach
tucmg lam cho cai thay bi ngan each, vay khi due mot lo nho, sao chang
thay dau tich noi lien cua sy thay? NghTa nay chang dung. Tat ca chung
sanh ti> vo thi den nay, me minh la vat, lac mat ban tarn, tuy vat xoay
chuyen, nen thay Ian thay nho.

Thich Duy Lye dich 15

Surangama sutra I

If they can turn objects round, they will be like the Tathagata, and
their bodies and minds will be in the state of radiant perfection; from
their immutable holy site, 38 the end of each of their hairs will contain
all lands in the ten directions. 39

Removing the essence of perception to wipe out
the fifth aggregate and eighth consciousness
Eradicating Attachment to the Ego
to Reveal the One Reality

Ananda asked: If this essence of seeing is my wondrous nature, the
latter should manifest before me. If seeing is my real ego, then what
are my body and mind? But in fact my body and mind can discern
(things) whereas that seeing cannot discern my body.

38. The Holy site, or bodhimanoala, is the immutable Pure Land of the enlightened True Mind
which is omnipresent. This is eradication of space.

39. We have seen that the Eighth Consciousness has three c caracteristics: self-evidencing,
perception and form. As the Buddha was about to wipe out falseness to reveal Reality, He first
picked on form. He then used the essence of seeing to show that it is independent of all external
causes. With the elimination of objective causes (or form), the subjective seeing (perception)
disappears as well; this is the return of seeing to the essence of perception which then remains
alone. Since the essence of perception or the Eighth Consciousness is not yet broken up, its
direct inference can create body and the universe, thus implying a capacity which is limited and is
incommensurate with the boundless realm of Dharma (Dharmadhatu); hence its inner, outer,
great and small conditions

which caused Ananda to doubt about his seeing being cut up. If this capacity is destroyed, both
sense organ and external objects will vanish and the True Nature will be boundless. This is what
an ancient meant by saying: There is no need to seek Reality; it will suffice to lay down all views.*
If the capacity of seeing is eliminated, form will disappear instantly. Hence the Buddha said: If a
man can turn objects round, he will be like the Tathagata and his body and mind will be in the
state of brightness and perfection, and from his immutable holy site, the tip of each of his hairs
will contain all lands in the ten directions.

Thus the Buddha wiped out Perception to root out the Seventh Consciousness as well as the
fourth Aggregate, samskara, in His partial revelation of Reality. This deals with the second basic
inversion. (See page 12)

*Quotation from the gatha .Have Faith in Your Mind, by Seng Tsan, the third Chinese
Patriarch of the Chan School.

Translated by Charles Luk 41

KINH THU LANG NGHIEM QUYEN HAI

Neu chuyen dwvc vat thi dong vol Nhu Lai, ngoi bat dong dao trang, than
tarn tron day sang to, gom muo'i phucng quoc 66 tren 6au mot may long.

- Bach The Ton! Neu kien tinh nay la dieu tanh cua con, thi dieu tanh nay o
ngay truoc mat; dieu tanh da la con thi than tarn con lai la vat gi?

- Neu noi than tarn chang phai dieu tanh thi nay than tarn that hay phan
Diet sir vat; neu noi tru'oc mat deu la dieu tanh, thi cai kien tinh kia sao lai
chang phan Diet dircyc than con?

Thich Duy Li/c dich 16

Surangama sutra I

If perception is my mind and causes me to see (things), then this
perception is my Ego whereas my body is not; this is exactly what the
Buddha previously refuted (with the argument that) objects should
then see me. Will you be compassionate enough to enlighten me?. 40

Rooting Out Ananda's Misconception of Objects
Being and NOT BEING Perception

Misconception of objects BEING perception

The Buddha replied: Ananda, your conception of perception being in
front of you is incorrect because if it is, the essence of perception
should have a position which can be shown. As you sit in Jetavana
park, you see its trees and nullahs as well as this hall, with the sun or
moon overhead and the Ganges in the distance.

40. The Buddha was about to break up the alaya's self-evidencing, thus implying the eradication
of the ego to reveal the One Reality. As the Seventh is accustomed to mistake the Eighth
Consciousness for an inner ego, Hinayanists mistake it for the True Self in Nirvana and heretics
for the Spiritual Ego which is their all-embracing Self in the ten directions. This is why the Buddha
said: The alayavij nana is very profound and subtle, and the seeds of its long habits have
developed into an (irresistible) torrent. I have always refrained from revealing it to deluded people
lest they grasp at it as an ego. This is why the Buddha seldom mentioned it lightly.
When Ananda said: If this essence of seeing is my wondrous nature, the latter (should)
manifest before me,, he meant that if objects could be turned round so that he could become like
the Tathagata, then a myriad things appearing to him were all his essence of seeing. This implied
that form was the ego.

When he said: If seeing is my real ego, then what are my body and mind?, he meant that if
things were his true seeing, they (should be) his ego; if so, what were his body and mind? This
implied an ego existing apart from form.

When he said: But in fact my body and mind can discern (things) whereas that seeing cannot
discern my body,, he meant that if objects were the ego, then body and mind should not be it, but
in fact body and mind could discern objects, and if the latter were the ego, why could they not
discern his body? This implied a large ego and a small form, that is the ego containing form.
When he said: If seeing is my mind and causes me to see, then this perception is my ego
whereas my body is not,, he meant that if these objects were his mind and caused him to see,
then the nature of his seeing was the real ego whereas his body and mind were not. This was
exactly what the Buddha had previously refuted about objects that should see him. This implied a
large form and a small ego, that is form containing the ego.

Thus Ananda's query concerned external objects mistaken for the ego because he
misunderstood the Buddha's teaching on how to .turn things round, to become equal to the
Tathagata.

Translated by Charles Luk 42

KINH THU LANG NGHIEM QUYEN HAI

- Neu noi kien tinh vo hinh, ma co ty the dong nhir cac vat, co cam img
mm sanh khcn sy dung kia, that la ban tarn cua con thi phai cho con thay
ngay, vay kien tinh trw&c mat la that con, con than nay thi chang phai con,
the thi kien tinh da 6" ben ngoai than, sao dircyc goi la dieu tanh cua con?
Co khac gi Nhu Lai tiwc kia da hoi gan rang: "Vat thay du'Q'c con"? Mong
Phat ti> bi khai thi cho ke chira ngo.

Phat bao A Nan:

- Nay ngiwi noi kien tinh 6" tiwc mat ngiwi, nghTa nay chang dung. Neu
that 6" tiwc mat ngiwi ma ngiwi that thay du'Q'c, thi kien tinh nay da co
phirong scr, chang phai khong chi ra dwyc. Nay ta cung ngiwi ngoi trong
rCnng Ky Da, xem knap rCnng suoi va dien duwig, tren ti> nhat nguyet, 6w&'\
den song Hang,

Thich Duy Lye dich 17

Surangama sutra I

As you are now, in front of my lion-seat, moving your hand to point to
the surroundings, such as the dark foliage of the wood, the bright
sun, blocking walls and clear open spaces as well as grass, plants
and very small things, although they are of different sizes, each of
them can be pointed out. If they are really your seeing manifesting in
front of you, you should be able to show which one is your seeing.
Ananda, you should know that if voidness is your seeing, since it has
already become your perception, then how can it be empty? If an
(external) thing is your seeing and has already become your
perception, how can it be external? So, after dissecting all things in
front of you, pick out the bright and pure principle of your perception
and show it (to me) to prove that it is clearly and irrefutably identical
with externals.

Ananda said: From this hall, I now see the Ganges in the distance,
the sun or moon overhead and all that I can point out with my finger
and see with my eyes; they are all (external) things but not one of
them is my perception. World Honoured One, as the Buddha has
said, not only a beginner in the sravaka stage, like myself, who is still
in the stream of transmigration, but even a Bodhisattva, cannot
dissect things and pick out the essence of seeing which has an
independent nature apart from phenomena.
The Buddha said: Correct, correct.

Misconception of objects NOT BEING perception

The Buddha said: As you have said, there is no essence of seeing
with an independent nature apart from phenomena. Now if there is no
perception in the things you point out, I now ask again: As you and
the Tathagata sit in this Jetavana park, when you see the wood and
all externals including the sun or moon, if there is no essence of
Seeing which can be picked out from them, tell me which one is not
the seeing?.

Ananda replied: Of all things seen in this Jetavana park, I do not
know which one is not the seeing. Why? Because if the trees are not
the seeing, why do I see them? If they are the seeing, why are they
trees? If the void is not the seeing, why do I see it? If the void is the
seeing, why is it empty? I too have thought carefully about all this and
now conclude that each one of them is the seeing.
The Buddha said: Correct, correct.

Translated by Charles Luk 43

KINH THU LANG NGHIEM QUYEN HAI

ngiwi hay v tru^c toa Sw Tip cua ta, dung tay chi ro <5u thin tirong ay, cho
mat la rCpng, sang la mat trcyi, ngan ngai la vach, thong la hw khong, cho
den co cay, chi manh, Ion nho du khac, he co hinh tirong thi deu chi ra
dwyc. Neu kien tinh that 6" tiwc mat ngiwi, thi ngiwi phai dung tay xac
that chi ro cai nao la kien tinh. A Nan nen biet, neu hu khong la kien tinh thi
cai nao la hu^ khong? Neu vat la kien tinh thi cai nao la vat? Ngiwi hay 6"
nci van tu'Q'ng phan tich ky cang, chi cho ta xem cai kien tinh sang to ay, ro
rang dong nhu^ cac vat, chang du^o'c lam Ian!

A Nan noi:

- Nay con 6" giang du^ang nay; nhin ra ti> song Hang, tren den nhat nguyet,
tuy nci tay chi mat nhin, nhCpng gi chi du^o'c deu la vat chip chang phai kien
tinh. The Ton, r\hu Icyi Phat vi>a noi; chang nhCmg hang hCpu lau sc hoc
Thanh Van r\hu chung con, cho den Bo Tat, cung chang the 6" nci van
tLPO'ng chi ra cai kien tinh lia tat ca vat rieng co tu^ tanh.

Phat noi:

-Dung the! Dung the!

Phat lai bao A Nan:

- Nhu Icyi ngiwi noi, chang co kien tinh lia tat ca vat rieng co tu^ tanh, vay
thi trong cac vat ma ngiwi chi, chang co cai nao la kien tinh. Nay ta lai bao
ngiwi: ngu^o 1 ! va Nhu Lai ngoi trong rung Ky Da, xem ti> n>ng cay cho den
nhat nguyet, du thCp hinh tu^ang sai biet, nhat dinh chang co kien tinh cho
r\g\s&\ chi, ngiwi hay phat minh nci nhOng vat ke tren cai nao chang phai
kien tinh?

A Nan dap:

- Con xem knap ca rung Ky Da, that chang biet trong do cai nao chang
phai kien tinh. Tai sao? Neu cay chang phai kien tinh thi sao lai thay cay?
Neu cay la kien tinh thi chang nen goi la cay; nhu vay cho den neu hu
khong chang phai kien tinh thi sao lai thay hu khong? Neu hu khong la
kien tinh thi chang nen goi la hu khong. Con lai suy xet ky cang, phat minh
trong van tu'Q'ng khong vat nao chang phai kien tinh ca.

Phat noi:

-Dung the! Dung the!

Thich Duy Li/c dich 18

Surangama sutra I

In the assembly, all those who had not achieved the stage beyond
study, were very surprised at hearing the Buddha say this. They
failed to understand His meaning andwere perturbed and thrown off
balance. The Buddha realized their perplexity and alarm and took
compassion on them, saying: Virtuous men, the words of the King of
the Supreme Law are true, accord with Reality and are neither
deceitful nor false, unlike those of the heretics whose sermons are
arbitrary and aimless. 41 Now listen attentively; your faith in me shall
not be in vain. 42

Manjusri's Helpful Interposition

Thereupon, Manjusri Bodhisattva, who took compassion on the four
varga, rose from his seat, prostrated himself at the Buddha's feet,
brought his two palms together and said: World Honoured One, these
people do not understand the Tathagata's twofold revelation of the
reality and unreality of the essence of perception in form and
voidness. They think that if causal form and voidness are the seeing,
there should be an indication of it, and if they are not, there should be
no seeing. They do not understand your teaching and are, therefore,
surprised and bewildered, but they are not like those whose roots are
frivolous and inferior. 43 May the Tathagata be compassionate enough
to enlighten them (so, that they know) what objects and this essence
of perception are fundamentally and that there exists neither is nor is
not between them.

41. Lit. Unlike those from Maskari G osalip utra who preaches four kinds of non -dying states
arbitrarily and aimlessly.

42. The Buddha's aim was to point directly at the One Reality which is beyond both what is and is
not As Ananda and those who had not achieved the stage beyond study, clung to this duality of
existence and non-existence, they were bewildered, perplexed and thrown off balance when their
usual props were swept away. Therefore, the Buddha comforted them. Up to here the Teaching
consisted in rooting out the misconception of a real Ego.

43. A reference to those arrogant disciples who refused to listen to the Buddha's expounding of
the Lotus Sutra.

Translated by Charles Luk 44

KINH THU LANG NGHIEM QUYEN HAI

Bay gio, nhOng nguoi chira den bac vo hoc trong chung nghe Phat noi
vay, ngo ngac chang hieu dau duoi cua nghTa nay, danh mat ly le da hieu
biet ti> xwa nay, bong nhien cam thay run so,

Nhu Lai biet ho ban khoan lo so, sanh long thuong xot, an ui A Nan va 6a\
chung:

- Cac thien nam tip, loi chon that cua V6 Thuwig Phap Vu'ong chaung doi
chang vong, nhif so nhif thuyet, chang phai nhu bon thin ta thuyet can loan
bat tip cua bon Mac Gia Le, cac nguoi hay suy xet ky, cho nen lam mat
long tLF tin!

Lirac giai

Tai sao nga ngac chang biet dau duoi cua nghTa nay? Vi tripac thi noi kien tinh chang phai vat, sau lai noi
kien tinh deu la vat; tripoc noi dieu tanh hien tien, sau lai noi chang the chi ra, nen ngo ngac danh mat ly
le da hieu biet tip x^a nay vay.

"Noi loi chon that, nhip so nhip thuyet" v.v... tipc ngu ngCp trong Kinh Kim Cang. Phat thuyet chon ngCp la
nghTa chung voi nhj thCr-a (co sanh tip de diet, co Niet Ban de chipng); that ngCp la nghTa chung vol Bo Tat
(nghTa dai thCpa, sanh tip va Niet Ban deu nhip hoa dom tren khong); nhip ngCp la nghTa chang chung voi
tarn thCpa (tri hue chang the suy luong, loi noi chang the diln ta); vo that vo hue; vo hue nen bat cuong ngCp
(chang doi), vo that nen bat dj ngCp (thay truoc viec china den goi la Bat Dj). O day chi dung hai chCr-
"chang vong" de bao gom.

Ba Sa Luan noi: Ngoai dao chap coi troi thuong tru goi la Bat tip, cho "chaung dap can" dime sanh coi
troi ay, neu that chang biet ma dap can, so thanh can loan, nen co ai hoi thi dap rang "Loi bf mat chang
nen noi hit", hoac dap chang djnh. Phat quo rang: ho that la ke can loan vay.

Luc ay, Phap Vu'ong Tip Van Thu Slp Loi throng xot tip chung, lien ti> cho
ngoi dvrng day, danh le chan Phat, chap tay cung kinh bach Phat rang:

- Dai chung trong Hoi nay chang ngo hai nghTa Thi, Phi Thi voi Kien Tinh
va Sac Khong cua Nhip Lai vCra hien bay. The Ton, nhQng hien tircrng sac
khong noi truoc mat, neu la kien tinh thi phai chi ra duoc, neu chang phai
kien tinh thi chang the thay. Nay chang biet nghTa ay do dau, nen co kinh
so chip chang phai vi xira kia thien can thieu kern, mong Nhip Lai ti> bi,
phat minh nhOng vat tu^ong va kien tinh, trong do chang co Thi va Phi Thi
kia von la vat gi?

Thich Duy Llpc dich 19

Surangama sutra I

The Buddha declared to Manjusri and the assembly: To all
Tathagatas and great Bodhisattvas of the ten directions, abiding
in the state of Samadhi, seeing and its (concurrent) causes, as well
as all forms imaginable, are like flowers in the sky which
fundamentally do not exist. This seeing and its causes are essentially
the profound, pure and bright substance of Enlightenment; 44 how can
there be is and is not within it? Manjusri, I now ask you this; you are
already the real Manjusri; can there be another Manjusri who first is
and then is not?. 45

Manjusri replied: No, World Honoured One, I am the real Manjusri
and there cannot be another. Why? Because if there is, then there
will be two Manjusris, but my presence here does not mean that there
is no Manjusri, with an (arbitrary) conception of is and is not in
between.

44. The seeing and its causes spring from the fundamental substance of Enlightenment.

45. This is the arbitrary conception of existence and non-existence.

Translated by Charles Luk 45

KINH THU LANG NGHIEM QUYEN HAI

Phat bao Van Thu va Dai Chung:

- Muoi phiwng Nhu Lai va Dai Bo Tat ty try noi chanh dinh, thoat khoi can
tran, kien tinh (nang kien) vol sac khong (so kien), y nang tuong, tuong so
tuong von chang that co, cung nhu hoa cfom tren khong, vay kien tinh va
sac khong von la dieu the trong sach sang to cua V6 Thuwig Bo De, sao
lai co Thi hay Phi Thi o trong do? Van Thu, nay ta hoi nguoi, nhu nguoi la
Van Thu, lai co Van Thu nao Thi Van Thu hay Phi Thi Van Thu chang?

- Bach The Ton! Dung the, con la chon Van Thu, chang Thi Van Thu. Tai
sao? Neu co Thi tine co hai Van Thu, ma nay chang phai khong co Van
Thu, trong do that chang co hai tuong Thi va Phi.

Thich Duy Lye dich 20

Surangama sutra I

The Buddha said: Likewise this clear seeing as well as the objects
(seen) and the void are fundamentally the perfect, pure, true Mind of
the Wonderful, Bright, Supreme Bodhi wrongly perceived as form and
voidness as well as hearing and seeing, just as a second moon is
perceived with the accompanying misconception of real and unreal
moons. Manjusri, there is only one real moon which is beyond the
condition of is and is not Therefore, if you discern seeing and its
objects and give rise to all kinds of (mental) creation, this is wrong
thinking which will prevent you from getting out of this dual condition
of is and is not (If you look into them by means of) this true, essential,
wonderful, bright, and enlightened Nature, it will enable you to avoid
this duality. 46

46. Under delusion, wisdom is transformed into consciousness, hence the wrong conception of a
body and its surroundings with a vast variety of different things, all of which are created by
consciousness. If consciousness is transmuted into wisdom, all external things will vanish at
once. Hence the saying: Perception of form is consciousness and its non-perception is wisdom.

The only difference between these two states lies in a mere change. For when the substance of
the One Reality is transformed into the alayavij nana, body and universe come to be. If body and
mind are disentangled from within and the universe is disengaged from without, this storehouse
(alaya) consciousness is essentially the permanent True Mind of the Dharma-realm of the One
Reality in the Tathagata-garbha, in which how can there be existence and non-existence? If we
rely on the wrong perception of consciousness, it will give rise to the (duality of) what is real and
unreal. If we use the Great Wisdom to illumie them, we will find no such things. Therefore,
Manjusri who personified the Great Wisdom, asked the Buddha to explain how this essence of
perception and its objects could be free from this dualism. The Buddha, while dwelling in the state
of Great Samadhi, replied as in the text, specifically revealing the One Reality beside which there
is nothing else. Previously the Buddha had wiped out false seeing with the aid of the essence of
perception and had said: Although this essence of perception is not the profound essential bright
Mind, it is like a second moon but not its reflection in water. Now as He was about to eliminate the
essence of perception, He said: There is only one real moon,, that is, there is no second moon;
this clearly shows the Buddha's skilful preaching on the rooting out of misconceptions, from the
coarsest to the finest, thus gradually leading His disciples to return to Reality which would then be
clear to them. If wrong thinking is used to contemplate things, they would not be able to escape
from this duality of is and is not But if they used the wonderful bright Enlightened Nature in their
contemplation, it would enable them to avoid this duality. This reveals the nature of the One
Reality, and up to here, attachment to the reality of the ego was cut off to disclose it.

Translated by Charles Luk 46

KINH THU LANG NGHIEM QUYEN HAI

Phat noi:

- Ban kien dieu minh vol hu khong va luc tran cung deu nhir the, von la
chcn tarn sang to, tron day trong sach cua V6 Throng Bo De, vong thanh
sac khong va kien van, nhu de nhj nguyet, vay cai nao la Thj nguyet, cai
nao la Phi nguyet? Van Thu, chi mot chon nguyet, trong do von chang Thi
nguyet Phi nguyet. Cho nen nay ngu^oi phat minh du thCp kien tinh va canh
tran, goi la vong tu'ong, chang the chi ra Thi hay Phi Thi. Vi giac tanh tinh
dieu sang suot, nen khien ngu^oi du'oc vu'ot khoi "chi va phi chi" vay.

Thich Duy Lu'C dich 21

Surangama sutra I

Wiping Out alaya's Self-Evidencing to Reveal One Reality
Ananda's Discrimination

Ananda said: World Honoured One, the King of the Law has
preached the nature of causal enlightenment (Bodhi) which is always
present in the ten directions 47 and which is beyond birth and death;
does this differ from the concept of primordial profundity, according to
the doctrine of Kapila and that of a true Ego pervading everywhere
according to heterodox ascetics who cover their heads with ashes
and dust? The Buddha, while on LaTka mountain, once said to
Mahamati: Heretics always speak of natural existence but I preach
causes and conditions 48 which are beyond the stage they have
reached. Now as I look into this nature of Enlightenment, it is self
existent, above birth and death and beyond all falsehood and
inversion. There seem to be neither (your) causes and conditions nor
their natural existence. Will you please teach us so that we shall not
fall into heresies but win the bright nature of wonderful enlightened
True Mind.

Wiping Out Ananda's Discrimination

Rooting out the self as such

The Buddha said: I have expediently revealed the truth to you, yet
you do not awaken to it but mistake it for being the self as such.
Ananda, if it is the self as such, it should show

47. The nature of Bodhi follows worldly causes to appear everywhere for the salvation of living
beings but without straying from its nirvanic condition.

48. Hetupratyaya: Hetu = primary cause, eg. a seed; pratyaya = ondition or secondary cause, eg.
the earth, rain, sunshine, clearly that its substance is the self. Now look into this wondrous seeing
and see what is its self; do you mean that light, darkness, clarity or obstruction is its self?
Ananda, if light is its self you should not see darkness and if the void you should not see
obstruction. If darkness is its self, the nature of your seeing should cease to exist when there is
light; if so, why do you still see light?.

Ananda said: If so, the nature of this wondrous seeing is not the self as such. I now guess that it
is created by cause and condition but I am still not clear about it. I pray the Tathagata to teach me
how this accords with the nature of cause and condition.

Translated by Charles Luk 47

KINH THU LANG NGHIEM QUYEN HAI

A Nan bach Phat rang:

- Dung nhu Phap Wang noi, Ban Giac khap mum phucmg the gim, tram
nhien thucmg tru, tanh chang sanh diet. Vay vai cai chap Minh De cua bon
Sa Ty Ca La va nhung ngoai dao noi co Chen Ngau cung khap mum'
phuong co gi sai biet? The Ton da tung 6" nui Lang Gia giang day nghTa
nay cho Dai Hue rang: "Bon ngoai dao thucmg noi tu nhien, ta thuyet nhan
duyen, chang phai canh gim cua ho". Nay con xet thay cai giac tanh tu
nhien nay phi sanh phi diet, xa lia tat ca hu vong dien dao, hinh nhu chang
phai nhan duyen, vay so vm cai thuyet tu nhien cua bon ngoai dao nhu the
nao? Xin Phat khai thi de cho chung con khoi lot vao bon ta, duo'c giac
tanh chen that sang to cua dieu tarn.

Phat bao A Nan:

- Nay ta dung phucmg tien chen that nhu vay khai thi cho nguol, nguoH
con chua ngo, lai lam cho la tu nhien. A Nan, neu chac la tu nhien thi tu
phai xet ro cai the cua tu nhien, nguol hay quan xet trong ban kien dieu
minh nay, lay gi lam tu the? Lay sang lam tu the hay lay toi lam tu the?
Lay rong khong lam tu the hay lay ngan bit lam tu the? Neu sang la tu the
thi chang the thay toi, neu rong khong la tu the thi chang the thay ngan bit,
nhu vay cho den neu lay tucmg toi lam tu the, thi khi sang, tanh thay da
doan diet, sao lai thay sang?

A Nan noi:

- Neu ban tanh dieu kien nay chang phai tu nhien, nay con phat minh la do
nhan duyen sanh, nhung tarn con chua ro. Xin hoi Nhu Lai: NghTa nay nhu
the nao mm hop vm tanh nhan duyen?

Thich Duy Luc dich 22

Surangama sutra I

Eliminating cause and condition

The Buddha said: You now speak of cause and condition Let me ask
you this: When you see things, the nature of seeing manifests; does
this seeing exist because of light, darkness, clarity or obstruction?
Ananda, if it exists because of light, you should not see darkness and
if because of darkness, you should not see light; it is the same with
clarity and obstruction. Again, is this seeing in a bright, dark, clear or
obstructed condition? Ananda, if it is clear, you should not see
any obstruction and if it is obstructed you should not see that it is
clear; it is the same with light and darkness.

Revealing the essential Bodhi

Therefore, you should know that the essential Bodhi is wondrous
and bright, being neither cause nor condition, neither self as such nor
not self as such, neither unreality nor not un reality, and neither reality
nor not reality, for it is beyond all forms and is identical with all things
(dharma). 49 How can you now think of it and use the frivolous
terminology of the world to express it? This is like trying to catch or
touch the void with your hand; you will only tire yourself, for how can
you catch the void?.

Brushing away wrong assumptions

Ananda asked: World Honoured One, if the nature of Wonderful
Enlightenment has neither cause nor condition, why has the Buddha
always told the bhikuus about the nature of seeing which exists
because of the four conditions of voidness, light, mind and eye; what
does all this mean?.

The Buddha replied: I spoke of worldly cause and condition
which have nothing to do with Supreme Reality. 50

49. Which arise from this underlying principle.

50. The Buddha broke up Ananda's idea of the nature of Enlightenment as being self as such and
as existing because of cause and condition, for such a nature as he conceived did not exist
independently of external phenomena but still depended on cause and condition. He then
evealed the essential Bodhi which is neither is nor .is not,, is beyond cause and condition, is not
self as such and is independent of all forms and phenomena, that is the stage from which the
path of words and speech is cut off and with which the mind's activities no longer connect; how
can it be imagined and expressed in the conditioned language of this world? To attempt to speak
of it is as futile as trying to catch the void with one's hand. All false assumptions had now been
rooted out to reveal the One Reality.

Translated by Charles Luk 48

KINH THU LANG NGHIEM QUYEN HAI

Phat bao:

- Nguoi noi nhan duyen, ta \a\ hoi ngiwi, nay nguoi nhan kien tinh ma co
tanh thay hien tien, vay cai thay nay nhan sang co thay hay nhan toi co
thay? Nhan rong khong co thay hay nhan ngan bit co thay?

- A Nan, neu nhan sang co thay thi chang the thay toi; neu nhan toi co thay
thi chang the thay sang. Nhu vay cho den nhan rong khong, nhan ngan bit,
deu (Jong nhu sang toi.

- Lai nCpa, A Nan, kien tinh nay duyen sang co thay hay duyen toi co thay?
Duyen rong khong co thay hay duyen ngan bit co thay?

- A Nan, neu duyen rong khong co thay thi chang the thay ngan bit; neu
duyen ngan bit co thay thi chang the thay rong khong. Nhu j vay cho den
duyen sang duyen toi, deu dong nhu rong khong va ngan bit.

- Nen biet cai ban giac dieu minh nay phi nhan duyen, phi tir nhien, phi bat
tu^ nhien. V6 Phi va Bat Phi, V6 Thi va Phi Thi, lia tat ca tu^ong, la tat ca
phap. Nay ngu^oi sao lai o trong do dung chap tarn duoi theo nhQng danh
tu'ong hi luan cua the gian, vong khoi phan biet, cung nhu^ dung tay nam
bat hir khong, chi ti*' lao nhoc, hip khong lam sao cho nguoi bat duoc?

- Bach The Ton! Neu ban kien dieu minh phi nhan phi duyen, tai sao The
Ton throng noi voi cac Ty Kheo rang: Tanh thay gom du bon thCp nhan
duyen, tCpc la nhan khong, nhan sang, nhan tarn, nhan mat, vay nghTa nay
the nao?

Phat noi:

- Ta thuyet nhCpng tu'ong nhan duyen cua the gian chang phai de nhat
nghTa.

Thich Duy Lu'C dich 23

Surangama sutra I

Eliminating the Essence of Perception
to Reveal Inceptive Enlightenment 51
Wiping Out Ananda's Discrimination

Ananda, I now ask you this: When a worldly man says that he can 52
see things, what does he mean by 'seeing, and .not seeing.?
Ananda replied: When a worldly man sees forms by the light of
the sun, moon and lamps, this is called seeing but in the absence
of such light, he cannot see (anything).

(The Buddha asked:) Ananda, if it is called not seeing when there is
no light, he should not see darkness. If he does, this is because there
is no light; how then can there be no seeing? Ananda, in the dark, if
this is called not seeing solely because he does not see the light,
then when there is light, if he does not see darkness, this is again
called not seeing; thus there would be no seeing in, both cases. But
in these two states which replace each other, the nature of your
seeing does not cease for an instant. Therefore, there is (actual)
seeing in both states; so how can there be no seeing?

Revealing the Inceptive Bodhi

Therefore, Ananda, you should know that when you see the light,
your seeing is not clear; when you see the darkness, your seeing is
not obscure; when you see the void, it is not empty; and when you
see obstruction, it is not obstructed. After you have understood these
four states, you should also know that when your (absolute) seeing
perceives the Essence of Seeing, the former is not the latter which
still differs from it; how can your (false) seeing reach that (absolute)
seeing? 53

51. There are three kinds of Bodhi (a) basic or dormant Bodhi inherent in every living being;

(b) inceptive Bodhi, resulting from the arousal of basic Bodhi by the practice of Dharma; and

(c) ultimate Bodhi, or Complete Enlightenment realized when the first two unite.

52. The word .can. in the text is meaningful for it shows the subject that can see objects.

53. Lit. When seeing (perceives) seeing, seeing is not seeing, (for) seeing strays from seeing;
seeing cannot reach it. This is a most difficult sentence to interpret and many Chinese
commentators have explained it wrongly. The above accurate English rendering is made possible
thanks to Master Han Shan, who wrote his commentary after his own enlightenment. This
sentence was also widely discussed in Chinese Chan monasteries.

Translated by Charles Luk 49

KINH THU LANG NGHIEM QUYEN HAI

A Nan, ta lai hoi ngiwi: nguoi the gian noi "toi thay", vay cho the nao goi la
thay, the nao goi la chang thay?

A Nan dap:

- Nguoi the gian nho anh sang nhat nguyet va den, thay tat ca tuong goi la
thay, neu khong co ba thin anh sang nay thi chang the thay.

- A Nan, neu luc khong sang goi la chang thay, thi chang the thay toi, neu
thay toi chi la khong sang thi sao goi la chang thay?

- A Nan, neu luc toi chang thay sang goi la chang thay; ma luc sang chang
thay toi cung phai goi la chang thay, vay thi hai tu'ong sang toi deu goi la
chang thay.

- Do hai tuong sang toi ti/ doat mat nhau, chang phai tanh thay cua ngu^oi
tarn thoi khong co. Vay thi ca hai deu la thay, sao noi chang thay?

- A Nan nen biet, trong luc thay sang, kien tinh chang phai sang; trong luc
thay toi, kien tinh chang phai toi; trong luc thay rong khong kien tinh chang
phai rong khong; trong luc thay ngan bit, kien tinh chang phai ngan bit, bon
thCp nghTa nay von saun nhu vay.

- Lai ngu'oi nen biet: Kien kien chi thoi, kien phi thi kien, kien do ly kien,
kien bat nang cap,

Thich Duy Li/c dich 24

Surangama sutra I

How can you speak of cause and condition, of the self existing as
such and of the (so-called) union? You are all ignorant and narrow-
minded hearers (sravaka) and cannot understand pure and clean
Reality. I now teach you (the Truth) into which you should look
carefully; so do not allow indolence and remissness to obstruct your
Path to Profound Bodhi?. 54

54. This wiped out the essence of perception to reveal inceptive Enlightenment. From the start of
this discussion on seeing, the essence of perception was used to root out the discriminating
seeing which arises from external causes. Then alaya's perception was eliminated to reveal the
essence of perception. For both perception and form are two characteristics of the same
substance and depend on the essence of consciousness to manifest. Therefore, objects (form)
and seeing (perception) intermingle and are not easy to separate. Hence Ananda mistook either
seeing (perception) for objects (form) or vice-versa, and gave rise to heterodox views. The
Buddha used external objects to rebuke the disciple's discrimination.
Now that the essence of perception had been eliminated, only one True Essence remained,
free from all other things and dualities. So all Ananda's doubts about the existence of the self as
such and about cause and condition were wiped out. This was the elimination of perception for its
return to the essence of consciousness, which, however, was still under delusion. This is
ignorance itself, called the storehouse of consciousness (alaya-vijnana). It is likened to a second
moon, and if it is not eliminated, it will not be possible to unite with the real moon, that is the true
Mind of basic Enlightenment. This is why the essence of perception was wiped out to achieve the
wisdom of inceptive Enlightenment.

When the Buddha was about to root out the essence of consciousness (alaya), He probed
Ananda about the worldly conception of seeing and not seeing. This differed from His previous
discussions based on causes, for it was now given in the absence of causal externals. He wanted
to show this essence of perception which did not owe its existence to (external) causes and was
not created by conditions . but is the one real essence which is close to the true Mind. If this alaya
consciousness is eliminated, all the five aggregates will vanish instantly; this is the wisdom of
inceptive Enlightenment. So the Buddha probed Ananda about perception which an ordinary man
speaks of when seeing things and asked him: What is seeing and what is not seeing? The
disciple replied that there was seeing when it was light or dark and the Buddha wiped out all this
as said in the text and concluded that though light and darkness alternated, the nature of seeing
was unchanged and did not cease for an instant. Therefore, the four conditions of light, darkness,
clarity and obstruction are only externals whereas this essence of perception does not depend on
any cause for its existence and is, not created by any condition; it is essentially perception only.
When all external objects had been wiped out, this essence alone remained but it still pertained to
ignorance. Therefore, the Buddha wiped out this essence of perception and said: When your
(real) perception sees this essence of perception, it is not the latter which, though straying from it,
is yet close to it; how can your false seeing which is so far from (real) perception, ever reach it?
How can you still speak of cause and condition, of the self as such and of union? This wiped out
the essence of consciousness (alaya-vijnana). This non-discriminating true perception is the true
Mind of the pure and clean Reality which you fail to realize because of your delusion and narrow-
mindedness. This is the wisdom of inceptive Enlightenment and only when it is realized can basic
Bodhi manifest. This is the path of samatha which I now teach you.
After Ananda's query about samatha at the beginning, the Buddha had wiped out the body
and mind, made of five aggregates, to reveal the unreality of man. This cut off attachment to the
reality of an ego and was only (a state of) relative voidness for the attachment to things (dharma)
still remained. Hence in the following text, the Buddha taught the elimination of the world to cut off
this attachment to dharma.

Translated by Charles Luk 50

KINH THU LANG NGHIEM QUYEN HAI

tai sao lai noi nhan duyen, ti/ nhien va tirorig hoa hop? Hang Thanh Van
nhir cac ngiwi tri kern tarn hep, chang thong flat that tuwig trong sach,
nay ta day ngiwi nen kheo suy tw, hay sieng nang tinh tan, thing vao dieu
dao Bo De.

Luac GIAI

Hai chCp Kien Kien tipc la ban kien ty hien, chang co nang kien, sa kien, Phat da giai thfch ky cang trong
quyen nhi nay; neu co nang see, deu la kien benh da thanh tip vo thi, co nang kien nang giac deu la benh.
Vi ban kien ban giac chang a trong benh moi goi la kien kien, tire la kien tanh. Tlf tanh chang phai so
kien, nen cung chang co nang kien de kien ty tanh, vay luc kien kien (Kien kien chi thoi), du noi kien
nhirng chang phai la kien (Kien phi thj kien), vi chang co nang kien va so kien, cho nen noi kien con phai
lia kien (kien do ly kien), vi Nang kien chang the thay den, nen noi Kien bat nang cap.

Thfch Duy Li/c djch 25

Surangama sutra I

Revealing the unreality of the two realms 55 to
expose the non-existence of Dharma (things)

Ananda said to the Buddha: World Honoured One, although the
Buddha has taught us about cause and condition, the state of the self
as such, of mingling and union and of non-mingling and non-union,
our minds are still not open to the teaching.
As we listened to His further instruction on seeing that is not seeing,
we became more deluded and perplexed. Please be compassionate
enough to open our wisdom-eye to enlighten us. After saying this, he
shed bitter tears, prostrated himself at the Buddha's feet and waited
for the holy teaching. 56

The Buddha took pity on Ananda and the assembly and was about to
teach the profound practice of the samadhis of the great Dharani
when he said to Ananda: Though you have tried to memorize (my
Dharma), you have only broadened your hearing (or knowledge) and
are still not very clear about deep insight into samatha. Now listen
with attention to what I now tell you fully (for the benefit of you) and
those who are still in the stream of transmigration so that you can all
win the bodhi fruit.

Ananda, all living beings are subject to transmigration through various
worlds because of two inverted, discriminative and wrong views
which, wherever they occur, cause people to be caught in the turning
wheel of samsara. What causes these two wrong views? They are
due to their individual and collective karmas.

55. The realm of living beings and the realm of material things.

56. The five aggregates previously eradicated by the Buddha were mere names and terms but
these seemingly real things (dharma) still remained for Ananda had no personal experience of
their non-existence. So, when he heard about .the seeing which was not real seeing,, he became
more deluded and perplexed. This was because although as a Hinayanist he was no longer
attached to the reality of an ego, he still clung to the existence of the body, mind and universe.
Hence his request for elucidation. The Buddha then explained the unreality of the body, the mind
and their surroundings.

Translated by Charles Luk 51

KINH THU LANG NGHIEM QUYEN HAI

- Bach The Ton! Phat vi chung con hien bay cac tucmg nhan duyen, ti/
nhien, hoa hop va chang hoa hop, tarn con chira ro, nay \a\ nghe noi Kien
Kien Phi Kien, khien con cang them me muoi, cui xin Phat ma long ti> bi,
khai thi cho chung con (Jircyc dieu tarn sang to trong sach.

Noi xong, rci le danh le, kfnh nghe Icyi day cua Phat.

Bay gio 1 , The Ton thucmg xot A Nan va da\ chung, sap khai giang phap
tong tri (tong nhat thiet phap, tri nhat thiet nghTa), nhCpng du^ang tu vi dieu
cua cac thien quan Tarn Ma De, bao A Nan rang:

- Ngiwi du nha hay, nhu^ng chi them phan hoc rong nghe nhieu, doi vai sl*'
quan chieu vi dieu cua phap Sa Ma tha, tarn con chira ro, nay ngu^ci hay
chu y nghe, ta se vi ngu'ci khai thi ti>ng lop mot, cung khien hang hmj lau
twcmg lai se du'O'c chCpng qua Bo De.

- A Nan, tat ca chung sanh cam chiu luan hoi, la do hai thCp vong kien dien
dao phan biet, ngay do phat sanh, ngay do theo nghiep luan chuyen. The
nao la hai thCp vong kien?

- Mot la vong kien Biet Nghiep cua chung sanh.

- Hai la vong kien Dong Phan cua chung sanh.

Thich Duy Li/c dich 26

Surangama sutra I

Individual Karma

What is the individual karma that causes wrong views? Ananda, it is
like a man who, because his eyes are inflamed, sees at night a five-
coloured circle round the light of a lamp. Is this circle the colour of the
flame or that of his seeing? If it is the colour of the flame, why does
only the man with bad eyes see it while others do not? If it is the
colour of his seeing, since his seeing is already that colour, what do
you call the circle? Moreover, Ananda, if this circle is independent of
the lamp, the man should see it when looking at nearby curtains,
tables and mats; if it is independent of the seeing, it should not be
seen by the eyes, but why does the man with bad eyes see it?
Therefore, you should know that this colour is revealed by the
lamplight and becomes a circle when perceived by defective seeing;
both the circle (form) and the seeing (perception) are due to bad
eyes, but that which recognizes this disease is not sick. Thus you
should not (discriminate and) say that it is either the lamp or the
seeing, with the further idea of it being neither the lamp nor the
seeing. It is like a second moon which is neither the real moon nor its
shadow. Why? Because the sight of this second moon is an illusory
creation. So wise people should not say that this illusion is or is not
form or that it exists apart from seeing or non-seeing. In the same
way how can you prove that an illusion caused by bad eyes is (due
to) the lamp or to your seeing? Still less can you establish that it is
(due to) neither the lamp nor your seeing.

Collective Karma

What is the collective karma that causes wrong views?
Ananda, this universe (Jambudvipa) comprises, beside the great sea;
3,000 continents, with the largest at the center, containing altogether,
from east to west, 2,300 countries and other small continents each
consisting of 1, 2, 30, 40, 50, 200, or 300 countries. Ananda, in a
small continent there (may) be only two countries, one of which is
inhabited by people who, as a result of their evil karma, may witness
all sorts of evil states, while the inhabitants of the other country
neither see nor even hear of them.

Ananda, let us compare these two karmic conditions (dealing first
with wrong views caused by individual karma which are similar to
those by collective karma).

Translated by Charles Luk 52

KINH THU LANG NGHIEM QUYEN HAI

- Sao goi la vong kien Biet Nghiep?

- A Nan! Nhu r\g\sti'\ the gian con mat bi nham, ban dem thay anh sang,
rieng co bong tron ngu sac bao phu. Y ngiwi the nao? Cai bong tron hien
noi anh den nay la mau sac cua ngon den hay la mau sac cua kien tinh?

- Neu la mau sac cua ngon den, thi ngircyi khong nham sao chang cung
thay, ma chi co r\g\sti'\ nham mti'\ thay bong tron nay? Neu la mau sac cua
kien tinh, kien tinh da thanh mau sac, thi ngircyi nham thay bong tron kia
goi la cai gi?

- Lai nCpa A Nan! Neu lia ngon den rieng co bong tron nay, thi khi nhin qua
binh phong, ban ghe, phai co bong tron hien ra, neu lia kien tinh rieng co
bong tron thi chang phai mat thay, vay sao ngu'O'i nham lai thay bong tron?

- Nen biet, mau sac a noi den, do mat bi benh mai thay bong tron, bong
tron va cai thay deu la benh nham, ke thay du'Q'c nham thi chang phai
benh; cho' nen noi bong tron la den, la thay, hoac noi chang phai ngon den
chang phai cai thay.

- Vf nhir de nhi nguyet chang phai ban the, cung chang phai bong cua de
nhat nguyet. Tai sao? Vi do dui mat mai thanh co de nhi nguyet. Ngu'O'i tri
chang nen truy clpu cai de nhi nguyet nay la hinh bong hay chang phai hinh
bong, la kien tinh hay chang phai kien tinh, vi do la do dui mat sanh ra, the
thi cai bong tron nay cung vay, do mat nham ma thanh, nay muon goi cai
nao la mau sac cua ngon den, cai nao la mau sac cua kien tinh? Huong
con vong sanh phan biet, cho la chang phai mau sac cua ngon den, chang
phai mau sac cua kien tinh i/?

Sao goi la vong kien Dong Phan?

- A Nan! Q coi Ta Ba nay, tri> bien ca ra, phan dat bang gom co ba ngan
chau, 6" giCpa la dai chau, Dong Tay bao gom hai ngan ba tram r\w&c, ngoai
ra cac tieu chau 6" giCpa bien hoac co ti> hai tram den ba tram nu'6'c, hoac
co ti> mot, hai cho den bon mu^ci, nam mu'ci nu j 6'c. A Nan, vi nhu trong do
co mot tieu chau, chi co hai nu'6'c, dan mot rustic thi dong cam ac duyen,
khien ca nu'6'c cung thay tat ca canh giai chang lanh, nhu j nhOng ac tu^ang
do nhi/t nguyet, tinh tu va khi trai hien ra v.v... chi ca rustic nay thay du thCp
ac t\stir\g r\h\s vay, con dan rustic kia lai chang he thay nghe nhCmg ac
tu'ang do.

- A Nan, nay ta vi ngiwi dem hai viec ke tren so sanh cho ro:

Thich Duy Lu'C dich 27

Surangama sutra I

Ananda, all living beings whose individual karma causes them to see
wrongly, are like the man who because his eyes are inflamed, sees
round the light of a lamp a circle which seems to be out there in front
of him, but in fact exists because his sight is disturbed; this circle is
not created by form. However the (faculty of) seeing through which he
is aware of this trouble, is free from it. Similarly if you now look at
mountains, rivers and the country with its inhabitants, they are all
created by a disturbance in your seeing since the time without
beginning. Though this seeing and its causal externals seem to be
(phenomena) in front of you, they originally arise from your
(subjective) awareness of that brightness (of Reality) which leads
to a (wrong) perception of (objective) causal falsities. Thus
awareness and perception (cause) wrong seeing, but the bright true
Mind of basic Bodhi which sees clearly these causal states is free
from all ills. That which realizes this awareness as faulty does not fall
into delusion. This is (what I mean by true) seeing that is not
(discriminative and about which you asked for elucidation). How can
this be comprehended by your (discriminative) seeing, hearing,
feeling and knowing? Therefore, your actual seeing of yourself, of me
and of living beings of the ten types of birth is a disturbance of your
seeing and certainly not that which is aware of your wrong seeing.
For the basic nature of the true essence of perception is beyond all
ills: hence it is not called seeing.

Translated by Charles Luk 53

KINH THU LANG NGHIEM QUYEN HAI

Nhu chung sanh kia vong kien biet nghiep, thay bong tron hien nci anh
den, du hinh nhir co canh tircrng truac mat, nhung cai thay ay von do mat
nham ma thanh, nham tine la kien benh, chang phai mau sac so 1 tao,
nhung nguai thay duo'c nham thi chang co kien benh (Biet Phat tanh van
la benh, phai dircyc thay Phat tanh mm het benh).

- Nhu ngum' horn nay, dung con mat thay nui song dat dai va chung sanh,
deu la cai kien benh da thanh ti> vo thi. Tai sao? Vi co nang thay va so 1
thay, nen tira nhu^ canh tu'O'ng hien ra tiwc mat, giong cai giac minh cua
ngu'ci duyen cai sv thay thanh nham.

- Ban giac co nang thay tCpc la nham, "Bon giac minh tarn" la ti*' tanh, cai
giac ay von chang phai benh, co nang giac so 1 giac m&'\ thanh benh. Neu
bon giac khong 6" trong benh, do mv\ that la Kien Kien (tCpc la kien tanh).
Da du'O'c kien tanh thi dau con ten goi la Kien, Van, Giac, Tri nCpa!

- Cho nen, ngiwi horn nay thay ta, thay ngiwi va thay tat ca chung sanh
deu do kien benh, neu chang phai ke co kien benh, thi cai kien ay chcn
that, the tanh chang benh nen chang goi la Kien.

Thich Duy Li/c dich 28

Surangama sutra I

Ananda, let us now compare wrong seeing caused by collective
karma with that by individual karma. The (illusion of a) circle round
the light of a lamp seen by a man because his eyes are bad, and the
evil condition experienced by all the inhabitants of a country because
of collective karma, are both created by false seeing since the time
without beginning. Thus the Jambudvipa's 3,000 continents, the four
great seas, the saha world and samsaric countries in the ten
directions as well as their inhabitants are the product of causal
seeing, hearing, feeling and knowing which arise from the (subjective)
awareness of the brightness of supramun dane wondrous Mind,
entailing mixtures and unions of concurring causes which result in
their rise and fall. 57

57. Attachment to dharma (things) implies man's clinging to the inner body and mind, made of
five aggregates (i.e. the realm of living beings) and to outer mountains, rivers, space and the
world (i.e. the realm of material things), all of which seem to exist. Hence the Buddha spoke of
wrong views, which wherever they occur, cause living beings to be caught there in the turning
karmic wheel of existence. This is the meaning of the saying: All (mental) stirrings cause
suffering. Individual karma causes direct retribution, which affects the individual with a body and
mind, and collective karma causes dependent retribution, which affects the material world or the
surroundings of all who share the same karma. Fundamentally these two falsities do not exist in
the absolute state, but under delusion, the alaya consciousness gives rise to perception which is
the false mind, and form which is the illusory object. Hence the true Mind is likened to good eyes
and lamplight; the false mind to inflamed eyes; the body and mind, to the circle round the light of
a lamp; and the material world, to a flower in the sky. He who awakens to this illness of the eyes,
realizes the unreality of these two falsities; hence the Buddha used an inflammation of the eyes to
expose their non-existence. Individual karma causing false seeing is man's direct retribution in
the form of a body and mind which do not exist fundamentally and depend on false seeing for
their seeming existence. This is-likened to an inflammation of the eyes which causes the seeing
of a circle round the light of a lamp. This illusion neither exists because of the lamp nor apart from
it; therefore, how can it be discussed on the basis of the dual is and is not? Like the colour that
comes from the lamp, what is false also comes from what is real. This is like a second moon
which is beyond both existence and non-existence. He who understands this, awakens to the
unreality of the five aggregates and wipes out all doubts about cause and condition, the self as
such, mingling and union, and non-mingling and non-union.

Collective karma concerns all living beings sharing the same retribution, that is the material
world which fundamentally, does not exist and arises also from false seeing. It is easy to awaken
to the unreality of an ego but it is very difficult to realize the non-existence of the material world.
Hence the comparison of individual with collective karma and vice-versa, to explain the unreality
of the realm of material things. For both the circle round the light of a lamp and the material world
come from a defect in the seeing since the time without beginning, due to basic ignorance caused
by the first stirring thought that resulted in (subjective) awareness of the brightness of True Mind
and subsequent wrong perception which created phenomena (form).
This wiped out the two realms to reveal the unreality of dharma.

Translated by Charles Luk 54

KINH THU LANG NGHIEM QUYEN HAI

- A Nan! Vong kien Dong Phan cua ca nuoc, cung r\hw vong kien Biet
Nghiep cua mot ngum Nguoi mat nham thay bong tron kia la do biet
nghiep so sanh; ca nuoc dong phan so dT thay tuwig chang lanh nay la do
cong nghiep tao nen. Ca hai deu la kien benh da thanh ti> vo thi.

- Tat ca chung sanh coi Ta Ba, cho den mu^oi phu^ong cac nu'oc hCm lau,
deu vi dem cai sang to vo lau cua dieu tarn, cung voi benh duyen hu^ vong
cua kien, van, giac, tri, hoa hop vong sanh, hoa hop vong tu\

Thich Duy Lu'C dich 29

Surangama sutra I

Revealing the Independent Basic Bodhi

to Expose the Unfettered Absoluteness (Bhutatathata)

He who can avoid the (illusory) mixture and union and nonmixture
and non-union of concurrent causes, will be able to destroy all causes
of birth and death, thereby perfecting the transcendental nature of
Enlightenment and realizing the permanent basic Bodhi of pure and
clean Self-mind.

Wiping Out All Traces of the False to Enter the Abstruse
to Reveal the Bhutatathata

Ananda, though you have understood the profound and bright nature
of basic Bodhi which is neither causal, nor conditional, nor the self as
such, you are still not clear about this enlightened substance which
neither mixture and union nor non-mixture and non-union can create.
Ananda, I must now ask you a question. Since you still hold that all
false thinking mixes and unites with causes and conditions, you are in
doubt and worry about (the thoughts of) a Bodhi mind arising from
such mixture and union. If so, does your essence of perception mix
with light, or darkness, with clarity, or obstruction? If it mixes with
light, when the latter appears and you see it, where does it mix with
your seeing? Since your seeing is clear, where can you find such
mixture? If it is not the seeing, why do you see light? If it is the
seeing, how can you see your own seeing? Since your seeing is
complete by itself, how can it be mixed with the light? Since light is
complete by itself, where can it contain your seeing? Therefore,
seeing and light differ, and if they are mixed up, even the word .light,
would cease to exist; in other words, such a mixture would suppress
the light. Consequently, your concept of a mixture of seeing with light
is wrong, and so is a mixture of seeing with darkness, clarity
and obstruction.

Translated by Charles Luk 55

KINH THU LANG NGHIEM QUYEN HAI

Neu duoc xa lia cac duyen hoa hop va chang hoa hop, thi diet tri> dwvc
nhGng cai nhan sanh tip, ty hien tanh day du chang sanh diet cua Bo De,
nen dwyc ban tarn trong sach ban giac thuwig try.

- A Nan! Ngiwi du da ngo ban giac dieu minh, the tanh phi nhan duyen phi
ty nhien, nhu'ng con chu'a ro ban giac nay chang phai do hoa hop sanh,
cung chang phai khong hoa hop. A Nan, ta dung sy tien tran hoi ngu'oi,
nay ngu'oi con bi nhCpng tanh nhan duyen vong tu^ong hoa hop cua the
gian ma ty nghi hoac, lai cho sy chCpng tarn Bo De la do hoa hop sanh
khoi. Vay thi cai kien tinh vi dieu trong sach nay la hoa voi sang hay hoa
voi toi? Hoa voi thong hay hoa voi nghen?

- Neu hoa voi sang, thi khi nguoi thay sang hien tien, kien tinh xen Ion o
dau? Tuong thay con co the phan biet, cai hinh tu'ong xen Ion la nhu^ the
nao?

- Neu chang phai kien tinh thi lam sao thay sang? Neu la kien tinh thi lam
sao kien tinh lai thay kien tinh?

- Neu kien tinh day knap thi con cho nao hoa voi sang? Neu sang day knap
thi con cho nao de hoa voi kien tinh. Kien tinh phai khac voi sang, khi xen
Ion thi lam mat tanh sang, neu mat tanh sang, noi hoa voi sang la chang
dung. Hoa toi, hoa thong, hoa nghen nghTacung nhuvay.

Thich Duy Lye dich 30

Surangama sutra I

Again, Ananda, does the essence of your perception unite with light,
darkness, clarity and obstruction? If it unites with light, then when
light vanishes and is replaced by darkness, the seeing should not
unite with the latter, but why do you still see darkness? When you see
darkness, if your seeing does not unite with it, then when it unites
with light, you should not see light as well. If light is not seen, then
when there is light, do you know that it is light and not darkness?
Likewise, a union of the seeing with darkness, clarity and obstruction
is equally false.

Ananda asked: World Honoured One, I am thinking again about this
enlightened substance; does it neither mix nor unite with causal
externals and with the mind's thinking and discerning?.
The Buddha replied: You now speak of not mixing and not uniting. Do
you mean that this essence of seeing does not mix with light,
darkness, clarity and obstruction? If so, then when you see the light,
there should be a demarcation line between seeing and light. Now
look carefully (and tell me) where are the fields of light and of your
seeing, and where are their boundaries: Ananda, if you do not see
where light is, then your seeing will not reach it; if so, you will not
even know where the light is, and how can there be a border line? It
is the same with darkness, clarity and obstruction.
.Again, do you mean that this essence of seeing does not unite with
light, darkness, clarity and obstruction? If it does not unite with light,
then both the seeing and light are in opposition, like your ears and the
light which can never meet. So your seeing would not perceive
anything where there is light; then how can you cause them either to
unite or not? It is the same with darkness, clarity and obstruction. 58

58. The Buddha had already taught that basic Bodhi could only appear after inceptive Bodhi had
been aroused, but Ananda still thought that when inceptive Bodhi mixed and united with basic
Bodhi, ultimate Enlightenment would result. Thus he thought that the True Mind of basic
Enlightenment would arise when there was such mixing and uniting. Therefore the Buddha wiped
out the disciple's discrimination to reveal absolute true Mind which is free from all relativities and
contraries. Hence the above heading 'Wiping out all traces to enter Abstruseness' (added by the
commentator Han Shan). This wiped out the false view of Unity-with-differentiation to reveal the
Absolute which is beyond monism and pluralism. (See also Chan and Zen Teaching, First Series,
The Diamond Sutra, page 202.)

So far samsaric illusions have been used to distinguish the false from the real in order to reveal
the true Mind of basic Bodhi. In the following text, the uncreate is dealt with to return the false to
the real in order to reveal the absolute Voidness of the Tathagata womb.

Translated by Charles Luk 56

KINH THU LANG NGHIEM QUYEN HAI

- Lai nCpa, A Nan! Kien tinh cua nguoi la hop voi sang hay hop voi toi?
Hop voi thong hay hop voi nghen?

- Neu hop voi sang, thi khi toi, tuong sang da diet, thi kien tinh nay chang
the hop voi toi, lam sao thay toi? Neu luc thay toi chang hop voi toi, thi khi
hop voi sang cung chang phai thay sang. Da chang thay sang, sao noi hop
voi sang, va biet cai sang chang phai toi? Hop toi, hop thong, hop nghen
nghTa cung nhu vay.

- Bach The Ton! Theo con suy nghT, cai ban giac nay voi cac canh tran va
cai tarn niem tuong la chang hoa hop.

Phat bao:

- Nay nguoi lai cho la chang hoa hop, ta lai hoi nguoi, cai kien tinh nay
neu chang hoa hop, la chang hoa voi sang hay chang hoa voi toi? Chang
hoa voi thong hay chang hoa voi nghen?

Neu chang hoa voi sang, thi kien tinh voi cai sang phai co ranh gioi, vay
nguoi hay xet xem cho nao la sang? Cho nao la kien tinh? GiCpa kien tinh
voi sang, ranh gioi o (Jau?

- A Nan! Neu o noi sang chang co kien tinh thi sang va kien tinh chang tiep
xuc nhau, lam sao thay 6w<yc tu'ong sang 6e thanh lap ranh gioi? Hoa toi,
hoa thong, hoa nghen nghTa cung nhu vay.

- Lai nCpa, kien tinh cua ngu'oi neu chang hoa hop, la chang hoa hop voi
sang hay chang hoa hop voi toi? Chang hop voi thong hay chang hop voi
nghen?

- Neu chang hop voi sang, thi kien tinh voi sang hai tanh trai ngu'oc nhau,
cung nhir lo tai voi sang chang the tiep xuc, the thi cai thay con chang biet
cho cua tuong sang, lam sao xet ro cai ly hop hay chang hop? Hop toi,
hop thong, hop nghen nghTa cung nhir vay.

Thich Duy Li/c dich 31

Surangama sutra I

Direct Pointing to the One Mind

Ananda, you are still not clear about the illusory appearances of all
passing phenomena which vanish wherever they arise. These
illusions in the shape of forms spring from (their underlying nature
which is) the substance of wonderful Bodhi. So also are the six
entrances (organs), the twelve ayatana (six sense organs and six
sense data) and the eighteen realms of senses which falsely arise
from the mixture and union of causes and conditions and which
falsely vanish when the same causes and conditions are
disconnected. They are but creation and destruction appearing and
vanishing within the permanent, wonderfully bright, immutable,
all-embracing and profound Bhutatathata (absolute) nature of the
Tathagata store wherein neither coming nor going, neither delusion
nor enlightenment, and neither birth nor death can be found. 59

59. This is the direct pointing at the source of the One Mind of the untreated and unending nature
of the Tathagata store to fuse myriads of illusory phenomena into their underlying principle. For
mind and seeing pertain to alaya's perception and all causal objects to alaya's form; this is basic
ignorance, hence man's inability to realize the non-existence of all appearances. This is why the
Buddha picked out causal objects to show the unreality of form and thereby of perception. Thus
perception and form were returned to the essence of consciousness, that is the alaya
consciousness, which would then be broken up to reveal inceptive Bodhi for ultimate return to the
One Mind. This exposed the substance of the absolute voidness of the Tathagata store. All this
was beyond the comprehension of Ananda who was still a man of the Small Vehicle. Hence the
Buddha's teaching on illusions which vanish wherever they arise, for they all spring from the True
Mind of the Tathagata store which is immutable, permanent and all-embracing. If phenomena are
clung to, there seem to be birth and death, but if the true Mind is looked into, they are only
illusions that rise and fall within it. (This is what the Heart Sutra means by .Form does not differ
from the void, nor the void from form. Form is identical with the void and the void is identical with
form. So also are the remaining four aggregates in relation to the void, See Chan and Zen
Teaching, First Series, The Heart Sutra.) This is direct pointing at the One Mind.

Translated by Charles Luk 57

KINH THU LANG NGHIEM QUYEN HAI

- A Nan! Ngiwi con chira ro tat ca tucmg huyen hoa nci tien tran, tuy nci
nhan duyen sanh ra, theo nol nhan duyen diet mat, the tanh cua tucmg
huyen hoa hw vong nay von la dieu giac sang to, nhu vay cho den ngu am,
luc nhap, thap nhi xlp, thap bat gio'i, vi nhan duyen hoa hop, hw vong cho
la co sanh, nhan duyen tan ra, hw vong cho la co diet, ma chang biet sanh
diet khip lai von la Nhir Lai Tang, cung goi la dieu minh thuwig try, bat
dong chu vien (cung knap khong gian), dieu tanh chcn nhu, nci tanh chcm
thiKyng tim sir khip lai, me ngo, sanh diet deu bat kha dac.

Thich Duy Li/c dich 32

Surangama sutra I

Fusing Myriads of Things with the Absolute to Reveal
the Identity of Phenomenon with Noumenon
Fusing the Five Aggregates

The First Aggregate Rupa

Ananda, why are the five aggregates fundamentally the wondrous
nature of the Absolute of the Tathagata store? Ananda, for instance,
when a man looks at a clear sky with clear eyes, he sees only the
void which contains nothing. If suddenly without any apparent reason
he steadies his seeing, it will be disturbed and he will see flowers
dancing and other objects moving in the sky. It is the same with the
aggregate rupa.

Ananda, these dancing flowers come neither from the void nor from
his eyes. If they came from the void, they would return to it; if there
was really such a coming and going of these flowers, the void would
not be empty. If voidness was really not empty (i.e. if it was solid),
then they could not appear and vanish in it. This is like Ananda's
(solid) body which does not allow (another) Ananda to enter it. If
these flowers come from the eyes, they should be able to return to
the eyes, and because they come from (the faculty of) seeing, they
should be able to see (things). Thus when they leave the eyes, they
become flowers in the sky and when they return, they should see the
organ of sight. If they cannot see (things), then when they leave, they
should screen the sky and when they return, they should veil the
eyes; but when the man sees these flowers, his eyes are not veiled.
Then why do you wait until the sky is clear (of these flowers) to say
that your eyes are really clear? Therefore, you should know that the
aggregate form is unreal for it is neither causal nor conditional nor
self-existent. 60

60. Steadying stands for ignorance; troubled seeing, for false perception; and dancing flowers, for
illusory form; this is the origin of form. The Buddha used the void and eyes to reveal the unreality
of the first aggregate. Therefore, he who understands that dancing flowers come from neither the
void nor the eyes, realizes the non-existence of form which is an illusion.

Translated by Charles Luk 58

KINH THU LANG NGHIEM QUYEN HAI

NGG am VON vo sanh

- Sao noi Ngu Am von la Nhu Lai Tang, cung la Dieu tanh chcm nhu?
I. SAC AM VON VO SANH

- A Nan! Vf nhir co ngirol dung con mat trong sach, nhin hu khong sang
sua chi co trong rong, nan khong thay gi, ngirol ay khi khong ngo nan mot
cho chang nhay mat, ngo lau mat moi thi thay hoa dom hien noi hu khong
(hoa dom du cho sac am), hoac thay nhung tucmg lang xang gia doi. Nen
biet sac am cung vay.

- A Nan! NhCmg hoa dom nay chang ti> hu khong ra, cung chang ti> mat ra.
Neu ti> hw khong ra, at phai tra vao hw khong, neu co ra vao thi chang phai
hu khong. Neu hu khong chang phai hu khong thi tir nhien chang the dung
nap tucmg hoa dom sanh diet trong do, cung nhir than the A Nan chang
dung nap 6w<yc mot A Nan nCpa.

- Neu hoa dom ti> con mat ra thi phai tra vao con mat; neu ti> mat ra, at
phai co tanh thay, neu co tanh thay thi khi xoay ve, le ra phai thay mat. Neu
chang co tanh thay, khi ra da che ma hu khong, thi khi ve phai che ma con
mat. Lai, khi thay hoa dom, le ra mat phai khong ma, vay sao noi thay hu
khong sang sua mm goi la con mat trong sach? Nen biet sac am hw vong,
von chang phai tanh nhan duyen, cung chang phai tanh ti/ nhien.

Thich Duy Li/c dich 33

Surangama sutra I

The Second Aggregate Vedana

Ananda, when, for instance, a man is in good health and his limbs are
in good condition, he does not feel anything. But if suddenly, without
any reason, he rubs his palms together, he feels coarseness,
smoothness, cold and warmth. It is the same with the second
aggregate vedana. Ananda, these sensations come from neither the
void nor his palms. If they come from the void, why are they felt by his
palms only and not by his body? It should not be up to the void to
choose his palms to feel them. If they come from his palms, they
should not wait for the palms to be brought together to be felt.
Moreover, if they really come from his palms and are felt when the
latter are brought together, when they are separated, these
sensations should re-enter the palms, arms, shoulders, bones and
marrow which should also feel their reentry. They should also be felt
by the mind as coming in and out, as if something had moved in and
out of the body. If so, there is no need to bring the two palms together
to feel these sensations. Therefore, you should know that the
aggregate vedana is unreal and is neither causal nor conditional nor
self-existent.

The Third Aggregate Sanjna

Ananda, if someone speaks of sour plums, your mouth will water, and
if you think of walking above an overhanging cliff, you will have the
sensation of shivering in the soles of your feet. This is the same with
the third aggregate sanjna. Ananda, this talk of sourness does not
come from the plum, nor does it enter your mouth. If it comes from
the plum, it should be spoken of by the plum itself; then why does it
wait for someone to speak of it? If it enters your mouth, it should be
your mouth which actually talks about it; then why does
it wait until your ears hear of it? If it is your ears which alone hear it,
why does not that water come out of them? This is the same with
your thought of (walking above) an overhanging cliff. Therefore, you
should know that the third aggregate sanjna is neither causal nor
conditional nor self existent.

Translated by Charles Luk 59

KINH THU LANG NGHIEM QUYEN HAI

2. THO AM VON VO SANH

- A Nan! Vf nhiF co nguoi tay chan khoe manh, than the dieu hoa, cuoc
song yen on, quen nan sy thuan nghjch, nguoi ay vo co hai ban tay xoa
nhau, vong sanh cac tuong tron, rit, lanh, nong noi hai ban tay. Nen biet
tho am cung vay.

- A Nan! Nhung xuc giac huyen hoa nay (xuc giac du cho tho am), chang
ti> hw khong ra, cung chang ti> ban tay ra. A Nan, neu ti> hw khong ra, da
tiep xuc voi ban tay, sao chang tiep xuc voi than the? Chang le hu^ khong
lai biet lira cho de tiep xuc w?

- Neu ti> ban tay ra thi chang can doi hai ban tay hop lai moi co xuc giac;
lai, da ti> ban tay ra, luc hai tay hop lai biet co xuc giac, luc hai tay roi ra thi
xuc giac phai chay vao, vay xu'ong tuy, canh tay cung phai biet du'oc cai
dau tich cua xuc giac khi vao. Neu co tarn biet ra biet vao, thi phai co mot
vat di lai trong than, dau can doi hai tay hop roi moi goi la tiep xuc!

- Nen biet tho am hir vong, von chang phai tanh nhan duyen, cung chang
phai tanh ti/ nhien.

3. TUQNG AM VON VO SANH

- A Nan! Vf nhir nghe ngu^oi noi den trai mo chua thi tiet ra nuoc mieng,
nghT den leo doc cao thi long ban chan ghe ron, (nu'oc mieng va ghe ron
du cho tuwig am), nen biet tuong am cung vay.

- A Nan! Cai tieng chua nay chang ti> trai mo ra, cung chang ti> mieng ra.
Neu ti> trai mo ra thi trai mo ti/ biet noi, dau can doi nguoi noi? Neu ti>
mieng ra thi mieng phai ty nghe tieng, dau can doi tai nghe? Neu chi rieng
tai co nghe thi nu^oc mieng sao chang ti> tai chay ra? Tuong tu^ong minh
leo doc thi cung nhir vay. Nen biet tu'ong am hir vong, von chang phai tanh
nhan duyen, cung chang phai tanh ti/ nhien.

Thich Duy Lye dich 34

Surangama sutra I

The Fourth Aggregate Samskara

Ananda, the fourth aggregate samskara is like water which flows in a
torrent endlessly and in good order over a fall. Ananda, this flow does
not come from the void nor is it due to the water; it is neither the
water itself nor does it exist apart from the void and the water. If it is
created by the void, boundless space would become an endless flow
of water and the whole world would be submerged. If it is due to the
water, then it should not be water and should have its own form and
location which should be apparent. If it is water, then still and clear
water should not be water. If it exists apart from the void and water,
(this is impossible because) space (is all-embracing and) has
(nothing) outside (it) and because there is no flow without water.
Therefore, you should know that the fourth aggregate samskara is
false and is neither causal nor conditional nor self-existent.

The Fifth Aggregate Vinana

Ananda, the (fifth) aggregate consciousness is like the void in an
empty pitcher with two mouths. 61 If someone blocks both mouths and
carries it to another country, the void does not go from one place to
another. If the void comes from somewhere, that place should lose
some of its voidness, and on arrival elsewhere, when the mouths are
opened and the pitcher reversed, one should see the void poured out
of it. Therefore you should know that consciousness is unreal and
is neither causal nor conditional nor self-existent.

61. A kavalinka pitcher.

Translated by Charles Luk 60

KINH THU LANG NGHIEM QUYEN HAI

4. hAnh Am VON vo sanh

- A Nan! Vf nhir dong nu'O'c chay manh (dong nu'O'c du cho Hanh Am), Ian
song noi tiep, lop trwtic lap sau chang vwvt khoi nhau, nen biet Hanh Am
cung vay.

- A Nan! Tanh dong rustic r\h\s the chang do rus khong sanh ra, chang do
rustic ma co, chang phai tanh cua rustic, cung chang lia h\s khong va
rustic.

- Neu do rus khong sanh ra thi m\sti'\ phucng vo tan rus khong deu thanh
dong rustic vo tan, va ti/ nhien the gio'i deu bi chim dam ca. Neu do nu'O'c
ma co thi rustic la nang co, dong rustic la sti co, hai t\stir\g khac nhau thi
tanh cua dong rustic le ra chang phai la rustic; neu dong nu'O'c tine la tanh
cua nu'O'c thi khi nu'O'c trong lang lai chang phai tir the cua nu'O'c. Neu lia
h\s khong va rustic thi rus khong von chang co trong va ngoai, va ngoai
rustic ra chang co dong nu'O'c. Nen biet hanh am rus vong, von chang phai
tanh nhan duyen, cung chang phai tanh tir nhien.

5. THl^C AM VON VO SANH

- A Nan! Vf r\h\s co ngu'6'i lay mot cai binh (cai binh du cho nghiep than),
trong dirng day rus khong (rus khong du cho thine am), bit kin mieng binh
dem xa ngan dam tang cho nu'O'c khac, nen biet Thine Am cung vay.

- A Nan! H\s khong nay chang phai ti> phucmg kia ra, cung chang phai ti>
phucmg nay vao. Neu ti> phirong kia ra, trong binh da di/ng rus khong dem
di, thi phu'cng kia phai thieu rus khong. Neu ti> phu'cng nay vao, khi mti
mieng binh trut ra thi phai thay rus khong ra. Nen biet thine am rus vong,
von chang phai tanh nhan duyen, cung chang phai tanh tin nhien.

Thich Duy Li/c dich 35

Surangama sutra

Translated by Charles Luk

61

KINH THU LANG NGHIEM QUYEN HAI

Lirac giai

Trung Quan Luan co bai ke rang:

Cac phap chang ty sanh,
Cung chang phai tha sanh,
Chang cong chang vo nhan,
Cho nen noi V6 Sanh.

Sao noi cac phap chang ty sanh? Vi phai dgi nhan duyen hoa hop moi dime sanh. Sao noi chang tha
sanh? Vi cac duyen deu chang co ty tanh. Sao noi chang cong sanh? Vi ty va tha con chang co, lay gi
de cong? Sao noi chang vo nhan sanh? Vi ban the sang to cua dieu tarn, phai do tu hanh den giac ngo
moi dipgc hien bay, chang ty nhien ma thanh. Vay biet tat ca sy vat tren the gian von la Vo Sanh, vi
chang co ly do nao de sanh vay.

Neu ngo tat ca phap vo sanh thi Sac nhip dui mat thay hoa dom tren khong; Tho nhir xoa ban tay sanh
nhCmg xuc giac tron, rit, lanh, nong; TiFdng nhir nghe noi trai mo tiet ra niroc mieng; Hanh nhir dong
nipoc chay, chang co nang sanh so sanh (niroc chang phai nang sanh, dong niroc chang phai so sanh);
ThCrc nhip cai binh dyng day hip khong, binh du cho nghiep than, hue khong du cho vong thirc. Ban Giac
tanh khong, cung khap phap gioi, hi me thanh vong thirc thi thanh hir khong o trong binh, nhet bit mieng
binh du cho vong phan dong dj, co trong co ngoai, ky that trong binh ngoai binh chi cung mot hir- khong
(du cho tanh va thirc von la mot the), h^ khong chang khir lai du cho tanh chang sanh diet. Binh du vong
nghiep, hir khong du vong thirc, nghiep keo thirc chay theo, nhir dem binh dyng hir- khong di cac nu'oc
khac, du cho di khap luc dao, cam chju luan hoi.

Luc nhap, thap nhj xlf, thap bat gioi, cho den that dai o quyen sau, deu sang to nghTa nay (Van Phap Von
Vo Sanh).

Thich Duy Li/c djch 36

Surangama sutra

Translated by Charles Luk

61

KINH THU LANG NGHIEM QUYEN BA

LUC NHAP

- Lai nCpa, A Nan! Sao noi Luc Nhap von la Nhu Lai Tang, cung la dieu tanh
chan nhir?

I. NHAN NHAP VON VO SANH

- Vf nhir dung mat ngo nan mot cho, lau tir moi met, ca con mat va cai moi
met do, deu la twcmg ngo lau moi met cua tanh Bo De. Do hai thCp vong
tran Sang va Toi hien ra cai thay, thu nap canh tran, goi la tanh thay; cai
thay nay lia Sang va Toi von chang co tu" the.

- A Nan nen biet! Kien tinh nay chang ti> sang, toi ra, chang ti> con mat ra,
cung chang ti> hu^ khong ra. Tai sao? Neu ti> cho sang ra, thi khi toi, kien
tinh da theo sang diet, le ra chang the thay toi; neu ti> cho toi ra, thi khi
sang, kien tinh phai theo toi diet, le ra chang the thay sang. Neu ti> con mat
ra thi chang co sang toi, vay biet kien tinh von chang co tu" tanh. Neu ti> hir
khong ra, thi nhin ra ngoai thay canh tran, xoay ve phai thay con mat; lai,
hu^ khong ti*' thay co lien quan gi cho nhap cua ngiwi?

Thich Duy Li/c dich

Surangama sutra I

Fusing the Six Entrances

Entrance through the Eyes

Again, Ananda, why are the six entrances (of illusions into the mind)
fundamentally the absolute nature of the Tathagata store 62 Ananda,
the steadying of the seeing that disturbs the sight, as well as the eyes
and the disturbance itself are but trouble arising from Bodhi. Because
the seeing arises between the two states of light and darkness, they
are drawn into (alaya's) perception which is called the (faculty of)
seeing. This seeing has no independent substance that exists apart
from the two states of light and dark. Therefore, Ananda, you should
know that this seeing comes from neither light, nor darkness and from
neither the organ of sight nor the void. Why? Because if it comes
from light, it would cease to exist when darkness appears and would
not perceive the latter. If it comes from darkness, it would be no more
when there is light, and would not perceive the latter. If it comes from
the organ (of sight), there would be no (objective) light and darkness;
then such essence of perception would have no nature of its own. If it
comes from the void, when it perceives these two states, it would also
see the organ of sight. Moreover, the void would thus perceive
everything of itself and have nothing to do with entrance through your
eyes.

62. The pitcher stands for the body in the intermediate state after man's death; the void, for
consciousness, and the two mouths, for the man's hearing and seeing. At death, his seeing and
hearing cease to {unction, hence the two blocked spouts. His karma causes him to be reborn in
another country. If consciousness is thought of as following the man to come at birth and go at
death, then it should die in one country to be reborn in another, like the pitcher full of air carried
from one place to another;

if so, the place the man leaves should lose some of its air and the lace where he arrives should
gain some new air that is poured from the pitcher. Hence we know that the void is immutable and
that consciousness neither comes nor goes. Therefore, the concept of a consciousness that
comes and goes to follow birth and death is groundless, because consciousness fundamentally
does not exist.

The above wipes out the falseness of the five aggregates to reveal the absolute voidness of the
nature of the Tathagata store.

Translated by Charles Luk 62

KINH THU LANG NGHIEM QUYEN BA

Vay biet Nhan Nhap hu vong, von chang phai tanh nhan duyen cung chang
phai tanh ty nhien.

2. NHT NHAP VON VO SANH

- A Nan! Vf nhir co nguoi lay hai ngon tay bit chat hai lo tai, do lo tai moi
met, trong dau hoa ra co tieng; ca hai tai cung cai moi met do, deu la tuong
ngo lau moi met cua tanh Bo De. Do hai thCp vong tran Dong va T|nh hien
ra cai nghe, thu nap canh tran, goi la tanh nghe; tanh nghe nay lia Dong va
T|nh, von chang co ty the.

- A Nan nen biet! Cai nghe nay chang ti> dong tjnh ra, chang ti> tai ra, cung
chang ti> hu^ khong ra. Tai sao? Neu cai nghe ti> cho tjnh ra, thi khi dong,
cai nghe da theo tjnh diet, le ra chang the nghe dong; neu ti> cho dong ra,
thi khi tjnh, cai nghe da theo dong diet, le ra chang biet du'oc tjnh. Neu ti>
lo tai ra thi chang co dong tjnh, vay biet cai nghe von chang co ty tanh.
Neu ti> hu^ khong ra, hu^ khong dathanh tanh nghe thi chang phai hir
khong; lai hir khong ty nghe, co lien quan gi cho nhap cua ngu'oi? Vay biet
NhT Nhap hir vong, von chang phai tanh nhan duyen, cung chang phai tanh
ty nhien.

3. TY NHAP VON VO SANH

- A Nan! Vf nhir co ngu^oi hit manh hai lo mui, hit lau moi met, thi trong lo
mui co xuc giac thay mat. Do xuc giac phan biet thong, nghen, hu^, that,
cho den cac mui thorn thoi, cung lo mui va cai hit lau moi met do, deu la
tu'ong ngo lau moi met cua tanh Bo De.

Thich Duy Lye djch

Surangama sutra I

Therefore, you should know that entrance through the eyes is false
and is neither causal nor conditional nor self-existent. 63

Entrance through the Ears

Ananda, if a man suddenly closes his ears with two fingers,
disturbance will arise in this sense organ and he will hear sounds in
his head. (This, closing of the ears) as well as the ears and the
disturbance experienced are trouble that comes from Bodhi. Since
this hearing arises between the two states of stillness and motion,
they are drawn into (alaya's) perception which is called hearing. This
hearing has no substance independent of stillness and motion.
Ananda, you should know that this hearing comes from neither
stillness, nor motion, nor from a sense organ nor the void. Why?
Because if it comes from stillness, it should cease to exist when there
is motion and would not hear the latter. If it comes from motion, it
should cease to exist when there is stillness and would not hear the
latter. If it comes from a sense organ, there would be no (objective)
stillness nor motion; then this faculty of hearing would have no nature
of its own. If it comes from the void, that which can hear is (certainly)
not the void. Moreover, the void would hear of itself and will have
nothing to do with that entrance through your ears. Therefore, you
should know that entrance through the ears is neither causal nor
conditional nor self-existent.

Entrance through the Nose

Ananda, if a man suddenly holds his breath, his nostrils will feel cold.
Because of this feeling, he can distinguish clearance (ventilation)
from obstruction (suffocation) and emptiness from fullness and can
smell fragrant and offensive odours. This restraint of breath as well as
the nose and its feeling are trouble that comes from Bodhi.

63. Steadying the seeing stands for ignorance, and disturbance for the sight of light and
darkness; both are troubles that come from Bodhi. Bodhi is thus screened by ignorance, hence
alaya's three characteristics: self-evidencing, perception and form, which are all unreal.

Translated by Charles Luk 63

KINH THU LANG NGHIEM QUYEN BA

Do hai thCp vong tran Thong va Nghen, hien ra cai ngCpi, thu nap canh tran,
goi la tanh ngm! Cai ngCpi nay lia thong va nghen von chang co ty the.

- A Nan nen biet! Cai ngCpi nay chang ti> thong nghen ra, chang ti> lo mui
ra, cung chang ti> hw khong ra. Tai sao? Neu ti> cho thong ra, thi khi
nghen, cai ngm da mat, lam sao biet nghen? Neu ti> nghen ra, thi khi
thong, chang con cai ngm', lam sao biet cac mui them thoi? Neu ti> lo mui
ra, thi chang co thong nghen, vay biet cai ngm von chang co ty tanh. Neu
ti> hu^ khong ra, thi hir khong phai ngCpi lo mui cua ngiwi; lai hu^ khong ty
ngm, co lien quan gi cho nhap cua ngu^ai? Vay biet Ty Nhap hw vong von
chang phai tanh nhan duyen, cung chang phai tanh ty nhien.

4. THIET NHAP VON VO SANH

- A Nan! Vf nhu^ co ngu^ai dung \\s&'\ liem mep, liem mai moi met, ngu'O'i co
benh thay co vi dang, ngirol chang benh thay co chut vi ngot, do vi giac
thay ngot va dang, to ro cai lu'O'i luc chua phat dung von chang co vi giac.
Ca cai \w<y'\ cung cai moi met do, deu la twemg ngo lau moi met cua tanh Bo
De. Do hai thCp vong tran Ngot va Dang, hien ra vi giac, thu nap canh tran
goi la tanh nem; tanh nem nay lia ngot va dang von chang co ty the.

- A Nan nen biet! Cai biet dang biet ngot nay chang ti> ngot dang ra, chang
ti> lu'O'i ra, cung chang ti> hir khong ra. Tai sao? Neu ti> dang ra, thi khi
ngot, tanh nem da diet, lam sao biet ngot? Neu ti> ngot ra, thi khi dang,
tanh nem da diet, lam sao biet dang? Neu ti> \w<y'\ ra thi chang co ngot
dang, vay biet vi giac von chang co ty tanh.

Thich Duy Lye dich

Surangama sutra I

Since feeling arises between the two false conditions of clearance
and obstruction, sensations are drawn into (alaya's) perception which
is called smell. This smell has no substance independent of
clearance and obstruction. You should know that it comes neither
from these two states nor from the nose nor the void. Why?
Because if it comes from the clearance, it will cease to exist when
there is obstruction; but why does it feel the latter? If it comes from
obstruction, it will cease to be clear; but why does it come into contact
with fragrance and stench? If it comes from a sense organ, there
would be no (objective) clearance and obstruction; then this faculty of
smelling would have no nature of its own. If it comes from the void, it
should be able to smell your own nose; if so, the void itself would
smell and would have nothing to do with that entrance through your
nose. Therefore, you should know that thatentrance is neither causal
nor conditional nor self-existent.

Entrance through the Tongue

Ananda, if, for instance, a man licks his lips again and again, he will
have trouble (with his sense of taste); if he is ill he will experience a
bitter taste, and if he is healthy, a (somewhat) sweet one. Thus
bitterness and sweetness reveal this sense which is always tasteless
in the absence of stirring (feelings) and which, together with the
tongue and the trouble (caused by the taste) are but illusion which
comes from Bodhi. This illusion is due to false externals (such as)
bitterness and sweetness and is drawn into (alaya's) perception
which is called taste. This taste has no independent substance apart
from flavours (such as) sweetness and bitterness, and tastelessness.
Ananda, you should know that this perception of taste comes neither
from the flavours (such as) sweetness and bitterness nor
tastelessness, nor from a sense organ nor the void. Why? Because if
it comes from sweetness and bitterness, it will vanish in the state of
tastelessness; but why does it feel the latter? If it comes from
tastelessness, it will disappear when in touch with sweets; but why
does it still feel sweet and bitter tastes? If it comes from the tongue,
the latter originally is neither tasteless nor sweet nor bitter; hence we
know that the organ of taste has no nature of its own.

Translated by Charles Luk 64

KINH THU LANG NGHIEM QUYEN BA

Neu ti> hu khong ra, thi hu khong ty nem chip chang phai ngiroM nem; \a\,
hu khong ty nem, co lien quan gi den cho nhap cua ngiwi? Nen biet Thiet
Nhap hu vong, von chang phai tanh nhan duyen, cung chang phai tanh ty
nhien.

5. THAN NHAP VON VO SANH

- A Nan! Vf nhu co ngirol dung ban tay lanh tiep xuc vol ban tay nong, neu
ben lanh nhieu hen thi ben nong cung thanh lanh theo; neu ben nong
nhieu ho'n thi ben lanh cung thanh nong theo, cai xuc giac cua hai tay hop
lai la nho 1 khi hai tay rai ra mol du'O'c biet ro, sv dT the nong nhieu lien theo
nong, the lanh nhieu lien theo lanh, la do ncri xuc giac moi met ma thanh.
Ca cai than va cai moi met do, deu la twemg ngo lau moi met cua tanh Bo
De. Do hai thCp vong tran Ly va Ho'p, hien ra xuc giac, thu nap canh tran,
goi la tanh xuc giac; tanh xuc giac nay lia sy ly, ho'p, thuan, nghich von
chang co ty the.

- A Nan nen biet! Xuc giac nay chang ti> ly ho'p ra, chang ti> thuan nghich
ra, chang ti> than the ra, cung chang ti> hw khong ra. Tai sao? Neu ti> ho'p
ra, thi khi ly, tanh xuc giac da diet, lam sao biet ly? Doi vol hai tiro'ng thuan
nghich thi cung nhir vay. Neu ti> than the ra thi chang co ly, ho'p, thuan,
nghich, vay biet xuc giac cua nguol von chang co ty tanh. Neu ti> hw
khong thi hw khong ty hay biet, co lien quan gi den cho nhap cua ngiwi?
Nen biet Than Nhap hir vong, von chang phai tanh nhan duyen cung chang
phai tanh ty nhien.

6. Y NHAP VON VO SANH

- A Nan! Vf nhu co ngirol met nhoc thi ngu, ngu da ben thCpc, gap canh thi
nha, khong nha thi quen, r\hu canh mong gia doi cho la chan that, ay la
dien dao. Cac twemg sanh, tru, di, diet, tuy duyen thay doai ti>ng sat na,
chang vu'O't khoi nhau. Gom sy hieu biet trong do thanh t\s&r\g moi met; ca
y can cung cai moi met do, dieu la twemg ngo lau moi met cua tanh Bo De.

Thich Duy Lye dich

Surangama sutra I

If it comes from the void, the latter not being your mouth, would taste
by itself; then what has it to do with that entrance through your
tongue? Therefore, you should know that this entrance is unreal and
is neither causal nor conditional nor self-existent.

Entrance through the Body

Ananda, for instance, when a man touches his warm hand with his
cold one, if the coldness exceeds the warmth, the warm hand will
become cold and if the warmth exceeds the coldness, the cold hand
will become warm. This touch is revealed when the two hands meet
and then separate. This contact causes the feeling of touch which,
together with his body and the illusion experienced, are but trouble
which comes from Bodhi. This trouble occurs where there are two
false conditions of contact and separation, and is drawn into (alaya's)
perception which is called touch. This touch has no independent
nature apart from contact and separation and from pleasant and
disagreeable conditions. Ananda, you should know that this
perception of touch comes neither from contact nor separation, nor
from pleasant nor disagreeable conditions, nor from a sense organ
nor the void. Why? Because if it comes from contact, it should vanish
in the state of separation; but why does it feel the latter? It is the
same with pleasant and disagreeable conditions. If it comes from a
sense organ, it would be free from contact and separation and from
pleasant and disagreeable conditions; then your body that feels them
would have no nature of its own. If it comes from the void, the latter
will feel the touch by itself; then what has it to do with your entrance
through the body? Therefore, you should know that this entrance is
false and is neither causal nor conditional nor self-existent.

Entrance through the Intellect

Ananda, when for instance, a man is tired, he sleeps soundly;
then he awakes and when he sees objects, he remembers and
after a time forgets all about them. This is the inverted condition
of birth, stay, change and death which is continuously
drawn into the inner intellect; hence the organ of manas,
which, together with the intellect and the trouble (experienced)
are an illness arising in Bodhi.

Translated by Charles Luk 65

KINH THU LANG NGHIEM QUYEN BA

- Do hai thCp vong tran Sanh va Diet, vong khcn phap tran ben trong, thanh
cai biet cua y can. Y can nhLP dong r\w&c, sy trw&c mat nhicy tai mat thay
nghe tien tran ben ngoai la thuan Ilpu (dong thai y thCpc); sy tLPcmg nha
chang nhicy tai mat 6w<yc thay nghe phap tran ben trong la nghich Ilpu (doc
dau y thCpc), khi chay ngLpgc vao cho tai mat chang the den (sy vat da qua
hoac each xa), chi co y can mm biet, goi la tanh hay biet cua y can; tanh
hay biet nay lia thine, ngu, sanh, diet, von chang co ty the.

- A Nan nen biet! Cai hay biet cua y can chang ti> thine ngu ra, chang ti>
sanh diet ra, chang ti> y can ra, cung chang ti> hu^ khong ra. Tai sao? Neu
ti> thCpc ra, thi khi ngu, y can da theo thCpc diet, lay gi de biet ngu? Neu tip
sanh ma ra, thi khi diet dong nhu khong, ai biet sy diet? Neu ti> diet ra thi
khi sanh da khong co, ai biet sy sanh? Neu ti> y can ra thi chang co twemg
thCpc, ngu, vay cai hay biet cua y can dong nhu hoa dom tren khong, von
chang co ty tanh. Neu ti> hw khong ra, thi hw khong ty biet, co lien quan gi
den cho nhap cua ngiwi? Nen biet, Y Nhap hir vong, von chang phai tanh
nhan duyen, cung chang phai tanh ty nhien.

THAP NHj Xl^

- Lai nCpa A Nan! Sao noi Thap Nhi Xlp von la Nhu Lai Tang, cung la dieu
tanh Chen Nhi/?

I. NHAN CAN vai SAC TRAN VON VO SANH

- A Nan! Ngiwi hay xem rCpng cay va cac suoi ao trong vucyn Ky Da nay, y
ngiwi the nao? Ay la sac tran sanh ra nhan can, hay nhan can sanh ra sac
tucmg?

- A Nan! Neu nhan can sanh ra sac tircrng, vay khi nhin hu khong chang
phai sac tucmg, thi tanh sac phai mat; he mat thi tat ca chang co, sac
tucmg chang co thi lam sao ro du'O'c tanh khong? Sy khong cung nhu the.

- Lai, neu sac tran sanh ra nhan can, thi khi nhin hu khong chang phai sac,
nhan can lien mat, nhan can da mat thi lay gi de phan biet Sac va Khong.

- Nen biet sy thay va sac khong deu chang xlp scr, tCpc sac tran va sy thay,
hai xlp deu hLP vong, von chang phai tanh nhan duyen, cung chang phai
tanh tLP nhien.

Thich Duy Lye dich

Surangama sutra I

This illness comes from perceiving the two false conditions of birth
and death, a perception which covers all inner data that cannot be
reached by seeing, and hearing; hence it is called knowing. This
knowing has no substance of its own apart from the waking and
sleeping states and from the conditions of birth and death. Thus,
Ananda, you should know that the organ of knowing comes neither
from the waking and sleeping states, nor from the conditions of birth
and death, and neither from a sense organ nor the void. Why?
Because if it comes from the waking state, it should cease to exist in
the sleeping state; then why does one sleep? If it comes from birth, it
should be void at death; then who will die? If it comes from death, it
would cease at birth; then who is living? If it comes from a sense
organ, then while the body experiences the two states of waking and
sleeping, the knowing has no nature, of its own apart from these two
states and will be like a flower in the sky. If it comes from the void, the
latter will know everything and will have nothing to do with your
entrance through the intellect. Therefore, this entrance is neither
causal nor conditional nor self-existent.'

Fusing the Twelve Ayatana (Six Sense Organs & Six Sense Data)

Eyes & Form

Again, Ananda, the twelve ayatana are fundamentally (the same as)
the Absolute of the Tathagata store. Ananda, just look at the grove
and stream in Jetavana park; Is it form that creates the eyes, seeing
or vice versa? If the organ of sight creates form, when you see the
void which is not form, formwould vanish, which means that nothing
would exist. Then if form is no more, what can be used to reveal the
void? 64 It is the same with the void. If form produces the eyes, seeing,
when you see the void which is not form, your seeing would
vanish, which means that nothing would exist; then who distinguishes
the void from form? Therefore, you should know that neither seeing
nor form nor the void has a place of abode, and that form and seeing
are false and are neither causal nor conditional nor self-existent.

64. Form and voidness are the two extremes of a duality; if form vanishes, how can the void
remain?

Translated by Charles Luk 66

KINH THU LANG NGHIEM QUYEN BA

2. NHI CAN Vai THANH TRAN VON VO SANH

- A Nan! Nguoi lai nghe trong vuon Ky Da nay, khi den bua an thi danh
trong, khi hop chung thi danh chuong, tieng chuong tieng trong truoc sau
noi nhau. Y nguoi the nao? Ay la cai tieng den ben nhT can, hay nhT can
den cho cai tieng?

- A Nan! Neu cai tieng den ben nhT can, cung nhu ta khat thuc trong thanh
That La Phiet, a trong rCpng Ky Da chang co ta. Cai tieng nay at phai den
cho nhT can cua A Nan, thi Muc Lien, Ca Diep deu chang the cung nghe,
huong la trong nay co 1250 vi Sa Mon, dong nghe tieng chuong cung den
trai du'ong!

- Neu nhT can cua nguoi den ben cai tieng, cung nhir ta da ve ri>ng Ky Da,
trong thanh That La Phiet chang co ta. Vay khi ngu'oi nghe tieng trong, nhT
can da den cho danh trong roi, khi ay tieng chuong dong phat ra, thi chang
the cung nghe mot lircyt, huong la cac tieng voi, ngira, trau, de v.v...Neu nhT
can va cai tieng chang khCp lai thi cung chang the nghe.

- Nen biet, su> nghe va am thanh deu chang xlp so, tCpc su" nghe va am
thanh hai xlp deu hu vong, von chang phai tanh nhan duyen, cung chang
phai tanh tip nhien.

3. TY CAN VOI HUQNG TRAN VON VO SANH

- A Nan! Nguoi hay ngCpi mui hu^ong chien dan trong Ilp nay, huong nay
neu dot den mot thu (do mot chi), thi thanh That La Phiet trong 40 dam,
dong thoi ngm duoc mui huong. Y nguoi the nao? Mui huong nay tu cay
chien dan ra, tu ty can ra, hay tu hu khong ra?

- Neu mui huong nay tu ty can cua nguoi ra thi ty can chang phai chien
dan, tai sao trong ty can lai co mui huong chien dan, ma goi la nguoi ngui
duoc mui huong? Lai trong ty can phat ra mui huong, ma noi la ngui duoc
thi chang dung nghTa.

- Neu tu hu khong ra, thi tanh hu khong thuong con, mui huong cung phai
thuong co, dau can doi dot cay chien dan trong lu roi moi co mui huong?

Thich Duy Luc dich

Surangama sutra I

Ears & Sound

Ananda, in Jetavana park when you hear a drum beat to announce
a meal and a bell rung to summon the bhikus, these sounds succeed
one another; do they come to the ears or do the ears go to them?
Ananda, if they come to the ears, it is like when I go to Sravasti to
beg for food and am absent from Jetavana park. If these sounds
come to Ananda's ears, Maudgalaputra and Kasyapa should not hear
them. Then why do all the 1,250 bhikus, when they hear the bell, go
together to the eating hall? If your ears go to the sound, it is like
when I return to Jetavana park and am not in Sravasti. Then when
you hear the drum, if your ears go to it, you should not hear the bell
which rings at the same time, nor the sound of elephants, horses,
buffaloes and sheep (in this park). If there is no such coming and
going, there would be no hearing. Therefore, you should know that
hearing and sound have no location and that both are false, being
neither causal nor conditional nor self-existent. 65

Nose & Smell

Ananda, just smell the smoke of sandalwood in this burner. The
quantity burnt is small but its fragrance spreads to Sravasti and the
neighbourhood. 66 Do you think that this perfume comes from the
sandalwood, from your nose, or from the void? Ananda, if it comes
from your nose it should be produced by and spread from it, but since
your nose is not sandalwood, how can there be this fragrance there?
If you say that you smell perfume, it should be inhaled into your
nose, but since it emanates from it (as aforesaid), it is wrong to say
that you smell it. If it comes from the void, the latter being permanent,
this fragrance should be so as well and there would be no need to
burn dry sandalwood.

65. If hearing is disengaged from sound, all differentiation will cease and the Tathagata store will
be exposed.

66. Lit. Sravasti town and places forty miles around it.

Translated by Charles Luk 67

KINH THU LANG NGHIEM QUYEN BA

- Neu mui hLPong tCp cay chien dan ra, tCpc la chat hLPcmg nay do dot thanh
khoi, ty can ngm du^c la nhicy hen khoi, thi tai sao khoi ay bay len tren hLP
khong chLPa dwyc bao xa, ma trong 40 dam da ngCpi dwyc mui huong?

- Nen biet mui hLPcmg va cai ngCpi deu chang xlp sv, tCpc cai ngCpi va mui
hLPcmg hai xlp deu hLP vong, von chang phai tanh nhan duyen, cung chang
phai tanh tip nhien.

4. THIET CAN VQI Vj TRAN VON VO SANH

- A Nan! Nguol thipang hai thiol a trong chung 6m binh bat khat thu^c, doi
luc gap nhOng mon to, lac, de ho, goi la vi ngon, y r\gw&\ the nao? Mui vi ti>
hw khong ra, ti> thiet can ra, hay ti> do an ra?

- A Nan! Neu mui vi nay ti> thiet can cua r\g\s&\ ra, thi trong mieng r\g\s&\
chi co mot thiet can, thiet can bay gi^ da thanh vi to roi, neu gap dipang
phen, le ra vi to chang dm doi; neu chang dm doi thi chang du^o'c noi la biet
mui vi, con neu doi doi thi thiet can chang phai nhieu the, lam sao mot thiet
can lai biet du'O'c nhieu mui vi?

- Neu ti> do an ra, thi do an chang tri giac, lam sao tip biet 6w<yc mui vi? Lai
do an ty biet thi cung dong r\hw ngircyi khac an, co lien quan gi den ngLFO"!
ma goi la tanh biet vi cua nguol?

- Neu ti> hu khong ra, thi r\g\s&\ hay nem thCp hu khong xem la mui vi gi?
Hip khong neu la vi man, thi da lam man thiet can cua ngiwi, at phai lam
man mat ngiwi, va moi ngipm trong coi nay deu nhip ca bien, da thipang
chiu cai man, chang con biet the nao la lat nCpa; va neu chang biet lat, thi
cung chang phan biet du'O'c man. Neu chang biet man lat, thi lam sao goi la
biet mui vi?

- Nen biet, mui vi va slp nem deu chang co xlp sv, tCpc nem va mui vi hai xlp
deu hLP vong, von chang phai tanh nhan duyen, cung chang phai tanh tLP
nhien.

Thich Duy Llpc dich

Surangama sutra I

If it comes from the sandalwood, its fragrant substance has become
smoke by burning, and if your nose smells this perfume, your nose
should be full of smoke; as smoke rises in the air, how can it be smelt
in distant places even before it reaches them? Therefore, you should
know that odour, nose and smelling

have no fixed location and that smelling and odour are false being
neither causal nor conditional nor self-existent.Tongue & Taste

Ananda, twice a day you go out to beg for food and occasionally
are given butter and cream which are tasty delicacies.
Do you think that this taste comes from the void, your tongue or the
food? Ananda, if it comes from your tongue, the latter has already
become butter, and since you have only one tongue, how can you
then taste honey? If you do not, this means that your taste does not
change, then how can it be called tasting? If it changes and since
your tongue is of one substance how can this single tongue know
various tastes? If it comes from the food, the latter cannot know, then
how can it taste itself? Assuming that it knows itself, it and other food
will have nothing to do with your tasting. If it comes from the void,
when you .bite, the air what does it taste like? Assuming that it comes
from the void, when the latter tastes salt, as your tongue is salty, your
face should be so too; if so all men would be like fish in the sea. If
you are salty, you will not know what is tasteless. If you do not know
what is tasteless, and do not taste salt, you will have no taste; then
how can there be taste? Therefore, you should know that neither
taste nor tongue nor tasting has location and that tasting and taste
are false being neither causal nor conditional nor self-existent.

Translated by Charles Luk 68

KINH THU LANG NGHIEM QUYEN BA

5. THAN can vai XUC TRAN von vo sanh

- A Nan! Ngiwi thLPcmg buoi sang lay tay xoa dau, y ngu'O'i the nao? Cai
xuc giac khi xoa dau nay ti> dau ma ra? Tlp nol tay hay ti> nci dau?

- Neu ti> nci tay thi cai dau chang biet, lam sao thanh co xuc giac? Neu ti>
nol dau ma chang dung tay thi lam sao goi la xuc giac du'O'c? Neu ca hai
moi moi tLP co xuc giac, thi mot minh ngu'O'i phai co hai than.

- Neu dau va tay chi mot xuc giac sanh ra, thi dau va tay thanh mot the;
neu mot the thi xuc giac a ben nao? O ben nang thi chang v ben sa, &
ben sv thi chang a ben nang, chang le hu^ khong va ngu'O'i ma thanh lap
du'O'c cai xuc giac do u^?

- Nen biet, xuc giac va than can deu chang xlp sa, tCpc cai than va xuc giac
hai xlp deu hw vong, von chang phai tanh nhan duyen, cung chang phai
tanh ty nhien.

6. y cAn vai phAp trAn VON VO SANH.

- A Nan! Ngw&\ thLPang dung y thCpc duyen theo ba tanh thien, ac va vo ky,
sanh khai phap tran. Vay phap tran nay ti> nol tarn ra, hay lia tarn rieng co
phiPO'ng sa?

- A Nan! Neu ti> tarn ra thi phap tran chang phai canh tran, chang phai la
cai sa duyen cua tarn, lam sao thanh xlp dLPO'c?

- Neu lia tarn rieng co phLPO'ng sa, thi tLP tanh cua phap tran la biet hay
chang biet? Biet tupc goi la tarn, tarn nay lia tarn ngLPOl thi chang phai phap
tran cua ngLPOl biet, dong nhLP tarn cua ngLP^i khac; neu lia tarn ngu'O'i lai
con co tarn biet, thi tarn ngu'O'i thanh hai sao? Neu chang biet thi phap tran
nay da chang phai sac, thanh, huong, vi, ly, hop, lanh, nong va tLPang hu
khong, thi phai v cho nao? Hien nay nci sac, khong deu chang the neu ra,
chang le trong the gian lai co cai a ngoai hLP khong lp? Lai tarn chang phai
sa duyen thi xlp tCp dau ma an lap?

Thich Duy Llpc dich

Surangama sutra I

Body & Touch

Ananda, you are accustomed to rub your head with your hand every
day early in the morning. When feeling this rub do you know whether
that which rubs is your hand or your head? If it is your hand, then
your head (an object) should not feel that it is being rubbed; if so how
can there be touch? If it is your head, there would be no need for your
hand to rub it; then how can you call it touch? If both hand and head
are subjects, then you, Ananda, should have two bodies. If it comes
from the contact of your hand with your head, thenboth your hand
and head should be one, and one thing cannot contact itself. If it is
two (i.e. hand and head), from which does it arise, for subject and
object differ? Neither can there be touch when your head comes into
contact with the void. Therefore, you should know that neither the
feeling of touch nor your body has location and that they are false,
being neither causal nor conditional nor self-existent.

Intellect & Dharma

Ananda, because of good, evil and neutral causes, your intellect
(manas) always gives rise to dharma. Are these dharma created by
the mind or do they exist apart from it and have their own place?
Ananda, if they are the same as the mind, they cannot be its objects
for they are not its causal phenomena; then how can they have a
place (of their own)? If they exist apart from the mind and have their
own place, do they possess (the faculty of) knowing or not? If they
do, they are merely the mind; but since they have (the faculty of)
knowing and differ from you, they should not be your dharma but
should belong to someone else's mind. If they have (the faculty of)
knowing and are your dharma (at the same time) they are merely
your mind; then how can you have an other mind as well as your
own? If they differ from you and do not have (the faculty of) knowing,
where are they, since they are not (inanimate phenomena such as)
form, sound, smell and flavour, nor cold and warmth due to contact or
separation, as well as to the void?

Translated by Charles Luk 69

KINH THU LANG NGHIEM QUYEN BA

- Nen biet, phap tran va tarn deu chang co xlp so, tine y can va phap tran
hai xlp deu hw vong, von chang phai tanh nhan duyen, cung chang phai
tanh ty nhien.

THAP BAT Giai

- Lai nCpa A Nan! Sao noi Thap Bat Gioi von la Nhu Lai Tang, cung la dieu
Tanh Chon Nhu?

I. NHAN CAN, SAC TRAN, NHAN THL>C GIQI VON VO SANH

- A Nan! Nhu nguoi da ro, nhan can va sac tran lam duyen vol nhau, sanh
ra nhan thine. Vay thine nay la ti> nhan can ra, lay nhan can lam gioi; hay ti>
sac tran ra, lay sac tran lam gioi?

- A Nan, neu ti> nhan can ra ma chang co Sac Khong thi chang the phan
biet, dau cho co cai thCpc cua ngu^oi cung chang dung dwyc. Slp thay cua
ngipoi chang phai xanh, vang, do, trang, chang the neu ra, vay ti> dau de
lap gioi?

- Neu ti> sac tran ra, hw khong chang phai sac tran thi thine ngu^oi phai diet,
sao duoc biet tanh hw khong? Neu luc sac tran bien doi, thCpc ngu^oi cung
biet sac tran bien doi, ma thCpc ngu^oi chang bien, vay gioi ti> dau ma an
lap? Theo slp bien doi la bien doi, gioi tuwig von chang co; chang bien doi
thi throng con, thine da ti> sac tran ra, le ra chang biet duoc cho hip
khong?

- Neu do can tran cong sanh cai gioi o giCpa, khi can tran hop lai thi chang
the lap gioi, tCpc la lia trung; khi lia can thi phai hop tran, lia tran thi phai
hop can, vay the tanh Ian Ion, lam sao thanh gioi?

Thich Duy Li/c dich

Surangama sutra I

Since they cannot be shown in either form or the void, there should
not be in the universe another voidness outside the void. Assuming
that there is another outer voidness, they cannot be the mind's causal
phenomena; then where are they? Therefore, you should know that
neither dharma nor mind has location and that intellect and dharma
are both false, being neither causal nor conditional nor self-existent.

Fusing the Eighteen Fields or Realms of the Senses

The Field of Sight-Perception

.Again, Ananda, why are the eighteen fields or realms of the senses
(the same as) the Absolute (in the Tathagata store)? Ananda, as you
(already) know, eyes and form are causes that beget sight-
perception. Is this sight-perception created and conditioned by the
eyes or by form? Ananda, if it is created by the eyes, in the absence
of both form and the void, there will be nothing to be differentiated;
then what is the use of this perception even if you own it? In this
instance what you see will be neither blue, yellow, red nor white;
where then can you show its boundary? If it is created by form, when
you see the void, which means that form is absent, your perception
should cease to exist; then why do you still distinguish the void?
When form changes, you notice it but your perception is unchanging;
then where can its boundary be? If perception follows the change of
form to undergo its own change, there would be no boundary. If it is
unchanging, it should be permanent; then (as it is created by form) it
should not perceive the void. If it is created by both the eyes and
form, these two are separate when (you think that they are) united
and unite (when you think that they are) separate; if so, both
intermingle; then how can there be the realm of the eyes and that of
form? 67

67. The organ of sight and form are opposites; if you think they can unite, they cannot actually
reach each other and so are separate. If you think that they are separate, when you open your
eyes, you see that they are in contact with each other. If both create sight-perception, they
intermingle and where then is the realm of the eyes and that of form?

Translated by Charles Luk 70

KINH THU LANG NGHIEM QUYEN BA

- Nen biet, nhan can va sac tran lam duyen voi nhau, sanh nhan thine gioi,
ba cho deu khong tine nhan can, sac tran va nhan thine gio'i, von chang
phai tanh nhan duyen, cung chang phai tanh ti/ nhien.

Luac GIAI

Thap Bat Gioi nay chi pha luc thine, nen noi ThCrc nay chang tip Nhan ra de lam gio'i, vi thine chu phan
biet, neu chang co Sac, Khong thi chang the phan biet. Cung chang tip Sac ra de lam gio'i, vi sac co bien
diet, thipc chang bien doi, neu chi tip Sac ra thi chang the phan biet hip khong. Cung chang tip Nhan va
Sac cong sanh lam gidi, vi nhan thi co biet, sac thi vo tri, tri va vo tri hai cai doi nghjch, lam sao ma hop?
Neu hop thi tip dau ma lap gioi? Gioi chinh giCra da chang co, nen noi Lia Trung. Neu noi lia can tran ma
sanh thipc, thi lia can phai hop voi tran, lia tran phai hop voi can, vay thipc thuoc ben nao? Nen noi the
tanh Ian Ion, ba cho deu sai, gioi lam sao an lap?

2. NHT CAN, THANH TRAN, NHT THLTC GIO'I VON VO SANH.

- A Nan! Nhu nguci da ro, nhT can, thanh tran lam duyen vol nhau, sanh ra
nhT thipc. Vay thipc nay ti> nhT can ra, lay nhT can lam gioi; hay ti> thanh
tran ra, lay thanh tran lam gioi?

- A Nan! Neu ti> nhT can ra, ma chang co hai tu'ong dong tinh thi chang
thanh cai biet cua nhT can, tCpc chang co biet, biet con chang co, vay cai
thine la hinh tu'ong gi?

- Neu do lo tai nghe thi luc chang co dong tinh, cai nghe chang thanh, chi
co hinh tu'ong cua lo tai, cung nhir sac tran tiep xuc voi thanh tran, ca hai
deu chang co thipc de phan biet thi nhT thine gioi ti> dau ma lap?

- Neu ti> thanh tran ra, nhT thine do thanh tran ma co, thi chang lien quan gi
den cai nghe, chang nghe thi cung chang biet tu'ong thanh tran o dau. Lai,
neu nhT thine ti> thanh tran ra dau cho thanh tran do cai nghe ma co tu^ong,
thi cai nghe phai nghe duoc nhT thine, neu chang nghe duoc thi chang phai
la gioi, neu nghe du'oc thi thine cung dong nhu^ thanh tran, va thipc da la so
nghe thi ai biet nghe cai thine? Con neu chang biet thi dong nhir co cay.
Chang le thanh tran va cai nghe Ian Ion, thanh gioi o giCpa? Gioi chinh giOa
da chang co, tu'ong trong va ngoai ti> dau ma lap?

- Nen biet, nhT can, thanh tran lam duyen voi nhau, sanh nhT thine gioi, ba
cho deu khong, tCpc nhT can, thanh tran va nhT thine gioi, von chang phai
tanh nhan duyen, cung chang phai tanh tu" nhien.

Thich Duy Li/c dich 10

Surangama sutra I

Therefore, you should know that both causal eyes and form as well
as the (socalled) created perception do not exist, and that the eyes,
form and the realm of form are neither causal nor conditional
nor self-existent. 68

68. This is direct pointing to the Uncreate. The Madhyamika Sastra says: All phenomena are
neither self-created, nor created by an originator, nor by the union of components and they do not
arise without cause. These four forms of creation are wiped out in the text to reveal the Uncreate;
hence the nature of the Uncreate which is identical with the Tathagata store.

The Field of Sound-Perception

Ananda, as you (already) know, ears and sound are causes that
beget perception of sound. Is this perception created and conditioned
by the ears or by sound? If it is created by the ears, this organ, in the
absence of both disturbance and stillness, does not discern anything
and is, therefore, devoid of objects; if it cannot discern, how can it
create perception? Assuming that hearing (begets) perception by the
ears, since no hearing occurs in the absence of both disturbance and
stillness, how can the ears (which are) form unite with external
objects to produce perception and where can the latter's field be? If it
is created by sound, that is if it depends (solely) on sound, then it
should have no relation to your hearing. But if hearing ceases, there
will be no sound. Now assuming that it is really created by sound and
that sound exists because of hearing, then your hearing of sound
should be perceived by the ears. If this sound is not perceived, it
would have no relation with the realm of ear-perception. (On the
other hand) if it is heard, it is already sound, and since it is hearing's
object, (it cannot discern anything); then who knows the perception?
If there is no such knower, you will be like grass and plants. There
cannot be a mixing of sound and hearing to create between them an
intermediate realm (of perception by the ear) for such a realm cannot
be at the center, in the inner organ, or in the outer sound. Therefore
neither ears nor sound exist as causes, nor perception by the ear (as
effect) and ears, sound and its field are neither causal nor conditional,
nor self-existent.

Translated by Charles Luk 71

KINH THU LANG NGHIEM QUYEN BA

3. TY CAN, HUONG TRAN, TY THL>C GIO'I VON VO SANH

- A Nan, nhu nguoi da ro, ty can, huwig tran lam duyen voi nhau, sanh ra
ty thm:. Vay thm: nay ti> ty can ra, lay ty can lam gio'i; hay ti> huwig tran
ra, lay huwg tran lam gio'i?

- A Nan! Neu ti> ty can ra, thi trong tarn nguoi lay gi lam ty can? Lay cai
mui bang thit hay lay tanh ngCpi biet?

- Neu lay cai mui bang thjt nay thi chat thjt thuoc than can, than biet tm: la
xuc giac, goi la than thi chang phai ty can; goi la xuc giac tm: la ngoai tran,
vay ty can con chang co ten goi, lam sao lap gio'i?

- Neu lay tanh ngm' biet lam ty can, thi trong tarn nguoi lay gi lam cai co
ngCpi biet? Neu lay lo mui bang thjt nay, thi cai biet cua da thjt la xuc tran
chip chang phai ty can; neu lay hir khong lam tanh ngm biet, thi hu khong
ti/ biet, con da thjt le ra chang biet, the thi hir khong la ngu^oi, than ngu'oi
chang co biet thi hien nay ngu^oi cung chang con o day nu^a.

- Neu lay huong tran lam tanh ngm biet, thi cai biet thuoc ve hirong tran,
co lien quan gi den nguoi?

- Neu cac mui thorn thoi at phai ti> ty can ra, thi mui thorn, thoi chang ti>
cay y Ian va cay chien dan ra, khi hai mui do chang den, ngu^oi tu^ ngCpi ty
can xem la thorn hay thoi? Thoi thi chang thorn, thorn thi chang thoi, neu
ca hai deu ngm duoc, thi mot minh ngu'oi phai co hai ty can, va nay hoi
dao voi ta phai co hai A Nan, vay ai la the cua ngu^oi? Con neu ty can la
mot, thorn thoi khong hai, thi thoi dathanh thorn, thorn phai thanh thoi, hai
tanh da chang co, gioi ti> dau lap?

- Lai nhiF con mat co thay ma chang ti/ thay mat. Cung vay, neu thm: do
hu^ong tran ra, thi dang le chang biet duoc hu^ong tran. Neu biet duoc thi
chang phai do huwig tran ra; neu chang biet thi lai chaung phai la ty thCpc.

- Huong tran chang phai nho ngm biet moi co thi cai gioi cua huong tran
chang thanh; thCpc chang biet huong tran thi gioi chang the do huong tran
ma lap, da chang co gioi chfnh giua thi chang thanh trong ngoai, va tat ca
nhung gi ngm' 6w<yc deu la hw vong.

- Nen biet, ty can, huong tran lam duyen voi nhau, sanh ty thm: gioi, ba
cho deu khong, tm: ty can, huwig tran, ty thCpc gioi, von chang phai tanh
nhan duyen, cung chang phai tanh tu nhien.

Thich Duy Luc dich 11

Surangama sutra I

The Field of Smell-Perception

Ananda, as you (already) know, the nose and smell are causes that
beget the perception of smell. Is this perception created and
conditioned by the nose or by smell? If so, Ananda, what is this
nose? Is it that hooked and fleshy part of your face with which you
sniff? But this piece of flesh be longs to the body and the body's
perception is called touch; the body is not the nose and touch is its
object. If the nose cannot be named, where is it? If it perceives smell,
where is that perception in your mind? If perception comes from a
part of the face, it is touch and has nothing to do with the nose. If it
comes from the void, it should be known by the latter instead of being
felt by the flesh; if so, the void should be you and your body would
feel nothing. Then, there would be no Ananda anywhere at the
moment. .If smell is the knower, it should know itself and would
have nothing to do with you. If good and bad smells create your nose,
they should not produce sandalwood and fetid herbs. Without the
latter, smell your own nose and see if it is fragrant or offensive. Since
fragrance cannot stink and stench cannot be fragrant, if you can smell
both, you should have two noses, and now as you ask me about the
Dharma, there should be two Anandas; then which Ananda are you?
If there is only one nose and if fragrance and stench are not two
different smells, they can be mistaken for each other, which
proves that neither exist; if so where can the field of smell perception
be established? If it is created by smell and if perception exists
because of smell, it is like your eyes which can see things, but not
themselves; so that perception which exists because of smell should
not scent it. If it does, it cannot be created by smell, and if it does not,
it is deprived of that perception. Since smell does not depend on
perception, it has no field. If perception cannot smell, its field cannot
be established on the basis of smell. Since there is no intermediate
perception (between nose and smell), there would be neither inner
(organ) nor outer (object). Thus smellperception is false. Therefore,
neither nose nor smell, as causes, nor the field of smell-perception,
as their creation, exist, while nose, smell and its field are neither
causal, nor conditional, nor self-existent.

Translated by Charles Luk 72

KINH THU LANG NGHIEM QUYEN BA

4. THIET CAN, Vj TRAN, THIET THL>C GIOI VON VO SANH

- A Nan! Nhu nguoi da ro, thiet can, vj tran lam duyen vol nhau, sanh ra
thiet thCpc, vay thine nay ti> thiet can ra, lay thiet can lam gioi; hay ti> vi tran
ra, lay vi tran lam gioi?

- A Nan! Neu ti> thiet can ra, thi cac thCp tren the gian nhu mia ngot, ma
chua, hoang lien dang, muoi man, te tan, gOng, que thi cay, tat ca deu
chang mui vi, nguai ty nem \w&'\ la ngot hay dang? Neu tanh cua thiet can
la dang thi ai biet nem thiet can? Thiet can chang ty nem thi lay gi de biet?
Tanh cua thiet can chang phai dang, vi tran cung chang ty ra, lam sao lap
gioi?

- Neu ti> vi tran ra, thCpc da la mui vi thi cung dong nhu^ thiet can, chang the
ty nem, lam sao biet du'oc la mui vi hay chang phai mui vi? Lai cac mui vi
chang ti> mot vat ma ra, mui vi da do nhieu thip sanh ra, thi thCpc cung phai
co nhieu the. The cua thCpc neu mot, at phai do mot vi tran sanh ra, thi khi
cac vi man, ngot, chua, cay hoa hop cung sanh, cac tuwig khac nhau bien
doi thanh mot mui vi thi chang the phan biet; phan biet da khong thi chang
goi la thCpc, lam sao con goi la thiet thine gioi? Chang le hu^ khong lai sanh
ra cai thCpc cua ngu^oi? Neu thiet can va vi tran hoa hop ma sanh, noi giOa
von chang co ty tanh thi gioi ti> dau ma lap?

- Nen biet, thiet can, vi tran lam duyen voi nhau, sanh thiet thCpc gioi, ba
cho deu khong, tCpc thiet can, vi tran, thiet thine gioi, von chang phai tanh
nhan duyen, cung chang phai tanh ty nhien.

5. THAN CAN, XUC TRAN, THAN THL>C GIQI VON VO SANH

- A Nan, nhu ngu'oi da ro, than can, xuc tran lam duyen voi nhau, sanh ra
than thCpc. Vay thCpc nay ti> than can ra, lay than can lam gioi; hay ti> xuc
tran ra, lay xuc tran lam gioi?

- A Nan! Neu ti> than can ra, at chang co hai duyen ly va hop, chang co ly
hop thi than can lam sao biet duoc? Neu ti> xuc tran ra, at chang phai than
can cua ngu'oi, vay co ai chang co than ma biet ly va hop U?

Thich Duy Lye dich 12

Surangama sutra I

The Field of Taste-Perception

Ananda, as you (already) know, tongue arid taste are causes that
beget perception by the tongue. Is this perception created and
conditioned by the tongue, or by taste? Ananda, if it is created by the
tongue, then sugar cane, sour black plums, bitter wort, rock-salt, wild
spikenard, ginger and cassia would be tasteless. Taste your own
tongue and see if it is sweet or bitter. If it is bitter, who is the taster?
Since the tongue cannot taste itself, who experiences the taste? If it
is not bitter, no taste can come from it. Then how can it be
conditioned? .If perception derives from taste, it would be taste itself
but, like the tongue, it cannot taste itself. Then how can it distinguish
various flavours? Again, since there are many flavours which cannot
come from a single source, there should be as many (corresponding)
perceptions. If there is only one, and if it is created by (different)
flavours, then all salt, insipid, sweet and bitter flavours should unite
and become one; then there would be no discerning. If so, there
would be no perception (by the tongue). How then can the tongue,
taste and perception be conditioned? The void cannot make your
mind perceive. Since tongue (organ) and taste (object) cannot unite
to create an intermediate (perception), where is the latter's field
herefore, tongue and taste, as causes, and the field of taste-
perception, as their creation, do not exist, while tongue, taste and
their field of perception are neither causal nor conditional nor self-
existent.

The Field of Touch-Perception

Ananda, as you (already) know, body and touch are causes that
create the perception of touch. Is this created and conditioned by the
body or by touch?

Ananda, if it is created by the body, what does the latter perceive
when there is neither contact nor separation? If by touch, your body
would not be needed; then who can, without a body, feel contact and
separation? Ananda, objects do not perceive touch, but the body
knows and feels it. Body's perception is revealed by touch and touch
through the body. Therefore, body and touch are inseparable but
they are not the same and so originally they have no home. When
touch contacts body, it becomes the body and when it ceases, it
becomes the void.

Translated by Charles Luk 73

KINH THU LANG NGHIEM QUYEN BA

- A Nan! Neu vat chang xuc giac, than biet co xuc, biet than tine la xuc, biet
xuc tCpc la than, tine xuc chang phai than, tine than chang phai xuc, hai
twcmg than can va xuc tran von chang xlp so, hop than tine la ti/ the cua
than, lia than tine nhir tuong hir khong, trong va ngoai chang thanh thi
chfnh giCpa ti> dau lap? GiCpa chang the lap thi trong ngoai tanh khong, vay
thine nguoi ti> dau ma lap?

- Nen biet than can, xuc tran lam duyen voi nhau, sanh than thCpc gioi, ba
cho deu khong, tCpc than can, xuc tran va than thCpc gioi, von chang phai
tanh nhan duyen, cung chang phai tanh ti*' nhien.

6. Y CAN, PHAP TRAN, Y THl^C GIOI VON VO SANH

- A Nan! Nhu ngu'oi da ro, y can, phap tran lam duyen voi nhau, sanh ra y
thCpc. Vay thCpc nay ti> y can ra, lay y can lam gioi; hay ti> phap tran ra, lay
phap tran lam gioi?

- A Nan! Neu ti> y can ra, thi trong y ngu'oi at phai co suy tu^ moi phat minh
du^oc y ngu'oi; neu chang suy tir thi y chang the sanh, lia duyen thi chang
co hinh tu'ong, vay thCpc dung de lam gi? ThCpc cua nguoi voi su" suy tu^ va
tanh hieu biet la dong hay khac? Neu dong voi y tCpc la y can, sao noi ti> y
can ra? Neu khac voi y thi chang phai y can, chang phai y can thi khong co
nang biet, nang khong at so cung khong, neu khong co so biet thi sao noi
ti> y can ra? Neu co so biet thi lam sao biet y can? Vay hai tanh dong va di
da chang co thi gioi ti> dau lap?

- Neu ti> phap tran ra, thi cac phap trong the gian chang ngoai ngu tran,
nguoi hay xet xem, cac phap sac, thanh, huwig, vi, xuc deu co tu'ong ro
rang de doi voi ngu can, chang thuoc pham vi cua y can, neu thCpc ngu^oi
nhat dinh ti> phap tran ra, thi ngu'oi hay xet ky hinh tuwig cua moi phap
nhu^ the nao? Neu lia sac, khong, thong, nghen, ly, hop va sanh, diet,
ngoai cac tuong nay chang co so dac, sanh thi cac phap sac, khong cung
sanh, diet thi cac phap sac, khong cung diet, vay cai nhan sanh ra da
khong, lam sao co thCpc? ThCpc da chang co, gioi ti> dau lap?

Thich Duy Lu'C dich 13

Surangama sutra I

Since there are no such things as inner (body) and outer (touch), how
can there be an intermediate (perception) between them? Where
then is the field of body-perception? Therefore, body and touch, as
causes, and body-perception, as their creation, do not exist, and all
three are neither causal nor conditional nor self-existent.

The Field of the Sixth Consciousness

Ananda, as you (already) know, intellect (manas) and dharma (ideas)
are causes that create the sixth consciousness. Is this consciousness
created and conditioned by intellect, or by Dharma?
Ananda, if this consciousness is created by intellect, the latter (as
organ) should contain dharma (as object) to reveal its own existence.
In the absence of dharma, your intellect (does not exist and) cannot
create anything; even if it does create consciousness, what is the
latter's use if it is not confronted with causal ideas (dharma)?
Moreover, both your mind (i.e. the sixth consciousness) and your
thinking process (i.e. the intellect) discern ideas and things; are they
the same as, or different from each other? If the same,
consciousness is just intellect; then how can it be created by
intellect? If different, consciousness would be .unconscious; then how
can it come from intellect? If it is also .conscious, then (tell me) what
intellect and consciousness are. Therefore they are neither the same
nor different, then where is the field of consciousness? .If
consciousness is created by dharma, all things in the world are
inseparable from the five sense data of form, sound, smell, taste and
touch, which clearly correspond with the sense organs and are not
affected by the intellect. If your consciousness depends on dharma
for its existence, look carefully into dharma and see what they look
like, for beyond form and voidness, motion and stillness, clearness
and obstruction, union and separation, and birth and death, where
can dharma be found?

Translated by Charles Luk 74

KINH THU LANG NGHIEM QUYEN BA

- Nen biet y can, phap tran lam duyen voi nhau sanh ra y thine gio'i, ba cho
deu khong, tine y can, phap tran, y thCpc gio'i von chang phai tanh nhan
duyen, cung chang phai tanh ti/ nhien.

A Nan bach Phat:

- Nhu Lai thuong giang ve nhan duyen hoa hop rang: Tat ca cac thCp bien
hoa tren the gian deu do tip da\ hoa hop ma sanh", sao Nhw Lai lai bac bo
ca hai nghTa nhan duyen va ti/ nhien? Nay con chang biet nghTa nay the
nao, xin Phat thuwig xot, khai thi phap lieu nghTa chang hy luan cua trung
dao cho con va chung sanh dwyc ro.

Thich Duy Llpc dich 14

Surangama sutra I

For dharma arise simultaneously with form, voidness, etc., and
vanish with them. Since there are no causes leading to their creation,
what are the forms and shapes of dharma? If these do not exist, what
then conditions dharma? Therefore, intellect and dharma as causes,
and the field of the sixth consciousness, as their creation, do not exist
and they are neither causal nor conditional nor self-existent. 69

Fusing the Seven Elements into the Absolute to Reveal the
Free Intermingling of Phenomenon & Noumenon

Ananda said to the Buddha: World Honoured One, the Tath-
agata has often spoken of cause, condition and the state of the
self as such and has taught us that all changes and transformations
in the world are due to the mixture and fusion of the four
elements. Why does he now wipe out all concepts of cause,
condition and the state of the self as such? I do not understand;
will He be compassionate enough to explain in full to all living beings
the Mean which is beyond all sophistry?.

69. Ever since Ananda asked about the practice of samatha, the Buddha first wiped out the
unreal to reveal the real and then returned phenomena to Reality to deal with noumenon from its
shallowness to its depth, thus covering the four periods of His teaching.
At first in His discussion of the seeing, He asked about the illusory mind to wipe out the idea of
the body as real; this corresponded to His teaching of Hinayana during the Agama period (of
twelve years). His next elimination of perception and of the Essence of consciousness accorded
with His expanded teaching during the Vaipulya (Hinayana-with-Mahayana) period (of eight
years). Then His instruction on returning the three categories (of the seeming, that is) the five
aggregates, twelve entrances, and eighteen fields of the senses, to the Tathagata store to reveal
their unreality, covered

His sermons on wisdom (during the next twenty-two years). His next teaching on the fundamental
nature of the Absolute in the Tathagata store, showing the true nature of all phenomena that
spring from Reality, corresponded with His final teaching in the Lotus period (of eight years).
In the following text which deals with how the all-embracing seven elements freely intermingled
in the Dharma-realm, His teaching contained the Avatamsaka doctrine of the free interaction
of noumenon and phenomenon in the Dharmadhatu, thus revealing the perfect fusion of the three
dogmas (of the void, the seeming and the mean) into the absolute Tathagata store, the subject of
the meditative study of the void. So far, the Buddha had taught the fusion of the three categories
(of the seeming, that is the five aggregates, the twelve entrances and the eighteen fields of the
senses) to expose the identity of phenomenon and noumenon.

Translated by Charles Luk 75

KINH THU LANG NGHIEM QUYEN BA

Luc bay Q\ti, The Ton bao A Nan:

- Tiwc day, nguci nham chan cac phap Tieu Thi>a Thanh Van, Duyen
Giac, phat tarn cau dao V6 Thuwig Bo De nen ta vi nguol khai thj De Nhat
NghTa De, sao r\g\s&\ lai con (Jem nhQng hy luan cua the gian, vong tiring
cho la nhan duyen ma ti/ rang buoc? Ngiwi du hoc rong nghe nhieu, r\rus
r\Q\sti'\ chi dung mieng noi thuoc, khi thuoc that hien tien thi lai chang biet,
Nhu Lai goi la that dang thuwig xot. Nay ngu'O'i hay nghe ky, ta se vi
nguol khai thi tung lap mot, cung khien nhGng r\g\sti'\ tu dai thi>a sau nay
thong dat dircyc that tuwig.

A Nan yen lang kfnh vang thanh chi cua Phat.

- A Nan! Nhu ngiwi da noi, tip dai hoa hop sanh ra cac thip bien hoa tren
the gian. A Nan, neu the tanh cua tip dai chang phai hoa hop thi chang the
Ian Ion nhau, cung r\rws rus khong, chang the hoa hop vol cac sac tuwig;
neu la hoa hop thi dong nhu bien hoa, dau duoi duyen nhau, sanh diet
tuwig tuc, sanh roi diet, diet roi sanh, sanh sanh diet diet nhu vong ICpa
quay tron. A Nan, cung r\rws rustic thanh bang, bang lai thanh rustic, chang
he ngung nghi.

Thich Duy Li/c dich 15

Surangama sutra I

The Buddha replied: You are tired of, and have sought to abandon;
the Hinayana teaching on the sravaka and pratyeka-buddha stages,
and so wish to seek unsurpassed Bodhi. I will, therefore teach you
the Supreme Truth. Why do you still restrict yourself by reasoning
frivolously about false causes and conditions? Although you have
listened to me a lot, you are like one who is accustomed to talk about
medicines but who, when he sees them cannot pick out those which
are good. This is why the Tathagata says that you are really to be
pitied. Listen with attention to what I now tell you, so that all who
practise Mahayana in the future can attain Reality.
Ananda kept silent, awaiting the holy teaching.

Exposing Faulty Differentiation

Ananda, as you have said, when the four elements mix and fuse they
cause all kinds of transformation in the world. But they cannot mix
and unite if it is against their nature, just as the void cannot with form.
On the other hand, if they so mix and fuse they are transformations
and owe their existence wholly to their mutual dependence; they are
thus subject to creation and destruction in endless succession, like
the ring of fire caused when a torch is waved in a circle.

Pointing to the One Source

Ananda, this is like water which, after becoming ice, can change back
into water. 70

70. This was the Buddha's complete answer to Ananda's question. The disciple clung to the idea
of the four elements which mix and fuse to cause all transformations in the world, for he was not
clear about the all-embracing and commingling nature of noumenon. The Buddha meant that if
these elements did not mix and fuse with one another, they were like the void which can have no
relation with form, and that on the other hand, if they did mix and fuse, they would be
transformations in an uninterrupted succession of births and deaths. Therefore, one cannot speak
of whether or not they mix and unite. However, if one understands that both the real and unreal
arise from the same (underlying) substance, like water that can become ice which can change
back to water, one will cease to discriminate and discern.

Translated by Charles Luk 76

KINH THU LANG NGHIEM QUYEN BA

THAT DAI

I. TANH DjA DAI VON VO SANH

- Ngiwi xem tanh Dia, tho la dai dia, te la vi tran, cho den eye vi la Ian hw
tran, la sac tuong nho tot, neu phan tach nCra thi thanh tanh hw khong.

- A Nan, neu cai Ian hu tran do tach duoc thanh hu khong, thi hu khong
cung sanh dwyc sac tuong. Nay nguoi hoi rang, do hoa hop ma sanh cac
tuong bien hoa tren the gian, thi nguoi hay xet, cai Ian hw tran nay phai
dung bao nhieu hu khong hop lai moi co? Chang le Ian hu tran hop thanh
Ian hu tran? Lai Ian hu tran da tach thanh hu khong, thi dung bao nhieu
sac tuong hop lai moi du'oc thanh hu khong? Neu luc hop sac, sac chang
phai hw khong; neu luc hop khong, hw khong chang phai la sac, sac con co
the tach ra du'oc, chip hip khong lam sao ma hop?

- Nguoi von chang biet, trong Nhu Lai Tang (Ty tanh), tanh Sac chon
Khong (the tanh cua Sac chang phai that, tine la Chon Khong), tanh Khong
chon Sac (the tanh cua Khong chang phai that, tipc la Chon Sac), ty tanh
von thanh tinh, day knap mu^oi phirong phap gioi, tuy theo itilfc do hieu
biet cua tarn chung sanh tao thanh nghiep, va nuwig theo nghiep ay bien
hien cac canh gioi hien hCm. Nguoi the gian chang biet nhCmg hien tuong
do chi la mo mat chiem bao, lai me lam cho la nhan duyen va ty nhien, ay
deu la do tarn thine phan biet suy luwig. Pham la loi noi deu chang phai
nghTathat.

Thich Duy Lye dich 16

Surangama sutra I

Instruction on the Seven Elements

The element of earth

Look at the element of earth which ranges in size from the great earth
to a tiny speck of dust. Split this speck which is near to nothing and
reduce it to the finest mote on the extreme border of form. Then split
it again and it becomes the void.

Ananda, if this mote can be reduced to nothing, you should know that
form comes from the void. You now ask about material changes
which you attribute to the mixing and uniting (of the four elements).
Take, for instance, this mote which is nearest to the void; how
much voidness should be mixed and united to produce it? But it is
absurd to suppose that this can be done by uniting motes. Since a
mote can be split and reduced to voidness, how many (particles of)
form should be fused together to create the void? The union of form
(with form) produces form but not voidness, and the union of the void
(with the void) produces voidness but not form. Form can be split up
but how can the void unite (with form)? You do not know that in the
Tathagata store both form and (its opposite) the void arise from self-
nature and are identical with each other, and that the element of earth
is fundamentally pure and clean, embraces all in the Dharma-realm
and manifests because the minds of living beings know and
distinguish (between things) in accordance with the laws of karma.
Ignorant wordlings wrongly attribute this to cause, condition and the
state of the self as such, because their consciousnesses differentiate
and discriminate without their knowing that the language they use has
no real meaning. 71

71. This points to the all-embracing element of earth, the substance of which is void, to reveal
Reality as such. Now the great earth is an accumulation of dust, a speck of which can be split and
reduced to a state of near voidness and finally to nothing. This shows that form arises from the
void and that the element of earth fundamentally does not exist. If, as you reason, the great earth
exists through the mixture and fusion of dust, how much void is needed to produce a mote from
which the whole earth grew? If a mote can be reduced to nothing, how many are required to
create the void? If form unites with form, it cannot produce voidness and if the void unites with
itself, no form can result.

You have therefore a wrong idea about the mixture and fusion of the four elements. You have not
realized that the element of earth is a manifestation of karma within the Tathagata store, and is
not a product of the (so called) mixture and fusion of the four elements. If you are clear about this
aspect of karma, you will awaken to the all-embracing self-natured Reality.

Translated by Charles Luk 77

KINH THU LANG NGHIEM QUYEN BA

2. TANH HOA DAI VON VO SANH

- A Nan! Tanh Hoa chang co tip the, nhicy cac trey duyen ma phat sanh.
Ngipol xem cac nha, khi muon nhum ICpa nau corn thi cam tarn kieng dura.
dipol anh sang mat tro'i ma lay ICpa.

- A Nan! Cai goi la hoa hap, cung nhip ta cung ngipol va 1250 vj Ty Kheo,
nay hop thanh mot chung; chung du la mot, xet ve can ban thi moi ngipol
deu co than rieng biet, co ten goi va ho hang cua minh, nhip Xa L&\ Phat
thuoc dong Ba La Mon, Ifu Lau Tan Loathuoc dong Ca Diep Ba, cho den
ngiwi thi thuoc dong ho Cu Dam.

- A Nan! Neu tanh ICpa nay do hoa hop ma co, thi khi nguai cam kieng lay
ICpa nci anh sang mat tro'i, ICpa nay ti> trong kieng ra, ti> bui nhui ra, hay ti>
mat tro'i ra?

- A Nan! Neu ICpa tip mat tro'i ra, dot diPO'c bui nhui trong tay ngipol ay, thi
nhOng rung cay ma anh sang mat tro'i chieu qua, le ra deu bi dot ca. Neu
tO trong kieng ra, co the dot chay bui nhui, sao cai kieng lai khong chay?
Ca cai tay ngipm cam kieng con chang thay nong thi lam sao kieng lai chay
dip^c? Neu do bui nhui ra thi can gi anh sang mat tro'i vm kieng tiep xuc
nhau roi mv\ co ICpa?

- Nq\j&\ lai xet ky, kieng do tay cam, mat tro'i thi a tren khong, con bui nhui
thi tO dat sanh ra, vay ICpa tip phiPO'ng nao ma di den cho nay? Mat tro'i va
kieng each xa nhau, chang hoa chang hop, chang le tanh ICpa khi khong tip
co?

- Ngipol con chang biet, trong Nhip Lai Tang, tanh hoa chen khong, tanh
khong chen hoa, tip tanh von thanh tinh, day knap mipd'i phiPO'ng phap gio'i,
tuy theo mipe do hieu biet cua tarn chung sanh tao thanh nghiep va nipcng
theo nghiep ay bien hien cac canh gio'i hien hCpu. A Nan nen biet, ngipol the
gian a nol nay cam kieng thi nol nay boc ICpa; neu knap phap gio'i deu cam
kieng thi knap phap gio'i boc ICpa, ICpa chay knap the gian, dau co xip sa, chi
tuy theo nghiep thipc cua chung sanh ma bien hien. Ngipol the gian chang
biet lai me lam cho la tanh nhan duyen va tip nhien ay deu la do tarn thipc
phan biet suy lipong. Pham la Im noi deu chang phai nghTa that.

Thich Duy Lipc dich 17

Surangama sutra I

The element of fire

Ananda, fire has no ego but exists because of (external) causes.
When people in a town are about to prepare their meals, they use
mirrors of polished metal to obtain fire from the sun. Ananda, about
(your idea of) mixture and union, take this community of myself and
twelve hundred and fifty bhikus; though the group is one, each
member has his own body, clan and name, like Sariputra who is a
Brahman, Uruvilv a, a Kasyapa tribesman, and you, Ananda, who are
of the Gautama clan.

Ananda, if fire comes from the mixture and fusion (of the elements),
when a man holds a mirror to obtain fire in the sun, does this fire
come from the mirror, the moxa or the sun? Ananda, if it comes from
the sun, it can burn the moxa in your hand; if so, all the trees will be
scorched. If it comes from the mirror and then lights the moxa, why
does it not melt the mirror and burn your hand? But if you do not even
feel the heat, how can the mirror melt? If it comes from the moxa,
why does the latter require the sun and the mirror to make it burn?
Look at the mirror held by the hand, the sun up in the sky and the
moxa which originally came from the ground; how can fire travel
elsewhere before coming here? (Moreover) the sun and the mirror
are a very long way apart and cannot mix and unite with each other.
Finally fire cannot exist by itself. You do not realize that in the
Tathagata store both fire and (its opposite) the void arise from the
self-nature and are identical with each other, and that the element of
fire is fundamentally pure and clean, embraces all in the
Dharmarealm and manifests because the minds of living beings
know and distinguish (between things). Ananda, you should know
that fire is produced wherever a man holds a mirror (in the sun), and
that if mirrors are held up throughout the Dharma-realm, fire will
spring up everywhere in accordance with the laws of karma and not
in a given place and direction. Ignorant worldlings wrongly attribute
this to cause, condition and the state of the self as such without
realizing that it is because their consciousnesses differentiate and
discriminate and that the language they use has no real meaning.

Translated by Charles Luk 78

KINH THU LANG NGHIEM QUYEN BA

3. TANH THUY DAI VON VO SANH

- A Nan! Tanh Thuy chang dinh, ngung va chay khong chi>ng. Nhu trong
thanh That La Phiet, cac ong Ca Ty La, Chirac Ca La va cac nha da\
huyen thuat Bat Dau Ma Ha Tat Da, khi muon cau Thai Am Tinh de hoa
cac thuoc huyen thuat, thi cac ong ay 6" giCpa dem trang sang, tay cam hat
chau, hung rustic 6\sti'\ anh trang. Vay nu'O'c nay ti> hat chau ra, ti> h\s
khong ra, hay ti> mat trang ra?

- A Nan! Neu ti> mat trang ra, anh trang da co the ti> phuwig xa lam cho
hat chau chay niro'c, thi nhQng rung cay ma anh trang chieu qua, le ra deu
phai chay nu'6'c. Neu chay nu^c thi khoi dpi hat chau mol co nu'O'c chay;
neu khong chay nu'O'c thi ro rang nu^c chang phai ti> mat trang ra. Neu ti>
hat chau ra, thi trong hat chau phai thirong chay nu'O'c, dau can 6&\ anh
trang trong luc ni>a dem? Neu ti> rus khong ra thi rus khong vo tan, rustic
cung vo bien, vay ti> coi ngirol den coi Trol deu bi chim ngap ca, lam sao
lai co cac loai 6" 6\sti'\ rustic, tren bey va tren khong?

- Ngiwi hay xet ky, mat trang 6" tren trol, hat chau 6" nci tay, con mam
dung hat chau hung rustic thi do ngirol dat ra, vay rustic t(y phuwig nao
ma chay den day? Mat trang va hat chau each xa nhau, chang hoa chang
hop, chang le nu'O'c khi khong ti/ co?

- Ngu'ai con chang biet, trong Nhu Lai Tang, tanh thuy chon khong, tanh
khong chon thuy, tir tanh von thanh tinh, cung knap m\sti'\ phirong phap
gio'i, tuy theo mine do hieu biet cua tarn chung sanh tao thanh nghiep, va
nirong theo nghiep ay bien hien cac canh gio'i hien nun. He nci nay cam
hat chau thi nci nay chay nu'O'c; knap phap gio'i cam hat chau thi knap
phap gio'i chay nu'O'c. Tanh thuy cung knap the gian, dau co xlp sti, chi
theo nghiep thine, cua chung sanh ma bien hien. Ngircyi the gian chang biet
lai me lam cho la tanh nhan duyen va tir nhien, ay deu la do tarn thine phan
biet suy lirong. Pham la 161 noi deu chang phai nghTathat.

Thich Duy Li/c dich 18

Surangama sutra I

The element of water

Ananda, water is unstable by nature for it either flows or is still. Great
magicians in Sravasti, such as Kapila, Cakra, Padma and Hasta (?)
btain water to mix with their medicines by exposing a crystal ball to
the full moon. Does this water comefrom the ball, the void or the
moon? Ananda, if it comes from the moon which is a very long way
off it should pass through the trees in the forest before reaching the
crystal ball to flow into the bowl. If it does not flow through the trees,
this shows that it does not drop from the moon. If it comes from the
crystal ball, it should flow regularly not only when the moon is full. If it
comes from the void of space which is boundless, it should flow
everywhere, submerging everything between earth and heaven; if so,
how can there be living beings to walk on the earth, fly in the air and
swim in the water? Think of all this again; the moon is in the sky, the
crystal ball is in the man's hand and the bowl is in front of him; so
where does this water come from to flow (into the bowl)? The moon
and the ball are a very long way apart and cannot mix and unite with
each other. It is absurd to say that this water does not come from any
source. .You do not know that in the Tathagata store both
water and (its opposite) the void arise from self-nature and are
identical with each other, and that the element of water is
fundamentally pure and clean, embraces all in the Dharmarealm,
and manifests because the minds of living beings know and
distinguish (between things). Thus water flows wherever crystal balls
are used to collect it and if they are held up throughout the Dharma-
realm, it will flow everywhere in accordance with the laws of karma
and not in a given place or direction. Ignorant worldlings wrongly
attribute, this to cause, condition and the state of the self as such
without knowing that it is because their consciousnesses differentiate
and discriminate and that the language they use has no real
meaning.

Translated by Charles Luk 79

KINH THU LANG NGHIEM QUYEN BA

4. TANH PHONG DAI VON VO SANH

- A Nan! Tanh Phong chang co ty the, dong tinh khong chi>ng.

- Ngiwi thuwig 6" nci chung ma sCpa ao, cheo ao Tang Gia Le cham den
ngircyi ben canh thi co chut gio phat qua mat ngudM kia, vay gio nay ti>
cheo ao Ca Sa ra, ti> hir khong ra, hay ti> mat ngirol kia ra?

- A Nan! Neu gio ti> cheo ao Ca Sa ra thi ngu'O'i da mac luon ca gio, le ra
cai ao phai tung bay ra, rol khoi than ngu'O'i. Nay ta ru ao 6" trong Hoi nay,
ngu'O'i hay xem cai ao ta, gio nup 6" cho nao? Chang le trong ao lai co cho
chCpa gio w?

- Neu gio ti> hw khong ra, khi cai ao ngiwi chang dong, thi sao lai chang
phat? Tanh hu khong thircyng tru thi gio phai thircyng sanh, vay luc chang
gio, hw khong phai diet; gio diet con co the thay du'Q'c, hw khong diet thi la
hinh twcmg gi? Neu co sanh diet thi chang goi la hw khong, da goi la hw
khong thi lam sao lai co gio ra?

- Neu gio ti> mat ngircyi bi phat sanh ra, thi da ti> mat ngircyi do ra, le ra
phai phat lai ngu'O'i, sao ty ngu'O'i sCpa ao ma phat ngu'Q'c lai ngu'O'i kia?

- Ngiwi hay xet ky; sCpa ao do ngu'O'i, cai mat thi thuoc ngu'O'i kia, hir khong
thi vang lang chang lay dong, vay gio ti> phuwig nao dong ruoi den day?
Tanh gio va tanh hu khong khac nhau, chang hoa chang hop, chang le
tanh gio khi khong ti/ co \s?

- Ngiwi con chang biet, trong Nhu Lai Tang, tanh phong chcn khong, tanh
khong chcn phong, ty tanh von thanh tjnh, cung knap mwv\ phuwig phap
gio'i, tuy theo mine do hieu biet cua tarn chung sanh tao thanh nghiep, va
niwng theo nghiep ay, bien hien cac canh gio'i hien hCm. A Nan, nhir mot
minh ngiroM hci dong cai ao thi co chut gio ra, khap phap gio'i deu phat thi
khap phap gio'i deu ra gio, tanh phong day khap the gian, dau co xlp s<y, chi
theo nghiep thine cua chung sanh ma bien hien. Ngu'O'i the gian chang biet,
lai me lam cho la tanh nhan duyen va ty nhien, ay deu la do tarn thine phan
biet suy luwig. Pham la 161 noi deu chang phai nghTa that.

Thich Duy Lye dich 19

Surangama sutra I

The element of wind

Ananda, the element of wind has no substance and either moves or
is still. When you join a gathering and adjust your robe the hem
(occasionally) brushes the person next you, disturbing the air which
fans his face. Does this wind come from the hem of your robe, from
the void or from that man's face?

Ananda, if it comes from the hem of your robe, the latter should leave
your body (to brush the man's face). As I preach the Dharma here,
my robe does not move; where can you find any wind in it? It has no
hidden place where wind can be stored.

If the wind comes from the void, why does it not fan (the man) when
your robe is still? (Moreover) the void is permanent and so should be
the wind; then without the wind there would be no void. You can feel
when the wind stops fanning, but what indication can there be when
the void ceases to exist? If the void can be created and destroyed, it
cannot (really) be void, and if it is, how can it create the wind?
If the wind comes from your neighbour's face, it should also fan you;
then why does not your robe when brushing against him fan you
back?

Look into all this carefully. The robe which you adjust is yours, the
face fanned is that of another bhiksu and the void is still and does not
move; then where does the wind come from? The wind and the void
differ and can neither mix nor unite, while the wind cannot exist of
itself without a cause. You do not realize that in the Tathagata store
wind and (its opposite) the void arise from self-nature and are
identical with each other, that the element of wind is fundamentally
pure and clean and embraces all in the Dharmarealm and manifests
because the minds of living beings know and distinguish (between
things). If, Ananda, you move your robe, a light wind stirs. And if there
is similar movement throughout the Dharma-realm, there will be wind
all over the world in accordance with the laws of karma and not in a
given place or direction. Ignorant worldlings attribute the element of
wind to cause, condition and the state of the self as such because
their consciousnesses differentiate and discriminate without realizing
that the language they use has noreal meaning.

Translated by Charles Luk 80

KINH THU LANG NGHIEM QUYEN BA

5. TANH KHONG DAI VON VO SANH

- A Nan! Tanh Khong vo hinh, nhcy sac tucmg mv\ 6\j(?c hien bay. Nhu
trong thanh That La Phiet, cho each xa song, nhung dong Sat LT, Ba La
Mon, Ty Xa, Thu Da, Pha La Doa, Chien Da La v.v... khi di/ng nha xong,
dao gieng lay rustic, dao ra mot thw&c dat thi co mot thw&c hw khong; nhu
vay cho den dao ra mot truing dat thi lai duo'c mot truing hw khong, hu
khong sau hay can la tuy theo dat dao ra duo'c nhieu hay ft. Vay hw khong
nay ti> dao dat ra, do dao ma co, hay vo nhan ti/ sanh?

- A Nan! Neu hu khong vo nhan ti/ sanh, thi khi chua dao dat, sao nci do
lai chang vo chuo'ng ngai, ma chi thay dat lien, chang thay trong rong?

- Neu ti> dao dat ra, thi khi dat ra, phai thay hw khong vao; neu dat ra trw&c
ma khong thay hir khong vao, thi sao noi hu^ khong ti> dao dat ma ra? Neu
chang ra vao thi hir khong vol dat von chang co khac, chang khac tCpc la
dong, thi luc dao dat ra, hir khong sao chang ra? Neu do dao ma co, thi
phai dao ra hir khong, chip chang phai dao ra dat; neu chang do dao ma
co, thi lam sao lai thay hw khong?

- Ngiwi hay xet ky, dao do tay ngu'6'i van dong, dat theo sir dao ma dai
cho, vay hw khong ti> dau ma ra? Dao thi co that chat, hw khong thi trong
rong, chang tac dung vm nhau, chang hoa chang hop, chang le hw khong
khi khong ti/ ra?

- Vay, tanh hu khong cung knap, von chang lay dong. Nen biet hien tien
dia, thuy, hoa, phong va hw khong goi la Ngu Dai, tanh chat vien dung, deu
la Nhu Lai Tang, von chang sanh diet.

- A Nan! Tarn ngiwi me muoi, chang ngo du^o'c tip dai von la Nhu Lai Tang,
ngiwi hay xem hw khong la ra hay vao; hoac chang ra vao? Ngiwi con
chang biet trong Nhu Lai Tang, tanh giac chan khong, tanh khong chen
giac, tip tanh von thanh tinh, cung knap phap gio'i, tuy theo itilfc do hieu
biet cua tarn chung sanh tao thanh nghiep, va nu'O'ng theo nghiep ay bien
hien cac canh gio'i hien hCm.

Thich Duy Li/c dich 20

Surangama sutra I

The element of space

Ananda, space is far from the river, people of different castes, such
as Ksatriya, Brahman, Vaisya, Sudra, Bharadvaja and Candala, who
come to live there, dig wells to find water. Each foot of earth is
eplaced by a foot of space and ten feet of earth by ten feet of space,
so that the shallowness or depth of each well corresponds with the
amount of earth removed. Does this space come from the earth, from
the digging or from itself as such?

Ananda, if space exists of itself, why before the digging was it not
unobstructed by the earth? Why was there only earth without any
space being seen there? If space comes from the earth, it should be
seen to enter the well when the earth is being dug out. If only the
earth is removed without space entering the well, how can space
come from the earth? If (earth) is not excavated and (space) does not
fill in the hole, both space and earth should be the same; then why is
not space dug out with the earth?

If space comes from the digging, when the former is produced by the
latter, no earth should be removed. If space does not come from the
digging, why when earth is being dug out, is space seen in the well?
Think about all this and see where space comes from when a man
uses his hands to dig earth to make a well. For digging and space are
not in the same category and can be neither mixed nor united. And it
is absurd to suppose that space exists of itself without coming from
any cause. If space is perfectly all-embracing and essentially
unmoving, you should know that it and the elements of earth, water,
fire and wind which together are called the five elements, intermingle
naturally and are merely the untreated and unending Tathagata store.
Ananda, since your mind is deluded and you remain unaware of the
real (identity of) the four elements in the Tathagata store, you should
look into space and see whether or not it comes or goes, or neither
comes nor goes. You do not know that in the Tathagata store Bodhi
and (its opposite) the void arise from the self-nature and are identical
with each other, because the element of space is fundamentally pure
and clean, embraces all and manifests because the minds of living
beings know and distinguish (between things). The ten quarters,

Translated by Charles Luk 81

KINH THU LANG NGHIEM QUYEN BA

- A Nan, nhir dao mot gieng thi ra mot gieng hw khong, vay muoi phuong
hu khong cung nhu the, tanh Khong cung knap muoi phuong, dau co xlp
so, chi theo nghiep thine cua chung sanh ma bien hien. Nguoi the gian
chang biet, lai me lam cho la tanh nhan duyen va ti/ nhien, ay deu la do
tarn thine phan biet suy luwig. Pham la loi noi deu chang phai nghTathat.

6. TANH KIEN DAI VON VO SANH

- A Nan! Bon kien, Bon giac von chang co nang tri so tri, vi Sac va Khong
moi co lap nang so. Nhu nguoi horn nay o vuon Ky Da, ngay sang dem
toi, neu nCpa dem co trang thi sang, khong trang thi toi, do kien tinh phan
biet nen co sang va toi. Vay kien nay voi tuong sang, toi va hw khong, la
mot the hay chang phai mot the? Hoac dong, chang dong? Hoac khac,
chang khac?

- A Nan! Neu cai kien nay cung voi sang, toi, hir khong von la mot the, thi
sang vatoi hai tuwig nghich nhau, khi sang chang toi, khi toi chang sang.
Neu cung voi toi dong mot the thi khi sang, cai kien bien mat, he cung voi
sang dong mot the, thi khi toi, cai kien ay phai diet, da diet thi lay gi de thay
sang thay toi? Neu sang toi khac nhau, kien chang sanh diet thi dau co the
noi la mot the duoc?

- Neu cai kien nay cung voi sang toi chang phai mot the, thi ngu'oi lia sang,
toi va hip khong, phan tach cai kien tinh xem la hinh tu'ong gi? Lia sang, toi
va hu khong thi kien tinh dong nhir long rua si>ng tho. Sang, toi, hir khong
ba thCp deu khac biet, vay ti> dau ma lap kien tinh? Sang, toi nghich nhau,
lam sao noi dong duoc? Lia ba thin von chang co, lam sao noi khac duoc?
Hip khong va kien tinh von chang co ranh gioi, lam sao noi chang dong?
Thay sang thay toi, so kien thay doi, lam sao noi chang khac?

Thich Duy Li/c dich 21

Surangama sutra I

Ananda, are like an empty pit filled with space which in accordance
with the laws of karma has no given place nor direction. Ignorant
worldlings attribute this to cause, condition and the state of the self as
such because their consciousnesses differentiate and discriminate
without knowing that the language they use has no real meaning.

The element of perception

Perception knows nothing by itself and only manifests through form
and voidness. As you are now in Jetavana park, you see light by day
and darkness in the evening. At night there is light when the moon
shines and darkness when there is no moon. This light and darkness
are discerned by the seeing, (but) is this seeing of the same nature
as light, darkness and the void or not; Is it the same or different from
them?

Ananda, if the seeing is of the same nature as light, darkness or the
void; (we come to this:) as light and darkness alternate, and when
there is one the other disappears, then if the seeing is one with
darkness, it should vanish when there is light and vice versa. As the
seeing disappears in both cases, why are light and darkness still
seen? As they differ, it follows that the seeing is beyond creation and
annihilation: if so, how can the seeing be the same as light and
darkness?

If the seeing is not of the same nature as light and darkness, try to
find out what this seeing looks like apart from light, darkness and the
void, without which there can be no seeing like the hair of a tortoise
and the horns of a hare.

As light, darkness and the void differ, where can the seeing be? As
light and darkness are in opposition, how can the seeing equate with
them? If there is no seeing without light, darkness and the void, how
can it differ from them?

Translated by Charles Luk 82

KINH THU LANG NGHIEM QUYEN BA

- Nguol can phai xem xet vi te ky cang, xet tol clpu canh triet di. Sang do
mat trol, toi do dem khong trang, thong thuoc ve hu khong, nghen thuoc ve
dai dia, kien tinh co giac, hw khong vo tri, chang hoa chang hop, vay kien
tinh ti> dau ma ra? Chang le khi khong ty ra?

- Nen biet Kien, Van, Giac, Tri, the tanh vien man cung khap moi nci, von
chang lay dong, vol hw khong vo bien chang dong, va dia, thuy, hoa,
phong, lay dong, cung goi la Luc Dai, the tanh vien dung, deu la NhiF Lai
Tang, von chang sanh diet.

- A Nan! Ngiwi danh mat ty tanh, chang ngo kien, van, giac, tri cua ngu'O'i
von la Nhu Lai Tang. Ngu'O'i hay xem cai kien, van, giac, tri nay la sanh hay
diet, la dong hay di, la chang sanh diet hay chang dong di? Ngu'O'i con
chang biet, trong Nhu Lai Tang, tanh kien giac minh, giac tinh minh kien
(cai bon kien la ty tanh von giac von minh, cai tinh the cua bon giac von
minh von kien), von ty nhien thanh tinh, cung khap phap gio'i, tuy theo mCpc
do hieu biet cua tarn chung sanh tao thanh nghiep, va nu'O'ng theo nghiep
ay ma bien hien cac canh gio'i hien hOu. Nhu^ mot "kien tinh" thay cung
phap gio'i, cho den tai nghe, mui ngm, mieng nem, than xuc, y biet, sy dieu
dung ro rang vien man, cung khap mu'6'i phu^o'ng phap gio'i, dau co xlp s<y,
chi theo nghiep thine cua chung sanh bien hien. Ngu'O'i the gian chang biet,
lai me lam cho la tanh nhan duyen va ty nhien, ay deu do tarn thCpc phan
biet suy lu'O'ng. Pham la lai noi deu chang phai nghTa that.

Thich Duy Lye dich 22

Surangama sutra I

If you try to separate the void from the seeing, you will not find their
boundaries; if so, why are they not the same thing? When you see
light and darkness, your seeing does not change; so why does it not
differ from them?

If you look closely and minutely into all this and examine it again and
again, you will find that light comes from the sun, darkness from the
moonless night, clearance from space and obstruction from the earth;
so where is the begetter of this essence of seeing? Since the seeing
can discern whereas the void cannot, they can neither mix nor unite.
And we cannot say that this essence of seeing comes from nowhere.
You should know that perception by seeing and hearing which
pervades all and essentially does not change, and boundless
unmoving space, as well as its moving (counterparts as such) the
elements of earth, water, fire and wind . all of which are called the six
elements, intermingle by nature and are the fundamental untreated
and unending Tathagata store.

You are infatuated by nature and do not understand that seeing,
hearing, feeling and knowing fundamentally come from the Tathagata
store. You should enquire into them and see if they pertain to birth
and death, if they are one or many, if they pertain neither to birth nor
death and if they are neither one nor many.
You do not know that in the Tathagata store selfnatured seeing is
basically the enlightened perception which is pure and clean,
embraces all in the Dharma-realm and manifests because the minds
of living beings know and distinguish (between things). Like seeing
which pervades the whole Dharma-realm, hearing, smelling, tasting
and touching as well as the activities of body and mind have
wonderful virtues which are bright and universal and so are not in a
given place or direction. They manifest according to the laws of
karma but ignorant worldlings think wrongly that they are causal,
conditional and due to the self as such. Because of their
consciousnesses they differentiate and discriminate and do not know
that their language has no real meaning. 72

72. This shows the element of Perception which is fundamentally all-embracing in the Dharma-
realm. It is one of the alaya's three characteristics (self-evidencing, perception and form) and is
also called the essence of seeing. It is unknowing for it is essentially the bright light of wisdom, is
absolute and is beyond all contraries and relativities. Under delusion, it has become false seeing
and clings to illusory objects, such as form and the void. As it is fundamentally absolute, the
Buddha used light, darkness and the void and the (worldly) concept of unity-with-differentiation to
reveal it.

Translated by Charles Luk 83

KINH THU LANG NGHIEM QUYEN BA

7. TANH THUC DAI VON VO SANH

- A Nan! Tanh cua Thipc von chang co nguon goc, duyen theo sau thCp can
tran hip vong ma sanh. Nay nguol hay xem knap thanh chung trong hoi nay
khi moi dung con mat luot qua, chira khoi phan biet thi thay chung chi nhu
bong tuwig trong girong, roi tarn thine cua ngu'oi theo thin tin phan biet day
la Van Thu, day la Phu Lau Na, roi toi Muc Kien Lien, Tu Bo De, Xa Loi
Phat v.v...Vay sir biet cua thine nay ti> kien tinh ra, ti> sac tuong ra, ti> hw
khong ra, hay khi khong vo nhan ma ra?

- A Nan! Gia slp thCpc cua ngu'oi ti> kien tinh ra, neu chang co sang toi va
sac khong, thi chang co kien tinh, kien tinh con chang co, vay thine ti> dau
ma ra?

- Neu thCpc cua ngu^oi ti> sac tu'ong ra, chang ti> kien tinh ra, thi chang thay
sang, cung chang thay toi, sang toi da chang thay tCpc chang co sac khong,
sac tuong kia con chang co thi thCpc do dau ma ra?

- Neu ti> hu^ khong ra, chang phai sac tu^ong, cung chang phai kien tinh.
Neu chang phai kien tinh thi chang the phan biet, tip nhien khong the biet
duoc cac tu'ong sang toi va sac khong. Neu chang phai sac tu'ong thi so
duyen diet mat, vay kien, van, giac, tri chang co cho an lap. GiCpa hai thCp
chang phai ke tren, neu "khong" thi thine dong nhu^ chang co; neu "co" thi
thine dong nhu^ cac vat, dau cho co thCpc cua nguoi cung thanh vo dung.

Lirac giai

Hlp khong vo hinh, von chang co ban the, neu tarn thine ti> hue khong ra thi cung giong nhip hip khong,
chang co ban the de nipong tya, tipc la thipc chang phai sac tirang, cung chang phai kien tinh. GiCpa hai
thip chang phai ke tren, neu cho la "khong ban the" thi thipc dong nhip khong co; neu cho la "co ban the"
thi thipc dong nhip cac vat; vat thi vo tri, chang co tanh phan biet, vay dau cho co thine cung thanh vo
dung.

- Neu khi khong vo nhan ma ra, thi sao chang cho mat troi la mat trang?

- Nguoi hay suy xet ky cang, cai thay phai nho mat ngu'oi, sac tu'ong la
canh cua tien tran; nhOng gi co tLFong moi thanh co, chang tu^ong at thanh
khong, nhu vay thine ti> dau ma ra?

Thich Duy Li/c dich 23

Surangama sutra I

The element of consciousness

Ananda, consciousness has no origin and is (an illusion) arising from
the six organs and sense data. Look at, this holy assembly and turn
round to see those present; your eyes are like a mirror which cannot
discern while your consciousness notices in turn the presence of
Manjusri, Purnamaitrayaniputra, Maudgalyayana, Subhuti, Sariputra
(etc.). Does this consciousness come from perception, form or the
void, or does it (emerge) suddenly without any cause?
Ananda, if your consciousness comes from your seeing (perception),
then in the absence of light, darkness, form and the void, there will be
no seeing, and when there is no perception, how can it create
consciousness?

If your consciousness comes from form that is not from perception,
then, when light and darkness are not seen, there are neither form
nor the void; then how can nonexisting form create consciousness?
If your consciousness comes from the void that is neither from form
nor perception, the absence of perception means also that of
discernment which implies the nonperception of light, darkness, form
and the void; and the absence of form is the end of all external
causes; how, then, can your seeing, hearing, feeling and knowing
occur? Thus without form and perception, consciousness which
comes from the void simply does not exist. (On the other hand), if
it exists in the absence of objects, what can it discern?
If your consciousness suddenly emerges without any cause, why
cannot it discern the moon in the daytime?
Now look closely and minutely into all this; your seeing (perception)
depends on the pupils of your eyes meeting an external object which
is when there is form and is not when there is no form. These are the
four causes (i.e. the seeing, eyes, form and voidness) from which
consciousness arises, but which one of them creates consciousness?
Since consciousness is always moving (to differentiate) whereas
perception is still (for it does not discriminate), they cannot mix and
fuse together. Your hearing, feeling and knowing are in the same
category (as your seeing) but your consciousness should still have a
source.

Translated by Charles Luk 84

KINH THU LANG NGHIEM QUYEN BA

- ThCpc thi linh dong, kien tinh thi trong lang, chang hoa chang hop, kien,
van, giac, tri deu nhir the, chang le thine khi khong ty ra?

- Neu thine nay von chang ti> cho nao ra, sy dung cua kien, van, giac, tri
tram nhien vien man, tanh chang nang so. Vay dia, thuy, hoa, phong, hw
khong va bon kien, bon thine, goi la That Dai, the tanh chon that vien dung,
ay deu la Nhu Lai Tang, von chang sanh diet.

- A Nan! Tarn nguoi vong chap, chang ngo kien, van, giac, tri, von la Nhir
Lai Tang, nguoi hay xet sau cho tarn thine nay la dong hay di, la co hay
khong, la chang dong di hay chang co khong?

- Nguoi con chang biet, trong Nhu Lai Tang, tanh thine minh tri, giac minh
chon thine (tanh cua bon thine ro rang chon tri, bon giac von sang to la giac
minh, phan biet ma chang nang so doi dai la chan thine), dieu giac tram
nhien, nhu nhu bat dong, chang the nghT luwig duoc, day trum phap gioi,
hien bay knap muoi phirong hw khong dau co xlp so, tuy theo nghiep cua
chung sanh bien hien cac canh gioi hien hCm. Nguoi the gian chang biet,
lai me lam cho la tanh nhan duyen va ty nhien, ay deu la do tarn thine phan
biet suy lu'ong. Pham la loi noi deu chang phai nghTa that.

Bay gio, A Nan va dai chung duoc sy khai thi vi dieu cua Phat, than tarn
phang lang, chang con ngan ngai, moi moi ty biet tarn thine cung khap
mu'oi phuong, thay mu'oi phu'ong hu khong nhir xem cac vat trong ban
tay; tat ca vat tuong tren the gian deu von la tanh Bo De sang suot cua
dieu tarn. Tarn tanh tron day, cung khap muoi phu'ong, xem lai cai than
cua cha me sanh ra, nhu may bui ICpng lo trong muoi phuong hu khong
thoat con thoat mat; nhir mot bot nu'oc troi trong bien ca, chang biet sanh
diet ti> dau. R6 rang ty biet duoc cai bon lai throng tru chang diet cua dieu
tarn, du'oc phap chira tung co,

Thich Duy Lye dich 24

Surangama sutra I

If this consciousness comes from nothing, you should know that
perception (by means of) seeing, hearing, feeling and knowing
pervades everywhere and comes not from any source. Moreover with
space, earth, water, fire and wind they are called the seven elements,
the natures of which are real and intermingle (freely), being but the
untreated and unending Tathagata store.

Ananda, because your mind is unsettled, you do not realize that the
seeing and hearing that arouse consciousness, come fundamentally
from the Tathagata store. You should look into the consciousnesses
inside the Six Entrances and see if they are the same or different,
exist or not, are neither the same nor different, and neither exist nor
not. For you do not realize that in the Tathagata store self-natured
consciousness is the enlightened basic Bodhi which embraces and
pervades the whole Dharma-realm, is not (to be found) in a
given, place or direction and manifests according to the laws of
karma. Ignorant worldlings think wrongly that it is causal, conditional
and due to the self as such, according to the way their
consciousnesses differentiate and discriminate while they do not
know that the language they use has no real meaning. 73

Ananda's Understanding Expressed in his Gatha

After listening to the Buddha's profound instruction, Ananda and the
assembly realized that their bodies and minds were now free from all
obstructions. Each understood that his selfmind pervaded the ten
directions of space which he saw clearly like a leaf held in his own
hand, and that all things were the wondrous and bright fundamental
Mind of Bodhi. While his essence of Mind embraced all and contained
the ten directions, he looked back at his own body given him by
his parents, which was like a speck of dust dancing in the great void,
sometimes visible and sometimes not, and like a bubble rising and
falling aimlessly in a boundless clear ocean. After seeing all this
clearly, they all realized their fundamental, profound, permanent and
indestructible (self-) minds, and brought their palms together to pay
reverence to the Buddha (thanking Him) for (showing them) what they
had never seen before.

73. Up to here, the Buddha taught how to return all that is false to Reality to reveal the untreated
and unending nature of the absolute Tathagata store.

Translated by Charles Luk 85

KINH THU LANG NGHIEM QUYEN BA

nen chap tay le Phat va noi ke tan than Phat rang:

Dieu tram tong tri bat (Jong ton,
Thu Lang Nghiem Wong the hy hOu.
Tieu nga lpc kiep dien dao tuong.
Bat Hen tang ky hoach phap than.
Nguyen kim dac qua thanh Blpu Wong
Hu'on do nhir thi hang sa chung.
Tuwig thCp tham tarn phung tran sat,
Phuc thinh The Ton vi chCmg minh,
Ngu tru'oc ac the the tien nhap.
Nhir nhat chung sanh vj thanh Phat,
Chung bat w thCp thu ne hoan,
Dai hung dai Ilpc da\ ti> bi,
Hy canh tham tn> vi te hoac.
Linh ngatao dang vo throng giac,
\J thap phirong gioi toa dao trang,
Thuan NghTa Da tanh kha tieu vong,
Thu'oc Ca Ra tarn vo dong chuyen.

Thich Duy Li/c dich 25

Surangama sutra I

Thereupon, Ananda praised the Buddha in the following gatha:

thou serene, all powerful 74 and unchanging Lord,
Rare is your all-embracing supreme SuraTgama

Which helps me to root out wrong thoughts that have been held for

untold aeons

And teaches me how to realize Dharmakaya in an instant.

May I now win the fruit and achieve enlightenment

To save living beings countless as the Ganges, sands.

To myriad Buddha-lands I now offer this mind profound.

To repay my debt of gratitude for the grace of the Lord.

Humbly I now implore the World Honoured One to seal

My oath to re-enter the five turbid realms 75 wherein

If even one being fails to become a Buddha

1 shall (at once) renounce all my claim to Nirvana.
O Great Hero, the Mighty, the Compassionate One,
May you also destroy my last secret delusion

So that I soon attain to Bodhi Supreme,
Sitting in bodhimandalas 76 everywhere.
The void to an end may come,
But my firm mind will not flinch. 77

74. All powerful is expediently used here for the Sanskrit Dharani which means absolute control
over good and evil.

75. See p. IV-2 for a full explanation of the five kalpas of turbidity.

76. To sit in bodhimandalas is to turn the Wheel of the Law to save living beings. A bodhimandala
is a sacred place where the Dharma is taught to enlighten and deliver living beings.

77. The first line praises the Buddha's Dharmakaya which is pure and clean, and serenely meets
all phenomena, hence it is serene. This essential body is the substance of all dharma and
possesses three essential virtues: eternity, wisdom and sovereign liberty (enjoying complete
control over good and evil), hence it is dominant. It is ever omnipresent and unchanging, hence it
is /mmoi/aJb/e.Ananda used to cling to the Buddha's thirty-two excellent physical marks which
caused him to join the Order without knowing that the Buddha which he saw was unreal;
therefore, his mind was equally false. After hearing the Buddha's teaching, he awakened to his
true mind and was able to discern the Buddha's Dharmakaya; hence his praise of the Buddha.
The second line shows Ananda's awakening to the Sura'i'gama samadhi which revealed the
One Mind; hence his praise of the Dharma. The fifth, sixth, seventh and eighth lines show that
Ananda who had now developed the profound Mahayana mind, sought self-enlightenment for the
welfare of all living beings, which was the only way to repay his immense debt of gratitude to the
Buddha. The ninth, tenth, eleventh and twelfth lines show that Ananda had now taken the
Bodhisattva's great vow to deliver all living beings without exception. The last two lines show his
determination in his Bodhisattva work, now that he had awakened to the powerful Sura'i'gama
samadhi as taught by the Buddha. So far the Buddha had taught samatha or the meditative study
of all as void (i.e. the noumenon in the Tathagata store). In the following chapter, He taught
samapatti or the meditative study of all as unreal (i.e. the phenomenon in the Tathagata store).

Translated by Charles Luk 86

KINH THU LANG NGHIEM QUYEN BA

Djch nghTa:

Trong lang van nang chang dong tinh (I)
Lang Nghiem Dai Dinh doi hy hOu (2)
Tieu dien dao tuong ti> vo thi,
Chang nhoc nhieu kiep duoc Phap than.
Nguyen nay dac qua thanh Chanh Giac,
Do thoat chung sanh nhir hang sa.
Het long phung sir vo so coi,
The moi goi la den on Phat,
Cui xin The Ton chCmg minh cho,
Ngu tru^oc ac the nguyen vao tru^oc,
Neu mot chung sanh chu^a thanh Phat,
Quyet chang ti*' minh chCpng Niet Ban,
Dai hung tfai lu^c a*ai ti> bi,
Mong dipt tn> tap khf vi te.
Khien con mau den Vo Throng Giac,
Mu'oi phu^ong the gioi toa dao trang.

Dau cho hu^ khong bi tieu mat,
Bon tarn kien co chang lay (Jong.

GHI CHU:

(1) Trong lang van nang chang dong tjnh.

Tai sao "Dieu tram tong tri bat dong ton" djch la "Trong lang van nang chang dong tjnh"?

ChCr- "Tram" nghTa la trong lang chang dong, nhimg chira phai la "Dieu Tram"; chang dong chang tjnh
cung chang tru noi chang dong tjnh, moi dirge goi la "Dieu Tram".

Tong nhat thiet phap, tri nhat thiet nghTa, tong tri tat ca phap nghTa, nen noi la "Van Nang" vay.

(2) Lang Nghiem Dai Djnh doi hy h&u:

Tai sao "Thu Lang Nghiem Vipong" djch la "Lang Nghiem Dai Djnh"? Vi Thu Lang Nghiem chi la ten cua
Kinh, Kinh da pho bien tren doi thi chang phai la hy h&u, can phai theo do tu chCmg dirge Dai Djnh moi la
hy hCru.

Co nhap djnh, xuat djnh, chira phai la "Dai Djnh", "Dai Djnh" thi chang co xuat nhap, luc dang nao dong
van la Djnh, nen goi la Dai Djnh, vay moi dirge lam vua trong tat ca djnh (Thu Lang Nghiem Virong).

Thich Duy Li/c djch 26

Surangama sutra II

The Phenomenon in the Tathagata Store

The Meditative Study of All as Unreal (Samapatti)
The One Mind Being the Source of Both Delusion &
Enlightenment

Purnamaitrayaniputra, who was in the assembly, rose from his seat,
uncovered his right shoulder, knelt upon his right knee, reverently
joined the palms of his hands and said to the Buddha: O August and
World Honoured One, you have revealed the Tathagata's profound
meaning so well to all living beings. The Buddha has always declared
that I surpass all men in preaching the Dharma, but as I now listen to
His melodious and deep Dharma voice, I am like a deaf man (striving
to) hear flies and mosquitoes a hundred feet away; he cannot see,
still less can he hear them. In spite of what the Buddha taught to
cut off our delusion, I fail to understand its ultimate meaning which is
altogether beyond me. World Honoured One, (it is reasonable that)
those like Ananda who have merely opened their minds but have not
cast away their worldly habits, do not understand it, but though I (and
others here) have reached the state beyond the stream of
transmigration, we are still not quite clear about the Dharma Gust)
taught by the Tathagata. World Honoured One, if all things (such as)
the senseorgans and data, aggregates, entrances and fields of sense
are fundamentally the pure and clean Tathagata store, why does
the latter suddenly create mountains, rivers, the great world and all
other forms that rise and fall in turn without interruption?
The Tathagata has also spoken of (the elements of) earth, water, fire
and wind whose natures mix and pervade the whole Dharma realm in
which they remain all the time. World Honoured One, if the element of
earth was all-embracing how could it contain the element of waters if
the latter was allpervading, there would be no fire, then how can one
be clear that these two elements pervade all space without destroying
each other? World Honoured One, the nature of earth is obstructive
while that of space is the reverse; how can both of them pervade the
whole Dharma realm? I really do not understand. May the Tathagata
be compassionate enough to enlighten me and so dispel the clouds
of my delusion? After saying this, he prostrated and eagerly awaited
the holy teaching.

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN BON

Luc bay gicy, Phu Lau Na Di Da La Ni Tip a trong chung lien ti> cho ngoi
dimg day, trjch vai ao tay phai, quy goi chan phai, chap tay cung kinh bach
Phat rang:

- The Ton co oai dine Ian, kheo vi chung sanh hien bay de nhat nghTa de
cua Nhu Lai. The Ton thiKyng khen con la bac nhat trong nhCmg ngudM
thuyet phap, ma nay con nghe phap am nhiem mau cua Nhu^ Lai, cung nhu
ngu'6'i diec, each xa tram bum ma nghe tieng muoi bay, von chang the
thay, huong la diro'c nghe! Phat du chi ro, khien con dupt tri> loi lam, nhu'ng
con con chim thau suot cho chang nghi hoac cua nghTa nay.

- The Ton, hang hOu lau nhu A Nan, du dircyc khai ngo, nhu^ng chu'a dupt
tap khi phien nao, con chung con la bac vo lau trong hoi nay, nay nghe
phap am cua Nhu Lai con mac phai nhung dieu nghi ngo 1 .

- The Ton, neu tat ca cac thCp can, tran, am, xlp, gio'i v.v... cua the gian deu
la Nhu^ Lai Tang, ban tanh von trong sach, sao lai bong sanh cac tuwig
hCpu vi nhu^ nui song, dat dai, thanh roi hoai, hoai roi thanh, thanh hoai
chang ngi>ng?

- Lai Nhir Lai noi Dia, Thuy, Hoa, Phong, ban tanh vien dung, cung khap
phap gio'i, tram nhien thu'O'ng try. The Ton, neu tanh Dia cung khap, thi lam
sao dung nap du'O'c Thuy? Neu tanh Thuy cung khap thi Hoa chang the
sanh; sao lai noi hai tanh Thuy va Hoa deu cung khap hir khong, chang
doat mat nhau?

- The Ton, tanh Dia thi ngan ngai, tanh khong thi trong rong, lam sao hai
tanh ay deu cung khap phap gio'i? Nay con chang biet nghTa nay the nao,
xin Phat ti> bi, khai ma long me muoi cua con va dai chung.

Noi xong, nam voc gieo sat dat, kinh mong lai day V6 Thu^ang cua Nhu^
Lai.

Thich Duy Lli'C dich

Surangama sutra II

The Buddha said to Purnamaitrayaniputra and all arhats in the
assembly who had reached the state beyond samsaric transmigration
and beyond further study: The Tathagata now expounds the highest
transcendental Truth so that those hearers with settled minds 78 and
arhats who have not yet realized that neither ego nor dharma exist
and who seek Reality, will know the correct practice of the
passionlessness of the Supreme Vehicle. Listen attentively to what I
say. Purnamaitrayaniputra and the assembly kept silent awaiting with
reverence the Buddha's Dharma voice.

The Buddha asked: Purnamaitrayaniputra, you now ask why that
which is fundamentally pure and clean suddenly created mountains,
rivers and the great earth, but have 78 . Whose minds are set on self-
enlightenment and not on Bodhisattva development, you not heard
the Buddha declare that (self-) natured Bodhi is absolute and
enlightened and that basic Bodhi is enlightened and absolute?. 79
Purnamaitrayaniputra replied: Yes, World Honoured One, I have
heard this.

A Probe into the Disciple's Understanding of
Noumenon & Phenomenon to Reveal the Rise of Illusions

The Buddha asked: When you speak of Bodhi and Enlightenment,
do you mean that because of its enlightened nature, you call it Bodhi,
or because of its (basic) unenlightened nature, you (now) call it
enlightened Bodhi?. 80

The Real Missed by Cognizance of the False

Purnamaitrayaniputra said: If that which is unenlightened is
called Bodhi, it is not aware of anything. 81

79. Self-natured Bodhi stands for Substance which is essentially absolute (i.e. free from all
dualities) and is, therefore, enlightened. Basic Bodhi stands for Function which is enlightened and
is, therefore, absolute (i.e. free from all relativities and contraries).

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN BON

Bay gicy, The Ton bao Phu Lau Na va hang A La Han lau tan vo hoc trong
Hoi rang:

- Horn nay, Nhu Lai vi ca chung trong Hoi nay hien bay tanh chcn thang
nghTa trong thang nghTa, khien hang dinh tanh Thanh Van va tat ca A La
Han chira 6w<yc Nhi Khong (nhan nga khong va phap nga khong), phat tarn
hu'6'ng ve thuo'ng thOa, deu 6\svc cho tu hanh chcn chanh, thiet thi/c
chang xao (Jong cua canh giai tich diet nhat thCpa, cac ngiwi hay chu y
nghe.

Phu Lau Na va dai chung kfnh vang phap am cua Phat, yen lang ngoi
nghe.

Phat bao:

- Phu Lau Na, nhu 161 ngu^o 1 ! noi, ban tanh trong sach, sao lai bong sanh
nui song dat dai. Ngu'O'i chang thuwig nghe Nhu^ Lai day rang: Tanh giac
dieu minh, ban giac minh dieu hay sao?

Lirac giai

Tlpc dieu thirang minh ma chang lap so minh, cung chang phai bat minh, nen noi dieu minh, tipc minh
thipang dieu, ma chang bj ket nci minh, nen noi minh dieu. Neu chap that cho la giac minh, ben lot vao
tinh thine, thanh ra lia giac chang minh, thi dau the noi la dieu, nen Kinh noi: "Do giac minh thanh loi lam"
vay.

- Bach The Ton, vang a, con thu'6'ng nghe Phat khai thi nghTa nay.
Phat bao:

- Ngu'O'i noi giac minh, la do tanh minh du^o'c gpi la giac; hay la cai giac bat
minh, goi la minh giac?

Phu Lau Na noi:

- Neu cai bat minh nay goi la giac, thi chang co so 1 minh.

Thich Duy Lli'C dich

Surangama sutra II

The Three Finer Conditions of Unenlightenment
(Basic Ignorance: Subject & Object)

The Buddha said: You say that that which is not aware of anything is
not enlightened Bodhi, but that which creates an illusory object is
unenlightened and that which abstains from so doing is free from
(subjective) awareness. The unenlightened is (certainly) not the clean
nature of Bodhi, for (self-) natured Bodhi is essentially enlightened
but is mistaken for enlightened awareness. Bodhi is not (that)
awareness of things for such awareness sets up objects, and the
setting up of illusory objects implies an illusory subject. 82

80. This two pronged probe was to expose the cause of rising illusions. Here a Ch.an Master
would give a shout or a blow with his staff to dispel all remaining doubts in the student's mind. But
in the Teaching school, the Buddha was obliged to trace all illusions back to their source in order
to explain that the false arises from the Real; hence He set up the Dharma realm of One Reality
which is the common source of both delusion and enlightenment. And so He repeated His
previous statement about .(self-) natured Bodhi which is absolute and enlightened and basic
Bodhi which is enlightened and absolute,, to probe the disciple's capability. He meant: Do you
think that Bodhinature is fundamentally enlightened and needs no further enlightening to be
called Bodhi? (This is the Absolute.) Or do you think that Bodhi-nature is unenlightened and
needs enlightening to become enlightened Bodhi? (This is Samsara.). This was to see if the
disciple gave an objective reply betraying the cause of his delusion.

The realization of Buddha-nature is due to three causes: direct, concurrent and realizing. Its
absolute nature is fundamentally perfect and self-existing and needs no practice; this .is the direct
cause. It is attainable because of the teaching by enlightened masters for it is said that the
Buddhaseed sprouts in favourable circumstances; this is the concurrent cause. It is attainable by
means of practice and training; this is the realizing cause.

The statement: Self-natured Bodhi is absolute and enlightened, implies the direct cause of
Buddha-nature, and .basic Bodhi is enlightened and absolute, shows its realizing cause, for only
after the effective realization of inceptive Bodhi can basic Bodhi be attained. Therefore, practice
and training are required to realize Enlightenment.

81. The disciple's answer betrayed the origin of his delusion because he clung to an object of
which Bodhi should be aware; this was his samsaric awareness which implied a duality of subject
and object.

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN BON

Phat bao:

- Neu chang co so minh thi chang co minh giac, co so chang phai la giac,
khong sv chang phai la minh, chang minh lai chang phai tanh tram nhien
sang to cua ban giac. Vi tanh giac at minh, vong cho la minh giac, bon giac
chang phai so minh, do chap sy minh nen lap so minh, so minh da vong
lap, thi sanh cai nang minh hu> vong cua nguoi.

Thich Duy Lye dich

Surangama sutra II

The Six Coarser Conditions of Unenlightenment

Thus from that which was beyond both identity and diversity

arose all differences. When the differentiating subject

confronted its differentiated objects, the resultant diversity

led to identification. Identity and diversity further led to

that which was neither the same nor different. These conflicting

disturbances resulted in troubled (perception)

which in time gave rise to objective form. Self-created confusion,

caused by clinging to names, caused karmic activity

and so suffering. Thus that which manifested became the

(changing) world and that which was still was space.

Hence space stands for identity and the world for diversity,

and that which is neither the same nor different is a living

being. 83

82. This shows the origin of the false. The Buddha began by repeating what the disciple had said
of an unenlightened Bodhi which was not aware of objects. If Bodhi was free from this
awareness, it would indeed be genuine, for it would be free from all dualities. He then wiped out
the disciple's misconception and declared that that which created objects was not true Bodhi and
that which was free from them was certainly not false Bodhi, for that which fundamentally was not
enlightened was not the clean nature of Bodhi. Self-natured Bodhi is essentially enlightened and
needs no further enlightening to be so; this was His teaching on the self-existing Buddha nature.
It was, however, mistaken for enlightened awareness, and because of this thought, the
enlightened absolute selfnature was missed; this was His teaching on delusion. Awareness of an
object is faulty and pertains to ignorance; this was His teaching on the three subtle defilements of
karma (basic ignorance: subject and object).

Because of ignorance caused by this faulty awareness, the absolute True Mind is screened and
replaced by the duality of subject and object. This object is the origin of space, the world and
living beings. Hence the text says: Bodhi is not that awareness of things for such (subjective)
awareness sets up objects,, that is the manifestation of form. The setting up of form results in
dualities and causes the fundamental, absolute and bright wisdom-light of Nirvanic Illumination to
change into the false seeing of subjective perception. Hence the text says: The setting up of
illusory objects implies an illusory subject. This is transformation of the Absolute into form.

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN BON

- Q trong chang (Jong di, vong chap thanh di, khac vol cai di nay, do sy di
ma lap si/ dong, tuong dong dj da sanh, ti> do \a\ lap ra cai chang dong
chang dj. Nhieu loan nhiMhe, doi dai nhau sanh ra moi met, moi lau thanh
tran, ty hon tap Ian nhau, do do sanh ra tran lao phien nao, khoi day thanh
the gioi, tjch lang thanh hw khong; hw khong la dong, the gioi la dj, do dong
dj lap ra chang dong chang dj, ay la phap hCm vi, cai von chang dong di
cua ban giac, moi that la phap vo vi.

Thich Duy Lye dich

Surangama sutra II

The Law of Continuity

Continuity of the (physical) universe

Sustained confrontation of (subjective) awareness with (objective)
dim voidness produced vibration and movement; hence the wheel of
wind 84 in constant motion in the universe. Awareness so shaken by
the void, was benumbed by it and hardened into the (element of)
metal; hence the wheel of metal to preserve the earth. When the
movement caused by awareness produced wind and hardened
into metal, the friction between wind and metal flashed fire, the nature
of which was transformative. Fire sprang up and melted metal; hence
the wheel of water pervades all the worlds in the ten directions. The
meeting of rising fire with falling water, formed wet oceans and dry
continents. This is why fire (sometimes) rises from the bottom of the
seas, and streams and rivers flow over continents. Excess of water
over fire resulted in (the formation of) high mountains; hence rock
sparks when struck and melts when submitted to great enough heat.
An excess of earth over water resulted in the growth of vegetation;
hence a forest fire reduces the trees to ashes (i.e. earth) and a plant
bleeds when twisted. Thus these illusory (four wheels) intermingled
and became mutual seeds to ensure the continuity of the world.

83. This further shows the origin of the false to reveal the six coarser conditions of
unenlightenment (which are: knowledge, continuous responsiveness, attachment arising from the
last, naming objects, karmic deeds, and the suffering that results therefrom).

The permanent True Mind in the Dharma realm of One Reality is beyond both identity and
diversity. The first thought that stirred the self-nature gave rise to delusion, thereby changing it
into the unenlightened alaya consciousness. Hence the three finer conditions of unenlightenment,
the forerunner of its coarser conditions, resulting in the manifestation of different forms, such as
the world and living beings in the store consciousness.

Therefore, all kinds of difference arose from that which was beyond both identity and diversity.
Thus ignorance became the differentiating subject and the world its differentiated object. That
which differed from the differentiated world was space, for the world was changing whereas
space did not. Hence Manjusri said in his gatha: Thus in delusion there appeared onesided
emptiness. After motion and stillness had come to be, a living being was created to
designate that which was neither the same nor different, for a being has form and shape and so
differs from the void, and is conscious and so differs from inanimate things. Hence Manjusri said
in his gatha: In which an imaginary world arbitrarily was built, while the illusory knower became
a living being.

The Buddha then explained the six coarser conditions of unenlightenment. He revealed the
first condition, knowledge, in these words: These conflicting disturbances resulted in troubled
perception; the second condition, continuous responsiveness, in: .which, in time, gave rise to
objective form; the third and fourth conditions, attachment and names, in: self-created confusion
caused by clinging to names; and the fifth and sixth conditions, karmic deeds and suffering, in:
.caused karmic activity and so suffering. That which, is neither the changing world nor
unchanging space is the living being who is subject to birth and death.

84. The four wheels on which the world rests: wind, water, metal and space.

Translated by Charles Luk 5

KINH THU LANG NGHIEM QUYEN BON

- Ban giac tanh khong, chang minh chang vo minh, tuy theo nghiep thine
bien hien nen vo minh bat dau; mot niem vo minh bong khoi, thi ban giac
lia tanh khong ma sanh vong minh, tanh khong cung lia ban giac ma sanh
am muoi. Ban giac sanh vong minh thi phat ra thine, cho trong lang chang
lay (Jong cua thine tinh (nguon goc cua thine) tine la Thuy, tanh "khong"
sanh am muoi, ket tu thanh sac, tine la Dia (trai dat), Dia va Thuy nhieu
loan nhau thanh Phong (Bau khi quyen bao phu trai dat). Vi tanh "khong" bi
am muoi, co chap cai nang minh thanh chu^ong ngai, nen vong cho ban
giac la so minh, nang so nhieu loan, nen vong co tanh bien hoa cua Hoa,
ngon Hoa xong len, nen co hoi Thuy khap ca mu^oi phu^ong hu khong. Hoa
boc len, Thuy chay xuong, giao Ion vong lap thi Thuy u^ot thanh bien ca,
6at kho thanh luc dia. Do nghTa nay, nen trong bien ca Hoa throng phun
len, trong luc dia song ngoi throng chay. The Thuy kern the Hoa thi ket
thanh nui, nen khi dap da nui thi co tia ICna; the Dia kern the Thuy thi moc
len thanh co cay, nen dot co cay thi thanh dat, vat ra thi co nu'oc. Tlp dai
giao Ion Ian nhau vong sanh nhan qua, do nhan duyen nay nen the gioi
tu^ong tuc.

LUOC GIAI

Theo ly thuyet Ngu hanh la sang lap tip Trung Quoc, ngipai An Do thi chang biet hoc thuyet nay. Nen cac
Kinh Phat chi noi tip dai, ngu uan, luc nhap, thap nhj xlp, thap bat gioi, cho den that dai, doan nay tip tieng
Phan djch sang tieng Han, ma djch gia mipgn ngu hanh de sang to nghTa Kinh, ly thuyet ngu hanh ngipoi
xipa con co the hieu dipgc, doi nay thi ft ngipoi thau suot. Cho nen doc gia doi nay cam thay rat kho hieu,
neu khong hieu dime thi danh mat tac dung cua 161 kinh. Vi Phat thuyet phap, hay dung nhCmg slf vat
cua chung sanh da hieu biet, de chCmg to tri kien cua chung sanh chang dung. Do do, nen chung toi Ilfoc
bo phan ngu hanh, chi dya theo tip dai ma djch doan kinh nay, xin doc gia tCp bi hoan hi cho.

Thich Duy Lu^c djch

Surangama sutra II

Continuity of living beings

Further, Purnamaitrayaniputra, this defect in awareness was
caused by its subjectiveness that set up illusory objects beyond
which awareness (thus circumscribed) cannot reach;
hence one's hearing is limited to sound and one's seeing to
form. The six illusory sense data, thus created, divided (the
undivided nature) into seeing, hearing, feeling and knowing.
As a result (of unenlightened) activities, similarity of karma caused
affinity 85 whereas dissimilarity led to either union for embodiment 86
or parting for transformation. 87 When the perception of (an attractive)
light reveals an (illusory) form, the clearness of the latter stimulates a
keen desire for it. Opposing views cause hatred whereas concordant
ones lead to love, the flow of which becomes the seedgerm which, by
uniting with craving, forms a foetus. Thus sexual intercourse attracts
those who share the same karma and causes the five states of a
foetus. 88 Therefore, the four forms of birth derive from particular
causes; birth from an egg is due to (the predominance of) thoughts;
that from a womb to passions; that from humidity to responsive union;
and that by transformation to parting and metamorphosis. The union
and parting of thoughts and passions cause further changes and
transformations which rise and fall, closely followed by living beings
who are thus subject to the retributive effects of their karma. Hence
the continuity of (the realm of) living beings. 89

85. Birth from womb and eggs.

86. Birth from humidity.

87. Birth by transformation.

88. The five stages of the formation of a foetus are: kalala, or slippery coagulation, i.e. the human
embryo during the first week; arbuda, or a mass during the second week; pesi, or a piece of soft
flesh during the third week; ghana, or a solid lump during the fourth week; and prasakha, or a
foetus with organs during the fifth week.

89. In the intermediate state after death, man's consciousness wanders in search of its former
love. It is bodiless but can see from a distance of several thousand miles, always looking for its
cherished object. Hence the text says: When the perception of (an attractive) light reveals a form.
When it finds its object, it rushes to it with all thoughts directed to being embodied in or through
that object. Hence .the clear sight of a form stimulates a keen desire for it. It is attracted to sexual
intercourse; if it is male, it loves the woman and hates the man and if it is female, it loves the man
and hates the woman. And so: opposing views cause hatred whereas concordant ones lead to
love. It is thus attracted by this play of sex and is drawn by flowing love to the woman's womb
wherein it becomes the seed of a foetus. Hence .the flow of love becomes the germ. This seed
enters the couple's generative fluid, and by uniting with its craving, takes the illusory form of an
ego. Hence: the germ by uniting with craving forms a foetus. This is birth from the womb. The four
forms of birth accord with the retributive karma of each living being.

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN BON

- Lai nCpa, Phu Lau Na, cai minh hu> vong nay chang phai gi khac, do giac
minh thanh loi lam; sv minh da vong lap, thanh ly minh co ngan me. Vi vay,
nen nghe chang ra ngoai tieng, thay chang vwvt khoi sac, sau thCp sac,
thanh, hircrng, vi, xuc, phap da vong lap, do do chia ra Kien, Van, Giac, Tri.
Cong nghiep rang buoc Ian nhau ma co ho"P, ly, thanh, hoa; do kien chap
cua so 1 minh nen sanh khcn sac tuang, do nang minh cua kien chap thi
thanh tw tuang, y kien khac vol minh thi thanh ghet, tw tuang dong vai
minh thi thanh yeu, gieo cai yeu thanh hat giong, thu nap tw tuwig thanh
cai thai, giao cau phat sanh, hap dan cong nghiep, nen co nhan duyen
sanh ra bao thai.

- Cac loai thai sanh, noan sanh, thap sanh, hoa sanh, tuy theo si/ cam ting
ma thanh: noan do tucmg niem ma sanh, thai do ai tinh ma co, thap sanh
do hop ma cam Cpng, hoa sanh do tach ly ma hien. Tinh, tuang, ho'p, ly,
thay doi Ian nhau, cac loai tho nghiep theo do ma thang tram, do nhan
duyen nay, nen chting sanh tuwig tuc.

Thich Duy Lu^c dich

Surangama sutra II

Continuity ofkarmic retribution

Purnamaitrayaniputra, since desire and love are tied so
closely together, no disengagement is possible and the result
is an endless succession of the births of parents, children and
grandchildren. This comes mainly from (sexual) desire which
is stimulated by love.

Since passion cannot be destroyed, living beings born from wombs,
eggs, humidity and by transformation tend to use their strength to kill
each other for food. This comes mainly from their passion for killing.
So if a man (kills a sheep to) eat its meat, the sheep will be reborn as
a human being and the man, after his death, will be reborn a sheep
(to repay his former debt). Thus living beings of the ten states of
birth, 90 devour each other and so form evil karma which will have no
end. This comes mainly from their passion for stealing.
Due to such causes as .you owe me my life. 91 and I pay my debt,. 92
living beings are subject to birth and death for hundreds and
thousands of aeons. Due to such causes as .you treasure my heart, I
love your beauty,. 93 they continue to be tied to each other for
hundreds and thousands of kalpa. Therefore, the basic causes of
continuous karmic retribution are three: killing, stealing and
carnality.

Thus Purnamaitrayaniputra, these three evil causes succeed one
another solely because of unenlightened awareness which gives rise
to the perception of form and so sees falsely mountains, rivers and
the great earth as well as other phenomena which unfold in
succession and, because of this very illusion, appear again and
again, as on a turning wheel.

90. Cf. Ch.an and Zen Teaching, First Series, p. 161, for a detailed explanation of the ten states
of birth.

91. Killing as basic cause of karmic retribution.

92. Stealing as basic cause of karmic retribution.

93. Carnality as basic cause of karmic retribution.

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN BON

- Phu Lau Na, do tw tircrng thirong yeu lien ket thanh nghiep, yeu mai
khong rm thi nhCmg cha me con chau trong the gian sanh nhau chang
ngung, ay deu ti> goc Due Tham sanh khol.

- Long tham ai giup nhau tang truwig, tham mai khong thoi thi cac loai thai,
noan, thap, hoa trong the gian, tuy slpc manh yeu, an nuot Ian nhau, ay deu
ti> goc Sat Tham sanh khol.

- Ngirol an thit de, de chet lam ngipoi, ngircyi chet lam de, nhu vay cho den
mudl loai chung sanh, chet song song chet, an nuot Ian nhau, ac nghiep
Ian tran cung tot dm vi lai, ay deu ti> goc Dao Tham (trom cap) sanh khen.

- Ngu'O'i r\cf mang ta, ta tra r\cf ngu'O'i, do nhan duyen nay, trai qua tram
ngan kiep, thuwig 6" trong dong sanh tip; ngu'O'i yeu tarn ta, ta ira sac
ngu'O'i, do nhan duyen nay trai qua tram ngan kiep, thircrng a trong dong
rang buoc, ay deu ti> goc Sat, Dao, Dam sanh khen. Do nhan duyen nay
nen nghiep qua tuwig tuc.

- Phu Lau Na, ba thin dien dao ke tren tu'O'ng tuc nhir vay, deu do sir loi
lam cua giac minh cho la co tanh lieu tri cua nang minh roi bien hien sac
tuwig, ti> vong kien do sanh khol cac twemg hOu vi nhir nui song dat dai,
theo thi> tLF dai doi, vi hu vong nay nen xoay chuyen chang ngi>ng.

Thich Duy Lire dich

Surangama sutra II

The Uncreated & Unending

Purnamaitrayaniputra asked: If Bodhi, which is basically absolute and
enlightened and is the same as the unchanging Tathagata mind, can
suddenly create mountains, rivers, the great earth and other
phenomena, when will the Buddha, who has attained Absolute
Enlightenment, again give rise to the worldly perception of mountains,
rivers and the great earth?.

The Buddha said: Purnamaitrayaniputra, if a man loses his way to a
village by mistaking south for north, does his error come from
delusion or enlightenment?.

Purnamaitrayaniputra replied: From neither. Why? Because, since
delusion has no root how can this error come from it? Since
enlightenment does not beget delusion, how can it cause him to err?.

The Buddha asked: If this man, while erring, suddenly meets
someone who shows him the right way, do you think in spite of his
mistake, he will lose his way again?.

(Purnamaitrayaniputra replied:) .No, World Honoured One.
(The Buddha said:) Purnamaitrayaniputra, it is the same with all
Buddhas in the ten directions. Delusion has no root for it has no self-
nature. Fundamentally there has never been delusion and though
there is some semblance of it, when one is awakened, it vanishes
(for) Bodhi does not beget it. This is like a man suffering from an
optical illusion who sees flowers in the sky; if he is cured, these
flowers will disappear. But if he waits for them to appear again, do
you call him stupid or intelligent?.

Purnamaitrayaniputra replied: Fundamentally space has no flowers
but due to defective sight they are seen as being in the void; this is
already a false attitude. If in addition, they are required to appear
again, this is mere folly; how then can that man be called stupid or
intelligent?.

Translated by Charles Luk 8

KINH THU LANG NGHIEM QUYEN BON

Phu Lau Na noi:

- The Ton! Neu Dieu Giac nay von nhiem mau sang to, cung vol tarn Nhu
Lai chang them, chang bat, khi khong bong sanh cac tucmg hCm vi nhu nui
song, dat dai; nay Nhu Lai da chung Dieu Giac, lam sao nui song flat dai
va cac tap khi hCm lau con 6w<yc sanh tra lai?

Phat bao Phu Lau Na:

- Vi nhir ngu'6'i me 6" mot xom lang, nhan lam phu'cmg Nam thanh phucmg
Bac, vay sir me lam nay ti> me ra hay ti> ngo ra?

Phu Lau Na dap:

- Ngirol me nhu vay chang ti> me ra, cung chang ti> ngo ra? Tai sao? Me
von chang goc, lam sao ti> me ra? Ngo chang sanh me, sao noi ti> ngo ra?

Phat noi:

- Ngirol me kia dang trong luc me, bong co ngircyi ngo chi thi cho ngo, Phu
Lau Na, y ngiwi the nao? Ngircyi ay dau me, doi vm xom lang nay, con me
lai nu^a chang?

- Bach The Ton, khong a!

- Phu Lau Na, mudl phiwng Nhir Lai cung nhu vay, sir me nay von chang
co goc, tanh rot cuoc la khong, xira von chang me, do vong chap nen ti/a
nhir co me co giac, giac dwyc cai me thi me lien diet, giac chang sanh me.

- Cung nhu ngirol nham thay hoa dom tren khong, neu tn> dircyc benh
nham thi hoa dom nci khong lien diet. Bong co ngirol ngu 6" cho hu khong
ma hoa dom da diet kia, mong oTcyi hoa dom sanh nCra, ngiwi xet ngircyi
nay la ngu hay tri?

Thich Duy Li/c dich

Surangama sutra II

The Buddha said: Since you have interpreted well the non-existence
of flowers in the sky, why do you still ask me about the immaterial
absolute Bodhi of all Buddhas creating mountains, rivers and the
great earth? It is like ore which contains pure gold; once the latter is
extracted, it cannot be mixed with the ore again. It is also like the
ashes of burnt wood which cannot become wood again. It is the same
with all Buddhas of the nirvanic enlightenment.

The Unhindered Intermingling of Noumenon & Phenomenon

Purnamaitrayaniputra, you now ask about the elements of earth,
water, fire and wind which fundamentally intermingle without
hindrance in the Dharma realm; you are in doubt about why the
elements of water and fire do not destroy each other and how the
elements of space and earth can contain each other.

Purnamaitrayaniputra, take for instance space which differs greatly
from all forms but which does not prevent them from manifesting in it.
Why? Because space is radiant in the sun and dark when the sky is
cloudy, it moves with the wind, is bright in a clear sky, hazy in a mist,
obscure in a duststorm and is reflected when above clear water. Do
you think that these transient forms in different places are created by
these conditions or that they come from space? If they come from
these conditions, then, when the sun shines, there is sunlight and all
the worlds in the ten directions should be identical with the sun; then
why is the sun seen in the sky? If space shines, it should shine upon
itself; why then at night or when there are clouds and fog, is there no
light? Light therefore is neither the same as nor different from the sun
and space. Thus when looked into, essentially there are no forms
(i.e. the seven elements) for they cannot be pointed out like unreal
flowers in the sky that can only produce unreal fruit; so why do you
inquire about their mutual destruction? But when their (underlying)
nature is looked into, it is fundamentally real for it is absolute Bodhi.
Since this absolute enlightened Mind is basically neither water nor
fire, why do you question their mutual hindrance? Within this true and
absolute Bodhi Enlightenment, if you give rise to (the karmic illusion
of) space, space will manifest. If you have (similar illusions of) earth,
water, fire and wind one after another, they will manifest separately
and if you give rise to them all, they will appear simultaneously.

Translated by Charles Luk 9

KINH THU LANG NGHIEM QUYEN BON

Phu Lau Na dap:

- Hu khong von chang co hoa dom, vong thay co sanh diet, thay hoa dom
diet da la dien dao roi, lai con muon hoa dom sanh nCra, thi that la dien dai,
lam sao con goi nguoi dien nhir vay la ngu hay tri!

Phat bao:

- Theo nhu nguoi hieu, sao lai con hoi Dieu Giac cua chu Phat lai sanh nui
song dat dai nCpa! Cung nhir quang vang, dat cat Ion voi vang rong, khi
quang da luyen thanh vang rang thi chang tro thanh quang nCpa; nhir cay
da dot thanh tro, thi chang tro lai thanh cay nfta. Bo De Niet Ban cua chw
Phat cung nhu vay.

- Phu Lau Na, ngu'oi con hoi ve ban tanh vien dung, cung knap phap gioi
cua Dia, Thuy, Hoa, Phong nghi rang tanh Thuy va Hoa sao chang doat
mat nhau, va hoi sao hw khong va tanh Dia deu knap phap gioi, le ra
chang dung nap nhau.

- Phu Lau Na, vf nhu hw khong chang phai cac tuwig, cung chang ngan
ngai cac tuong phat huy. Tai sao? Phu Lau Na, o noi hw khong, mat troi
chieu thi sang, may che thi toi, gio thoi thi dong, troi tanh thi trong, strong
mu thi due, bui noi thi mo, nu'oc lang thi long lanh, y nguoi the nao? Cac
tu'ong hCpu vi khac nhau nhu vay, la ti/ sanh hay ti> hu khong ra? Phu Lau
Na, neu moi moi tir sanh, khi luc mat troi chieu, da la mat troi chieu sang,
thi mu'oi phirong hw khong deu thanh mau sac cua mat troi, tai sao lai con
thay mat troi tren khong? Neu hu khong tir sang, thi hu khong phai ti/
chieu sang, tai sao luc gifta dem may mu lai chang thay sang? Nen biet cai
sang nhir vay chang phai mat troi, chang phai hw khong, cung chang ngoai
mat troi va hir khong. Xet cac tu'ong ay von la hir vong, chang the chi bay,
cung nhu muon hoa dom tren khong ket thanh qua hu khong, lam sao con
hoi cai nghTa chang doat mat nhau? Dieu Tarn sang to, von chang phai
thuy, hoa, tai sao lai con hoi ve nghTa chang dung nap nhau?

- Tanh sang to cua Dieu Tarn cung vay, neu nguoi phat minh cai hw khong
thi hu khong hien ra; dia, thuy, hoa, phong moi moi phat minh thi moi moi
hien ra, neu cung phat minh thi cung hien ra.

Thich Duy Li/c dich

Surangama sutra II

Purnamaitrayaniputra, what does 'simultaneous appearance, mean, If
two men walking in opposite directions see the sun reflected in water,
each will see the reflection follow in his direction. There is no fixed
standard here and you cannot query why one sun can move in
opposite directions or why two suns are seen when only one appears
(in the sky) 94 thereby deepening your delusion without any prop on
which to hold. 95

Expounding the Common Source of Delusion &
Enlightenment to Sum Up the Intermingling of
Phenomenon & Noumenon

Purnamaitrayaniputra, because you cling to form and space that
displace each other in the Tathagata store, the latter in accordance
with your karma, manifests as space and form which pervade the
whole Dharma realm, and as a result, there appear within it the
blowing wind, still voidness, a bright sun and dark clouds. Due to their
delusion and perplexity, living beings turn their backs on Bodhi and
cling to sense objects thereby giving rise to troubles, (klesa) with the
resultant appearance of illusory forms.

(As to me), my uncreated and unending profound enlightenment
accords with the Tathagata store which is absolute Bodhi, and
ensures my perfect insight into the Dharma realm where the one is
infinite and the infinite is one; where the large manifests in the small
and vice-versa; where the immovable bodhimandala appears
everywhere; where my body embraces the ten directions of
inexhaustible space; where the kingdom of treasures (i.e. the
Buddha-land) appears on the tip of a hair; and where I sit in a speck
of dust to turn the wheel of the Dharma. As I have wiped out all
illusory objects of senses to accord with Bodhi, I have realized the
nature of the absolute Enlightenment of the Bhutatathata. 96

94. This wipes out the concept of unity-with-differentiation.

95. This ends the Buddha's teaching on the unhindered intermingling of noumenon with
phenomenon.

96. The two last paragraphs sum up the interdependence of phenomenon and noumenon and the
interdependence of all phenomena (according to the Hua Yen or Avatamsaka School). Starting
on p. 11-1 the Buddha taught Samapatti or the meditative study of all as unreal or transitory. In the
following text he taught Dhyana, or the meditative study of the Mean which includes both Reality

Translated by Charles Luk 10

KINH THU LANG NGHIEM QUYEN BON

- The nao la cung Men? Phu Lau Na, nhir trong mot dong nuoc, hien ra
bong mat troi, hai nguoi cung xem bong do, roi nguoi di phuong Dong,
nguoi di phuong Tay, moi nguoi deu thay mat troi theo minh, mot cai di ve
phuong Dong, mot cai di ve phuong Tay, chang co nhat dinh. Khong nen
hoi rang: Mat troi la mot, sao lai moi cai di theo moi nguoi? Bong mat troi
trong nuoc da thanh hai, tai sao tren troi chi co mot? Sy hw vong quanh
Ion nhu the chang co can cu\

- Phu Lau Na, ngu'oi cho tu'ong Sac, Khong doat mat Ian nhau noi Nhir Lai
Tang, thi Nhir Lai Tang tuy theo sac khong cung knap phap gioi, nen o
trong 66, gio thoi thi (Jong, hw khong thi lang, mat troi thi sang, may mu thi
toi, chung sanh me muoi, trai giac tanh, hop canh tran, phat khoi tran lao,
nen co tu'ong the gian.

- Ta dung tanh chang sanh diet cua dieu tarn sang to hop voi Nhu Lai
Tang, thi Nhu Lai Tang chi duy nhat mot dieu tarn sang to, tron day chieu
khap phap gioi, nen o trong do, mot la vo luwig, vo luwig la mot, trong
nho hien ra Ion, trong Ion hien ra nho, dao trang chang dong ma khap
muoi phuong the gioi, than the bao ham vo tan hu khong, noi dau mot
may long hien ra coi Phat, ngoi trong vi tran chuyen dai phap luan, nghich
canh tran, hop giac tanh, nen hien ra tanh Chon Nhu sang to cua dieu
tarn.

Thich Duy Luc dich 10

Surangama sutra III

The Tathagata Store Containing Both
Noumenon & Phenomenon
Meditative Study of the Mean (Dhyana)

Elimination of 'is' to reveal the True Mind

The fundamental, absolute and perfect Mind of the Tathagata store is
neither mind nor the elements of space, earth, water, wind and fire;
neither eye nor ear, nose, tongue, body nor intellect; neither form nor
sound, smell, taste, touch nor idea (dharma); neither the field of sight-
perception nor the other fields of sense including that of the
intellect; 97 neither enlightenment nor unenlightenment nor the eleven)
other links in the chain of existence including old age and death;
either the end of enlightenment nor that of unenlightenment nor that
of the (eleven) other links; 98 neither misery nor the accumulation of
misery, extinction of passion and the path thereto; 99 neither wisdom
nor gain (realization); neither charity (dana) nor discipline (sila),
either zeal (virya), patience (ksanti), meditation (dhyana), wisdom
(prajna) nor perfection (paramita); 100 and even neither Tathagata,
Arhat, Samyak-sambodhi, Parinirvana, nor (true) Eternity, Bliss, Self
and Purity. 101

97. The Tathagata store is neither the worldly mind (which comprises subjective consciousness
and perception) nor the (objective) elements of space, earth, water, wind and fire, the six organs,
six sense data and six consciousnesses.

98. Nor is it the supramundane stage of a pratyeka-buddha attainable after awakening to the
twelve links in the chain of existence and their ends.

99. Nor is it the supramundane stage of a sravaka attainable after awakening to the Four Noble
Truths.

100. Nor is it the supramundane stage of Bodhisattva development which comprises wisdom and
gain (realization) by means of the Six Paramita. Cf. Ch.an and Zen Teaching, First Series, Part
IV, The Heart Sutra, for a fuller explanation of the above notes 2, 3 and 4.

101. Nor is it the supreme state of Buddhahood, with its highest titles of Tathagata, Arhat and
Samyaksa mbodhi, nor the stage of Parinirvana with its four characteristics of Absolute Eternity,
Absolute Bliss, Absolute Self and Absolute Purity. Thus the .Mean, wipes out both the worldly and
saintly to expose the Tathagata store.

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN BON

- Cai dieu tarn sang to nay, phi tarn, phi khong, phi dia, thuy, hoa, phong;
phi nhan, nhT, ty, thiet, than, y; phi sac, thanh, hirong, vi, xuc, phap; phi
nhan thine gioi cho den phi y thine giol; phi minh, phi vo minh, phi minh vo
minh tan, nhu the cho den phi lao phi tip, phi lao tip tan; phi kho, tap, diet,
dao; phi tri, phi dac, phi bo thi, tri gioi, tinh tan, nhan nhuc, thien dinh, tri
hue; phi den bo ben kia, cho den phi Nhu Lai, phi IFng Cung, phi chanh
Bien Tri; phi Dai Niet Ban, phi thirong dCpc, lac dCpc, nga dCpc, tinh dCpc, (tip
dCpc cua Niet Ban), cho den cac phap the gian va xuat the gian deu phi ca.

Thich Duy Li/c dich 11

Surangama sutra III

Elimination of 'is not' to reveal the True Mind

Thus the basic enlightened Mind of the Tathagata store, being neither
mundane nor supramundane is wonderful in that it is (also) identical
with (worldly) mind and (the elements of) space, earth, water, wind
and fire; with eye, ear, nose, tongue, body and intellect; with form,
sound, smell, taste, touch and ideas; with the field of eye-perception
and all other fields before and including that of intellect; with
enlightenment, unenlightenment and the (eleven) other links in the
chain of existence before and including old age and death; with the
end of enlightenment, of unenlightenment and of the (eleven) other
links; with misery and its accumulation, with the extinction of passions
and the path thereto; with dana, sila, virya, ksanti, dhyana, prajna and
paramita; and also with Tathagata, Arhat, Samyak-sambodhi,
Parinirvana, true Eternity, Bliss, Self and Purity.

Simultaneous elimination of
'is' & 'is not' to reveal the Absolute Mind

Thus the (underlying) principle of the absolute Enlightened Mind of
the Tathagata store, being identical with and (including) both the
mundane and supramundane, is above is and is not and beyond both
identity and difference. How therefore, can worldly beings of the three
realms of existence and in the supramundane sravaka and pratyeka-
buddha states fathom the Tathagata's Supreme Bodhi and penetrate
the Buddha-wisdom byword and speech? For instance though a lute
can make sweet melody, it is useless in the absence of skilful
fingers; 102 it is the same with you and all living beings for although the
True Mind of precious Bodhi is complete within every man, when I
press my finger on it, the Ocean Symbol 103 radiates but as soon as
our mind moves, all troubles (klesa) arise. This is due to your
remissness in your search for Supreme Bodhi, in your delight in
Hinayana and your contentment with the little progress which you
regard as complete. 104

102. Practice and training.

103. The Ocean Symbol shows the vastness of the meditation of the Buddha; the vision of all
things.

104. This ends the teaching on the meditative study of the Mean. From the beginning of the
sermon, the Buddha revealed the three characteristics of the Tathagata store: the void (its
substance), the nonvoid (its function) and the void yet non-void (which corresponds with the
threefold meditative study of all as void, of all as unreal and of the Mean which includes both).
Students of the Absolute Dharma should familiarize themselves with these three characteristics of
the Tathagata store and the corresponding threefold meditative study as taught in the text in
order to comprehend the profundity of the Supreme Vehicle.

Translated by Charles Luk 2

KINH THU LANG NGHIEM QUYEN BON

- Cai dieu tarn sang to nay tCpc tam, tCpc khong, tCpc dia, thuy, hoa, phong;
tCpc nhan, nhT, ty, thiet, than, y; tCpc sac, thanh, hipong, vi, xuc, phap; tCpc
nhan thCpc gioi, cho den tCpc y thCpc gioi; tCpc minh, tCpc vo minh, tCpc minh vo
minh tan; cho den tCpc lao, tCpc tip, tCpc lao tCp tan, tCpc kho, tap, diet, dao; tCpc
tri, tCpc dac; tCpc bo thi, tri gioi, tinh tan, nhan nhuc, thien djnh, tri hue; tCpc
den bo ben kia, cho den tCpc Nhu Lai, tCpc \Jr\g Cung, tCpc Chanh Bien Tri;
tCpc Dai Niet Ban, tCpc thuong dCpc, lac dCpc, nga dCpc, tinh dCpc; cho den cac
phap the gian va xuat the gian deu tCpc nhu the ca.

- Cai dieu tam sang to nay lia TCpc lia Phi, cung TCpc cung Phi TCpc, tai sao
chung sanh tam gioi cua the gian va cac hang Thanh Van, Duyen Giac cua
xuat the gian muon dung cai tam so tri de suy lipong Vo Thipong Bo De
cua Nhip Lai; muon dung loi noi cua the gian de nhap Tri Kien Phat, dau co
the duoc!

- Vf nhip nhCpng cay dan: cam sat, ty ba, du co dieu am, neu chang co slp
kheo leo cua ngon tay, thi dieu am chang the phat ra. Cung vay, cai dieu
tam chon that cua nguoi va chung sanh moi moi von satin day du. Nhipng
noi ta khi bung tay thi hai an phat ra anh sang, (hai an la: lau dai bong hien
tren mat bien, du cho sCpc dung vo bien cua tip tanh tip hien), con noi cac
ngipoi, vCpa mong tam thi tran lao da khoi; ay la do chang cau vo thipong
Bo De, ham thich tieu thCpa, dipoc ft cho la du.

Thich Duy Llpc dich 12

Surangama sutra III

The One Mind, Sudden Awakening & Realization

Purnamaitrayaniputra said: The Buddha and I possess the true,
absolute and clean Minds of Complete Enlightenment which are the
same and wholly perfect, but why, after so many transmigrations due
to my delusion from the time without beginning and after my present
attainment of the Saintly Vehicle, am I still unable to realize the
Ultimate whereas the World Honoured One has eliminated all
falseness and has realized absolute permanence? I beg to ask the
Tathagata what causes the delusion that screens living beings from
their profound enlightenment and so subjects, them to their present
perdition.

The Buddha replied: Although you have wiped out your troubles
(klesa), traces of your defilement still remain. I will now put some
worldly questions to you. Have you not heard of (the mad man)
Yajnadatta of Sravasti who would look into a mirror and delight in
seeing his eyebrows and eyes but when one morning he failed to see
them in his own head, thought himself bedevilled? Do you think there
was any valid reason for such madness.

Purnamaitrayaniputra replied: There was no valid reason.

The Buddha said: The Absolute Bodhi is basically enlightened and
absolute. When it is (screened and wrongly) called false, how can
there be a REAL cause (of) this delusion? For if there is a REAL
reason, how can it be called FALSE? All this arises from wrong
thinking which develops into further wrong thinking. When one
falseness is heaped on another, in spite of the teachings by Buddhas
in countless former aeons, you are still unable to avoid delusion. Its
causes are also under delusion, but if you realize that it has none,
falseness will have no support (and will vanish). Since (delusion) was
never created, what is there to destroy to realize Bodhi?

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN BON

Phu Lau Na noi:

- Dieu tarn sang to cua con va Nhu Lai deu vien man khong hai. Noi con, vi
xira kia mac phai vong tuong ti> vo thi, chiu luan hoi da lau, nay du chung
duoc thanh qua, nhung chu'a den cho rot rao. Noi The Ton thi tat ca vong
tuong deu diet, chi dieu tarn chon throng hien hanh. Vay xin hoi Nhu^ Lai:
Tat ca chung sanh vi sao co vong, tu" che khuat dieu tarn, cam chiu chim
dam?

Phat bao Phu Lau Na:

- Nguoi du tn> du'oc long nghi, nhung con co me hoac chu'a dupt sach, nay
ta dem nhung viec cua the gian hoi ngum Ngu^oi ha chang nghe trong
thanh That La Phiet, co ong Dien Nha Dat Da, buoi sang lay gircmg soi
mat, nhin thay mat may, bong u^a cai dau trong gu'ong, roi tir trach dau
minh sao chang ti/ thay mat mui, cho la yeu mi, khi khong phat dien bo
chay. Y ngu'oi the nao? Ngu^oi ay vi sao khi khong bo chay?

Phu Lau Na dap:

- Nguoi ay tarn dien, chip chang do gi khac.
Phat noi:

- Dieu tarn von tron day sang to, da goi la vong, lam sao co nhan? Neu co
cai nhan, sao con goi la vong? Chi do cac vong tu^ong xoay van, ti/ lam
nhan cho nhau, ti> me them me, trai qua vo luwig kiep, du du^oc Phat phat
minh dai nghTa, con chang chiu quay ve. Cai nhan me r\hu vay, do me tu^
co, biet cai me vo nhan thi vong chang cho di/a; sanh con chang co, lay gi
de diet?

Thich Duy Llpc dich 13

Surangama sutra III

This is like a man who, when awake, relates what he saw in a dream;
he may be ingenious but what can he get from it? Still less can he
benefit from a state which does not derive from any cause and does
not really exist, like Yajnadatta who, without reason, took fright at not
seeing his own head. If he suddenly ceased to be crazy, his head
would not come from elsewhere, and even if he was still mad, it was
not really lost.

Purnamaitrayaniputra, since this is the nature of falseness where is
its cause? If you will only cease to discriminate and to believe in the
(three illusions that there are) the universe, karmic retribution and
(the realms of) living beings, the three conditions (derived from killing,
stealing and carnality) will come to an end. Without these conditions,
the three causes will not arise and, as with mad Yajnadatta; the mad
nature of your own mind will come to an end and when it does, that is
Enlightenment (Bodhi). Thus your unexcelled, pure and enlightened
Mind which essentially pervades the Dharma realm, does not come
from outside; how can it be realized by toilsome and profound
practice and by achievement? This is like a man with a cintamani
pearl sewn in his coat who forgets all about it, thinks he is really poor
and wanders about begging for food. Although he is poor, his pearl
has never been lost. If a wise man suddenly tells him that it is in his
coat, all his wishes will be answered and he will become very rich. He
will thus realize that his wonderful gem does not come from
outside. 105

105. The disciple's query about the cause of delusion went to the heart of the matter (i.e. the
mind). Therefore, students of the Transmission should always look into this mind's daily activities
and should not think wrongly that the Teaching School does not advocate the Patriarch's
profound aim (i.e. the mind). This question is very difficult to answer, so the Buddha used the
story of Yajnadatta to teach that falseness has no cause, like the crazy man's head which did not
come from outside. For the enlightened Mind of Absolute Bodhi is fundamentally free from all
falseness. If it is called false, how can falseness have a real cause? If it comes from a real cause, it
should not be called false, for falseness comes from accrued false thinking and accumulated
delusion. Therefore, the cause of falseness only arises from delusion which if realized as having
no (inherent) cause will lose its support and will vanish. If it has never been created, how can it
now be annihilated? The nonexistent nature of falseness is like things seen in a dream; how can
it have a real cause? Such being the nature of delusion, where can it be found? If you only cease
to discriminate and to be bound by the threefold chain of the universe, karma and life, the three
conditions (of killing, stealing and carnality) will come to an end and the three basic causes (the
world, karma and life) will disappear. If you awaken to these three conditions, your basic
ignorance will cease suddenly and your enlightened Mind of Absolute Bodhi which is essentially
not deluded will appear instantaneously, like Yajnadatta's head which was never lost and did not
come from elsewhere when his mad mind came to a stop.
This is the Buddha's teaching on instantaneous awakening.

Translated by Charles Luk 4

KINH THU LANG NGHIEM QUYEN BON

- Nguoi dac dao Bo De, nhir nguoi tinh giac noi viec trong chiem bao; tarn
du ro rang, lam sao lay duoc nhOng vat trong chiem bao ra? Huong la vo
nhan, von chang co gi! Nhu Dien Nha Dat Da, dau co nhan duyen gi ma ty
so dau minh bo chay. Neu bong nhien net dien, cai dau dau phai ti> ngoai
ma duoc; du chira het dien, dau cung chang mat. Phu Lau Na, tanh vong
nhu the, lam sao co nhan?

- Neu ngu'oi chang duyen theo the gian, nghiep qua, chung sanh, bathip
phan biet nay xoay chuyen lien tuc, ba duyen da diet thi ba nhan chang
sanh, tanh dien cua Dien Nha Dat Da trong tarn ngu'oi ty dint, dupt tine la Bo
De. Vay dieu tarn sang to von knap phap gioi, chang ti> ngu'oi khac ma
duoc, chang nho nhoc nhan tu chung ma co.

- Vf nhir co ngu'oi, noi ao minh co hat chau nhir y ma chang ty biet, ngheo
nan rach ru'oi, an xin noi phu'ong xa. Nguoi ay du ngheo, hat chau chira
tCnng mat, bong du'oc ngu'oi tri chi ra hat chau, lien thanh giau sang tuy
theo y muon, moi ngo bao chau chang ti> ben ngoai ma co.

Thich Duy Lye dich 14

Surangama sutra III

Ananda then came forward, prostrated himself with his head at the
feet of the Buddha, stood up and asked: The World Honoured One
now speaks of eliminating the three conditions of killing, stealing and
carnality to ensure that the three basic causes do not arise and so to
stop the upsurge of Yajnadatta's madness and realize Bodhi which
thus does not come from outside. This without a shadow of doubt
shows the causes and conditions but why does the Tathagata throw
them away completely? It is also due to causes and conditions that
my mind has opened. World Honoured One, I am not the only hearer
(sravaka) who, though still needing study and learning, has so
awakened, but others in this assembly, like Maha-maudgalyayana,
Sariputra, Subhuti, etc., who followed the Brahmac arin, 106 heard of
the Buddha's teaching on causes and conditions, then awakened to
the Dharma and achieved the state beyond transmigration. If you now
say that bodhi does not depend on causes and conditions, then the
self-existent as preached by the heretics in Rajaggha, such as
Maskari Gosaliputra 107 and others, would be Nirvana. Will you be so
compassionate enough to enlighten my delusion and perplexity?.

The Buddha said: Ananda, in the case of Yajnadatta, if the (so-called)
cause and condition of his madness had been wiped out, his own
nature which was not mad would have revealed itself, and whatever
you may rationalize about cause, condition and self-existence does
not go beyond this. 108

106. Brahmin ascetics with their minds set on pure living.

107. One of the Six Heretics (Tirthikas) who denied that their present lot was due to karmic deeds
in former lives.

108. Both delusion and enlightenment are false.

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN BON

Tlpc thai, A Nan v trong chung danh le chan Phat, bach Phat rang:

- Nay The Ton, noi ba nghiep Sat, Dao, Dam diet roi thi ba nhan chang
sanh, va tanh dien cua Dien Nha Dat Da trong tarn ty dupt, dupt tine la Bo
De, chang ti> ngum khac ma duo'c. The thi ro rang la nhan duyen roi, lam
sao Nhu Lai bac bo nghTa nhan duyen? Chinh con do nhan duyen ma tarn
du'O'c khai ngo.

- The Ton, nghTa nay chang nhQ'ng hang Thanh Van hCm hoc tre tuoi nhu^
chung con, ca Dai Muc Kien Lien, Xa L&\ Phat va Tu Bo De trong hoi nay,
deu ti> r\&\ ong lao Phan Chi nghe cai thuyet nhan duyen cua Phat, tarn
6w(yc khai ngo, thanh qua vo lau. Nay Phat noi Bo De chang do nhan
duyen, vay thi cai thuyet ty nhien cua bon ngoai dao Cau Xa Ly lai thanh
de nhat nghTa sao? Xin Phat dai bi, khai pha cho me muoi cho chung con.

Phat bao A Nan:

- Nhir Dien Nha Dat Da, neu diet tn> du'O'c cai nhan duyen phat dien, thi
tanh chang dien ty nhien hien ra, ly cung tot cua nhan duyen va ty nhien la
vay.

Thich Duy Lye dich 15

Surangama sutra III

Ananda, if Ajnadatta's head had basically been selfexistent, it should
always have been so and could not have been otherwise. What then
were the cause and condition that resulted in his 109 taking fright and
going mad? 110 If his self-existent head became mad owing to cause
and condition, why was it not lost? But when he took fright and went
mad, why was it still there unchanged? Thus how could cause and
condition affect his head? 111 If his madness was self-existent, it
should always have been there but before he became mad, where
was it hidden? 112 If his madness was not self-existent and there was
nothing seriously wrong with his head, why did he go mad? 113
If you realize that his fundamental head (was intact), you will know
that (only) his Consciousness became mad and will realize that to talk
of cause, condition and self existence is frivolous. 114
This is why I say that if the three conditions (of killing, stealing and
carnality) are eliminated, this is Bodhi Mind. (But the idea that) Bodhi
Mind is created after the samsaric mind has been annihilated pertains
to samsara. 115

Even after the ideas of both creation and destruction have been
abandoned, with no more thought of practice and realization, if the
(least belief in) self-existence remains this shows clearly that the
death of the worldly has given birth to the self-existent mind which
also pertains to samsara with its implied opposite, self-existence. This
is like the mixture and fusion of various worldly materials into a
composite compound which implies its opposite, the uncompounded.

109. Lit. .resulted in his head taking fright and going mad?

110. Head stands for the true nature. This shows that the true nature is not self-existent.

111. This shows that the true nature does not come from cause and condition.

112. This shows that delusion is not self-existent.

113. This shows that delusion does not come from cause and condition.

114. This reveals the absolute nature which is beyond cause, condition, and self-existence, and is
above all sophistry.

115. This exposes the subtle cause of defilement which implies the duality of relative
enlightenment and delusion.

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN BON

- A Nan! Neu dau cua Dien Nha Dat Da von ty nhien, da la ty nhien, thi tai
sao so dau bo chay? Ay la do nhan duyen nao?

- Neu dau ty nhien do nhan duyen nen phat dien, tai sao chang ty nhien do
nhan duyen ma mat di? Dau von chang mat, tai sao van con vong sanh
dien so? The thi dau phai nho nhan duyen?

- Neu ban tanh von ty nhien co dien so, vay khi chira dien, cai dien an nup
o cho nao? Neu tanh chang dien la ty nhien, dau von chang vong, sao lai
bo chay?

- Neu ngo du^oc cai dau von chang mat, tanh dien cuong von vong danh,
thi nhan duyen va ty nhien deu la hy luan.

- Cho nen ta noi ba duyen diet roi tCpc la tarn Bo De. Tarn Bo De sanh, thi
tarn sanh diet duoc diet, ay cung la sanh diet; khi sanh va diet deu sach,
moi goi lavo cong dung dao.

- Neu co sy chang sanh, chang diet goi la ty nhien, thi tarn ty nhien nay la
do sanh diet da sach ma hien, ay cung la phap sanh diet, chang phai Bo
De. Cai ly chang sanh diet kia goi la ty nhien, cung nhir cac tu^ong Ian Ion
thanh mot the cua the gian, goi la tanh hoa hop; cai chang hoa hop thi goi
laty nhien. Ty nhien chang phai ty nhien, hoa hop chang phai hoa hop, ty
nhien va hoa hop deu lia, co lia co hop deu sai, den cho nay moi du'oc goi
la phap chang hy luan.

Thich Duy Lye dich 16

Surangama sutra III

(But) the Absolute which is neither original nor unoriginal, neither
mixed and united nor not mixed and not united, and neither apart nor
not apart from union and separation, is above and beyond all
sophistry. Bodhi and Nirvana are still very far away and cannot
be attained without aeons of practice and experience. Even if you
(succeed in) memorizing the twelve divisions of the Mahayana canon
taught by all the Buddhas, and the profound and perfect doctrines
countless as the Ganges, sands, this will only increase sophistry.
Although you speak of cause, condition and self-existence as if you
are very clear about them, and in spite of people calling you the first
of those with a wide knowledge-(of the Dharma) with its beneficial
influence for aeons past, you have been unable to avoid the pit into
which Matangi fell; why have you waited to be rescued from it by my
Surangama mantra which caused the girl to extinguish the fire of lust
completely, to realize the state of Anagamin and to enter the dense
forest of zeal and devotion? As the river of love dried up, you were
delivered from bondage.

Therefore, Ananda, your memorizing and remembering the
Tathagata's profound and wonderful teaching for successive aeons
cannot compare with one day's practice of the Transcendental Path
which has enabled you to avoid suffering from both love and hate.
Matangi was a prostitute but she gave up lust and desire with the aid
of the mantra, thereby becoming a Bhiksuni, called Self-nature, in this
assembly. Both she and Yasodhara, the mother of (my elder son)
Rahula, awoke to sufferings caused by desire and love in their
previous lives and, in a flash of thought, practised the Transcendental
Way; one was freed from bonds and the other received (my)
prediction of her future enlightenment. Why do you still deceive
yourself by clinging to what you see and hear?. 116

116. The Buddha thus revealed the three characteristics of the Tathagata store for the three
corresponding meditative studies, and urged the assembly to practise the Dharma (instead of
memorizing His words).

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN BON

- Neu dya vao cho nay de thu chung V6 Thu'ong Bo De va Niet Ban thi
qua Phat van con each xa lam. Tai sao? Vi chap do dung cong tu chung
ma co so dac vay. Ky that, Bo De Niet Ban von satin day du, chi co the sat
na ngo nhap, chang do nhieu kiep sieng nang tu chung ma du'oc, dau cho
nho het dieu ly thanh tjnh nhu^ cat song Hang trong muoi hai bo Kinh cua
mu^oi phu^ong Nhu Lai, chi cang them hy luan.

- Ngu^oi du noi ly nhan duyen, ty nhien chac chan ro rang, nguoi doi khen
ngu^oi da van bac nhat, voi cai huan tap da van nhieu kiep nay, chang the
tranh khoi nan Ma Dang Gia, phai nho than chu cua ta, lam cho Ma Dang
Gia dap tat ICna dam, song ai kho can, chCpng qua A Na Ham, noi phap ta
thanh ti/u tinh tan, khien ngu^oi giai thoat. A Nan, ngu'oi du nhieu kiep ghi
nho nhCmg loi bf mat nhiem mau cua Nhu Lai, chang bang mot ngay tu
nghiep vo lau, xa lia hai kho yeu, ghet cua the gian. Nhu Ma Dang Gia xira
kia la dam nCp, do slpc than chu, tieu diet long ai due, nay trong phap ta goi
la Ty Kheo Ni Tanh voi Gia Du Da La (me cua La Hau La), cung ngo nhan
xu'a, biet du'oc nhan duyen nhieu kiep, deu do tham ai lam kho, chi mot
niem huan tu phap vo lau thien, nay ngu'oi thi ra khoi rang buoc, ngu'oi thi
duoc Phat tho ky, sao ngu'oi con ty doi, ket noi thay nghe?

Thich Duy Lye dich 17

Surangama sutra IV

Self-Enlightenment

Objects Contemplated in Meditative Studies

After hearing the Buddha's teaching, Ananda and the assembly,
now rid of doubt and illusion, awoke to Reality and felt a lightness of
body and mind which they had never experienced before. Ananda
again wept, prostrated himself with his head at the feet of the
Buddha, knelt down, brought his palms together and said: O
peerless, compassionate and immaculate King of Treasures, you
have opened my mind so well by using all kinds of expedients and
encouragement to lead me out of darkness in the ocean of suffering.
World Honoured One, after hearing your Dharma-voice, although I
have realized that the Bright Mind of Absolute Bodhi of the Tathagata
store pervades the ten directions to bring all the lands therein to the
pure and majestic kingdom of Absolute Enlightenment, the Buddha
again blames my useless knowledge acquired by listening which
cannot compare with true practice and training. I am like a traveller
who is suddenly given by the king of heaven a splendid mansion,
which now that he owns it, he should know how to enter. May the
Tathagata not forsake His great compassion and may He teach all
the deluded in this assembly how to give up the Small Vehicle and
how to develop their minds in order to attain to Ultimate Nirvana, so
that those who still need study and learning may know how to
overcome their clinging to causal phenomena in order to achieve
perfect control (dharani) and enter the Buddha's All-wisdom.
After saying this, he prostrated himself and reverently awaited the
holy Teaching.

The Buddha took pity on the sravakas and pratyekabuddhas in the
assembly whose minds set on enlightenment were still not at ease
and (also) on future living beings in the Dharma ending age who will
want to develop their Bodhi minds and to tread the Path of the
Supreme Vehicle. He said to Ananda and the assembly: As you are
determined to develop the Bodhi mind and practise the Tathagata's
Samadhi tirelessly, you should first ascertain the two decisive factors
in the development of your mind. What are they?

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN BON

A Nan va dai chung nghe loi Phat day, nghi hoac tieu tn>, tarn ngo that
tuwig, than y khinh an, du'O'c phap chira tung co, rci le danh le chan Phat,
quy goi chap tay bach Phat rang:

- Long trong sach vo thuang da\ bi cua Phat, kheo khai ngo cho tarn chung
con, dung du thCp nhan duyen va phu'O'ng tien diu dat ke chim dam ra khoi
bien kho. The Ton, nay con du du'O'c nghe phap am nhu the, nhan biet dieu
tarn sang to knap mwv\ phu'O'ng the gio'i, trum china cac coi Phat thanh tinh
trang nghiem trong mudl phu'O'ng quoc do. Nhu Lai \a\ trach con da van vo
ich, chang bang tu tap, nay con nhir ngircyi phieu bat, bong du'O'c Thien
Vucmg ban cho cai nha sang, du du'O'c nha Ian, nhung phai biet cho cCpa
vao. Vay xin Nhu Lai ti> bi khai thi cho nhu'ng ke me muoi trong hoi nay, lia
bo tieu thOa, deu du'O'c bw&c len con ducyng da phat tarn ti> xira nay, thing
den Vo Du Niet Ban cua Nhu Lai, khien hang hCm lau biet each uon dep
tarn phan duyen ti> lau dm, du'O'c phap tong tri, chung nhap Tri Kien Phat.

Noi xong, nam voc gieo sat dat, ca chung trong hoi mot long mong 6&\ Im
day cua Phat.

Luc bay gitf, The Ton thucmg xot hang Thanh Van, Duyen Giac trong hoi
chira du'O'c ti/ tai nci tarn Bo De, va nhung chung sanh phat tarn Bo De
trong dm mat phap, khai thi phap tu nhiem mau cua Vo Thuwig Thi>a, bao
A Nan va dai chung rang:

- Cac ngiwi quyet dinh phat tarn Bo De, doi vm phap Tarn Ma De nhiem
mau cua chw Phat, chang sanh moi met, trw&c het nen biet hai nghTa quyet
dinh trong luc mm phat tarn.

- The nao la hai nghTa quyet dinh luc men phat tarn?

Thich Duy Li/c dich 18

Surangama sutra IV

The subjective mind in the meditation

Ananda, as you decide to give up the state of a sravaka to practise
with the Bodhisattva Vehicle in order to possess the Buddha's All-
Wisdom, you should see clearly if the causeground (used as) a point
of departure and its fruit-ground (i.e. realization) are compatible or
not. Ananda, if you use your worldly mind as a causal point of
departure, you will fail in your search for the Buddha Vehicle which is
beyond birth and death. Therefore, you should inquire into all the
creations (of the mind) which in this material world are subject to
change and destruction. Ananda, which one of them does
not decay? Yet you have never heard that space can perish.
Why? Because it is not a created thing.

The objective phenomena in the meditation

In your body, that which is solid is the element of earth, that
which is liquid is the element of water, that which is warm is the
element of fire and that which moves is the element of wind. These
four restraining elements divide your pure, perfect, absolute and
enlightened Bodhi into seeing, hearing, knowing and discerning:
hence the five turbid conditions (kasaya) from the beginning to the
end.

What is turbidity? Ananda, take for instance clear water which is so
by nature, and dust, earth, ashes and sand which are obstructive by
nature. If someone throws earth and dust into clear water, the former
will lose their obstructive qualities and the latter its clearness: the
result is dirty water which is called turbid. Your five turbid conditions
are like that dirty water. 117

117. This shows the origin of birth and death, hence the two decisive factors of the point of
departure. The Buddha was about to teach the correct practice by means of the true Mind, which
is beyond birth and death, as the main cause. Therefore, He spoke first of the five conditions of
turbidity in samsara, meaning that birth and death can be looked into to realize the Uncreate, that
is the five aggregates can be used for meditation to win the Dharmakaya. For delusion comes
from the transmutation of the One Mind into karmic consciousness, of (alaya's) perception into
form and mind, and of form and mind into the five aggregates, hence the division into organs,
sense data and consciousnesses. The five aggregates are, therefore, the origin of samsara. Now
when returning falseness to Reality, if the five aggregates that make up body and mind are not
looked into, there is no other way for right practice. Hence the meditative study of the five
aggregates is the gateway to Enlightenment. In the above text, the Buddha spoke of the five
conditions of turbidity as the origin of birth and death, and in the following paragraphs He gave a
fuller description of them.

Translated by Charles Luk 2

KINH THU LANG NGHIEM QUYEN BON

- A Nan! NghTa thip nhat: Neu cac nguoi muon lia bo Thanh Van, tu Bo Tat
Thi>a, nhap Tri Kien Phat, thi nen xet ky cho phat tam cua nhan dia, voi
cho giac ngo cua qua dia la (Jong hay la khac? A Nan, neu o noi nhan dia,
dung tam sanh diet lam cai nhan tu hanh, de cau cho du^oc qua chang
sanh diet cua Phat thi>a thi chang dung.

- Do nghTa nay, ngu^oi nen xet ky van vat tren the gian, cac phap co the tao
ra deu phai bien diet. A Nan, nguoi hay xem cac phap co the tao ra, co cai
nao chang hoai chang? Nhung chang bao gio nghe noi hir khong bien
hoai. Tai sao? Vi hu^ khong chang phai la vat so tao, cho nen chang the
bien hoai.

- Vay thi trong than ngu'oi, tanh cCpng la Dia, u^ot nhon la Thuy, hoi am la
Hoa, lay dong la Phong, do tip dai rang buoc, ma chia cai dieu tam sang to
cua ngu'oi ra thanh Kien, Van, Giac, Tri ti> vo thi, tao thanh nam lop 6
truoc.

- Sao goi la tru^oc? A Nan, vi r\hu nu^oc trong ban tanh thanh khiet, va
nhCpng thip bui, dat, tro, cat, ban chat ngan ngai, the tanh von khac nhau.
Bong co nguoi lay dat cat bo vao r\w&c trong, lam cho dat mat ngan ngai,
nuoc mat thanh khiet, thanh tuong van due, nen goi la truoc. Nam lop 6
truoc cua ngu^oi cung vay.

Thich Duy Llpc dich 19

Surangama sutra IV

Ananda, when you see space in the ten directions, your perception
and the void are inseparable, and since the void is bodiless and your
perception unenlightened, both unite into one falseness which is the
first layer, called .turbid kalpa. Your body is made of four elements
which limit your mind and divide it into seeing, hearing, feeling and
knowing: the union of water, fire, wind and earth with your feeling and
knowing begets another falseness which is the second layer, called
turbid views. Your recollection and habits give rise to intellection
which responds to the six sense data. This intellect has no
independent form apart from the objects of sense and is devoid of
nature apart from perception: it unites with sense data, to become
another falseness which is the third layer, called .turbid passions,
(klesa).

In the endless rise and fall of illusions in samsara your intellect is
intent on staying in the world whereas your karma forces you to
transmigrate from place to place: they thus unite into another
falseness which is the fourth layer, called .turbid being.
Fundamentally your seeing and hearing are by nature the same but,
being limited by sense data, they degenerate into two separate
(faculties): they are aware of each other within their (common) nature
but differ in their functions. As a result they are (as it were) upside
down and unite into another falseness which is the fifth layer, called
turbid life. 118

118. The five conditions of turbidity are created by the five aggregates. As a man under delusion
transforms his basic Bodhi nature into form and mind, he becomes a human being made of five
aggregates thereby polluting his True Mind: hence the five kinds of turbidity.
At first, (alaya's) perception and dull voidness united to become the first aggregate form
(rupa), just as when clear water is mixed with earth and dust it becomes turbid. This was the
origin of the aggregate of form which continued for a period of time; hence the turbid kalpa (in
contrast with the timeless pure Reality). Turbid (or deteriorated) views correspond with the
second aggregate vedana, or the responsiveness of the (first) five consciousnesses which cling
to the body made of four elements, which does not exist fundamentally but divides the True Mind
into seeing, hearing, feeling and knowing. The unknowing Bodhi Mind is thus transformed into the
knowing ego; hence the turbid views which rise and fall without interruption. Turbid passion (klesa)
corresponds to the third aggregate sanjna, which is the sixth onsciousness that thinks wrongly.
Although klesa has no nature of its own and wrong thinking is essentially non-existent, your
recollection and habits give rise to thoughts of previously seen and known objects; hence the
manifestation of the six sense data which cannot be found in the True Mind. Turbid being
corresponds with the fourth aggregate samskara. Fundamentally a living being is illusory and
non-existent but your wrong thinking is endless and never stops; hence your desire to stay in this
illusory world wherein your continued karmic activities cause you to transmigrate through all
realms of existence. Turbid life corresponds with the fifth aggregate vijnana. Life does not really
exist but your true nature is divided by the four elements into seeing, hearing, feeling and
knowing which arise from a single underlying substance but function separately. This vijnana
clings to form and mind as the basis of its existence; hence turbid life.
These five turbid conditions do not exist in the Bodhi Mind which is polluted by the five
aggregates; hence the five turbidities which are the origin of delusion.

Translated by Charles Luk 3

KINH THU LANG NGHIEM QUYEN BON

- A Nan! Ngucn thay hu khong knap mum phucmg the gio'i, hu khong va
kien tinh chang the phan ra ro rang; hu khong thi chang co ban the, tuc la
ngoan khong; kien tinh thi chang co ban giac, tuc la vo minh, ca hai giao
ket Ian nhau, vong thanh lap thu nhat, goi la Kiep Truo'c.

- Kien, Van, Giac, Tri von chang ngan ngai, vi ket nci tip a*ai nen thanh
ngan ngai; Dia, Thuy, Hoa, Phong von chang giac tri, vi xoay chuyen theo
luc can thanh co giac tri, cac dieu 66 giao ket Ian nhau, vong thanh lop thin
hai, goi la Kien Truo'c.

- Lai, trong tarn ngiwi, tanh tuang nha hoc tap phat ra tri kien, dung nap
luc tran, lia tran thi chang co twang, lia giac thi chang co tanh, ti> 66 giao
ket Ian nhau vong thanh lop thCp ba goi la Phien Nao Truo'c.

- Lai tarn niem cua nguai ngay dem sanh diet chang ngung, tri kien thi
muon a mai tren the gian, nhung nghiep bao xoay van lai thuang dai doi
trong luc dao, nhung dieu ay giao ket Ian nhau, vong thanh lop thCp tw, goi
la Chung Sanh Truo'c.

- Tanh kien van cua cac nguol von chang khac biet, do luc tran ngan each,
bong thanh khac biet, tanh biet thi dong, su dung thi khac, dong va khac
chang dinh, tu do giao ket Ian nhau, vong thanh lop thu nam, goi la Menh
Truo'c.

Thich Duy Luc dich 20

Surangama sutra IV

The point of departure

Ananda, if you wish to bring your seeing, hearing, feeling and
knowing into line with the Tathagata's absolute Eternity, Bliss, Self
and Purity, you should first pick out the root of birth and death, and
turn its worldly falseness back to its unworldly profound nature until it
is subdued and reverts to Basic Bodhi, and then use this pure nature
as the causal mind-ground (i.e. as the point of departure) to perfect
your practice and realization of the fruit-ground. 119
This is like purifying muddy water in a clean container; left unshaken
in complete calmness, the sand and mud will sink to the bottom.
When the clear water appears, this is called the first suppression of
the intruding evil element of passion. When the mud has been
removed leaving behind only the Clearwater, this is called the
permanent cutting off of basic ignorance. Enlightenment is (pure and)
unmixed; and its manifestations are not of the nature of klesa, but are
in accord with the immaculate virtues of Nirvana.

Looking into the roots of klesa

to find the sense organ suitable for meditation

What is the second decisive factor? In your determination to develop
the Bodhi Mind and to advance boldly along the Bodhisattva Path by
relinquishing everything worldly, you should look closely into the
origin of klesa, caused by your basic ignorance and developing
discrimination, and see who 119. This accords well with the Ch.an
technique which consists in banishing all thoughts and then using
the thoughtless moment to look into one's fundamental face creates
and endures them. Ananda, in your cultivation of Bodhi, if you do not
inquire into the root of klesa, you will never know (how and) where
the organs and sense data are turned upside down. If you fail to
understand this, how can you overcome them to win the Tathagata
stage.

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN BON

- A Nan! Nay nguoi muon cho Kien, Van, Giac, Tri khe hop voi tip dine
Thuwig, Lac, Nga, Tjnh cua Nhir Lai, truoc net phai loc bo coi goc sanh
tup, dya theo tanh trong lang chang sanh diet cua dieu tarn, de xoay cac
thCp sanh diet hw vong tro ve ban giac. Dwcfc tanh chang sanh diet cua ban
giac lam cai tarn nhan dia, roi moi vien thanh sir tu chung cua qua dia.
Nhir lang nuoc due trong do di/ng nuoc, de yen mai chang lay dong, dat
cat ty chim va nu^oc trong hien ra, ay goi la bat dau uon dep dwvc khach
tran phien nao; gan bun net sach, chi con rustic trong, goi la dupt nan can
ban vo minh, tuong minh thuan nhat thi tat ca bien hien deu chang gay ra
phien nao, va deu hop voi dieu dCpc trong sach cua Niet Ban.

- NghTa thCp hai: Cac nguoi neu muon phat tarn Bo De noi Bo Tat Thi>a,
sanh long dai dung manh, quyet dinh lia bo cac tu^ong hCpu vi, nen suy xet
ky cai coi goc phien nao cua nhuan (nhuan) nghiep vo minh va nhuan sanh
vo minh ti> vo thi nay la ai lam, ai chiu?

Luac GIAI

Xet ky cho phat tarn cua nhan dja la de hgp cai Chen; xet ky coi goc cua phien nao la de tuyet cai Vong,
vong da chang vong thi tipc vong tipc chon.

Coi goc cua phien nao co hai: mot la Nhuan Nghiep Vo Minh (nhuan la tham nhuan), tipc la phien nao cua
nhCmg kiep qua khLF; hai la Nhuan Sanh Vo Minh, tipc la khi dau thai, noi tinh thine sanh khoi yeu, ghet
doi voi cha me. Hai thin phien nao nay von chang ty tanh, neu ngo biet chang ty tanh thi chang co ke
lam, chang co ke chju, ngay do "khong tjch", con ai phien nao? NgiFdi tieu thCna chang lia cong dung hCpu
vi, cho that co phien nao can phai pha trip, ay do chang biet can tran la hue vong. Ngipdi dai thCna thi khac,
thang den Vo Thirang Bo De, chi can xet ky noi can tran ai lam ai chju, bong dime kham pha, thi can
ban vo minh tine thoi tan ra.

- A Nan! Nguoi tu dao Bo De, neu chang suy xet coi goc phien nao, thi
chang the biet can tran hw vong do dien dao o cho nao; cho con chang biet
thi lam sao uon dep duoc no, de chCpng nhap qua vi cua Nhw Lai?

Thich Duy Lye dich 21

Surangama sutra IV

Ananda, if a man who is good at untying knots, does not see them,
how can he undo them? And you have never heard that the void can
be unfastened for it has neither form nor shape and is not like a knot
that can be untied. But your eyes, ears, nose and tongue as well as
your body and mind, are the six decoys which a thief uses to steal the
treasures of your house. For this reason, since the time without
beginning, living beings and this world, have always been interlocked
(in time and space) hence you are unable to leap beyond the material
world.

Ananda, what is (this) realm of time and space? 120 Time means
duration and space location. You know that the ten directions are in
space and that the past, present and future are in time. There are ten
directions (of space) and three (aspects of) time. All living beings owe
their bodies to illusory time and space which are interwoven within
them and continue to affect them. Although there are ten directions,
the worldly man recognizes only the east, west, south and north as
cardinal points but disregards the intermediate ones and the zenith
and nadir which he considers as unimportant.

120. The Chinese equivalent of the Western word .World, is Shih Chieh, lit. Time-Boundary, or
realm of time and space.

The entanglement of the three times with the four cardinal points (3 x
4) or of the four cardinal points with the three times (4 x 3) results in
the constant twelve. Allowing for the change and transformation of
discriminative thoughts occurring thrice (to cover the past, present
and future), this constant is increased from 1 to 10,100 and 1,000 to
cover the whole field of activity of each of the six sense organs, its
maximum sum of merits (i.e. its potential function) being represented
by the number 1,200. 121

121. This shows the suitability and unsuitability of any of the six sense organs used for the
meditative study. It was explained earlier that since living beings and the realm of time and space
were so interwoven that they were unable to leap beyond the material world. Time is represented
by the flow of thoughts, and space by the body with its surroundings conditioned by the four
cardinal points. Thus with the rise of the first thought, either time is involved in the four directions
of space, (that is 3 X 4) or space in the three times, (that is 4 X 3) and the constant is 12. This is
the constant for the first thought arising from nothingness, symbolized by the digit 1. Each thought
lasts 90 moments (ksana) each of which involves 900 births and deaths (but for simplicity sake)
the numbers 10, 100 and 1,000 are used to stand for all change and transformation when the first
thought arises. When the second thought replaces the first one, each cardinal point involves 3
aspects of time which, multiplied by 10 for the change, give 30, or 120 for all the four cardinal
points involved in the change. A third thought will involve another change, or 120 X 10 = 1,200
which is a maximum number which is adequate to measure the potentiality of each of the six
organs.

Translated by Charles Luk 5

KINH THU LANG NGHIEM QUYEN BON

- Cung nhu nguai the gian, khi muon ma cai that ket, neu chang thay cai
cho that ket thi lam sao biet ma? Nhurig chira ti>ng nghe noi hu khong bi
nguai ta pha huy. Ja\ sao? Vi hw khong chang hinh tuwig, chang the that
ma. Vay thi hien tien luc can cua nguci lam mai moi cho giac, ty cuap cua
bau trong nha, vong thanh si/ that ket (phien nao). Do si/ that ket nay nen
the giai chung sanh ty sanh rang buoc ti> vo thi, chang the ra khoi the gian
vay.

- A Nan! Sao goi la the giai chung sanh? The la dai do\, G'\&'\ la phirong vj,
nen biet: Dong, Tay, Nam, Bac, Dong Nam, Tay Nam, Dong Bac, Tay Bac,
phucng tren phucng 6w&'\ la gio'i; qua khCp, hien tai, vi lai la The. Ve
phu^cng vi cua khong gian co mu'6'i, ve sy Imj chuyen cua thai gian co ba.
Khong gian, thai gian cung vai sy dai doi trong than cua tat ca chung sanh
giao Ion Ian nhau, nen thanh the giai chung sanh. Tanh giai (khong gian)
du thiet lap thanh mu'ai phu'ang, nhu'ng phu^ang vi nhat dinh ma ngu'ai the
gian co the ro duac, chi co Dong, Tay, Nam, Bac tip phu'ang, con phirong
tren, phu'ang du^ai va chfnh giOa thi chang co vi tri nhat dinh.

- Tip phu'ang nhan vai tarn the, thanh so mu'ai hai, roi nhan vai lap thCp ba,
thanh 12 x 100 = 1200 (Nguyen van co neu ra 4 lap: I, 10, 100, 1000). Tong
quat lai, trong luc can moi moi co den mot ngan hai tram cong dCpc.

Thich Duy Lye dich 22

Surangama sutra IV

Ananda, now measure the potentiality (for merit) of each organ. For
instance, your-eyes can see things in front and on both sides but
nothing behind you. Its incomplete field of activity represents only two
thirds of the maximum, that is only 800 merits. As to your ears, their
field of activity includes all the ten directions: a sound is heard
whether near or distant while silence is registered as being
boundless. Hence this organ earns the full 1,200 merits. The function
of your nose relies on in and out breaths which lack a common point
of contact: hence it earns only 800 merits.When your tongue
propagates mundane and supramundane wisdoms, though language
is restricted, the meaning is inexhaustible. Hence this organ registers
all the 1,200 merits.

When your body feels that it is touched, this feeling exists when there
is touch but vanishes in its absence. Hence your body has only 800
merits.

As intellect embraces both the mundane and supramundane of the
past, present and future in the ten directions, including all the worldly
and saintly without limits, you should know that this organ earns the
full 1,200 merits.

Ananda, as you now wish to go against the samsaric current of
desire, you should revert to the very organ (from which it flows) until
you reach the state beyond birth and death. (Therefore,) you should
look into the six functioning organs and see which one is consistent
or not, is deep or shallow and is all-penetrating or deficient. If you find
the allpervading organ, you should turn back its karmic flow so that
it accords with its penetrating quality: the difference between
realization by means of this penetrating organ and that through a
deficient one is comparable to that between a dayand an aeon. I have
now revealed to you the six organs (arising from) your True Mind and
their respective potentialities so that you can choose the one most
suitable to you and advance in your practice.
All the Tathagatas practised self-cultivation through the eighteen
realms of sense to realize Supreme Bodhi; to them all these eighteen
objects of meditation were suitable for their practice, but your quality
is inferior and you are unable to use them to win Supreme Wisdom.

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN BON

- A Nan! Ngiwi nen v trong luc can xac dinh cho hen kern cua moi can.

- Nhu Nhan Can chi thay phia trw&c, chang thay phia sau, ngo qua hai ben
thi ba phan chi thay ' 6\svc hai. Tom \a\, cong due cua nhan can chi dugc
hai phan ba, vay biet nhan can chi co tam tram cong due.

- Nhu NhT Can nghe khap mum phucmg chang sot, luc dong thi tua nhu
co xa gan, luc tinh thi chang bd' ben, vay biet nhT can day 6u mot ngan hai
tram cong du>c.

- Nhu Ty Can ngCpi biet khi tha ra hit vao, co ra co vao, ma sot khoang giCpa
khi ra vao giao tiep, vay ba phan thieu mot, nen biet Ty Can chi co tarn
tram cong du>c.

- Nhw Thiet Can tuyen du^ang cung tot tri the gian va xuat the gian; lai noi
du co chi>ng ngan, nhu'ng nghTa ly thi vo cung, vay biet thiet can day du
mot ngan hai tram cong dCpc.

- Nhir Than can 6" nci thuan nghich sanh ra xuc giac; (khi hop thi nang
giac co xuc giac), khi lia thi bat tri (chang xuc giac), lia chi co mot, ho'p thi
thanh hai, (khi lia chi co mot nang hoac mot sv chang dinh, khi ho'p thi
gom du nang so 1 thanh co hai), vay ba phan thieu mot, nen biet than can
chi co tarn tram cong dCpc.

- Nhu Y Can tham lang ma cung khap tat ca phap the gian va xuat the gian
trong mum phucng tam the, cung tot thanh pham, deu bao gom trong do,
vay biet y can day du mot ngan hai tram cong dCpc.

- A Nan! Nay nguxyi muon ngu'O'c dong sanh tip, tro 1 ve nguon goc cua \wu
chuyen, den cho chang sanh diet, thi nen xet ky su tho dung cua luc can
nay, cai nao ho'p, cai nao lia; cai nao sau, cai nao can; cai nao vien thong,
cai nao chang vien thong. Neu nguci ngay nci nhOng can nay ngo duo'c
can nao vien thong, nirong theo can vien thong do ma xoay ngu'O'c dong
nghiep hw vong ti> vo thi thi so vol cac can khac, hieu qua gap nhieu Ian,
mot ngay bang mot kiep.

Thich Duy Luc dich 23

Surangama sutra IV

This is why I now teach you to choose a suitable organ for your deep
meditation: once you have entered it and freed yourself from illusion,
all your six organs will become pure and clean simultaneously.
Ananda asked: World Honoured One, how can one by going against
the samsaric current, enter deep into a single sense organ so as to
ensure that all the six senses become pure and clean
simultaneously?.

The Buddha replied: Although you have realized the state of stream
entry (srota-apanna) and wiped out worldly views, you are still not yet
clear about the inner thoughts that have accumulated since the time
without beginning, the elimination of which can be made only by
practice and training. Still less are you clear about the inner illusions
of birth, stay, change and death to be wiped out during the
successivestages (of Bodhisattva development).

Now look at your six organs: are they one or six? Ananda, if they are
one, why cannot you see with your ears, hear with your eyes, walk
with your head and speak with your feet? If they are six, then as I
expound the profound Dharma, which one of them receives my
instruction?.

Ananda said: I use my ears to listen to it.

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN BON

- Nay ta da hien bay mot so cong dine cua luc can r\hw vay, tuy nguoi lira
chon can nao de nhap, thi ta se phat minh, khien nguoi duoc them tinh
tan. Muoi phirong Nhu Lai noi thap bat gioi, moi nguoi moi chon mot gioi
theo do ma tu hanh, deu duoc V6 thirong Bo De, trong 66 von chang hon
kern. Vi nguoi nay con thap kern, chira the phat huy tri hue ty tai, nen ta
khai thj can vien thong, khien nguoi ti> mot cCpa a*i vao. Vao sau mot cCpa
den cho chang vong, thi tat ca luc can deu nhat thoi trong sach.

- Bach The Ton, tai sao ngu'oc dong sanh tip di sau vao mot can, co the
khien luc can deu nhat thoi trong sach?

Phat bao A Nan:

- Nay nguoi da duoc qua Tu Da Hoan, diet du'oc kien hoac cua chung
sanh ba coi tren the gian, nhung con chu^a biet nhOng tap khi hw vong da
tich chCpa trong can ti> vo thi, tap khi ay phai nho tu dao moi 6wcrc dupt trCf.
Khi da dirt tri>, tCpc la den bac vo hoc, chang nhung biet du'oc qua trinh doi
doi cua sanh, try, di, diet noi mot chung sanh, ma con biet du'oc nhung
hanh tirong vi te, niem niem doi doi cua tat ca chung sanh trong dai thien
the gioi.

- Nay nguoi hay xet luc can nay la nhat hay luc? A Nan, neu cho la nhat,
thi tai sao chang thay, mat sao chang nghe, dau sao chang di, chan sao
chang noi? Neu cho la luc, nhu^ ta o trong hoi vi ngu'oi chi day phap mon
nhiem mau, vay luc can cua ngu'oi can nao lanh tho?

A Nan dap:

- Con dung tai nghe.

Thich Duy Lye djch 24

Surangama sutra IV

The Buddha said: If so your ears should have no relation with your
body and mouth when your mouth asks for its meaning and your
body stands up to receive it reverently. Therefore, they are neither
one ending in six nor six ending in one: in other words, basically your
sense organs are neither one nor six.

Ananda, you should realize that your organs are neither one nor six
and that because you have seen everything upside down since the
time without beginning, (the illusion of) one and six have arisen from
that which is perfect and clean. Although your attainment of the state
of srota- apanna has wiped out the (illusory concept of) six, you still
retain (that of) one.

This is like the void (contained) in different vessels and called by
different names according to the shapes of the containers: if you
throw away the vessels and look at the void, you will say that it is
one. But how can the void follow your discrimination to become one
or many? Still less can it become one or none. So your six active
organs are like thevoid (in different containers).

Because of light and darkness which (alternate with) and reveal each
other, their adhesion to the wondrous perfect (mind) results in
perception, the essence of which reflects forms and unites with them
to become a sense organ. This organ originally comes from the four
fine elements (of earth, water, fire and wind) and is called an eye
which is shaped like a grape. Hence this organ of perception 122 is in
constant search of forms.

Because the conditions of disturbance and stillness contrast with
each other, their adhesion to the wondrous perfect (mind) results in
hearing, the essence of which echoes with sound and unites with it to
become a sense organ. This organ originally comes from the four fine
elements and is called an ear which is shaped like a young rolled
leaf. Hence this organ of perception is in constant search of sound.

122. In contrast with the faculty of perception which is behind the ordinary organ of perception

Translated by Charles Luk 8

KINH THU LANG NGHIEM QUYEN BON

Phat noi:

- Tai ngircn ty nghe, co lien quan gi den than mieng, ma mieng thi hoi dao,
than to cung kfnh? Vay biet phi nhat thanh luc, phi luc thanh nhat; ky that
can nguoi chang phai von nhat von luc. A Nan nen biet cai can phi nhat phi
luc nay, vi vong chap dien dao, chim noi ti> vo thi, nen o noi ban tanh vien
thong, sanh ra cai nghTa nhat luc. Nguoi la bac Tu Da Hoan, du duoc tieu
luc, nhung chira diet nhat, vi nhu hu khong dat vao nhieu khuon hinh, do
khuon hinh khac nhau nen noi hir khong co khac, neu tn> bo khuon hinh,
xem lai hu^ khong thi noi hir khong la mot, hu^ khong lam sao lai vi ngu'oi
ma thanh dong hay di, huong chi con goi la mot hay chang phai mot! Vay
biet, sy tho dung cua luc can cung nhu vay.

LUCfC GIAI:

A Nan nghi: sao mot can sau vao co the khien luc can deu nhat thoi trong sach?

Phat giai thich rang: Gia slf luc can von mot, von ty trong sach, thi chang can noi chi "luc tac", gia slf luc
can von luc, chaiing ho dung nhau, lam sao co the nhat thoi trong sach? Nhir hir- khong von chang khac
biet, do dat nhieu khuon hinh thanh co khac biet; vi khuon hinh khac biet, ben cho hir- khong cung khac
biet, nen noi sau chang phai mot, neu trip bo khuon hinh, xem lai hir- khong, thi noi hir- khong la mot, tire
la sau tieu mot con, day la du cho sanh ra nghTa nhat luc. That ra, hir- khong va khuon hinh chang the hoa
hop, tat nhien chang co dong dj, da chang dong dj thi co cho nao de gan cai ten nhat luc if? Day la du
cho von chang nhat luc. Thay dirge cho von chang nhat luc, thi tanh vien thong thirong tjch hien tien, dau
con cho nao chang trong sach!

Tu Da Hoan goi la "nhap liru", ma chang co so nhap, chang nhap sac, thanh, hirong, vj, xuc, phap, tire la
luc tieu, nhirng con chap that co Niet Ban, nen chira diet nhat. Ky that, Nhat tip dau den, Khong tip dau
khoi? Cho nay can phai tham cCru den tip ngo moi dime ro.

- Nhan can noi dieu vien, tanh von trong lang, do hai thCp sang va toi to bay
Ian nhau, dfnh bui thanh cai thay; cai thay gap sac tran, ket sac tran thanh
can, goc can thuoc noi thanh tinh tip dai, goi la ban the con mat nhu trai
nho t\s&\. Phu can tip tran \\su chuyen theo sac tran, tao du thCp nghiep.

Thich Duy Li/c dich 25

Surangama sutra IV

Because of the two (alternating) conditions of clearance and
obstruction, their adhesion to the wondrous perfect (mind) results in
smelling, the essence of which responds to odour and absorbs it to
become a sense organ. This organ originally comes from the four fine
elements and is called a nose which is shaped like the claw (end of a
hammer). Hence this organ of perception is in constant search of
smell.

Because of changing and unchanged conditions, their adhesion to
the wondrous perfect (mind) results in tasting, the essence of which
responds to flavour and absorbs it to become a sense organ. This
organ originally comes from the four fine elements and is called a
tongue which is shaped like a crescent moon. Hence this organ of
perception is in constant search of taste.

Because of the alternate conditions of contact and separation, their
adhesion to the wondrous perfect (mind) results in feeling, the
essence of which responds to touch and unites with it to become a
sense organ. This organ originally comes from the four fine elements
and is called a body which is shaped like a trunk narrow in the centre.

Hence this organ of perception is in constant search of touch.
Because of the two successive states of creation and destruction,
their adhesion to the wondrous perfect (mind) results in knowing, the
essence of which clings to, dharma and unites with them to become a
sense organ. This organ originally comes from the four fine elements
and is called an intellect which is like perception hidden in a dark
room. 123 Hence this organ of perception is in constant search of
dharma.

123. The intellect is imperceptible from without but perceives things outside.

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN BON

- NhT can nci dieu vien, tanh von trong lang, do hai thCp dong va tinh doi
choi Ian nhau dinh bui thanh cai nghe, cai nghe gap thanh tran, cuon thanh
tran thanh can, goc can thuoc noi thanh tjnh tip dai gpi la ban the lo tai nhip
la cay cuon. Phu can tip tran Ilpu chuyen theo thanh tran tao du thip nghiep.

- Ty can noi dieu vien, tanh von trong lang, do hai thip thong va nghen phat
hien Ian nhau, dinh bui thanh cai ngipi, cai ngCpi gap hipong tran, thu nap
hipong tran thanh can, goc can thuoc noi thanh tjnh tip dai, gpi la ban the
cai mui nhip hai mong tay ru xuong. Phu can ti> tran Ilpu chuyen theo
hipong tran, tao du thip nghiep.

- Thiet can noi dieu vien, tanh von trong lang, do hai thCp lat va vi xen Ion
Ian nhau, dinh bui thanh cai nem, cai nem gap vi tran, thu hut vi tran thanh
can, goc can thuoc noi thanh tjnh tip dai, goi la ban the cai lipoi nhip trang
lipoi Nem. Phu can tip tran Ilpu chuyen theo vi tran, tao du thi> nghiep.

- Than can noi dieu vien, tanh von trong lang, do hai thCp ly va hop xoa
nhau, dinh bui thanh xuc giac, xuc giac gap xuc tran, nam xuc tran thanh
can, goc can thuoc noi thanh tjnh tip dai, goi la ban the cai than nhip dang
trong com. Phu can tip tran Ilpu chuyen theo xuc tran, tao du thCp nghiep.

- Y can noi dieu vien, tanh von trong lang, do hai thi> sanh va diet tipong
tuc Ian nhau, dinh bui thanh cai biet; cai biet gap phap tran, 6m phap tran
thanh can, goc can thuoc noi thanh tjnh tip dai, goi la cai y suy tip nhip slp
thay trong phong toi. Phu can tip tran Ilpu chuyen theo phap tran tao du thip
nghiep.

Thich Duy Llpc dich 26

Surangama sutra IV

Thus, Ananda, these six sense organs cause the enlightened Bodhi
to become subjective awareness so that it misses its essence by
clinging to falseness. This is why there is no substance of seeing in
the absence of both light and darkness: no substance of hearing
without both stillness and disturbance: no nature of smelling in the
absence of clearance and obstruction: no taste without changing and
unchanged conditions: no feeling of touch beyond contact and
separation and no prop for knowing in the absence of creation and
destruction.

You have only not to follow the states of stillness and disturbance, of
contact and separation, of changing and unchanged conditions, of
clearance and obstruction, of creation and destruction and of light
and darkness, and from these twelve worldly conditions, just root out
any one of your six sense organs to disengage it from both inner and
outer adhesion. As soon as it is subdued and brought back to the
real, the latter's light will appear. When the bright nature manifests,
the other five adhesions will be completely rooted out and you will be
free from wrong views created by the sense data. This light does not
follow the sense organs but manifests through them and so all the six
organs function through each other.

Ananda, do not you see in this assembly Aniruddha who is blind but
sees, Upananda who is deaf but hears, the Goddess of the Ganges
who is noseless but smells, Gavampati who does not taste with his
tongue and the God of Sunyata who has no body but feels touch.
This God of the void appears temporarily in the Tathagata light; since
his body is (like) air and does not exist materially, he has realized
stillness (dhyana) derived from the elimination of the second and third
aggregates, thereby achieving the peace of the sravaka stage. And
Mahakasyapa, who is here, succeeded long ago in rooting out the
organ of intellect thereby realizing perfect knowledge which does not
derive from the thinking process.

Translated by Charles Luk 10

KINH THU LANG NGHIEM QUYEN BON

- A Nan! Luc can nhu the, do giac minh kia co nang minh de minh cai giac,
thi danh mat cai tinh minh lieu triet ay (ti/ tanh), thanh ra dfnh mac nol hu
vong, roi phat ra anh sang (cai anh sang do hw vong phat ra, thi sang
chang phai sang that). Cho nen ngiwi horn nay, lia toi lia sang thi chang
co cai thay; lia dong lia tinh thi von chang cai nghe; khong thong khong
nghen thi cai tanh ngm chang sanh; khong vi khong lat thi si/ nem chang
ra; bat ly bat hop thi xuc giac von chang co; khong sanh khong diet thi si/
lieu tri dat 6" cho nao?

- Ngiwi chi can chang duyen theo si/ dong tinh, hop ly, vi lat, thong nghen,
sanh diet, sang toi, mu'd'i hai tuwig hCm vi nay, tuy tien nho ra mot can,
thoat khoi si/ dfnh mac, tra ve ban tanh chan that, hien ra su" chieu soi cua
tu^ tanh. Tanh chieu soi phat ra anh sang, thi si/ dfnh mac cua ngu can kia
lien cung du'O'c giai thoat va tri kien khai len, chang do canh tran. Chieu soi
chang duyen theo luc can, ma nho 1 luc can phat ra anh sang, do do, si/
dung cua luc can dung thong Ian nhau.

Lirac giai

Ban tanh dieu vien trong lang, gap sac tran thi thanh cai thay, gap thanh tran thi thanh cai nghe, v.v...
nen goi la dieu vien. Nuac trong lang von chang dfnh mac, do bui tran lot vao thanh co dfnh mac. Tanh
cua dja, thuy, hoa, phong von deu khong tjch, nen goi la thanh tjnh tip dai, goc can an ben trong, tran phu
ben ngoai, nen goi la phu can, tirang cua dja, thuy, hoa, phong von deu lay dong, nen goi la tip tran. Neu
nh^ slf thay trong phong toi thi dau the co phu can tip tran? Vi tanh "khong" lia ban giac thanh am muoi,
cai am muoi nay ket voi toi den thanh sac tran; toi den va sac tran xen Ion voi vong tirang, lay dong ben
trong thanh co den toi de thay, cung co the goi la phu can tip tran vay, nen noi nhip slp thay trong phong
toi.

Thanh tjnh tip dai la mot danh tip de to ro cai nghTa cua thang-nghTa-can, hai chCp Thing NghTa la de hien
bay cai nghTa ly sieu viet hon nghTa ly thong thirong. Vi hay chieu soi canh tran, phat ra cai thCrc phan
biet, cung goi la tjnh-sac-can (goc can chang co hinh sac de doi vol mat, nen goi tjnh-sac-can). Phu can
tip tran la mot danh tCr de to ro cai nghTa cua phu-tran-can, vi hay Ilfu chuyen theo canh tran, tao du thir
nghiep vay.

- A-Nan! Ngu'O'i ha chang biet hien trong hoi nay, A Na Luat Da chang mat
ma thay; rong Bat Nan Da chang tai ma nghe; than nCp Cang Gia chang
mui ma ngm hiwng; Kieu Pham Bat De \\sv\ trau ma biet vi; than Thuan
Nha Da ban chat la gio, von chang ti/ the, do anh sang ti/ tanh, tarn hien
hinh bong, nen chang co than ma biet xuc; cac hang Thanh van du'O'c diet
tan dinh trong hoi nay nhir Ma Ha Ca Diep, y can da diet ti> lau ma van ro
biet khap nci, chang do tarn niem.

Thich Duy Lu'C dich 27

Surangama sutra IV

Ananda, if all your sense organs are rooted out, your inner light will
appear, all transient sense data as well as the changing conditions of
the material world will vanish, like ice melted by boiling water, and
you will realize Supreme Bodhi instantly.

Ananda, if a man who sees with his eyes suddenlycloses them,
darkness will appear before him screening all his six sense organs
including his head and feet. If he then feels his body with his hands,
he will discern his head and feet although he does not see them. This
shows that his knowing is the same whether he sees something in
the light or nothing in the dark. That which does not rely on the light to
manifest is not affected by darkness. After all organs and sense data
have vanished, why cannot you realize the perfect and absolute
enlightened Bodhi?.

Expedient Instruction on the One Mind

Ananda said: World Honoured One, as the Buddha has said, the
causal ground used as the point of departure in quest of Reality
should be compatible with the fruit-ground. World Honoured One,
though realization of the fruit-ground is called by seven different
names: Bodhi, Nirvana, the Absolute, Buddha-nature, Immaculate
Knowledge (Amalavijnana), Immaterial Tathagata Store, the Great
Mirror Wisdom, it is pure, clean and perfect, and its substance does
not change, like the royal diamond which is permanent and
indestructible. Now the faculties of seeing and hearing have no
independent nature in the absence of brightness and darkness,
stillness and motion, and clearance and obstruction, and are like the
thinking mind which ceases to exist in the absence of sense data.
How can they be used as the point of departure in the search for the
Tathagata's seven permanent fruits? World Honoured One, seeing
ceases to exist in the absence of light and darkness, like the thinking
mind which comes to an end when there are no external phenomena.

As I look into all this, I search in vain for my mind and its objects:
what then should I set up as the cause in my quest of Supreme
Bodhi? Does the Tathagata's previous teaching on (the nature of)
seeing which is profound, pure, perfect and permanent, contradict
your .true words, and become sophistry (as well)? Will you please be
compassionate enough to clear away my delusion and perplexity?.

Translated by Charles Luk 11

KINH THU LANG NGHIEM QUYEN BON

- A Nan! Neu cac can cua nguai deu da duac giai thoat, thi sy dung cua ty
tanh ty Men, nhir trong lang ma phat ra anh sang, vay phu tran va cac
tuwig bien hoa trong the gian deu tieu, nhu rustic soi lam tan bang da,
ngay do lien hoa thanh V6 Thuwig Tri Giac.

- A Nan! Nhu nguai the gian cho sy thay do con mat, neu bong nham mat
lai thi tuang toi hien ra, luc can mit mu, dau va chan giong nhau. Nguai ay
dung tay ra than nguai khac, mat du chang thay, nhung van phan biet
dwyc dau va chan, vay sang toi du khac, mat du chang thay, nhung van
phan biet duac dau va chan, vay sang toi du khac, tanh biet van dong. Neu
duyen sang mai co thay thi khi toi thanh chang thay, neu chang duyen
sang ma phat ra tanh thay, thi cac tuyng toi chang the lam ma dwcrc. Can
tran da tieu, thi giac tanh dau the chang thanh dieu vien?

A Nan bach Phat rang:

- Nhu lai Phat day, neu muon cau dwyc qua thuang try, thi cho phat tarn
cua nhan dia va qua dia phai can xung vai nhau. The Ton, trong qua vi
Nhir Lai, bay thup: Bo De, Niet Ban, Chen Nhir, Phat tanh, Am Ma La Thine,
Khong Nhu Lai Tang, Dai Vien Canh Tri, ten goi du khac, nhung the tanh
trong sach vien man kien co nhir Kim Cang Wang, thuang tru chang hoai.

- Neu cai thay nghe nay lia nhOng tuang sang toi, dong tinh, thong nghen
von chang ty the; cung nhir tarn mem lia nai tien tran von chang co gi ca,
thi tai sao lai co the dem sy doan diet nay lam nhan tu, ma mong cau bay
qua thuwig tru cua Nhu Lai.

- The Ton, neu lia sang toi thi cai thay thanh khong co; neu chang co tien
tran thi tarn niem tich diet, nghT tai nghT lui, suy xet ti mi, von chang co cai
tarn va tarn sa cua con, vay lay gi lam nhan de cau qua V6 Thuwig Giac?
Nhu Lai truac kia da noi tanh giac tram nhien thirang tru, vay lai noi trai
vai le thuang thi chi thanh hy luan, lam sao nhan du'O'c lai noi cua Nhif Lai
la chan that? Xin Phat ti> bi khai ma cho me muoi cua con.

Thich Duy Lye dich 28

Surangama sutra IV

The Buddha said: You have widened your knowledge by hearing but
have failed to get out of the stream of transmigration completely.
Though you know the cause of your upset, yet when you find yourself
in the presence of that cause, you fail to recognize it. Lest your
trustfulness remain incomplete, I will now do something to clear away
your doubt and suspicion.

The Buddha then ordered Rahula to ring the bell and asked Ananda:
Do you hear it?. Ananda and the others in the assembly replied that
they did. When the bell was no more heard, the Buddha asked again:
Do you still hear it?. They all replied that they did not. Rahula again
rang the bell and the Buddha asked: Do you hear it?. They replied
that they did.

The Buddha then asked Ananda: What do you mean by hearing and
not hearing?. Ananda and the others replied: If the bell is rung, we
call it hearing and when the sound and its echo stop, we call it not
hearing.

The Buddha again ordered Rahula to ring the bell and asked Ananda:
Is there any sound?. Ananda and the others replied that there was a
sound of the bell.

Translated by Charles Luk 12

KINH THU LANG NGHIEM QUYEN BON

Phat bao A Nan:

- Ngiwi chi hoc rong nghe nhieu, chira dupt sach tap khf phien nao, trong
tarn du biet ro cai nhan dien dao, ma dien dao that hien tien thi chang biet,
e rang r\gw&\ con chua thiet long tin phuc, nay ta thCp dem nhung viec tran
the 6e pha tri> cai nghi cua nguoi.

Tlpc thoi, Nhu Lai bao La Hau La danh mot tieng chuong, hoi A Nan:

- Nay nguoi nghe chang?

A Nan va da\ chung deu dap:

- Co nghe!

Khi tieng chuong dupt roi, Phat lai hoi:

- Cac nguoi nghe chang?

A Nan va a*ai chung deu dap:

- Chang nghe!

Khi do La Hau La lai danh them mot tieng, Phat lai hoi:

- Cac nguoi nghe chang?

A Nan va dai chung deu dap:

- Co nghe!

Phat hoi A Nan:

- Ngu'oi cho the nao la co nghe, the nao la chang nghe?

A Nan va dai chung deu bach Phat rang:

- Khi tieng chuong danh len thi chung con du'oc nghe. Khi tieng chuong
ngung roi, am vang deu dupt thi chang nghe.

Nhu Lai lai bao La Hau La danh chuong, roi hoi A Nan:

- Nay co tieng chang?

A Nan va dai chung deu dap:

- Co tieng.

Thich Duy Li/c dich 29

Surangama sutra IV

A little later when it could no longer be heard, the Buddha asked
again: Is there any sound?. They all replied that there was none.
Then Rahula rang the bell again and the Buddha asked: Is there any
sound?. They all replied in the affirmative.

The Buddha then asked Ananda: What do you mean by sound and
no sound?. Ananda and the others replied that if the bell was rung,
there was sound and when both the sound and its echo stopped, this
was called no sound.

The Buddha said: Why did you talk so wildly?.

Ananda and the others asked: Why do you say that we talked wildly?.

The Buddha said: When I asked you about hearing, you spoke of
hearing and when I asked you about the sound, you spoke of it. So
merely about hearing and sound, your answers were ambiguous; how
could they not be called wild? Ananda, when both the sound and its
echo ceased, you said there was no hearing: if there really was no
hearing, its nature would have died and would be like a withered
log, but when the bell was rung again, how did you hear it? Existence
and non-existence concern only the sound which may be present or
not, but how can the nature of your hearing follow your discrimination
to exist or not? If it really ceased, who then knew there was no
sound? Therefore, Ananda, in your hearing, the sound may exist or
not, but this does not mean that the sound, whether heard or not,
(can) cause your hearing to exist or not. In your delusion you mistake
the sound for your hearing and so regard the permanent as transient.

Translated by Charles Luk 13

KINH THU LANG NGHIEM QUYEN BON

It lau tieng ngung, Phat lai hoi:

- Nay co tieng chang?

A Nan va dai chung deu dap:

- Khong tieng.

Lat sau, La Hau La lai danh mot tieng chuong. Phat lai hoi:

- Nay co tieng chang?

A Nan va dai chung deu dap:

- Co tieng.

Phat hoi A Nan:

- Nguoi cho the nao la co tieng, the nao la chang co tieng?

A Nan va dai chung deu bach Phat rang:

- Khi tieng chuong danh len thi goi la co tieng, khi tieng chuong ngimg roi,
am vang deu dCpt, thi goi la chang co tieng.

Phat bao A Nan va dai chung:

- Loi noi cac ngu'oi sao ti*' can loan voi nhau!

Dai chung va A Nan (Jong thoi bach Phat:

- Sao goi chung con la can loan?

Phat noi:

- Ta hoi ve nghe thi cac ngu'oi noi nghe, ta hoi ve tieng thi ngu'oi noi tieng,
cai nghe va tieng tra loi chang dinn nhu the, khong phai can loan la gi?

- A Nan! Tieng dCpt chang am vang thi ngu^oi noi la chang nghe, neu that
chang nghe thi tanh nghe phai diet, dong r\hu cay kho, khi tieng chuong lai
danh len, thi ngu^oi lam sao biet du^oc? Biet co biet khong ay la thanh tran,
hoac co hoac khong dau phai tanh nghe vi ngu'oi ma thanh co thanh
khong? Neu tanh nghe that khong thi ai biet khong nghe?

- A Nan! Thanh tran o trong tanh nghe tu' co sanh diet, chang phai tanh
nghe cua ngu'oi theo thanh tran sanh diet khien tanh nghe thanh co thanh
khong. Nguoi con dien dao nhan lam thanh tran la tanh nghe, la gi chang
me muoi cho Throng laDoan?

Thich Duy Lu'C dich 30

Surangama sutra IV

You should not say that hearing has no nature when it exists apart
from (the conditions of) disturbance, stillness, obstruction and
learance.

For instance, when a man sleeps soundly, if people pound rice, he
may hear the beating of a drum or the ringing of a bell. So when
asleep he may find it strange that the bell is like the beating of a
(piece of) wood or stone, but if he suddenly wakes up and hears the
pestle, he will tell his family about his mistake when asleep. Ananda,
does that man remember in his sleep (the conditions of) stillness,
disturbance, clearance and obstruction? Although his body rests, the
nature of his hearing is present. Even when your body perishes and
your life comes to an end, how can this nature vanish? For since the
time without beginning all living beings have followed forms and
sounds and pursued the flow of their thoughts without awakening
to their pure, profound and permanent nature. By straying from the
permanent and by following birth and death, they have been
ontaminated with defilements in successive lives. If you (only) keep
away from samsara and dwell in real permanence, your eternal Light
will appear thereby causing your organs, sense data, consciousness
and (mad) mind to vanish simultaneously. The objects of your
thinking process are (polluting) dust and the feelings that arise from
your consciousness are impurities; if both are kept away, your
Dharma eye will appear pure and bright instantly. Why then cannot
you realize Supreme Bodhi?.

Translated by Charles Luk 14

KINH THU LANG NGHIEM QUYEN BON

- Tom lai, chang nen cho rang lia cac tuwig dong, tinh, thong, nghen, noi
chang co tanh nghe.

Nhu ngirol dang ngu me tren giuwig, trong nha co ngirol gia gao, ngirol
ay trong chiem bao nghe tieng gia gao, tuwig thanh tieng khac, hoac cho
la tieng trong, hoac cho la tieng chuong, trong chiem bao lien lay lam la,
sao tieng chuong lai nhu tieng cay dap vao da, khi cho't tinh day nghe tieng
chay, bao vol ngirol nha rang, trong luc chiem bao da lam tieng chay cho
la tieng trong. A Nan, ngircyi do trong chiem bao dau nhia nhOng sy dong,
tinh, thong, nghen. Than hinh du ngu, nhung tanh nghe chang mat, vay
dau cho hinh tucmg tieu tan, than mang dm doi, lam sao tanh nghe nay lai
vi ngiFai ma tieu diet.

- Do cac chung sanh ti> vo thi, nuwig theo sac thanh, duoi theo vong mem
ma Imj chuyen, chira tung khai ngo ban tanh trong sach thuwig tru, chang
theo tanh chon thiKyng, lai duoi theo sanh diet, do do doi dm bi xoay van
trong vong tap nhiem.

- Neu bo sanh diet, giCp tanh chon thircyng, thi anh sang cua Chen Thuwig
tip hien, can, tran, tarn thine, ngay do lien tieu; tu'ang vong tucmg la tran,
tanh phan biet la cau, ca hai deu xa lia, thi phap nhan cua ngiwi lien dircyc
trong suot, lam sao lai chang thanh V6 ThiKyng Tri Giac?

Thich Duy Lye dich 31

Surangama sutra IV

Main Instruction on the Three Meditative
Studies of the One Mind

Ananda said: World Honoured one, although the Tathagata has
taught the second decisive point (in the development of the mind), I
think that if the man good at untying knots does not know how they
came to be tied, he will be unable to undo them. In this assembly I
and those who need to study and learn more, are in the same case.
Since the time without beginning we and our delusions have both
been subject to birth and death, and although we have cultivated
good qualities that have enabled us to widen our knowledge by
hearing (about it all) and so are called leavers of homes, we are like
a person suffering from malaria which recurs every other day. Will
you take pity on us and save us from drowning? Will you tell us which
of our bodies and minds are in a knot and how to untie it so that all
suffering beings can escape from samsara and avoid falling (again)
into the three realms of existence?.

After saying this, he and all the assembly prostrated themselves,
shed bitter tears and eagerly awaited the Buddha's supreme
revelation. The Buddha took pity on Ananda and those in the
assembly who still needed to study and learn as well as on future
living beings. In order to enable them to sow the cause of their future
ppearance in the world (as teachers) and so become the eye (of
wisdom) to guide coming generations. He extended His shining
olden-hued hand to touch Ananda's head (and comfort him).

Thereupon all Buddha lands in the ten directions shook six times 124
and Tathagatas, countless as motes of dust, sent out, from the tops
of their heads, radiant rays of light which reached Jetavana to shine
pon the Buddha's head.

This had not been seen before by the assembly. Then Ananda and all
those present heard countless Buddhas declare with one voice:
Excellent, Ananda, if you want to know about the innate ignorance
that causes you to transmigrate in amsara, (you should know that)
the roots of your birth and death are your six sense organs. If you
want to know about Supreme Bodhi, it is these six organs that will
enable you speedily to realize happiness in liberation and
permanence in Nirvana.

Translated by Charles Luk 15

KINH THU LANG NGHIEM QUYEN NAM

A Nan bach Phat rang:

- Nhu Lai du da khai thi nghTa thCp hai, nhung con xet nhung nguai ma that
ket, neu chang biet cai goc cua that ket, thi con tin chac nguai ay chang
bao gia ma duac. The Ton, con va hang hCm hoc Thanh van trong hoi
cung nhu vay; chung con vai vo minh cung sanh cung diet ti> vo thi, du
du'O'c thien can da van, mang tieng la xuat gia, ma si/ tu nhu nguai sot ret
each nhat, luc co luc khong. Xin Phat ti> bi thuang xot ke chim dam, khai
thi the nao la cai that ket cua than tarn hien hOu nay, lam sao diKyc ma,
cung khien chung sanh kho nao dai vi lai du'O'c ra khoi luan hoi. Noi xong,
cung dai chung nam voc gieo sat dat, cung kinh rai le, mong dai lai khai thi
vo thuo'ng cua Phat.

Bay gia, The Ton thuang xot A Nan va hang hCm hoc trong hoi, dong thai
lam nhan xuat the gian, chi duang cho tat ca chung sanh dai vi lai, lay tay
xoa dau A Nan. Lien do, sau thip rung dong knap muai phuang the giai, vo
so Nhu Lai trong cac coi ay, moi moi deu ti> dinh dau phong ra nao quang,
dong thai chieu den rCpng Ky Da, roi vao dinh dau Nhu Lai, ca chung deu
du'O'c phap chira tung co.Luc ay, A Nan va dai chung deu nghe mu'ai
phuang Nhu Lai dong thanh bao A Nan rang:

- Lanh thay, A Nan! Nguai muon biet cai Cau Sinh Vo Minh (can ban vo
minh), la goc that ket khien nguai lu'u chuyen trong vong sanh tip ay, chfnh
la luc can cua nguai chip chang phai vat khac; nguai lai muon biet dao Vo
Thuang Bo De khien nguai mau chung qua ti/ tai giai thoat, tich lang
thuwig tru ay, cung chfnh la luc can cua nguai chip chang phai vat khac.

Thich Duy Lire dich

Surangama sutra IV

Although Ananda had heard these Dharma voices, he was still not
clear about their (profound) meaning. So he bowed and asked the
Buddha: How can the same six organs cause me to transmigrate in
samsara and be happy in absolute Nirvana?.

The Buddha said: Ananda, both organs and their objects spring from
the same source, bondage and liberation are not two different things.
Consciousness is illusory, like a flower in the sky. Ananda, your
knowing originates from each phenomenon which takes on form
because of your sense organs. Both form and seeing are mutually
dependent, like two bundles of rushes that stand by leaning against
each other. Therefore, if your intellect acts as the knower, this is
the root of your ignorance (but) if it is free from seeing, it will be
Nirvana which is transcendental and pure. How then can the latter
allow foreign elements to intrude?.

To repeat His instruction, the Buddha read the following gatha:

True Nature 125 is free from all phenomena 126

Which are illusions by causes created. 127

Noumena neither rise nor fall, but all Phenomena are flowers in the

sky. 128

The unreal reveals the real But both are but illusions. 129

Since there is nothing real nor unreal How can there be a subject and

an object? 130

124. Bodhi which shook all the six sense organs, the root of unenlightenment.

125. True Nature, or the One Mind, should be the point of departure in the threefold meditative
study.

126. Samatha, or meditative study of all as void.

127. Samapatti, or meditative study of all as unreal.

128. Dhyana, or meditative study of the .Mean, which is inclusive of both unchanged noumenon
and changing phenomenon.

129. Both the real and unreal are relative and should be wiped out so that the absolute can
manifest.

130. Elimination of both organs and sense data to wipe out the illusion of ignorance.

Translated by Charles Luk 16

KINH THU LANG NGHIEM QUYEN NAM

A Nan du dugc nghe phap am nhu vay, tarn con chira ro, cui dau bach
Phat:

- Tai sao khien con bi sanh ti> luan hoi va dircyc ty tai giai thoat, deu la luc
can, chang phai vat khac?

Phat bao A Nan:

- Can tran cung goc, that ma chang hai, tanh thine hw vong nhu hoa dom
tren khong. A Nan, do tran phat tri, vi can kien tuang; kien va tuang chang
co ty tanh, nhu nhCpng cay say gac vao nhau, cho nen ngiwi nay lap tri
kien thanh tri, tCpc la can ban cua vo minh, neu 6o'\ v&\ tri kien chang chap
la tri kien, ay tCpc la Niet Ban, trong sach vo lau, lam sao trong 66 con co
the dung nap vat khac.

Bay gi^, The Ton muon lap lai nghTa tren, ben noi ke rang:

Chan tanh hOu vi khong
Duyen sanh co nhu huyen
Vo vi vo khcn diet,
Bat that nhu khong hoa
Ngon vong hien chu chcn,
Vong chcn dong nhi vong,
Do phi chen phi chen,
Van ha kien sv kien?
Trung gian vo that tanh,
Thi co nhu'Q'c giao 16,
Ket giai dong so 1 nhan,
Thanh pham vo nhi 16,
NhCp quan giao trung tanh,
Khong hOu nhi cau phi.
Me hoi tCpc vo minh,
Phat minh tien giai thoat,
Giai ket nhan thin de,
Luc giai nhat diec vong,
Can tuyen trach vien thong,
Nhap lu^u thanh Chanh Giac,
Da Na vi te thCpc,

Thich Duy Lye dich

Surangama sutra IV

For between the two there is no true nature like

The point where two rush bundles meet when set upright. 131

Tying and untying from the same cause arise, 132

While the saintly and the worldly are not dual. 133

Consider underlying nature at the point

Of meeting where both is and is not cannot be. 134

If you disregard it you are in delusion,

If you awaken to it you are free at once. 135

Six knots are untied one after the other;

When six are undone one vanishes as well. 136

Choose an organ that is all penetrating

To enter the holy stream and attain Bodhi.

Old habits flow like torrents in

Alaya's subtle consciousness.

Since the real yet unreal can create confusion

I have refrained from revealing it to you. 137

If mind be set on searching for the mind, that which

At heart is not illusion becomes illusory. 138

131. Ignorance comes from the organs and sense data, symbolized by two bundles of rushes
leaning against each other to stand upright, but is empty like their point of intersection.

132. Both tying (delusion) and untying (liberation) come from the same cause, or the mind.

133. Both the saintly and the worldly come from the same mind and, therefore, are non-dual.

134. If you look into the underlying nature, you will find that it is beyond all dualities.

135. You are deluded because you are confused about this underlying nature, but if you cognize
it, you will be enlightened instantly.

136. All the six organs come from the mind and when you are free from the former the latter also
vanishes. This is an appropriate answer to the kung an (koan): All things are returnable to One, to
where does One return?.

137. Alaya, or basic ignorance, is the object to be wiped out by the subjective threefold meditative
study. This consciousness is very profound and subtle and changes according to the seeds of old
habits accumulated in it since the time without beginning. It comprises both reality and falsehood,
hence .the real yet unreal, which can create confusion in the minds of beginners. For this reason
the Buddha did not disclose it to His disciples.

138. If the true Mind which is basically not an illusion is clung to, it will become one because of
your clinging. Then the duality of noumenon and phenomenon is created and screens the true
nature.

Translated by Charles Luk 17

KINH THU LANG NGHIEM QUYEN NAM

Tap khi thanh bao lyu.

Chon phi chcn khung me,

Nga thuong bat khai dien

Tip tarn thu tytam,

Phi huyen thanh huyen phap

Bat thu vo phi huyen,

Phi huyen thipong bat sanh,

Huyen phap van ha lap?

Thi danh Dieu Lien Hoa,

Kim Cang Wang Blpu Giac

Nhip huyen Tarn MaDe,

Dan chi sieu vo hoc

ThCp A Ty Dat Ma,

Thap phu^ong Bat Gia Phan,

Nhat 16 Niet Ban mon.

Dich nghTa:

Tanh hCpu vi von khong,
Duyen sanh nen r\hu huyen
Vo vi khong sanh diet,
Chang that nhu hoa dom,
Noi vong de hien chon,
Vong chon la hai vong
Phi chon phi bat chon
Lam sao kien so kien?
Trong do chang that tanh,
Nen nhir say gac nhau.
That, mo dong mot nhan,
Thanh pham chang hai duwig,
Ngu^oi xem tanh gac nhau,
Khong, HCpu thay deu sai.
Me muoi tCpc vo minh,
Phat minh lien giai thoat.
Mo, that theo thCp tip,
Luc mo nhat cung tieu
Chon can nao vien thong,
Nhap Ilfu thanh Chanh Giac.

Thich Duy Li/c dich

Surangama sutra IV

If you stop all grasping then there is nothing real: 139

If what is not illusion ceases

To arise, where can illusion be? 140

This is the profound Lotus Dharma (Law), 141

The precious Bodhi of the royal gem, 142

The Samadhi of seeing all things as illusion 143

Which in a finger-snap leads to the state beyond

All study. The unsurpassed Doctrine 144 was followed

By all Bhagavats in all directions

On the One Path that to Nirvana leads. 145

139. If you only stop clinging, even the true mind cannot be found. 140. This is total elimination of
both reality and falsehood to expose the bsolute.

141. The Sura'i'gama Samadhi is pure and cannot be sullied like the otus flower.

142. It is indestructible like the royal diamond and can destroy the darkness of ignorance.

143. It looks into all phenomena and realizes their illusory and transient nature.

144. Abhidharma.

145. This gatha deals with the profound teaching of the all-embracing Sura'i'gama Sutra and
answers Ananda's request for instruction at the beginning of the meeting

Translated by Charles Luk 18

KINH THU LANG NGHIEM QUYEN NAM

Da Na (thine thCp tarn) thine vi te,
Tap khi nhu' nuoc doc.
So chap Chon phi chon,
Nen ta chang khai giang
Ti/tam chap tytam,
Phi huyen thanh phap huyen.
Chang chap chang phi huyen
Phi huyen con chang sanh,
Phap huyen lam sao lap?
Day goi Dieu Lien Hoa
Blpu giac nhir Kim Cang
Tu theo Tarn MaDe,
Bung tay sieu vo hoc
Phap nay chang gi bang,
Muoi phu'ong chu Nhip Lai,
Chi mot cCpa Niet Ban.

Lirac giai

Trimc kia, A Nan hoi Phat nhCmg phirang tien dau tien ve ba thCp Thien Quan: Sa Ma Tha, Tarn Ma va
Thien Na, ma mimi phirang Nhip Lai dong thanh dap lai A Nan rang: "Ngipcci muon biet cai Cau Sinh V6
Minh, la goc that kit khien ngipcci Ilfu chuyen trong vong sanh ti> ay, chinh la luc can cua ngipoi chip
chang phai vat khac; ngipci lai muon biet Dao V6 Thugng Bo De, khien ngirai mau chinng qua ty tai giai
thoat, tjch lang thindng tru ay, cung chinh la luc can cua ngirai, chip chang phai vat khac".

Cung nhip loi thi du bang nipoc ke tren, nipoc dong thi thanh bang, dau the cho Ion vat khac ma thanh
bang; bang tan thi thanh nimc, dau the cho Ion vat khac ma thanh niFcrc.

Luc can lam mai moi cho giac, ty cirap cua bau trong nha, ay la luc can; luc mo nhat tieu, mau chimg
Chanh Giac, cung la luc can. Vay tine vong tipc chon, tipc chon tipc vong, cho nay can phai co dieu ngo
moi dipgc, chCp Dieu nay loi noi chang the diln ta, at phai chuyen thipc thanh tri, khe hop voi Dieu Tarn
sang to, moi co the noi la V6 Thipgng Bo De.

Blpu Giac nhip Kim Cang: tanh Kim Cang hay pha huy tat ca, Thap Dja deu goi la Tarn Kim Cang, nhip
pha huy so dja len nhj dja, pha huy nhj dja len tarn dja v.v... Neu Blpu Giac nay dugc hien ra, chang
nhCpng can ban vo minh lien tieu, ca Tri kien Bo Tat va Tri Kien Phat cung khong con. Ba thCp Thien quan
Sa Ma Tha, Tarn Ma va Thien Na chi can ty ngo, hi ngo thi lien den dja vj Phat, nen trong bung ngon tay
sieu viet bac vo hoc cua nhj thCpa. Bac vo hoc vi con chap vo kien, tCpc con lot vao cong dung, day chon
tanh hien tien, hCpu vo deu lia, mot cCpa sau vao, chang phai nho cong dung, nen goi la cCpa Don Ngo vay.
(chang nho cong dung la chang phai chang can cong phu).

Thich Duy Lu'C dich

Surangama sutra IV

How to Untie the Six Knots

Thus Ananda and the assembly listened to the compassionate
Buddha's unsurpassed sermon and gatha whose profound meanings
were so enlightening and penetrating, that their mental eyes were
opened; they praised what they had never seen before. Ananda then
brought his palms together, prostrated and said: I have today listened
to the Buddha's compassionate teaching which revealed the pure,
subtle and permanent Reality of the (self-) nature, but I am still not
clear about how to untie the (six) knots one after the other and
what you meant by .when the six knots are undone the one also
vanishes. Will you again take pity on this assembly and future
generations and teach us in order to wash our defilements away?.
The Buddha who was on his lion-seat,146 adjusted his inner
garments and outer robe and took from the teapoy a piece of
beautiful cloth which the Yama deval47 had given Him. Then in the
presence of the assembly, He tied a knot and showed it to Ananda,
asking: What is this?. Ananda and the others replied: It is a knot. The
Buddha then tied another knot and asked: What is this?. They all
replied: This also is a knot. The Buddha tied four more knots,
showing each to Ananda and asking: What is this?. They all replied
that each was a knot.

The Buddha said to Ananda: When I first tied this cloth, you called it a
knot. There is only one piece of cloth but why did you call the second
and third ties also knots?.

Translated by Charles Luk 19

KINH THU LANG NGHIEM QUYEN NAM

A Nan va dai chung nghe loi day vo thirong va bai tung tinh tuy, dieu ly
trong suot cua Phat, tarn dwyc sang to, tan than phap chira tung co. A Nan
chap tay danh le bach Phat:

- Nay con du nghe phap tanh chon that, vi dieu trong sach cua Phat,
nhung tarn con chira thau nghTa "luc mo nhat tieu" theo thin ti/ cua mo
that, xin Phat ru long ti> bi, throng xot ca hoi nay va chung sanh doi vi lai,
bo thi phap am va n>a sach tran cau cho chung con.

Tlpc thoi, Nhu^ Lai ti> noi toa su^ tip, chinh ao trong va sCpa dai y, du^a vao
ghe that bao, lay cai khan bong cua coi Troi Da Ma cung du'ong o tru^oc
mat dai chung that mot cai ket, roi hoi A Nan:

- Day goi la gi?

A Nan va dai chung deu dap:

- Goi la that ket.

Nhu Lai that them mot ket nCpa, lai hoi A Nan:

- Day goi la gi?

A Nan va dai chung lai dap:

- Day cung goi la that ket.

Phat tuan tu^ that sau cai ket tren khan, moi khi that xong mot cai, deu lay
cai ket vCra that hoi:

- A Nan, Day goi la gi?

A Nan va dai chung cung tuan ti/ dap lai Phat:

- Day goi la that ket.

Phat bao A nan:

- Khi ta moi that cai khan thi nguoi goi la that ket, khan bong nay von chi
co mot, tai sao Ian thCp hai, Ian thip ba cac nguoi cung goi la that ket?

Thich Duy Lu'C dich

Surangama sutra IV

Ananda replied: World Honoured One, although there is only one
piece of cloth, if you tie it once, there will be a knot and if you tie it a
hundred times, there will be a hundred knots. But this cloth has only
six knots because you only tied it six times. Why do you agree to my
calling the first tie a knot and disagree to the second and third ones
also being called knots,.

The Buddha said: Ananda, originally there was only one piece of
cloth but when I tied it six times, there were six knots. As you see it,
the length of cloth was the same before but is now different with its
six knots. The first knot I tied was called the first one and altogether I
tied six of them, do you think that the sixth one can be called the first
knot?.

Ananda replied: No, World Honoured One, so long as there are six
knots, the last one is the sixth and cannot be called the first. Even if I
discuss this for the rest of my life, how can I number these six knots
in the wrong order?.

The Buddha said: It is so; these six knots are different but come from
one length of cloth and you cannot reverse their order. It is the same
with your six sense organs which, though coming from the same
(source), are manifestly different. Ananda, clearly you object to the
six knots and prefer one (piece of cloth) but how can you obtain it?.

Ananda replied: If these six knots remain, concepts of right and
wrong will arise in great confusion, with (such things as) this knot is
not that one and that knot is not this one. World Honoured One, if all
the knots were untied, there would remain nothing, with complete
elimination of thisness and thatness: then in the absence of even
one, how can there be six?.

Translated by Charles Luk 20

KINH THU LANG NGHIEM QUYEN NAM

A Nan bach Phat:

- Khan nay du chi co mot theo con nghT: Nhir Lai that mot Ian thi duoc goi
la mot cai ket, neu that den tram Ian thi phai goi la tram cai ket, huong la
khan nay chi co sau ket, khong len den bay, cung khong ngung o nam, tai
sao Nhu Lai chi cho cai dau tien duoc goi la that ket, con cai thCp hai, thCp
ba thi chang goi la that ket?

Phat bao A Nan:

- Nguoi biet khan bong nay von chi la mot, khi ta that sau Ian thi goi la sau
ket. Ngu'oi hay xet ky, ban the cua khan la dong, do that ket ma thanh
khac. Y ngu'oi the nao? Cai that ket dau tien thi goi la ket thCp nhat, nhu^
vay cho den cai ket thCp sau, nay ta muon goi cai ket thip sau thanh ket thCp
nhat, co du^oc chang?

- Bach The Ton! Sau ket neu con thi cai thCp sau chang the goi la cai thCp
nhat, dau cho con dung net bien tai nhieu kiep de sang to nghTa ly, cung
chang the khien sau that ket Ion ten du'oc.

Thich Duy Lu^c dich

Surangama sutra IV

The Buddha said: Likewise, when the six knots are untied, the one
also vanishes. It is because of confusion in your mad mind since the
time without beginning that your intellect gives rise to illusions, the
unceasing creation of which disturbs your seeing and causes it to
perceive objects in the same way that troubled eyes see dancing
flowers. Hence in the clear and bright (Reality) arise without any
cause all worldly phenomena such as mountains, rivers, the great
earth, samsara and nirvana which are but dancing flowers (created
by) confusion, trouble (passions) and inversion.
Ananda asked: How can one untie these knots created by trouble and
confusion

146. Simhasana: a lion throne, or couch, a Buddha seat, where the Buddha sits, even when on
the bare

ground.

147. A king of the third devaloka, where the times, or seasons, are always good.

Then the Buddha held (up) the piece of cloth, pulled its left end and
asked: Can it be untied in this way?.

Ananda replied: No, World Honoured One.

The Buddha then pulled the right end and asked: Can it be untied in
this way?.

Ananda replied: No, World Honoured One.

The Buddha said: I have pulled both ends of the cloth but have been
unable to untie the knots. What will you do now?.

Ananda replied: World Honoured One, (each) knot should be untied
in its center (heart).

Translated by Charles Luk 21

KINH THU LANG NGHIEM QUYEN NAM

Phat noi:

- Dung the! Sau ket chang dong chi do mot khan tao ra, nhung muon lam
cho sau ket dao Ion ten goi, thi chang the du^c. Luc can cua nguai cung
vay, trong rot cuoc (Jong, sanh rot cuoc khac, nguai at che si/ khac nhau
cua sau ket, ma mong muon thanh dong mot, thi phai lam sao mai dwyc.

A Nan dap:

- That ket neu con thi thj phi mong khai, trong do tir sanh phan biet ket nay
chang phai ket kia, ket kia chang phai ket nay. Neu horn nay Nhir Lai giai
toa tat ca, that ket chang sanh nCpa thi khong co bi thCp, nhat con chang co,
lam sao thanh luc?

Phat bao:

- Cai nghTa "Luc ma nhat tieu" cung nhu^ the, do tarn nguol cuong loan ti>
vo thi, vong sanh tri kien, sanh mai khong thoi, nhu^ con mat ngo lau moi
met phat ra canh tran, thi co hoa dom lang xang vong khai nci tanh trong
lang, cac tuwig the gian nhu^ nui song, dat dai, sanh tip, Niet Ban v.v... tat
ca deu la tu'ang hoa dom dien dao do moi met ma phat sanh.

A Nan hoi:

- Cai moi met nay cung nhir cai that ket kia, lam sao ma du^o'c?

Nhu Lai lay tay cam khan da that, keo rieng moi ben trai, roi hoi A Nan:

- The nay co ma du'O'c chang?

- Bach The Ton! Khong a. Phat lai lay tay keo rieng moi ben phai, hoi A
Nan:

- The nay co ma du'O'c chang?

- Bach The Ton! Khong a.

Phat bao A Nan:

- Nay ta lay tay keo moi hai ben ma chang ma duac, vay nguai co each
nao de ma chang?

- Bach The Ton! Nen ma nai trung tarn that ket thi tan ra ngay.

Thich Duy Lu'C dich

Surangama sutra IV

The Buddha said: Correct, Ananda, correct. A knot should be untied
from its heart. Ananda, the Buddha Dharma which I expound
manifests due to causes and is beyond those coarse forms that come
from worldly (concepts of) mixtures and unions. When the Buddha
reveals the mundane and supramundane, He knows their chief
causes and concurrent conditions. He is even clear about the number
of drops of rain in a place as many miles away from here as there are
sand grains in the Ganges, as well as why pine trees arc straight and
brambles crooked, geese white and crows black. Therefore, Ananda,
choose one organ from the six, and if its knot is untied, all objects of
sense will vanish of themselves. When all illusions disappear, if this is
not Reality, what more do you expect? Ananda, tell me now if the six
knots of this cloth can be untied simultaneously.

Ananda replied: No, World Honoured One, because they were
originally tied one after the other and should be untied in the same
order. Although they are in the same piece of cloth, they were not tied
simultaneously; how can they now be untied all at once?.

The Buddha said: Your six organs should be disengaged in the same
way. When you begin to disentangle them you will realize that the
ego is void. When this voidness is perfectly clear, you will realize that
all dharma (phenomena) are void. When you are disengaged from
dharma, the voidness (of ego and dharma) will vanish. 148 This is
called the Patient Endurance of the Uncreate achieved by means of
Samadhi in the Bodhisattva stage.

148. The six knots stand for the six sense organs, and also for the six illusions of (a) the inborn
and (b) discriminative Ego, (c) the inborn and (d) differentiated dharma, and the non-existence of
(e) Ego and (f) dharma; all these six illusions should be wiped out before the bsolute is attained.
(Cf. Ch.an and Zen Teaching, Third Series, Part III, page 181, The Sutra of Complete
Enlightenment.) After saying this, he prostrated himself and concentrated on his inner potentiality
to receive the profound instruction. Thereat the World Honoured One said to the great
Bodhisattvas and chief Arhats in the assembly: I want to ask you, Bodhisattvas and Arhats who
have practised my Dharma and have reached the state beyond study, this question: When you
developed your minds to awaken to the eighteen fields of sense, which one did you regard as the
best means of perfection and by what methods did you enter the state of Samadhi?.

Translated by Charles Luk 22

KINH THU LANG NGHIEM QUYEN NAM

Phat noi:

- Dung the! Dung the! Muon giai toa that ket thi phai ma nai trung tam that
ket. A Nan, ta thuyet phap ti> nhan duyen ra, chang phai lay tuang tho hoa
hop cua the gian. Nhir Lai phat minh phap the gian va xuat the gian, deu
biet ro ban nhan cua no theo so 1 duyen gi ma ra; cho den qua trinh dm doi
cua mot giot mu'a 6" ngoai hang sa the giai, tru'O'c mat cac thCp tong thing,
gai cong, co trang, qua den v.v.. deu ro nguyen do. A Nan! Nay tuy ngu^o 1 !
Ii/a chon mot can noi Luc can, neu giai toa du^o'c goc can thi tu'ang tran tu^
diet, vong tu'ang lien tieu, vay chang phai chan la gi?

- A Nan! Ta lai hoi ngu'ai: Cai khan sau ket nay neu cung mot lu^o't ma ra,
co du'O'c chang?

- Bach The Ton! Khong a\ Ket nay khi that co thip tu", nay ma cung phai
theo thCp tu^. Sau ket du dong the, nhung that chang cung thai, thi lam sao
co the ma cung mot lu^o't?

Phat noi:

- Giai toa luc can cung nhir vay, can nay vCra bat dau giai toa thi du'O'c
Nhan Nga Khong, neu tanh Khong sang to, thi Phap Nga giai thoat, thanh
tu'u phap giai thoat xong, ca hai thCp Khong deu chang sanh, ay goi la ti>
Tam Ma Dia, chCpng V6 Sanh Phap Nhan cua Bo Tat.

Thich Duy Lli'C dich

Surangama sutra IV

After Ananda and the assembly had heard the Buddha's teaching,
their understanding was clear and free from doubt and suspicion.
Ananda brought his palms together, prostrated himself and said:
Today our bodies and minds are clear, at ease and unhindered.
Though I have understood what you mean by the disappearance of
(both) one and six, I am still unable to perfect my sense organs.
World Honoured One, I am like a lonely wanderer and a hapless
orphan. How fortunate have I been to meet the Buddha and to be His
relative, like a hungry baby who suddenly meets its suckling mother.
This gives me a chance to attain the holy goal, but although I have
listened to His profound words, I am still unawakened as if I had not
heard them. Will you please reveal to me the Ultimate Approach (by
means of the appropriate organ)?.

Translated by Charles Luk 23

KINH THU LANG NGHIEM QUYEN NAM

A Nan va dai chung nghe Phat khai thi hue giac vien thong, chlng con nghi
hoac, ben chap tay danh le, bach Phat rang:

- Nay chung con than tarn ro rang vo ngai, du da ngo cai nghTa "nhat luc
deu tieu", nhung con chira thau dat nguon goc cua vien thong. The Ton,
chung con bi troi Ian le loi ti> nhieu kiep, ng^y dau lai dwvc lam con cua
Phat, nhu dipa be khat sCra bong dwyc gap me, neu nhan cc hoi nay ma
thanh dao, dwyc mat ngon cua Phat, (Jong vol bon ngo cua con, thi mm tir
ro: nghe va chira nghe chang co sai biet. Xin Phat ru long ti> bi ban cho bf
nghiem de con du'Q'c thanh ti/u lai khai thi cuoi cung cua Nhw Lai. Noi
xong, nam voc gieo sat dat, lui ve cho an mat, mong Phat am tham mat
tho.

Luac GIAI

Phat khai thj "Hue giac vien thong" tipc "Luc ma nhat tieu" va die V6 Sanh Phap Nhan ke tren, do "Luc
mo" nen than cTlpoc vo ngai; do "nhat tieu" nen tarn dime vo ngai, du china den noi luc can thanh tjnh,
nhimg nho nhat thi luc tieu, luc tieu thi nhat diet, da ro rang chang con nghi hoac, nhimg A Nan con chipa
ngo nguon goc cua vien thong o dau; can nao vien thong nhat; dya theo can nao sau vao moi mau
chipng dipgc vien thong.

Sip dya theo can vien thong, chimg qua vien thong, noi A Nan thi do do thanh dao, noi Nhip Lai thi la loi
khai thj cuoi cung, nen A Nan mong Phat chang tiec bf nghiem (phap vi dieu nhiem mau), ma am tham
mat tho. Neu noi ve can vien thong thi co the hien bay, so sanh can nao vien thong nhat de dya theo do
vao Tarn Ma Dja con co the dime; neu muon ngay do chipng ngo thi phai moi moi tip tu tip chipng, dau the
nho loi noi ma den dipgc! Loi noi con chang the den thi lam sao co the mat tho?

Nhipng theo y cua A Nan, mong Phat mat tho, tipc la Phat chang dung loi noi de noi, goi la mat ngon; A
Nan chang dung cai nghe de nghe, goi la bon ngo, nen noi "dipgc mat ngon cua Phat, tipc dong bon ngo
cua con", co nghe dong nhip ch^a nghe, thimng nghe khi ch^a nghe, goi la chon nghe, nen lui ve cho an
mat ma mong cau mat tho.

Gia sip Phat co the truyen tho, A Nan co the die dipgc, thi chlng phai la bf mat roi, neu do do ma dipgc
chipng vien thong thi chlng phai vien thong roi. Sip chipng ngo phai do tip ngo, dau the do ngipoi khac
ban cho ma dime!

Luc bay gio 1 , The Ton bao khap chu^ Dai Bo Tat va hang vo lau Dai A La
Han trong chung rang:

- Cac ngiwi la hang Bo Tat va A La Han trong phap ta, da chCpng qua vo
hoc, nay ta hoi cac ngiwi: trong luc m&'\ phat tarn, nci thap bat gio'i, 6" giai
nao ma ngo du^o'c vien thong, va do phu'eng tien gi du'Q'c vao Tarn Ma Dia.

Thich Duy Li/c dich

Surangama sutra IV

Meditation on the six sense data

Kaundinya, (one of) the first five bhikus, rose from his seat, prostrated
himself with his head at the feet of the Buddha and declared: When,
soon after His enlightenment, we met the Tathagata in the Mrgadava
and Kukkuta parks, I heard His voice, understood His teaching and
awakened to the Four Noble Truths. When questioned by the
Buddha, I interpreted them correctly and the Tathagata sealed my
awakening by naming me Ajnata (Thorough Knowledge). As His
wonderful voice was mysteriously all-embracing, I attained arhatship
by means of sound. As the Buddha now asks about the best means
of perfection, to me sound is the best according to my personal
experience.

Upanisad then rose from his seat, prostrated himself with his head at
the feet of the Buddha and declared: I also met the Buddha soon
after His enlightenment. After meditating on impurity which I found
repulsive and from which I kept, I awakened to the underlying nature
of all forms I realized that (even our) bleached bones that came from
impurity would be reduced to dust and would finally return to the void.
As both form and the void were perceived as nonexistent, I achieved
the state beyond study. The Tathagata sealed my understanding and
named me Nisad. After eradicating the (relative) form, wonderful form
(surupa) appeared mysteriously all-embracing. Thus I attained
arhatship through meditation on form. As the Buddha now asks about
the best means of perfection, to me form is the best accordingto my
personal experience.

Translated by Charles Luk 24

KINH THU LANG NGHIEM QUYEN NAM

Kieu Tran Natrong nhom nam vj Ty Kheo, lien ti> cho ngoi dung day, danh
le chan Phat ma bach rang:

- Con 6" Loc Uyen va Ke Vien d\svc Icyi day cua Phat khi mol thanh dao, do
am thanh Phat ngo Tlp Thanh De. Khi do, Phat hoi cac Ty Kheo, con la
ngircyi ngo giai truac tien, Nhu Lai an chCpng cho con ten la A Nha Da (ngo
giai), dwcrc dieu am mat vien. Con do am thanh ma dac qua A La Han,
Phat hoi ve vien thong, nhu cho chCmg cua con, thi Am Thanh la hen ca.

IFu Ba Ni SaDa lien dung day, danh le bach Phat:

- Con cung du'O'c Icyi day cua Phat khi mm thanh dao, con quan tuwig bat
tinh, sanh long nham chan, ngo cac tanh sac deu la bat tinh nhu xac chet,
xu'O'ng cot thui muc hoa ra vi tran, roi cuoi cung tro 1 thanh hir khong. Sac va
Khong ca hai von chang co nen thanh dao vo hoc. Nhu Lai an chCpng cho
con ten la Ni Sa Da (tanh khong), tu^ang tran da sach, thi dieu sac mat
vien. Con do sac tucmg ma dac qua A La Han, Phat hoi ve vien thong, nhu
cho chung cua con thi Sac Tuwig la hc^n ca.

Thich Duy Li/c dich 10

Surangama sutra IV

A Bodhisattva named Fragrance-adorned then rose from his seat,
prostrated himself with his head at the feet of the Buddha and
declared: After the Tathagata had taught me to look into all worldly
phenomena, I left Him and retired to set my mind at rest. While
observing the rules of pure living, I saw the bhikus burn sandal
incense. In the stillness, its fragrance entered my nostrils. I inquired
into this smell which was neither sandalwood nor voidness, and
neither smoke nor fire and which had neither whence to come nor
whither to go; thereby my intellect vanished and I achieved the state
beyond the stream of transmigration. The Tathagata sealed my
awakening and named me Fragrance-adorned. After the sudden
elimination of (relative) smell, the wonderful fragrance became
mysteriously all-embracing. Thus I attained arhatship by means of
smell. As the Buddha now asks about the best means of perfection,
to me smell is the best according to my personal experience.

The two Bodhisattvas called Bhaisajya-raja and Bhaisajya-
samudgata who were present with five hundred Brahmadevas, then
rose from their seats, prostrated themselves with their heads at the
feet of the Buddha and declared: 'since the time without beginning we
have been skilful physicians in the world and have tasted with our
own mouths herbs, plants and all kinds of mineral and stone found in
the world (saha), numbering 108,000 in all. As a result we know
perfectly their tastes, whether bitter or sour, salt, insipid, sweet, acrid,
etc., their natural, changing or harmonizing properties, and whether
they are cooling, heating, poisonous or wholesome. We received
instruction from the Tathagata and knew clearly that taste was neither
existing nor non-existent, was neither body nor mind and did not exist
apart from them. Since we could discern the cause of taste, we
achieved our awakening which was sealed by the Buddha who then
named us Bhaisajya-raja and Bhaisajyasamudgata. We are now
ranked among the 'sons of the Dharma king, in this assembly and
because of our awakening by means of taste, we have attained the
Bodhisattva stage. As the Buddha now asks about the best means of
perfection, to us taste is the best according to our personal
experience.

Translated by Charles Luk 25

KINH THU LANG NGHIEM QUYEN NAM

Huong Nghiem Dong Tlp lien dCpng day danh le bach Phat:

- Con nghe NhLP Lai day quan cac tLPong hmj vi, khi ve trai dLPong tTnh toa,
dang luc thien quan, thay cac Ty Kheo dot huwig tram thuy, mui huwig
lang le bay vao lo mui. Con quan mui hirong nay phi go phi khong, phi khoi
phi ICpa, chang ti> dau den, chang di ve dau, do do, y can tieu diet, phat
minh vo lau, Nhu Lai an chCpng cho con hieu la Huong Nghiem, huong
tran da diet thi dieu huong mat vien. Con do huong nghiem dac qua A La
Han, Phat hoi ve vien thong, nhLP cho chCmg cua con, thi Hu'ong Tran la
hon ca.

Hai vi Phap Wong Tlp Dlpoc Wong va Dlpoc Throng, cung voi nam tram
Phan Thien trong hoi, lien dCmg day danh le bach Phat:

- Chung con lam luong y noi the gian nhieu kiep ti> vo thi, trong mieng
tCnng nem nhCmg co cay, kirn thach trong coi Ta Ba nay, den mLPOi van tarn
ngan thup, nen biet net cac vi dang, chua, man, lat, ngot, cay v.v... va slp
bien doi cua cac vat hoa hop hay ti/ sanh, la tanh thuoc nong hay mat, co
doc hay chang doc, thay deu biet ca.

- Tlp khi phung slp NhLP Lai, ro biet tanh vi phi khong phi hCm, phi tCpc than
tarn, phi lia than tarn, do phan biet ban nhan cua vi tran ma khai ngo, dLPOC
Phat an chCpng cho anh em chung con cai danh hieu Dlpoc Wong va
Dlpoc Throng Bo Tat; nay o trong hoi nay, lam Phap Wong Tlp. Chung
con do vi tran ma giac ngo, len bac Bo Tat, Phat hoi ve vien thong, nhLP cho
chCpng cua chung con, thi Vi Tran la hon ca.

Thich Duy Llpc dich 11

Surangama sutra IV

Bhadrapala who was with sixteen companions who were all great
Bodhisattvas, rose from his seat, prostrated himself with his head at
the feet of the Buddha and declared: When the Buddha with an awe-
inspiring voice (Bhismagarjita-ghosa-svara-raja) appeared in the
world, I heard of the Dharma and left home. At the time of bathing, I
followed the rules and entered the bathroom. Suddenly I awakened to
the causal water which cleansed neither dirt nor body; thereby I felt at
ease and realized the state of nothingness. As I had not forgotten my
former practice, when I left home to follow the Buddha in my present
life, I achieved the state beyond study. That Buddha named me
Bhadrapala because of my awakening to wonderful touch and my
realization of the rank of a son of Buddha. As the Buddha asks now
about the best means of perfection, to me touch is the best according
to my personal experience.

Mahakasyapa who was present with the bhiksuni golden Light, and
others (of his group), then rose from his seat, prostrated himself with
his head at the feet of the Buddha and declared: In a former aeon,
when Candras urya-pradipa Buddha appeared in this world, I had a
chance of following him and of hearing the Dharma which I practised.
After he had passed away, I revered his relics, lit lamps to perpetuate
his light and decorated his statue with pure gold powder. Since then,
in every subsequent reincarnation, my body has been radiant with
perfect golden light. This bhiksuni golden Light, and the others who
are with her, are my retinue because we developed the same mind at
the same time. I looked into the six changing sense data which can
be reduced to complete extinction only through the state of nirvana.
Thus my body and mind were able to pass through hundreds and
thousands of aeons in afingersnap. By eradicating all dharma (things
and ideas), I realized arhatship and the World Honoured One
declared that I was the foremost disciplinarian. I awakened to the
wonderful dharma, thereby putting an end to the stream of
transmigration. As the Buddha now asks about the best means of
perfection, to me dharma are the best according to my personal
experience.

Translated by Charles Luk 26

KINH THU LANG NGHIEM QUYEN NAM

Bat Da Ba La cung cac ban mLPm sau Dai ST lien (JCmg day danh le bach
Phat:

- Chung con tiwc kia 6" nci Phat Oai Am VLPcmg nghe phap roi xuat gia,
den gitf tam, chung con theo le vao phong tam, bong ngo tanh r\w&c da
chang n>a bui, cung chang n>a than, khoang giCpa an nhien, von vo so 1 dac.
Cho den horn nay theo Phat xuat gia, vi si/ huan tap ti> xu'a chang quen,
khien dac qua vo hoc, Nhu Lai dat ten con la Bat Da Ba La (hien ho) do
phat minh dieu xuc, thanh Phap Wang Tlp, Phat hoi ve vien thong, nhu^
cho chCpng cua con thi Xuc Tran la han ca.

Ma Ha Ca Diep va Tlp Kim Quang Ty Kheo Ni lien dCmg day danh le bach
Phat:

- Kiep xu'a, trong coi nay co Phat Nhat Nguyet Dang ra dai, con du^o'c than
can nghe phap tu hoc, sau khi Phat diet do, con thap den lien tuc cung
dipang Xa L&\, lai lay vang Tlp Kim Quang to thep hinh tLPO'ng Phat. Tlp do
den nay, dol dai kiep kiep, than the thLPcmg vien man sang ngol nhLP vang
Tlp Kim Quang. Tlp Kim Quang Ty Kheo Ni nay, tCpc quyen thuoc cung phat
tam khi xLPa cua con.

- Con quan the gian, luc tran deu bien hoai, chi y theo Phap Khong Tich, tu
Diet Tan Dinh, thi than tam mm co the trai qua tram ngan kiep nhLP bung
ngon tay. Con do quan Phap Khong, dac qua A La Han. The Ton khen con
tu hanh dau da bac nhat, dieu phap sang to, tieu diet phien nao, Phat hoi
ve vien thong, nhLP cho chCpng cua con, thi Phap Tran la hen ca.

Thich Duy Llpc dich 12

Surangama sutra IV

Meditation on the five sense organs

Aniruddhathen rose from his seat, prostrated himself with his head at
the feet of the Buddha and declared: After I left home, I was always
very fond of sleep and the Tathagata scolded me, saying that I was
like an animal. After this severe reprimand, I wept bitterly and blamed
myself. Because of my sadness I did not sleep for seven successive
nights and went completely blind. Then the World Honoured One
taught me how to take delight in the Enlightening Vajra Samadhi
which enabled me to perceive, not with my eyes (but my mind), the
Pure Truth pervading the ten directions, very clearly perceptible, as
easy to see as a mango held in my own hand. The Tathagata sealed
my attainment of arhatship. As He now asks about the best means of
perfection, to me seeing is, according to my personal experience, the
best which is made possible by turning the organ of sight back to
its source.

Ksudrapanthaka then rose from his seat, prostrated himself with his
head at the feet of the Buddha and declared:
I did not know much (about the Dharma) for want of reading and
reciting (the Scriptures). When I first met the Buddha, I heard of the
Dharma and then left home. I tried to memorize a line of His gatha
but failed for a hundred days because as soon as I could retain its
first words, I forgot the last ones, and when I could remember the last
words, I forgot the first ones. The Buddha took pity on my stupidity
and taught me how to live in a quiet retreat and to regularize my
breathing. At the time I looked exhaustively into each in and out
breath and realized that its rise, stay, change and end lasted only an
instant (ksana); thereby my mind became clear and unhindered until I
stepped out of the stream of transmigration and finally attained
arhatship. I came to stay with the Buddha who sealed my realization
of the state beyond study. As He now asks about the best means of
perfection, to me breathing is the best according to my personal
experience in turning the breath back to the condition of nothingness.

Translated by Charles Luk 27

KINH THU LANG NGHIEM QUYEN NAM

A Na Luat Da lien dimg day danh le bach Phat:

- Luc con mm xuat gia, thuwig ham nam ngu. Nhir Lai qu6 con la loai sue
sinh, nghe 161 Phat qu6, con khoc 16c tir trach, suot bay ngay khong ngu,
hw ca hai con mat. The Ton day con tu phap "Lac Kien Chieu Minh Kim
Cang Tarn Muoi" chang nh6 con mat, xem thay mu j 6i phu'eng rong suot
nhir trai cay trong ban tay; Nhu Lai an chung cho con dac qua A La Han.
Phat hoi ve vien thong nhir cho chung cua con, thi Xoay Cai Thay Tr6 Ve
Ban Tanh la hen ca.

Chau Lcyi Ban Dae Ca lien dung day danh le bach Phat:

- Con kern tri nh6, chang the tung tri, khi m6i gap Phat, nghe Phap roi xuat
gia, con co nh6 mot cau ke cua Nhu Lai, trong mot tram ngay ma chang
thuoc long, he nh6 triro'c thi quen sau, nh6 sau thi quen trum, Phat
thu'eng xot con ngu muoi, day con an cu, tu So Tlpc Quan. Con quan hai
th6 den cho cung tot, thay cac hanh tirong vi te d6i doi tung sat na nci
sanh, try, di, diet, tarn con bong ngo, du^o'c da\ vo ngai, cho den phien nao
dipt sach, dac qua A La Han, trum phap toa cua Phat, dircyc an chung
thanh bac vo hoc. Phat hoi ve vien thong nhu cho chung cua con, thi Xoay
Hai Th6 Tr6 Ve Tanh Khong la hen ca.

Thich Duy Li/c dich 13

Surangama sutra IV

Gavampati then rose from his seat, prostrated himself with his head
at the feet of the Buddha and declared: Because of my verbal sin
when I trifled with monks in a former aeon, in every succeeding
reincarnation I have been born with a mouth that always chews the
cud like a cow. The Tathagata taught me the pure and clean doctrine
of One Mind which enabled me to eliminate the conception of
mind for my entry into the state of Samadhi. I looked into tasting,
realized that it was neither (a subjective) substance nor (an objective)
thing and leaped beyond the stream of transmigration; I thereby
disengaged myself from both the inner body and mind and the outer
universe and was released from the three worlds of existence. I was
like a bird escaping from its cage, thus avoiding impurities and
defilements. With my Dharma eye now pure and clean, I attained
arhatship and the Tathagata personally sealed my realization of the
stage beyond study. As the Buddha now asks about the best means
of perfection, to me the turning of taste back to its knower is the best
according to my personal experience.

Pilindavatsa then rose from his seat, prostrated himself with his head
at the feet of the Buddha and declared: When I first followed the
Buddha to enter upon the Path, very often I heard the Tathagata
speak about the worldly which could not give joy and happiness.
(One day) I went to town to beg for food, and as I was thinking about
His teaching, I stepped inadvertently on a poisonous thorn that
pierced my foot and caused me to feel pain all over my body. I
thought of my body which knew and felt this great pain. Although
there was this feeling, I looked into my pure and clean mind which no
pain could affect. I also thought, .How can this one body of mine have
two sorts of feeling?Y and after a short (mental) concentration on this,
all of a sudden, my body and mind seemed to be non-existent and
three weeks later I achieved the stage beyond the stream of
transmigration and thereby attained arhatship. The Buddha
personally sealed my realization of the stage beyond study. As He
now asks about the best means of perfection, to me the pure
awareness that wipes out the (conception of) body is the best
according to my personal experience.

Translated by Charles Luk 28

KINH THU LANG NGHIEM QUYEN NAM

Kieu Pham Bat De lien dimg day danh le bach Phat:

- Con co khau nghiep khinh re Sa Mon trong kiep qua khip, nen dai dm
mac benh nhai nhir trau, Nhu Lai day con phap mon: "Nhat Vi Thanh Tinh
Tarn Dia". Con quan tanh biet vi chang phai than the, chang phai ngoai vat,
ngay do duo'c sieu thoat nhCpng tap khi the gian, ben trong giai thoat than
tarn, ben ngoai lia bo the giai, xa lia tarn giai nhu chim so long, lia cau tieu
tran, phap nhan thanh tinh, dac qua A La Han. Nhir Lai an chCpng cho con
len bac vo hoc. Phat hoi ve vien thong, nhir cho chCpng cua con, thi Xoay
Cai Biet Vi Tro 1 Ve Tl*' Tanh la hen ca.

Tat Lang Gia Ba Ta lien dCpng day, danh le bach Phat:

- Khi con mm phat tarn theo Phat, thiKyng nghe Nhir Lai day ve nhCpng viec
chang vui trong the gian. Luc di khat thu'C trong thanh, dang suy nghT phap
mon, bat giac bi gai goc dam vao chan, ca than dau dan con nghT: Co cai
nang biet mm biet sl*' dau dan nay; du biet dau dan, nhung ban giac trong
sach, von chang co nang dau va sa dau. Con lai suy nghT: Mot than dau
the co hai giac? (nang giac va sa giac). Nhiep niem chu'a bao lau, than
tarn bong thanh khong tich, trong 21 ngay, cac tap khi phien nao deu dupt
sach, dac qua A La Han. Nhir Lai an chCpng cho con len bac vo hoc. Phat
hoi ve vien thong, nhir cho chCpng cua con, thi Quen Than Thuan Giac la
han ca.

Thich Duy Li/c dich 14

Surangama sutra IV

Subhuti then rose from his seat, prostrated himself with his head at
the feet of the Buddha and declared: As my mind was already free
from all hindrances in former aeons, I can now remember my
previous reincarnations as countless as the sands in the Ganges.
Even when I was a foetus in my mother's womb, I had already
awakened to the condition of still voidness which subsequently
expanded to fill all the ten directions and which enabled me to teach
living beings how to awaken to their absolute nature. Thanks to the
Tathagata, I realized the absolute voidness of self-natured
awareness, and with the perfection of my immaterial nature, I attained
arhatship, thereby entering suddenly into the Tathagata's Precious
Brightness which was as immense as space and the ocean, wherein I
(partially) achieved Buddha knowledge. The Buddha sealed my
attainment of the stage beyond study; I am, therefore, regarded as
the foremost disciple because of my understanding of immaterial self-
nature. As the Buddha now asks about the best means of perfection,
according to my personal experience, the best consists in perceiving
the unreality of all phenomena, with the elimination of even this
unreality, in order to reduce all things to nothingness.

Meditation on the six consciousnesses

Sariputrathen rose from his seat, prostrated himself with his head at
the feet of the Buddha and declared: In former aeons, the sight-
perception of my mind was already pure and clean, and in my
subsequent incarnations as countless as the sands in the Ganges, I
could see without hindrance through all things either on a worldly or
supramundane plane. (One day), I met on the road the two brothers
Kasyapa who were both preaching the doctrine of causality, and after
listening to them, my mind awakened to the Truth and thereby
became extensive and boundless. I then left home to follow the
Buddha and achieved perfect sight perception thereby acquiring
fearlessness, attaining arhatship and qualifying as the Buddha's Elder
Son . born from the Buddha's mouth and by transformation of the
Dharma. As the Buddha now asks about the best means of erfection,
according to my personal experience, the best consists in realizing
the most illuminating knowledge by means of the mind's radiant
sightperception.

Translated by Charles Luk 29

KINH THU LANG NGHIEM QUYEN NAM

Tu Bo De lien dimg day danh le bach Phat:

- Con ti> nhieu kiep den nay, tam duoc vo ngai, ty nho tho sanh nhieu doi
nhir hang sa; luc con trong thai da biet tanh Khong Tich, cung khien chung
sanh chCpng duoc tanh Khong, nhu the cho den muoi phuong deu thanh
tanh Khong. Nho Nhu Lai phat minh Giac Tanh Chon Khong, nen tanh
Khong duoc sang to, dac qua A La Han, don nhap Tanh Khong sang to
cua Bien Giac, dong Tri Kien Phat, duoc an chCpng thanh bac vo hoc, ve
giai thoat tanh Khong, con la bac nhat, Phat hoi ve vien thong nhu cho
chCpng cua con thi chw tu^ong phi tuwig, ca nang phi va so phi deu sach,
xoay Phap Ve Tanh Khong la hon ca.

Xa Loi Phat lien dCmg day, danh le bach Phat:

- Con ti> nhieu kiep den nay, Tanh Kien cua ban tam trong sach, tho sanh
nhieu doi nhu hang sa, doi voi cac phap bien hoa cua the gian va xuat the
gian, he thay lien thong suot, du^oc chang ngan ngai. Con o giCpa du^ong
gap anh em Ca Diep Bathuyet nghTa nhan duyen, ngo tam chang bo ben.
Con theo Phat xuat gia, giac ngo Tanh Kien sang to, du'oc da\ vo uy, dac
qua A La Han, do phap am cua Nhu Lai hoa sanh, lam tru'ong tip cua Phat.
Phat hoi ve vien thong, nhu cho chCpng cua con, thi Tanh Kien Cua Ban
Tam Sang To, Sy Sang To Den Cho Cung Cu>c, Dong Tri Kien Phat la hon
ca.

Thich Duy Lye dich 15

Surangama sutra IV

Samantabhadra Bodhisattvathen rose from his seat, prostrated
himself with his head at the feet of the Buddha and declared: I was
already a son of the Dharma king when formerly I was with the
Tathagatas who were countless as the sands in the Ganges. All the
Buddhas in the ten directions who teach their disciples to plant
Bodhisattva roots, urge them to practise Samantabhadra deeds
which are called after my name. World Honoured One, I always use
my mind to listen in order to distinguish the variety of views held by
living beings. If in a place, separated from here by a number of
worlds as countless as the sands in the Ganges, a living being
practises Samantabhadra deeds, I mount at once a sixtusked
elephant and reproduce myself in a hundred and a thousand
apparitions to come to his aid. Even if he is unable to see me
because of his great karmic obstruction, I secretly lay my hand on his
head to protect and comfort him so that he can succeed. As the
Buddha now asks about the best means of perfection, according to
my personal experience, the best consists in hearing with the mind,
which leads to non-discriminative discernment.

Sundaranandathen rose from his seat, prostrated himself with his
head at the feet of the Buddha and declared: When I left home to
follow the Buddha, although fully ordained, I failed to realize the state
of Samadhi because my mind was always unsettled; I was, therefore,
unable to reach the condition beyond the stream of transmigration.
The World Honoured One then taught me and Kausthila to fix the
mind on the tip of the nose. I started this meditation and some three
weeks later, I saw that the breath that went in and out of my nostrils
was like smoke; inwardly both body and mind were clear and I looked
through the (external) world which became a pure emptiness like
crystal everywhere. The smoke gradually disappeared and my breath
became white. As my mind opened, I achieved the state beyond the
stream of transmigration. Both my in and out breaths, now bright,
illumined the ten directions so that I attained the arhat stage. The
World Honoured One prophesied that I would win enlightenment. As
He now asks about the best means of perfection, according to my
personal experience, the best is to eliminate breath which will then
turn radiant, ensuring the attainment of the stage of perfection
beyond the stream of transmigration.

Translated by Charles Luk 30

KINH THU LANG NGHIEM QUYEN NAM

Pho Hien Bo Tat lien dimg day danh le bach Phat:

- Con da tung lam Phap Virong Tip cho hang sa Nhir Lai, muoi phirong
Nhir Lai day nhOng de tip co can co Bo Tat, tu hanh Pho Hien, hanh do
theo con ma lap ten. The Ton, con dung Tanh Van cua ban tarn, phan biet
tat ca tri kien cua chung sanh. Neu o phu'ong khac, ngoai hang sathe gioi,
moi the gioi deu co chung sanh phat tarn theo hanh Pho Hien, thi lien trong
luc do con coi voi sau nga, phan than thanh tram ngan, dong thoi den moi
noi, dau cho ho nghiep chu'ong con sau, chira thay du^oc con, con cung
tham xoa dau ho, ung ho an ui, khien cho ho du'oc thanh tu^u hanh nguyen.
Phat hoi ve vien thong, noi ban nhan cua con thi Tanh Van cua Ban Tarn
Sang To, Phan Biet Ti/ Tai la hon ca.

Ton Da La Nan Da lien dCpng day, danh le bach Phat:

- Luc con moi theo Phat xuat gia, du giu^ du gioi luat, nhu^ng voi phap Tarn
Ma Dia, tarn throng tan loan, chua du'oc vo lau. The Ton day con va Cau
Si La quan noi chot mui, luc con moi bat dau tu quan nay, trai qua 21 ngay,
thay hoi tho ra vao nhu khoi, than tarn sang to, chieu khap the gioi thanh
rong khong, trong sach nhu lu^u ly; tu'ong khoi dan dan tieu tan, hoi tho
hoa thanh mau trang, tarn duoc khai ngo, tap khi dupt sach, nhCpng hoi tho
ra vao hoa thanh anh sang chieu khap mu'oi phuong the gioi, dac qua A
La Han. The Ton tho ky cho con se du'oc Bo De. Phat hoi ve vien thong,
con do Quan So Tlpc, Tieu Diet Hoi Tho, Quan Lau Phat Minh Sang To,
Dipt Sach Phien Nao la hon ca.

Thich Duy Lu'C dich 16

Surangama sutra IV

Purnamaitrayaniputrathen rose from his seat, prostrated himself with
his head at the feet of the Buddha and declared: In former aeons, my
power of speech was unhindered and I preached the (doctrine of)
misery and unreality, thereby penetrating deep into the absolute
Reality. I (also) expounded in the assembly the Tathagata's Dharma
doors to enlightenment as uncountable as the sands in the Ganges,
and thereby won fearlessness. The World Honoured One knew that I
had acquired the great power of speech and taught me how to
perform the Buddha work by preaching. There, in his presence, I
assisted Him in turning the Wheel of the Law and since I could give
the lion's roar, I attained arhatship. He sealed my unexcelled skill in
expounding the Dharma. As He now asks about the best means of
perfection, according to my opinion, the best consists in employing
the Dharma voice to subdue the enmity of Mara and to stop
the stream of transmigration.

Upali then rose from his seat, prostrated himself with his head at the
feet of the Buddha and declared: I personally accompanied the
Buddha and we climbed the city wall to flee from home. With my own
eyes, I saw how He endured hardship in His practice during the first
six years of ascetic life, subdued all demons, overcame heretics and
freed Himself from worldly desires and all impure efflux (asrava) from
the mind. He personally taught me discipline, including the three
thousand regulations and eighty thousand lines of conduct which
purified all my innate and conventional subtle karmas. 149 As my body
and mind were in the nirvanic state, I attained arhatship and the
Tathagata sealed my mind because of my strict observance of
discipline and control of body. I am now a pillar of discipline in this
assembly and am regarded as the foremost disciple. As the Buddha
now asks about the best means of perfection, in my opinion, the best
consists in disciplining the body so that it can free itself from all
restraints and then in disciplining the mind so that it can be all-
pervading, which results in the freedom of both body and mind.

Translated by Charles Luk 31

KINH THU LANG NGHIEM QUYEN NAM

Phu Lau Na Di Da La Ni Tip lien dimg day, danh le bach Phat:

- Con ti> nhieu kiep den nay, dwyc bien tai vo ngai, thuyet phap Kho
Khong, thong dat that tuwig, nhu the cho den phap mon bf mat cua hang
sa Nhu Lai, deu vi dieu khai thi cho chung sanh duo'c slpc vo uy. The Ton
biet con co bien tai Ian, day con dung am thanh giup Phat chuyen phap
luan, hoang ducmg Chanh Phap. Con do thuyet phap, dac qua A La Han.
The Ton an chCmg cho con thuyet phap bac nhat. Phat hoi ve vien thong,
con do Phap Am Hang Phmc Ta Ma Ngoai £>ao, Tieu Diet Tap Khi Phien
Nao la hen ca.

\Ju Ba Ly lien dCmg day, danh le bach Phat:

- Con theo Phat, vu'Q't thanh xuat gia. Nhu Lai sau nam kho hanh, hang
phuc ta ma, che phmc ngoai dao, giai thoat tham due phien nao cua the
gian, tat ca con deu dich than dwyc thay. Phat day con tri giai, cho den ba
ngan oai nghi, tarn van te hanh, cac Tanh Nghiep va Gia Nghiep thay deu
trong sach, than tarn tich diet, dac qua A La Han. Con la ngudM dieu hanh
ky luat trong chung. The Ton an chCpng cho con tu than tri giai bac nhat.
Phat hoi ve vien thong, con do Tri Than, Thi Than Duvc Tlp Tai, Lan Den
Tri Tarn, Tarn Du'O'c Thong Suot, Roi Ca Than Tarn Deu Thong Triet la hen
ca.

Thich Duy Llpc dich 17

Surangama sutra IV

Maha-Maudgalyayana then rose from his seat, prostrated himself
with his head at the feet of the Buddha and declared: One day as I
was begging for food in the street, I met the three Kasyapa brothers,
Uruvilva, Gaya and Nadi, who preached the profound doctrine of
causality taught by the Tathagata. Suddenly my mind opened and
became allpervading. Then the Tathagata gave me a monk's robe
and when I wore it, my hair and beard fell out. I rambled in the
ten directions and met no obstruction. I thus acquired transcendental
power which proved the foremost and led to my attainment of
arhatship. Not only the World Honoured One, but all the Tathagatas
in the ten directions praised my supernatural powers which were
perfect, pure, sovereign and fearless. As the Buddha now asks about
the best means of perfection, in my opinion the best consists of
returning to stillness to allow the light of the mind to appear
just as muddy water by settling becomes pure and clean as crystal.

149. Karma against natural law, eg. stealing, and karma against conventional rules, eg. for a
monk to eat meat.

Meditation on the seven elements 150

Usschusma then came forward in front of the Tathagata, joined the
palms of his two hands, prostrated himself with his head at the feet of
the Buddha and declared: I can still remember that in a very remote
aeon, I was filled with sensual desire. At the time a Buddha called
The King of Immateriality appeared in the world. According to him,
those with lustful desires increased their own hell fires. He then
taught me to meditate on the bones in my body, on my four limbs and
on my warm and cold breaths. So by turning inwardly the spiritual
light for pointed concentration, my lustful mind turned into the fire of
wisdom. Since then, I was called Fire Head by all the Buddhas.
Because of my powerful Fire Light Samadhi, I attained arhatship.
Then I took my great vow to become a demigod (vira) so that when
all Buddhas were about to attain enlightenment, I would personally
help them to overcome the enmity of Mara. As the Buddha now
asks about the best means of perfection, according to my opinion, the
best consists in looking into the non-existent heat in my body and
mind in order to remove all hindrances thereto and to put an end to
the stream of transmigration so that the great Precious fight can
appear and lead to the realization of Supreme Bodhi.

150. The seven elements are: fire, earth, water, wind, space, consciousness and perception.

Translated by Charles Luk 32

KINH THU LANG NGHIEM QUYEN NAM

Dai Muc Kien Lien lien dimg day, danh le bach Phat:

- Jrw&c kia con khat thi/c giCpa duwig, gap ba anh em Ca Diep Ba la: Ifu
Lau Tan Loa, Gia Gia, va Na De, giang ve nghTa nhan duyen tham sau cua
Nhu Lai, con lien phat tarn, dwyc da\ thong 6at. Nhu Lai ban cho con ao ca
sa dap tren minh, rau toe ti/ rung, con di knap mudl phircmg 6w<yc chang
ngan ngai, phat ra than thong la bac nhat, dac qua A La Han. Chang
nhCmg The Ton, ca mu'O'i phiwng Nhu Lai deu khen than li/c con sang to
trong sach, tip tai vo uy. Phat hoi ve vien thong, con do xoay Y Thine Lang
Xang, Tro 1 Ve Tich Lang, Nen Dieu Tarn Sang To, r\hu lang nu'O'c due lau
thanh trong sang la hen ca.

O X6 Sat Ma chap tay danh le bach Phat:

- Con thuwig nha nhOng kiep xira, tanh hay tham due. Luc ay co Phat
Khong Wang ra dai, noi ngirol da dam nhu dong ICpa hong, day con quan
knap hoi lanh va nong trong cc the, anh sang tip tanh lang dimg nci trong,
hoa tarn da dam thanh ICpa tri hue, ti> do chip Phat deu goi con la Hoa Dau.
Con nhicy slpc "Hoa Quang Tarn Muoi", dac qua A La Han; trong tarn phat
dai nguyen, chip Phat thanh dao, con se lam Iipc sT, uon dep bon ta ma.
Phat hoi ve vien thong, con do Quan Hci Am Nci Than Tarn Lipu Thong
Chang Ngai, Phien Nao Dipt Sach, Sanh LipaTri Hue, Chipng V6 ThiPQ'ng
Giac la hen ca.

Thich Duy Lipc dich 18

Surangama sutra IV

Dharanimdhara Bod hisattva then rose from his seat, prostrated
himself with his head at the feet of the Buddha and declared: I still
remember that formerly when the Buddha of Universal Light
appeared in the World, I was a bhiksu who used to level all
obstacles, build bridges and carry sand and earth to improve the
main roads, ferries, ricefields and dangerous passes which were in
bad condition or impassable to horses and carts. Thus I continued to
toil for a long time in which an uncountable number of Buddhas
appeared in the World. If someone made a purchase at the
marketplace and required another to carry it home for him, I did it
without charge. When Visvabhu Buddha 151 appeared in the world and
famine was frequent, I became a carrier charging only one coin no
matter whether the distance was long or short. If an ox cart could not
move in a bog, I used my supernatural power to push its wheels free.
One day the king invited that Buddha to a feast: as the road was bad,
I leveled it for him. The Tathagata Visvabhu placed his hand on
my head and said: You should level your mind-ground, then all things
in the world will be on the same level. (Upon hearing this), my mind
opened and I perceived that the molecules of my body did not differ
from those of which the world is made. These molecules were such
that they did not touch one another and could not be touched even by
sharp weapons. I then awakened to the patient endurance of the
uncreate and thereby attained arhatship. Then by turning my mind
inwards, I realized the Bodhisattva stage and when I heard the
Tathagatas expound the Buddha's Universal Knowledge in the
profound Lotus Sutra, I was the first listener to be awakened to it and
was made a leader of the assembly. As the Buddha now asks about
the best means of perfection, in my opinion, the best consists in
looking into the sameness of body and universe which are created by
infection from falsehood arising from the Tathagata store, until
this defilement vanishes and is replaced by perfect wisdom which
then leads to the realization of Supreme Bodhi.

151. The third of the seven Buddhas of antiquity. Cf. Ch.an and Zen Teaching, Second Series,
page 28.

Translated by Charles Luk 33

KINH THU LANG NGHIEM QUYEN NAM

Tri Dia Bo Tat lien dimg day, danh le bach Phat:

- Con nho kiep xira, khi Phat Pho Quang ra doi, con lam Ty Kheo, thuong
hay sCpa sang nhung doan duwig, ben nuoc, noi gap ghenh, loi 16m lam
can tro xe co, hoac lam cau cong, hoac ganh dat cat, sieng nang chiu ci/c,
trai qua nhieu doi Phat. Hoac co chung sanh o noi cho bua can nguoi
mang do, con lien mang giup den noi den chon ma chang lay tien.

- Khi Phat Ty Xa Phu ra doi, nham luc doi kern, con cong giup nguoi,
chang ke xa gan, chi lay mot xu; hoac co xe trau bi sa xuong bun lay, con
dung than Ilpc xo keo, khien ra khoi kho nao. Thuo do, vua thiet trai cung
du'ong Phat, con ben sCpa du'ong, cho Phat di qua, Ty Xa Nhu^ Lai xoa dinh
dau con va bao rang: "Nen binh tarn dia, thi tat ca dia tren the gioi deu
binh". Con lien khai ngo, thau vi tran cua than the voi tat ca vi tran tao
thanh the gioi deu chang sai biet; vi tran tir tanh khong, nen moi moi chang
dung cham nhau, cho den binh linh giao chien cung chang dung cham.
Con do phap tanh ngo V6 Sanh Nhan, dac qua A La Han, hoi tarn huwig
Dai Thi>a, vao ngoi vi Bo Tat, nghe chu Phat khai dien Dieu Phap Lien
Hoa, nhap Tri Kien Phat, con du'oc chCpng minh la bac throng thu. Phat
hoi ve vien thong, con do Quan Than The Va The Gioi Hai ThCp Vi Tran
Chang Sai Biet, Von La Nhir Lai Tang, Do Hir Vong Phat Ra Canh Tran;
Tran Tieu thi Tri Hien, Thanh V6 Throng Dao la hon ca.

Thich Duy Li/c dich 19

Surangama sutra IV

Candraprabha Bod hisattva then rose from his seat, prostrated himself
with his head at the feet of the Buddha and declared: I still remember
that in the remotest of aeons countless as the sands in the Ganges,
there was a Buddha, called Varuna, who appeared in the world and
taught Bodhisattvas to contemplate the element of water in order to
enter into the state of Samadhi. This method consists in looking into
the body wherein all watery elements do not by nature suppress one
another, using as subjects of meditation first tears and snot, and then
saliva, secretion, blood, urine and excrement, and then reversing the
order, thereby perceiving that this element of water in the body does
not differ from that of the fragrant oceans that surround the Pure
Lands of Buddhas, situated beyond our world. When I achieved this
contemplation, I succeeded in realizing only the sameness of the
element of water (everywhere) but failed to relinquish (my view of) the
body. I was then a bhiksu practising dhyana and when my disciple
peeped into the room, he saw that it was filled entirely with clear
water, without anything else. As he was an ignorant boy, he picked
up a broken tile, threw it into the water with a splash, gazed curiously
and left. When I came out of my dhyana state, I suddenly felt pain in
my heart as if I had the same trouble which Sariputra had with a
wicked demon. I thought, 'since I have realized arhatship, I should be
free from all causal ailments. Why today, all of a sudden, have I
pain in my heart; is it not a sign of my backsliding?. When the boy
returned and related what he had seen and done during my
meditation, I said: When next you see water in my room, open the
door, enter the water and take away the broken tile. The boy obeyed,
for when I again entered the dhyana state, he saw the same broken
tile in the water; he then opened the door and removed the tile. When
I came out of dhyana, my pain had vanished. Later, I met countless
Buddhas before I encountered Sagara-varadhara-buddhivikr idita-
bhijna Buddha (under whose instruction) I succeeded in relinquishing
(the conception of) body, thereby realizing perfect union of this body
and the fragrant oceans in the ten directions with absolute voidness,
without any further differentiation. This is why I was called .a son of a
Buddha. And was qualified to attend all Bodhisattva meetings.
As the Buddha now asks about the best means of perfection, in my
opinion the best consists in achieving the unhindered universalizing
pervasion of the element water, thereby realizing the patient
endurance of the uncreate which ensures Complete Enlightenment.

Translated by Charles Luk 34

KINH THU LANG NGHIEM QUYEN NAM

Nguyet Quang Dong Tip lien dung day, danh le bach Phat:

- Con nho hang sa kiep truoc, co Phat Thuy Thien ra doi, day chw Bo Tat
tu tap Thuy Quan, vao Tam Ma Dja. Con quan tanh thuy trong than ti>
nuoc mui, nu'oc bot, cho den cac thCp dich vi, tinh huyet, dai tieu tien, Imj
chuyen trong than, deu dong mot tanh thuy, thay nu'oc trong than cung
nu'oc cac be Huong Thuy cua Lien Hoa Tang The Gioi deu chang khac.

- Khi con moi tu thanh quan nay, tuy du^oc thay nu'oc, chu'a duoc quen
than. Luc ay, con la Ty Kheo toa thien trong phong, de tip con ti> cCpa so
nhin vao, thay nu'oc trong day knap phong, no nho dai khong biet, lien lay
mot mieng ngoi nem vao nu'oc phat ra tieng, thich thu bo di, khi con xuat
dinh, lien thay dau tim nhu Xa Loi Phat bi quy Vi Hai dap. Con ti/ nghT: Nay
con da dac qua A La Han, lia khoi benh duyen da lau, sao bong bi dau tim,
chang le da bi lui sut chang? Luc bay gio, de tip den ke lai viec tren, con
moi bao no sau nay neu lai thay nu^oc thi nen mo cCpa, vao lay mieng ngoi
ra. De tip vang loi, khi con nhap dinh, no lai thay nu^oc voi mieng ngoi ro
rang, lien mo cCpa lay ra, sau do con xuat dinh thi than the lai duoc r\hw cu.

- Con trai qua nhieu doi, gap vo so Phat, den doi Son Hai Ti/ Tai Thong
Vu^ong Nhu j Lai, thi con moi duoc quen than. Ti> do, ca than deu hoa
thanh nuoc, cung voi nu'oc cac be Huong Thuy noi muoi phuong the gioi
dong mot tanh Chon Khong, chang hai chang khac; nay o noi Nhir Lai,
duoc danh hieu la Dong Chon, di/ hoi Bo Tat. Phat hoi ve vien thong, con
do Quan Tanh Nu'oc Mot Mi/c Luu Thong, Duoc V6 Sanh Nhan, Bo De
Vien Man la hon ca.

Thich Duy Luc djch 20

Surangama sutra IV

The Bodhisattva of Crystal Light then rose from his seat, prostrated
himself with his head at the feet of the Buddha and declared: I still
remember that once, in the remotest of aeons countless as the sands
in the Ganges, there was a Buddha called .Infinite Voice, who
appeared in the world to reveal to Bodhisattvas the profoundly
enlightened fundamental awareness which, by looking into this world
and the bodily forms of all living beings, could perceive that all were
created by the power of the wind arising from illusory concurrent
causes. At the time, I inquired into the (illusory) setting up of the
world, changing time, bodily motion and motionlessness, stirring of
mind, in other words all kinds of movement which were fundamentally
the same and did not differ from one another. I then realized that
these movements had neither whence to come nor whither to go and
that all living beings in the ten directions, as uncountable as the dust,
came from the same falsehood. Likewise, all living beings in every
small world of the great chiliocosm were like mosquitoes in a trap in
which they hummed aimlessly and created a mad tumult. Soon after
meeting that Buddha, I realized the patient endurance of the
uncreate. As my mind opened, I perceived the land of the
imperturbable Buddha in the eastern region where I was admitted as
a son of the Dharma king, serving all the Buddhas in the ten
directions. My body and mind gave out rays of light that illumined all
the worlds without obstruction. As the Buddha now asks about the
best means of perfection, in my opinion the best consists in looking
into the power of the element of wind which has nothing (real) on
which to rely, thereby awakening to the Bodhi mind so as to enter
Samadhi and (then) to unite with the profound One Mind expounded
by the Buddhas in the ten directions.

Translated by Charles Luk 35

KINH THU LANG NGHIEM QUYEN NAM

Luu Ly Quang Phap Wong Tip lien dung day danh le bach Phat:

- Con nha hang sa kiep tiwc, co Phat V6 Luang Thanh ra 6v\, khai thi
ban giac dieu minh cho hang Bo Tat, day quan the gio'i va than chung sanh
deu theo slpc gio cua vong duyen xoay chuyen.

- Bay gibs con quan su an lap cua khong gian, su dong chuyen cua thai
gian, hanh dong cua than the, su dong tinh cua tarn niem, nhung cai dong
ay deu chang hai chang khac. Luc do, con lien giac ngo tanh cua nhung
thCp dong ay, chang tu dau den, chang di ve dau, mum phuong vo so dien
dao chung sanh deu dong mot hu vong, nhu vay cho den tat ca chung
sanh trong mot tarn thien dai thien the gio'i, giong nhu hang tram con muoi
dung trong binh, vo ve keu am, 6" nci nho hep phat ra nao loan. Con gap
Phat chua bao lau, dwyc Vo Sanh Nhan, luc bay gitf khai ngo, thay coi
Phat Dong Phuong Bat Dong, lam Phap Wong Tip, phung su mum
phuong Phat, than tarn phat ra anh sang, thau triet chang ngai. Phat hoi ve
vien thong, con do Quan Slpc Gio Chang Nom Nuong Tua, Ngo Tarn Bo
De, Vao Tarn Ma Dia, Khe Hop Vol Dieu Tarn Cua Muol Phuong Phat la
hem ca.

Thich Duy Luc dich 21

Surangama sutra IV

Akasagarbha Bod hisattva then rose from his seat, prostrated himself
with his head at the feet of the Buddha and declared: When the
Tathagata and I were with Dipamkara Buddha and realized our
boundless bodies, I held in my hands four big precious gems 152 which
illumined all Buddha lands in the ten directions, as uncountable as
dust, and transmuted them into the (absolute) void. Then my own
mind appeared like a great mirror emitting ten kinds of mysterious
precious light 153 which penetrated the ten directions, reaching the
boundaries of space and causing all pure lands of Buddhas to enter
the mirror and then to intermingle freely with my own body which was
just like unobstructive space. (Then) my body could enter perfectly as
many (samsaric) countries as there are grains of dust to carry out far
and wide the Buddha works (of salvation) so that universality could
prevail (everywhere). This great transcendental power derived from
my close inquiry into the four elements which had nothing real to rely
upon and into false thinking that rose and fell (alternately and ended
in nothingness). I realized the nonduality of space and the sameness
of the Buddha's (pure lands) and samsaric worlds, thereby achieving
the patient endurance of the uncreate. As the Buddha now asks
about the best means of perfection, according to my own experience,
the best consists in the close examination into boundless space,
leading to entry into Samadhi and perfecting thereby the mysterious
spiritual power.

152. This Bodhisattva had then succeeded in his meditation on the four elements of earth, water,
fire and wind, which he could perceive as identical with the underlying principle, thus transmuting
them into four precious gems.

153. To perceive the fundamental sameness in the ten dharmadhatus, i.e. the six samsaric
worlds and the four saintly realms.

Translated by Charles Luk 36

KINH THU LANG NGHIEM QUYEN NAM

Hw Khong Tang Bo Tat lien dimg day, danh le bach Phat:

- Con cung Nhu Lai chimg vo bien than noi Phat Dinh Quang. Luc ay, tay
con cam bon hat chau Ion, chieu sang muoi phirong vo so Phat Sat deu
hoa thanh hu khong, lai o noi ty tam hien Dai Vien Canh, hao quang vi
dieu, soi knap Lien Hoa Tang The Gioi va tan muoi phuong hu khong, deu
vao trong Vien Canh, xen nhap than con, nhir xen vao hu khong, chang
ngan ngai nhau. Than con hay vao vo so quoc do, tuy thuan dai than lye,
rong lam Phat sy. Con quan tip dai chang noi nuwig tya, vong tuwig,
sanh diet, voi hw khong va coi Phat von dong, do phat minh tanh dong, dac
Vo Sanh Nhan. Phat hoi ve vien thong, con do Quan Hir Khong Vo Bien,
Vao Tam Ma Dia, Dieu Lye sang to la hon ca.

Thich Duy Lye dich 22

Surangama sutra IV

Maitreya Bodhisattva then rose from his seat, prostrated himself with
his head at the feet of the Buddha and declared: I still remember that
in the remotest of aeons as uncountable as the dust, there was a
Buddha called Candras urya-pradipa who appeared in the world (to
convert others). I followed him to leave home. However, I (still)
cherished worldly fame and liked to mix with noble clans. Then
the Tathagata taught me how to practise dhyana meditation on the
mind's consciousnessl54 in order to realize the state of Samadhi.
Ever since the following aeons, I have used this Samadhi to serve
Buddhas as many as the sands in the Ganges, thereby eliminating
completely my (previous) mind set on worldly fame. When Dipamkara
Buddha appeared in the world, (under his instruction) I realized the
consciousnessperfecting supreme Samadhi of the mind which
enabled me to perceive that all Tathagata (stores) and samsaric
worlds, purity and impurity and existence and non-existence were
but appearances caused by my own mind's transformations. World
Honoured One, because of my clear understandingthat only the
mind's consciousness was the cause (of all externals, perceived) an
unlimited number of Tathagatas coming out of the nature of
consciousness, hence (the Buddha's) prophecy that I shall be His
successor. As the Buddha now asks about the best means of per-
fection, my opinion is that the best consists of close examination
into all appearances which are created by consciousness only, in
order to perfect the conscious mind, thereby realizing complete reality
and ensuring non-reliance on externals and the breaking of all
attachments caused by discrimination, thereby achieving the patient
endurance of the uncreate.

154. Mind only, the doctrine that nothing exists apart from mind, that the three worlds of existence
(of desire, form and beyond form) come from the mind only and that all dharma (things) are
created by consciousness only.

Translated by Charles Luk 37

KINH THU LANG NGHIEM QUYEN NAM

Di Lac Bo Tat lien dimg day, danh le bach Phat:

- Con nho vo so kiep truoc, co Phat Nhat Nguyet Dang Minh ra doi, con du
theo Phat xuat gia, con ham danh dy the gian, ira giao du voi cac quy toe.
Luc ay, The Ton day con tu tap Duy Tarn Thine Dinh, vao Tam Ma Dja. Ti>
nhieu kiep den nay, dung Tam Muoi nay phmng sy hang sa chip Phat, sy
ham cau danh dy da dupt sach. Den doi Phat Nhien Dang, con moi duoc
thanh "V6 Throng Dieu Vien Thine Tam Tam Muoi", ngo cac phap do,
sach, co, khong, noi tat ca coi Phat, deu do tam thine bien hien.

- The Ton! Vi con ngo Duy Tam thine nhu the, nen ti> tanh thine hien ra vo
so Nhu Lai, nay duoc tho ky se thOa ke ngoi Phat o coi nay. Phat hoi ve
vien thong, con do Quan Muoi Phuong Duy Thine, Tam Thine Sang to,
ChCpng Nhap Vien-Thanh-That, Xa Lia Tanh Y-Tha-Khoi Va Bien-Ke-Chap,
Dae Vo Sanh Nhan la hon ca.

Lirac giai

Tip bat dau tu tap Duy Tam ThCnc Djnh, den khi thanh "Vo Thimng Dieu Vien ThCpc Tam Tam Muoi", tine
la da chuyen thine thanh tri, nen noi vao Vien-Thanh-That. Khi chir-a chuyen thine, con bj canh buoc, goi
la Bien-Ke-Chap; pha dime Bien-Ke-Chap, con bj phap buoc, goi la chap Y-Tha-Khoi.

Ham danh dy the gian, thich giao du vol quy toe, la cai tirang Bien-Ke-Chap: sip ham cau danh dy cua
the gian da dint sach, la cai tirang Chap-Y-Tha-Khoi. Den khi lieu ngo tat ca duy tam thipc, nen thir-c tanh
hien ra vo so Nhip Lai, ay la timng Vien-Thanh-That vay.

Kinh Giai Tham Mat co noi: Ngipoi mat nham nhip Bien-Ke-Chap, hien mau xanh, vang nhip Y-Tha-Khoi,
con mat trong sang nhir- Vien-Thanh-That vay.

Thich Duy Lye dich 23

Surangama sutra IV

Mahasthama, a son of the Dharma king, who was the head of a
group of fifty-two Bodhisattvas, rose from his seat, prostrated himself
with his head at the feet of the Buddha and declared: I still remember
that in the remotest of aeons countless as the sands in the Ganges,
there was a Buddha called Amitabha who was succeeded by eleven
other Tatha- gatas in that kalpa. The last one was called the .Buddha
Whose Light Surpassed that of the Sun and Moon; he taught me how
to realize the state of Samadhi by thinking exclusively of (Amitabha)
Buddha. Byway of illustration, if a man concentrates his mind on
someone else while the latter always forgets him, both may meet and
see, but without recognizing, each other. However, if both are keen
on thinking of each other, their keenness will grow from one
incarnation to another until they become inseparable like a body and
its shadow. The Tathagatas in the ten directions have compassion for
all living beings and always think of them, like a mother who never
ceases thinking of her son. If the son runs away, her thoughts of him
will not help. But if he also thinks of her with the same keenness, they
will not be separated in spite of the passing of transmigration. If a
living being remembers and thinks of the Buddha, he is bound to
behold Him in his present or future incarnation. He will not be far from
the Buddha and thus without the aid of any other expedient, his mind
will be opened. He is like a man whose body, perfumed by incense,
gives out fragrance; hence his name .One Glorified by (Buddha's)
Fragrance and Light. From my fundamental cause-ground and with
all my thoughts concentrated on the Buddha, I achieved the patient
endurance of the uncreate. (This is why) I help all living beings of this
world to control their thoughts by repeating the Buddha's name so
that they can reach the Pure Land. As the Buddha now asks about
the best means of perfection, I hold that nothing can surpass the
perfect control of the six senses with continuous pure thoughts in
order to realize Samadhi.

Translated by Charles Luk 38

KINH THU LANG NGHIEM QUYEN NAM

Dai The Chi Phap Vuong Tu cung voi 52 vj Bo Tat dong tu, lien dung day,
danh le bach Phat:

- Con nho hang sa kiep truoc, co Phat V6 Luong Quang ra doi, thuo do,
muoi hai vi Nhu Lai ke nhau thanh Phat trong mot kiep. Vi Phat sau cung
hieu la Sieu Nhut Nguyet Quang, day con tu "Niem Phat Tam Muoi", vf
nhu co nguoi thi chuyen nho, nguoi thi chuyen quen, neu hai nguoi ay
nho nhau, khong ke gap hay chang gap, thay mat hay chang thay; cu nho
mai sau vao tarn niem, cho den doi nay, doi khac, thi nhu^ hinh voi bong,
chang each xa nhau.

- Muoi phuong Nhu Lai tuong nho chung sanh nhu me nho con, neu con
tron tranh thi du nho cung chang lam gi duoc; neu con nho me nhir me
nho con, thi doi doi me con chang xa each. Neu tarn chung sanh nho
Phat, niem Phat, thi hien nay hay ve sau nhat dinh thay Phat, each Phat
khong xa, chang nho phuwig tien, tarn tu khai ngo, nhu nguoi uop hirong
thi than co mui thorn, ay goi la Huong Quang Trang Nghiem. Ban nhan
cua con la dung tarn niem Phat, dac vo sanh nhan, nay o coi nay tiep dan
nguoi niem Phat ve coi Tinh Do. Phat hoi con ve vien thong, con do Nhiep
Ca Luc Can, Tinh Niem Tuong Tuc Vao Tam Ma Dia la hon ca.LUO'C GlAl

Nguoi niem Phat chang co mot sat na niem ngu due cua the gian, moi
duoc goi la tinh niem (tam niem trong sach). Tinh niem tuong tuc nhu con
nho me, la mieng niem tam nho, oai nghi nghiem chinh, nhiep ca luc can,
la nhan chang thay tuong xau dep, nhT chang nghe tieng khen che, ty
chang ngCpi mui thorn thoi, thiet chang nem vi ngon do, than chang tiep xuc
lanh, am, y chang phan biet buon vui, ay moi duoc goi la nhiep ca luc can,
cho den nhat tam bat loan, nhu the trong Tam Ma Dia, at phai thay Phat.

Noi chang nho tu tap, tu duoc khai ngo, nhu nguoi uop huong, chang
mong mui huong ma tu co mui huong, ay la nguyen luc bat kha tu nghi
cua Phat Di Da. Du noi nho nguyen luc cua Phat Di Da, nhung can phai co
dai nguyen cua chinh minh de tuong ung voi dai nguyen cua Phat thi moi
duoc thanh tuu.

Dai nguyen neu chi dung tam nghT mieng noi ay la nguyen suong, can phai
thuc hanh dung theo dai nguyen cua chinh minh phat ra, moi la nguyen
chon that, va moi co the tuong ung voi dai nguyen cua Phat

Thich Duy Luc dich 24

Surangama sutra IV

Meditation on the organ of hearing

Thereupon Aval o kite svara Bodhisattva rose from his seat, prostrated
himself with his head at the feet of the Buddha and declared: I still
remember that long before numbers of aeons countless as the sand
grains in the Ganges, a Buddha called Avalokitesvara appeared in
the world. When I was with Him, I developed the Bodhi Mind and, for
my entry into Samadhi, I was instructed by Him to practise meditation
by means of the organ of hearing. At first by directing the organ of
hearing into the stream of meditation, this organ was detached from
its object, and by wiping out (the concept of) both sound and stream-
entry, both disturbance and stillness became clearly non-existent.

Thus advancing step by step both hearing and its object ceased
completely, but I did not stop where they ended. When the
awareness of this state and this state itself were realized as non-
existent, both subject and object merged into the void, the awareness
of which became allembracing. With further elimination of the void
and its object both creation and annihilation vanished giving way to
the state of Nirvana which then manifested. Suddenly I leaped over
both the mundane andsupramundane, thereby realizing an all-
embracing brightness pervading the ten directions, and acquired two
unsurpassed (merits).

The first was in accord with the fundamental Profound Enlightened
Mind of all the Buddhas high up in the ten directions and possessed
the same merciful power as the Tathagata.

The second was in sympathy with all living beings in the six realms of
existence here below in the ten directions and shared with them the
same plea for compassion.

Translated by Charles Luk 39

KINH THU LANG NGHIEM QUYEN SAU

Luc bay gio, Quan The Am Bo Tat lien dimg day, danh le bach Phat:

- Con nho khi xira, ti> vo so hang sa kiep truoc co Phat Quan The Am ra
doi, con phat tarn Bo De noi Phat ay, Phat day con ti> Van, Jw, Tu nhap
Tarn Ma Dia (Van, Tip, Tu la Van noi tai, Jw noi Tarn, Tu noi Hanh).

- Bw&c dau o trong sir nghe duoc nhap Imj (chang chay theo luc tran) ma
quen cai so nghe (vong, so: vong nghTa la quen). So nhap da tich, thi hai
tipong dong va tinh chang sanh, nhu the dan dan tien them, thi nang nghe
va so nghe deu het; slp net nang so cua nghe cung chang tru. Con biet
chang tru thi con nang giac va so giac, nen phai Khong cai nang giac so
giac, thi slp Khong giac ay moi cu>c vien tron; nang giac so giac duoc
Khong den cung tot, la nhap vao cho Khong, nhap vao cho Khong thi con
tru noi Khong, nen nang khong so khong cung phai diet. Nang so cua
Khong diet roi thi tat ca sir sanh va diet deu het, sanh diet da diet, thi tich
diet hien tien, thinh linh sieu viet the gian va xuat the gian. Den day, knap
mu'oi phuong phap gioi deu sang to, du'oc hai thCp thu thang tron day sang
to:

1. Tren khe hop voi giac tarn von huyen dieu cua mu'oi phu'ong chu
Phat, voi Nhir Lai dong mot Ti> Lli'C (Phat do chung sanh cho vui, nhung
khong co nang do, goi la V6 Duyen Ti>).

2. Du^oi khe hop voi tat ca muoi phu'ong chung sanh luc dao, voi tat
ca chung sanh dong mot Bi Ngu'ong (chung sanh cau Phat do lia kho,
nhu'ng khong co so do, goi la Dong The Bi).

Thich Duy Lli'C dich

Surangama sutra IV

World Honoured One, as I (followed and) made offerings to the
Tathagata Avalokitesvara, He taught me to use my illusory hearing
and sublimate it to realize the Diamond (Vajra) Samadhi which gave
me the same power of mercy of all Buddhas and enabled me to
transform myself into thirtytwo bodily forms for the. purpose of visiting
all countries in samsara (to convert and liberate living beings).
World Honoured One, if there are Bodhisattvas who practise
samadhi to attain the transcendental (Mean), when there is a chance
for them to realize absolute Wisdom, I will appears a Buddha to teach
them the Dharmato liberate them.

If there are solitary students seeking (only) selfenlightenment, who
practise the stillness of Nirvana, when there is a chance for them to
realize it, I will appear as a teacher of self-enlightenment to teach
them the Dharma to liberate them. If there are students of the Four
Noble Truths who, after realizing the unreality of suffering and its
accumulation, tread the Path leading to the extinction of passions,
when there is a chance for them to achieve this, I will appear as a
hearer (sravaka) to teach them the Dharma to liberate them.

If there are living beings who realize (the harmfulness of) desire in the
mind and abstain from all worldly cravings to achieve purity of body, I
will appear as Brahma to teach them the Dharma to liberate them.
If there are living beings who desire to be lords of devas to rule over
the realms of the gods, I will appear as Sakra to teach them the
Dharma so that they reach their goals.

If there are living beings who wish to roam freely in the ten directions,
I will appear as Isvaradeva to teach them the Dharma to that they
reach their goals.

If there are living beings who wish to fly freely in empty space, I will
appear as Mahesvara to teach them the Dharma so that they reach
their goals.

If there are living beings who wish to be lords of ghosts and spirits to
protect their countries, I will appear as a great warrior to teach them
the Dharma so that they reach their goals.

Translated by Charles Luk 40

KINH THU LANG NGHIEM QUYEN SAU

The Ton! Do con cung ducmg Quan Am Nhu Lai, Phat day con y tanh Van
nhu huyen, huan tu Kim Cang Tarn Muoi. Vi vol chu Phat dong mot Tu
Lye, nen khien con duo'c thanh tuu 32 ung than vao cac quoc do.

1. The Ton! Neu chu Bo Tat vao Tarn Ma Dia tu phap vo lau, thang
giai day du, thi con hien than Phat, thuyet phap cho ho, khien duo'c giai
thoat.

2. Neu co hang hCpu hoc du^o'c tich tinh dieu minh, thang giai day du,
thi con hien than Doc Giac, thuyet phap cho ho, khien du^o'c giai thoat.

3. Neu co hang hCm hoc doan mu j 6'i hai nhan duyen du^o'c thang tanh
hien tien, thang giai day du, thi con hien than Duyen Giac, thuyet phap cho
ho, khien duo'c giai thoat.

4. Neu co hang hCm hoc tu Dao nhap diet, duo'c phap Khong cua Tlp
Thanh De, thang giai day du, thi con hien than Thanh Van, thuyet phap cho
ho, khien duo'c giai thoat.

5. Neu co chung sanh, muon tarn minh ngo, chang pham due tran,
muon than trong sach, thi con hien than Phan Vucng, thuyet phap cho ho,
khien duo'c giai thoat.

6. Neu co chung sanh, muon lam thien chu, lanh dao chu thien, thi
con hien than De Thich, thuyet phap cho ho khien duo'c thanh tuu.

7. Neu co chung sanh, muon than duo'c tu tai, di knap mudl phuo'ng,
thi con hien than Tu Tai Thien, thuyet phap cho ho, khien duo'c thanh tuu.

8. Neu co chung sanh, muon than duo'c tu tai, bay knap hu khong, thi
con hien than Dai Tu Tai Thien, thuyet phap cho ho, khien duo'c thanh tuu.

9. Neu co chung sanh, muon thong lanh quy than, cuu giup quoc do,
thi con hien than Thien Dai Tucmg Quan, thuyet phap cho ho, khien duo'c
thanh tuu.

Thich Duy Luc dich

Surangama sutra IV

If there are living beings who wish to rule over the world to protect all
its inhabitants, I will appear as a deva king of the four quarters to
teach them the Dharma so that they reach their goals.

If there are living beings who wish to be reborn in the palace of devas
to command ghosts and spirits, I will appear as a son of the deva king
of the four quarters to teach them the Dharma so that they reach their
goals.

If there are living beings who wish to be kings of human beings, I will

appear as a king to teach them the Dharma so that they reach their

goals.

If there are living beings who wish to be heads of clans to enjoy the

respects of their clansmen, I will appear as a respectable elder

(grhapati) to teach them the Dharma so that they reach their goals.

If there are living beings who enjoy discussing wellknown sayings and
practise pure living, I will appear as a respectable scholar to teach
them the Dharma so that they reach their goals.

If there are living beings who wish to govern cities and towns, I will
appear as a magistrate to teach them the Dharma so that they reach
their goals.

If there are living beings who delight in practising mysticism for self-
welfare, I will appear as a Brahmin to teach them the Dharma so that
they reach their goals.

If there are men who are keen on study and learning and leave home
to practise the rules of morality and discipline, I will appear as a
bhiksu to teach them the Dharma so that they reach their goals.

If there are women who are eager to study and learn and leave home
to observe the precepts, I will appear as a bhiksuni to teach them the
Dharma so that they reach their goals.

If there are men who observe the five precepts, I will appear as a
upasaka to teach them the Dharma so that they reach their goals.

Translated by Charles Luk 41

KINH THU LANG NGHIEM QUYEN SAU

10. Neu co chung sanh, thich thong lanh the gio'i, bao ve chung sanh,
thi con hien than Tlp Thien VLPcmg, thuyet phap cho ho, khien dLPO'c thanh
tyu.

11. Neu co chung sanh, muon sanh nci thien cung, sai khien quy than,
thi con hien than Thai Tlp cua Tlp Thien VLPcmg, thuyet phap cho ho, khien
dwyc thanh ti/u.

12. Neu co chung sanh, muon lam vua coi ngLPm, thi con hien than
vua, thuyet phap cho ho, khien dLPO'c thanh tLPU.

13. Neu co chung sanh, thich lam chu cac dong quy toe, moi ngLPai
cung kfnh, thi con hien than truing gia, thuyet phap cho ho, khien dwyc
thanh tyu.

14. Neu co chung sanh, thich dam luan nhCpng Icyi hay giCp minh trong
sach, thi con hien than Clp ST, thuyet phap cho ho, khien dwyc thanh tLPU.

15. Neu co chung sanh, thich cai tri viec nwdc, trong coi cac ban ap,
thi con hien than Te quan, thuyet phap cho ho, khien dwyc thanh tLPU.

16. Neu co chung sanh, thich cac so thuat, tLP nhiep tarn giCp than, thi
con hien than Ba La Mon, thuyet phap cho ho, khien (Jlpo'c thanh tLPU.

17. Neu co thien nam tCp, ham hoc phap xuat gia, giCp gin gio'i luat, thi
con hien than Ty Kheo, thuyet phap cho ho, khien dwyc thanh tLPU.

18. Neu co thien nCp nhan, ham hoc phap xuat gia, tri cac gio'i cam, thi
con hien than Ty Kheo Ni, thuyet phap cho ho, khien dwyc thanh tLPU.

19. Neu co thien nam tCp, thich giCp ngu gio'i, thi con hien than \Ju Ba
Tac, thuyet phap cho ho, khien dwyc thanh tLPU.

Thich Duy Llpc dich

Surangama sutra IV

If there are women who observe the five precepts, I will appear as a
upasika to teach them the Dharma so that they reach their goals.

If there are women who are keen to fulfil their home duties thereby
setting a good example to other families and the whole country, I will
appear as a queen, a princess or a noble lady to teach them the
Dharma so that they reach their goals.

If there are young men who are chaste, I will appear as a celibate
youth to teach them the Dharma so that they reach their goals.

If there are young women who are keen to avoid carnality in order to
preserve their virginity, I will appear as a maiden to teach them the
Dharma so that they reach their goals.

If there are gods who wish to be freed from bondage in their realms, I
will appear as a deva to teach them the Dharma so that they reach
their goals.

If there are dragons (nagas) who wish to be freed from bondage in
their realms, I will appear, as a naga to teach them the Dharma so
that they reach their goals.

If there are yaksas who wish to be freed from bondage in their
realms, I will appear as a yaksa to teach them the Dharma so that
they reach their goals.

If there are gandharvas who wish to be freed from bondage in their
realms, I will appear as a gandharva to teach them the Dharma so
that they reach their goals.

If there are asuras who wish to be freed from bondage in their realms,
I will appear as an asura to teach them the Dharma so that they
reach their goals.

If there are garudas who wish to be freed from bondage in their
realms, I will appear as a garuda to teach them the Dharma so that
they reach their goals.

Translated by Charles Luk 42

KINH THU LANG NGHIEM QUYEN SAU

20. Neu co thien nO nhan, ty giO ngu gio'i, thi con hien than \Ju Ba Di,
thuyet phap cho ho, khien 6w<yc thanh tyu.

21. Neu co thien nO nhan, lap than trong cung vua, chu viec noi chinh,
giup viec r\w&c nha, thi con hien than nO chu (hoang hau), hay phu nhan,
menh phu, 6a\ gia (nCp giao su^ cua hoang hau va cac cung phi), thuyet
phap cho ho, khien (JiKyc thanh tyu.

22. Neu co con trai, chang hoai trinh nam, thi con hien than dong nam,
thuyet phap cho ho, khien 6w<yc thanh tyu.

23. Neu co con gai, muon giCp trinh nij, chang cau sy xam bao, thi con
hien than dong nO, thuyet phap cho ho, khien du'O'c thanh tyu.

24. Neu co chu Thien, muon ra khoi loai trai, thi con hien than chip
Thien, thuyet phap cho ho, khien du^o'c thanh tyu.

25. Neu co con Rong, muon ra khoi loai rong, thi con hien than rong,
thuyet phap cho ho, khien 6w<yc thanh tyu.

26. Neu co Du'O'c Xoa (I) muon ra khoi loai minh, thi con hien than
Du'O'c Xoa, thuyet phap cho ho, khien dwyc thanh tyu.

27. Neu co Can that Ba (2) muon ra khoi loai minh, thi con hien than
Can That Ba, thuyet phap cho ho, khien dircyc thanh tyu.

28. Neu co A Tu La, muon thoat khoi loai minh, thi con hien than A Tu
La, thuyet phap cho ho, khien dwyc thanh tyu.

Thich Duy Lye dich

Surangama sutra IV

If there are kinnaras who wish to be freed from bondage in their
realms, I will appear as a kinnara to teach them the Dharma so that
they reach their goals.

If there are mahoragas who wish to be freed from bondage in their
realms, I will appear as a mahoraga to teach them the Dharma so
that they reach their goals.

If there are living beings who wish to be reborn as human beings, I
will appear in human form to teach them the Dharma so that they
reach their goals.

If there are non-human beings with or without forms and either
thoughtful or thoughtless, who wish to be freed from bondage in their
realms, I will appear as one of them to teach them the Dharma so
that they reach their goals.

These are my thirty-two transformation-bodies in response to (the
needs of) all countries in samsara, achieved by means of the
uncreated sovereign power of Samadhi realized in my practice of
sublimating the faculty of hearing.

World Honoured One, I also use this uncreated sovereign power of
Diamond Samadhi, derived from sublimating hearing, to share with all
living beings in the six realms in the ten directions the same plea for
compassion, and to bestow upon them fourteen kinds of fearlessness
which emanate from my body and mind.

1. 'since I myself do not meditate on sound but on the meditator, I
cause all suffering beings to look into the sound of their voices in
order to obtain liberation. 155

2. By returning (discriminative) intellect to its (absolute) source, I
cause them to avoid being burned when they find themselves in a
great fire.

3. By returning hearing to its source, I cause them to avoid drowning
when they are adrift on the sea.

4. By stopping wrong thinking and thereby cleansing their minds of
harmfulness, I lead them to safety when they wander in the realm of
evil ghosts.

Translated by Charles Luk 43

KINH THU LANG NGHIEM QUYEN SAU

29. Neu co Khan Na La (3), muon thoat khoi loai minh, thi con hien
than Khan Na La, thuyet phap cho ho, khien dircyc thanh tyu.

30. Neu co Ma Hau La Gia (4) muon thoat khoi loai minh, thi con hien
than Ma Hau La Gia, thuyet phap cho ho, khien dwyc thanh tyu.

31. Neu co chung sanh thich lam ngipoi, tu nghiep ngipoi, thi con hien
than ngipoi, thuyet phap cho ho, khien dwyc thanh tyu.

32. Neu co loai phi nhan, hoac co hinh, hoac vo hinh, hoac co tucmg,
hoac vo tu^ang, muon thoat khoi loai minh, thi con hien than nhu ho, thuyet
phap cho ho, khien du^o'c thanh tmj.

- Ay goi la 32 Cpng than nhiem mau vao cac quoc do, nhCpng than ay deu do
vo tac dieu lye cua sy huan tu tarn muoi ty tai thanh tyu.

- The Ton! Con lai dung vo tac dieu lye cua sy huan tu Kim Cang Tarn
Muoi nay, cung vol tat ca chung sanh luc dao trong mwvi phu^o'ng tarn the
dong mot Bi Nguxyng, nen khien cac chung sanh nol than tarn con du^o'c 14
thCp cong dCpc vo uy:

1. Do con chang quan am thanh, ty quan ke quan, khien chung sanh
kho nao mwvi phu'O'ng ty quan am thanh, lien du'O'c giai thoat.

2. Xoay tri kien ve ban tri, khien chung sanh du vao dong ICpa, ICpa
chang the chay.

3. Xoay cai nghe ve ban van, khien chung sanh bi nu'6'c cuon troi ma
chang chim dam.

4. Vong tu'd'ng dupt sach, tarn chang sat hai, khien chung sanh vao xlp
quy, quy chang the hai.

Thich Duy Lye dich

Surangama sutra IV

5. By sublimating their (wrong) hearing to restore its 155 . This is a very
profound meditation which readers should not let pass without careful
study if they wish to know why Avalokitesvara is so popular in Far
Eastern countries where he is the merciful patron saint. By discarding
the sound to look into the meditator himself, that is into the nature of
hearing, he disengages himself from both organs and sense data and
thereby realizes his allembracing Buddha nature which contains all
living beings. By developing their pure faith in him and by calling his
name, or concentrating on him, they achieve singleness of mind that
mingles with his Bodhi substance and become one with him; hence
their liberation from sufferings which do not exist in the absolute state
absolute condition, thereby purifying all six organs and perfecting
their functions, I cause them, when in danger, to be immune from
sharp weapons which become blunt and useless like water that can
not be cut and daylight that cannot be blown away, because their
(underlying) nature does not change.

6. By perfecting the sublimation of their hearing, its bright light
pervades the whole Dharma realm to destroy the darkness (of
ignorance) thereby dazzling evil beings such as yaksa, raksa,
kumbhanda, pisaci, putana, etc., who cannot see them when meeting
them.

7. When hearing is reversed so that sound vanishes completely, all
illusory objects of sense disappear so that (practisers) are freed from
fetters which can no longer restrain them.

8: The elimination of sound to perfect hearing results in universal
compassion so that they can pass through regions infested with
robbers and bandits who cannot plunder them.

9. The sublimation of hearing disengages them from the objects of
sense and makes them immune from (attractive) forms, thereby
enabling lustful beings to get rid of desires and cravings.

10. The sublimation of sound eliminates all sense data and results in
the perfect mingling of each organ with its objects and the total
eradication of subject and object, thereby enabling all vindictive
beings to bury anger and hate.

Translated by Charles Luk 44

KINH THU LANG NGHIEM QUYEN SAU

5. Huan tap cai nghe thanh Ban Van, tieu ca luc can thanh mot tanh
Van, khien chung sanh dang luc bi giet hai, dao gay tung (Joan, cac binh
khi cham vao than nguoi, nhu cat dong nuoc, nhu thoi anh sang, ma ban
tanh chang lay dong.

6. Huan tap tanh Van thuan nhat sang to, chieu knap phap gioi, dep
tan toi tarn, khien chung sanh du gap cac loai Du^oc Xoa, La Sat, yeu mj,
quy than o gan ben canh mat ho chang the nhin thay.

7. Am thanh tieu sach, tanh nghe tro vao, thoat khoi tran vong, khien
chung sanh gap nhQng thCp gong, cum, xieng, xich deu chang the troi buoc.

8. Am thanh tieu diet, tanh Van vien man, Ti> Lu^c khap noi, khien
chung sanh di qua cho nguy hiem, chang bi giac cu^op.

9. Huan tu tanh Van, xa lia canh tran, sac due chang the loi keo, khien
tat ca chung sanh da dam xa lia tham due.

10. Thuan am vo tran, can tran vien dung, chang nang so doi dai,
khien tat ca chung sanh hay gian dCp lia bo san han.

Thich Duy Lli'C dich

Surangama sutra IV

11. After the elimination of sense data and the return to the bright
(Reality), both inner body and mind and outer phenomena become
crystal dear and free from all hindrances, so that dull and ignorant
unbelievers (icchantika) can get rid of the darkness of ignorance.

12. When their bodies are in harmony with the nature of hearing, they
can, from their immutable state of enlightenment (bodhimandala), re-
enter the world (to liberate others) without harming the worldly, and
can go anywhere to make offerings to Buddhas countless as dust,
serving every Tathagata in the capacity of a son of the King of the
Law and having the power to give male heirs with blessed virtues and
wisdom to childless people who want boys.

13. The perfecting of the six organs unifies their divided functions so
that they become all-embracing, thus revealing the Great Mirror
(Wisdom) and immaterial Tathagata womb compatible with all
Dharma doors taught by Buddhas as uncountable as dust. They can
bestow upright, blessed, gracious, and respect-inspiring girls on
childless parents who want daughters.

14. In this great chiliocosm which contains a hundred lacs of suns
and moons, there are now Bodhisattvas countless as sand grains in
sixty-two 156 Ganges rivers. They practice the Dharma to set a good
example to all living beings by befriending, teaching and converting
them; in their wisdom their expedient methods differ. Because I used
one penetrating organ which led to my realization through the faculty
of hearing, my body and mind embrace the whole Dharmarealm

in which I teach all living beings to concentrate their minds on calling
my name. The merits that follow are the same as those derived from
calling on the names of all these Bodhisattvas. World Honoured One,
my single name does not differ from those uncountable ones,
because of my practice and training which led to my true
enlightenment. These are the fourteen fearless (powers) which I
bestow upon living beings.

156. The digit 6 stands for the sixth consciousness, or mad mind, which creates the duality of ego
and dharma, symbolized by the digit 2. The duty of every Bodhisattva is to liberate living beings
deceived by the illusions thus created.

Translated by Charles Luk 45

KINH THU LANG NGHIEM QUYEN SAU

11. Xoay minh tieu tran, tro ve ban tanh, ca phap gio'i, than tarn deu
nhir luu ly, thau triet vo ngai, khien nhCmg ke ngu muoi chang tin Phat
phap, xa lia nan sy si me am muoi.

12. Tieu dung hinh the, tro ve ban Van, ngoi bat (Jong 6ao trang, vao
the gian ma chang hoai phap the gian, di khap mu'oi phuwig, cung duong
vo so Nhu Lai, noi moi Nhir Lai lam Phap Vuong Tip, khi phap gioi chung
sanh cau sanh con trai, duoc con trai co phuoc dine tri hue.

13. Luc can vien thong, sang va soi khong hai, khap mu'oi phirong the
gioi, lap Dai Vien Canh, Khong Nhu Lai Tang, thi>a nhan phap mon bf mat
cua vo so Nhir Lai, chang co thieu sot, khien phap gioi chung sanh cau
sanh con gai, duoc con gai co tuong tot, doan chinh, phuoc dine, diu
dang, duoc moi nguoi yeu men.

14. Tram lpc nhirt nguyet chieu khap tarn thien da\ thien the gioi nay,
trong do co 62 hang sa phap vuong tip dang tru tri noi the gian, tu chanh
phap, lam mo pham, moi moi dung phirong tien va tri hue chang dong, tuy
thuan can tanh moi ngu'oi de giao hoa chung sanh.

Thich Duy Lye dich

Surangama sutra IV

World Honoured One, because of my Perfect Understanding which
led to my attainment of the Supreme Path, I acquired four
inconceivable absolute virtues.

1. When I first realized the hearing mind which was most profound,
the Essence of Mind (i.e. the Tathagata store) disengaged itself from
hearing and could no longer be divided by seeing, hearing, feeling
and knowing, and so became one pure and clean all-pervading
precious Bodhi. This is why I can take on different wonderful forms
and master a countless number of esoteric mantras. I can appear
with one, three, five, seven, nine, eleven and up to 108, 1,000,
10,000 and 84,000 sovereign (cakra) faces; with two, four, six, eight,
ten, twelve, fourteen, sixteen, eighteen, twenty, twenty-four and up to
108, 1,000, 10,000 and 84,000 arms making various gestures
(mudras); and with two, three, four, nine up to 108, 1,000, 10,000 and
84,000 clean and pure precious eyes, either merciful or wrathful, and
in a state either of still imperturbability (dhyana-samadhi) or of
absolute wisdom (prajna) to save and protect living beings so that
they can enjoy great freedom.

2. Because of my meditation by means of the (organ of) hearing,
which resulted in my disengagement from the six sense data, like a
sound going through a wall without hindrance, I can, with each
appearance and with the aid of each mantra, bestow fearlessness
upon (suffering) beings in countries as countless as dust in the ten
directions in which I am regarded as the Giver of Dauntlessness.

3. Because of the perfection which I won by sublimating the
appropriate organ, living beings in countries which I visit (lay down
their desires and attachments and) offer their bodies and treasures to
implore my compassion.

4. As 1 have realized the Buddha mind and attained Ultimate
(Reality) I can make offerings to the Tathagatas in ten directions and
satisfy living beings in the six worlds who

seek (virtuous) wives, (good) sons, samadhi, long life and
even parinirvana.

Translated by Charles Luk 46

KINH THU LANG NGHIEM QUYEN SAU

- Do con duo'c NhT Can vien thong, phat ra dieu dung, nen than tarn vi
dieu, cung khap phap gio'i, khien chung sanh ngircyi tri danh hieu con so
vol nguai tri danh hieu cua 62 hang sa Phap Virong Tlp, hai ngLPdl dwyc
phwdc dCpc bang nhau.

- The Ton! Sv dT mot danh hieu cua con can xCpng vm nhieu danh hieu kia,
la do con tu tap dac chon vien thong, ay goi la mu'O'i bon thCp slpc vo uy, thi
cho chung sanh phum dCpc day du.

The Ton! Do con tu chCmg V6 Thu'O'ng Dao, du'O'c can vien thong nay, nen
kheo du'O'c bon thCp dieu dCpc vo tac bat kha tu^ nghi:

1. Do con diKyc Ban Van huyen dieu, tam dieu lia van: Kien, Van,
Giac, Tri thanh mot bCpu giac vien dung trong sach, chang the chia each,
nen hay hien nhieu dung mao vi dieu, thuyet vo bien bf mat than chu, trong
do ti> mot den tarn van bon ngan con mat va canh tay, tuy nghi thi hien,
hoac ti> hoac oai, hoac dinh hoac hue, clpu giup chung sanh du'O'c tu^ tai.

2. Do su" Van Tip cua con thoat khoi luc tran, nhu^ am thanh virot qua
bCpc tu^ang, chang bi ngan ngai, nen con kheo hien moi moi hinh, moi moi
chu, nhOng hinh nhCmg chu, deu hay thi cho chung sanh dugc slpc vo uy.
Vi the, mwv\ phu'O'ng vo so quoc do deu goi con la ngwai Thi Vo Uy.

3. Do con tu tap NhT Can trong sach, dwyc dieu tarn vien thong, nen di
khap the gio'i, deu co the khien chung sanh xa bo than mang va chau bau
cau con thu^o'ng xot.

4. Con du'O'c ngo tarn Phat, chung nol clpu canh, hay dung cac thCp
chau bau cung dLPdng mwv\ phLPO'ng NhLP Lai, cho den chung sanh luc dao
trong phap gio'i, cau vo 1 dLPO'c vo 1 , cau con dLPO'c con, cau song lau dLPO'c
song lau, cau chanh dinh 6\j(?c chanh dinh, nhLP the cho den cau Dai Niet
Ban dLPO'c Dai Niet Ban.

Thich Duy Llpc dich

Surangama sutra IV

As the Buddha now asks about the best means of perfection, my
method which consists in regulating the organ of hearing so as to
quiet the mind for its entry into the stream of meditation leading to the
state of Samadhi and attainment of Enlightenment is the best.
World Honoured One, that Buddha praised my excellent method of
perfection and gave me, in the presence of the assembly, the-name
of Avalokitesvara. Because of my all-embracing (absolute function of)
hearing, my name is known everywhere.

Thereupon, the Buddha, from His lion-seat, sent out from the five
members of His body, rays of light which reached and shone on the
heads of the Tathagatas and Bodhisattvas countless as dust in the
ten directions. In return countlessTathagatas sent back rays of light
which shone on the heads of the Buddha, great Bodhisattvas and
Arhats in the assembly, causing the groves and streams to intone the
Dharma and uncountable rays of light to interlace in precious nets, a
spectacle never seen before. As, a result, all (the Bodhisattvas and
Arhats in the assembly) realized the Diamond Samadhi. At the same
time showers of green, yellow, red and white lotus blossoms turned
the whole of space into a seven coloured expanse and caused
mountains, rivers and the great earth to disappear and all the
countless other realms to merge into one universe filled with songs
and recitations. 157 Thereupon, the Tathagata said to Manjusri: Son of
the Dharma king, these twenty-five Bodhisattvas and Arhats
who no longer need to study and learn, have related the expedient
methods used by them at the start of their practice for their realization
of Bodhi. In reality each of these methods does not differ from, and is
neither superior nor inferior to the others. Tell me which one of them
is suitable to Ananda so that he can awaken to it and which one is
easy of achievement, for the benefit of living beings who, after my
nirvana, wish to practise with the Bodhisattva vehicle in their search
for Supreme Bodhi.

157. This reveals the blissful realm of Avalokitesvara's reward-body (sambhogakaya) wherein all
dualities and contraries are replaced by a uniform state of Sublime Majesty.

Translated by Charles Luk 47

KINH THU LANG NGHIEM QUYEN SAU

- Phat hoi ve vien thong, con tu NhT Can vao Vien Chieu Tam Muoi, Tuy
Tam ty Tai, Tu Sy Nghe Nhap Luu, cho den Dae Tam Ma Dja, Thanh Ti/u
Bo De la hon ca.

- The Ton! Nhu Lai khen con kheo duoc phap mon vien thong, o trong hoi
tho ky cho con hieu la Quan The Am, do con quan am sang to muoi
phuong, nen danh hieu QUAN Am knap muoi phuong the gioi.

Bay gio, The Ton noi toa Su Tu, tu ngu the cung phong hao quang, chieu
soi dinh dau cua muoi phuong vo so Nhu Lai, voi cac Phap Vuong Tlp va
chu Bo Tat; cac Nhu Lai ay cung trong ngu the cung phong hao quang, tu
moi noi chieu den dinh dau cua Phat, voi chu Dai Bo Tat va A La Han
trong hoi. Rung cay, ao ho deu dien phap am, hao quang giao xen nhu
luoi bau, dai chung duoc phap chua tung co, tat ca deu duoc Kim Cang
Tam Muoi. Tuc thoi, troi mua bach buu lien hoa, xanh, vang, do, trang,
xen Ion Ian nhau; muoi phuong hu khong hoathanh mau sac that buu, nui
song, dat dai noi coi Ta Ba nay deu an mat, chi thay muoi phuong vo so
quoc do hop thanh mot coi, ca nhac vang lung, tu nhien hoa tau.

Luc do, Nhu Lai bao Van Thu Su Loi Phap Vuong Tu rang:

- Nguoi hay xem 25 vi vo hoc Dai Bo Tat va A La Han nay, moi moi trinh
bay phuong tien thanh dao luc ban dau, deu noi tu tap vien thong chon
that, loi tu cua ho that chang hon kern va chang truoc sau sai biet. Nay ta
muon khien A Nan khai ngo, trong 25 loi tu, loi nao thich hop, va sau khi ta
diet do, chung sanh trong coi nay muon vao Bo Tat thua, cau dao Vo
Thuong, tu cua phuong tien nao de duoc thanh tuu?

Thich Duy Luc dich

Surangama sutra IV

Manjusri's Gatha Teaching the Appropriate
Method for Human Beings

As commanded, Manjusri rose from his seat, prostrated himself with
his head at the feet of the Buddha and reverently chanted the
following gatha:

Perfect and clear by nature is the Bodhi ocean,

Pure and faultless Bodhi is in essence wonderful.

Its fundamental brightness shone, so by chance creating

An object which then obscured its radiant nature.

Thus in delusion there appeared one-sided emptiness

In which an imaginary world arbitrarily was built.

Steadying itself, the thinking process made the continents

While the (illusory) knower became a living being.

The voidness so created within Bodhi

Is but a bubble in the ocean. Worldly

Realms, countless as the dust, arose

In this (relative) emptiness.

When the bubble bursts, the void's unreality

Is exposed: how much more so is that of the three realms?

Though all return to One Nature at the source,

There are many expedient methods for the purpose.

Though holy nature pervades all, direct

Or inverse methods are expedients;

Hence newly initiated minds of different

Aptitudes are quick or slow to enter Samadhi.

Form which from thought crystallizes

Is, too difficult to look through.

How can perfection be achieved

Through this impenetrable form?

Sound, voice, word and speech are each

Confined to specific definition

Which by itself is not all embracing.

How can they help perfection to achieve?

Smell, perceived when in contact with the nose,

Without that contact is non-existent.

How can that which is not always present

Be a means to achieve perfection?

Translated by Charles Luk 48

KINH THU LANG NGHIEM

QUYEN SAU

Van Thu Su Loi Phap Vuong Tip vang theo y chi cua Phat, lien dung day
danh le chan Phat, thua oai than cua Phat, noi ke dap rang:

CHANH VAN

DICH NGHIA

Giac hai tanh trOng vien,
Vien trung giac nguyen dieu,
Nguyen minh chieu sanh so,
So lap chieu tanh vong.
Me vong huu hu khong,
Y Khong lap the gioi,
Tuong trung thanh quoc do,
Tri giac nai chung sanh.
Khong sanh Dai Giac trung,
Nhu hai nhat au phat.
HCpu lau vi tran quoc,
Giai y Khong so sanh
Au diet Khong bon vo,
Huong phmc chw tarn hCpu.
Qui nguyen tanh vo nhi,
Phu^ong tien hCpu da mon,
Thanh tanh vo bat thong,
Thuan nghich giai phu'ong tien.
So tarn nhap tarn muoi,
Tri toe bat dong luan.
Sac tu'ong ket thanh tran,
Tinh lieu bat nang triet.
Nhu^ ha bat minh triet,
\J thi hoach vien thong?
Am thanh tap ngCp ngon,
Dan y danh cu vi.
Nhat phi nan nhat thiet,
Van ha hoach vien thong?
Huong dT hiep trung tri,
Ly tac nguyen vo hCpu.
Bat hang ky so giac,
Van ha hoach vien thong?

Bien giac tanh trong lang,
Von day du vi dieu,
Chap sang sanh so chieu,
So lap tanh chieu mat.
Me vong co hu khong.
Do Khong lap the gioi,
Tu'ong lang thanh Quoc Do,
Tri giac la chung sanh.
"Khong" sanh noi Dai Giac
Nhu bien noi mot bot.
Vo so nuoc hCpu lau,
Deu ti> Khong sanh khoi,
Bot be Khong da diet
Dau the con tarn gioi.
Ve coi tanh chang hai,
Phuong tien co nhieu loi,
Bac Thanh chang ngan ngai,
Thuan nghich deu tuy nghi.
So co vao chanh dinh,
Nhanh cham chang dong nhau.
Quan Sac thanh noi tran,
Tinh vi chang thau triet.
Neu da chang thau triet,
Lam sao duoc vien thong?
Am thanh Ion ngCp ngon,
Chi nuong tua loi Phat.
Mot chang gom tat ca,
Lam sao duoc vien thong?
Huong do hop moi biet,
Ly thi chang co mui.
Hop ly tanh chang thuwig,
Lam sao duoc vien thong?

Thich Duy Luc dich

10

Surangama sutra IV

Taste exists not of itself, but is

Perceived when flavour's present.

Since sense of taste is ever varied

How can it to perfection lead?

Touch exists when there's an object touched;

Without an object touch is naught.

Since contact and its absence are not constant,

How can touch help to achieve perfection?

Dharma is inner defilement called;

Reliance thereon implies an object.

Since subject and object are not all embracing,

How can dharma lead one to perfection?

The organ of sight, although perceiving clearly,

Sees things in front but cannot see behind.

How can partial (sight of) the four quarters

Help one to achieve perfection?

The inward and the outward breath

Have no link uniting them.

How can they, thus unconnected,

Be used to achieve perfection?

The tongue is useless touching nothing;

When flavour is present, there is taste

Which vanishes when flavour's absent.

How can this help to achieve perfection

Body must be conditioned to the object touched;

Both cannot be used for all embracing meditation

Which is beyond both subject and object with their limits.

How can this serve to achieve perfection?

The tumult of thinking with the mind disturbs

The serenity of right perception.

Since stirring thoughts are most hard to eradicate

How can intellect serve to achieve perfection?

Union of consciousness with eye and sight

Has three components that are not settled.

How can that which is devoid of substance

Be used as a means to win perfection?

Translated by Charles Luk 49

KINH THU LANG NGHIEM

QUYEN SAU

Vi tanh phi bon nhien,
Yeu dT vj thai hOu,
Ky giac bat hang nhat,
Van ha hoach vien thong?
Xuc dTsaxuc minh,
V6 sv bat minh xuc,
Hop ly tanh phi dinh,
Van ha hoach vien thong?
Phap xung vi noi tran,
Bang tran tat hCm so 1 .
Nang so 1 phi bien thiep,
Van ha hoach vien thong?
Kien tanh tuy dong nhien,
Minh tien bat minh hau,
Tif duy khuy nhat ban,
Van ha hoach vien thong?
Ty tCpc xuat nhap thong,
Hien tien vo giao khi,

Chi ly phi thiep nhap,
Van ha hoach vien thong?
Thiet phi nhap vo doan,
Nhan vi sanh giac lieu,
Vi vong lieu vo hu^u,
Van ha hoach vien thong?
Than dftso'xuc dong,
Cac phi vien giac quan,
Nhai lu^o'ng bat minh hoi,
Van ha hoach vien thong?
Tri can tap loan tip,
Tram lieu chung vo kien,
Tucmg niem bat kha thoat,
Van ha hoach vien thong?
ThCpc kien tap tarn hoa,
Cat bon xu^ng phi tuwig,
Tif the tien vo dinh,
Van ha hoach vien thong?

Mui vi chang tu'sanh,
D&\ khi nem m&\ co,
Vi giac chang thuwig con,
Lam sao du'Q'c vien thong?
Xuc phai co so 1 xuc,
Chang so 1 thi chang xuc,
Ho'p ly tanh chang dinh.
Lam sao du'Q'c vien thong?
Phap goi la noi tran,
Nu'cng tran at co s<y.
Nang so 1 chang cung khap,
Lam sao du'Q'c vien thong?
Tanh kien du ro rang,
Thay tru'6'c chang thay sau,
Bon phia thieu mot nCpa,
Lam sao diKyc vien thong?
Hci Tha thong ra vao,
Quan den chang giao khi,
(Giong nhu^ nin tho 1 )
Lia tha chang ngo nhap,
Lam sao du'Q'c vien thong?
Thiet nhap chang vo cc?,
Do vi sanh giac tri,
Vi mat giac cung mat,
Lam sao du'Q'c vien thong?
Than vm xuc dong nhau, (5)
Chang phai Vien Giac Quan,
Chang hoi khong ngan me,
Lam sao dugc vien thong?
Y can Ion vong tu^ang,
Chang thay tanh trong lang,
Tu^ang niem chang giai thoat,
Lam sao dugc vien thong?
Kien, Tu'O'ng, ThCpc hoa ho'p,
Ca ba von chang tu'O'ng,
TiFthe da chang dinh,
Lam sao dugc vien thong?

Thich Duy Lu'C dich

11

Surangama sutra IV

The hearing mind which reaches into space

Needs a great cause for its development;

But untrained men cannot realize it.

How can this help to achieve perfection?

Meditation on the nose is only an expedient

Means to control the mind by fixing it for the moment,

But wrong dwelling can create an illusory abode.

How can this be used to achieve perfection?

Preaching the Dharma plays upon voice and words,

But awakening occurred during practice long ago,

Words and speeches never going beyond the worldly stream.

How can this be a means to achieve perfection

Observance of rules of discipline controls

The body but never that which is beyond it.

Since control of body is not all embracing

How can this serve to achieve perfection?

Transcendental powers come from a former cause;

How can they derive from discriminating consciousness?

Since thinking from externals cannot stray,

How can it serve to achieve perfection?

If the element of earth be used for contemplation,

It is solid and cannot be penetrated;

Belonging to the worldly it lacks spirituality.

How can it be used to achieve perfection?

If meditation be on the element of water,

The thoughts that then arise have no reality.

Beyond feeling and seeing is the absolute;

How then can water help to achieve perfection?

If for meditation the element of fire be used,

Dislike of desire is not complete renunciation;

It is no expedient for newly initiated minds.

How then can fire become a means to achieve perfection?

If meditation is on the element of wind,

Motion and stillness are a false duality

From which Supreme Bodhi cannot develop.

How can wind serve to achieve perfection?

Translated by Charles Luk 50

KINH THU LANG NGHIEM

QUYEN SAU

Tarn Van dong thap phucmg,
Sanh w dai nhan li/c,
Scy tarn bat nang nhap,
Van ha hoach vien thong?
Ty Tucmg bon quyen cc,
Chi linh nhiep tarn tru,
Tru thanh tarn so 1 tru,
Van ha hoach vien thong?
Thuyet phap long am van,
Khai ngo tien thanh gia,
Danh cu phi vo lau,
Van ha hoach vien thong?
Tri Pham dan thuc than,
Phi than vo sv thuc,
Nguyen phi bien nhatthiet,
Van ha hoach vien thong?
Than Thong bon tuc nhan,
Ha quan phap phan biet,
Niem duyen phi ly vat,
Van ha hoach vien thong?
Nhircyc dT Dia tanh quan,
Kien ngai phi thong dat,
Huu vi phi thanh tanh,
Van ha hoach vien thong?
Nhu'O'c dT Thuy tanh quan,
Tu^ang niem phi chcn that,
Nhu^ nhu^ phi giac quan,
Van ha hoach vien thong?
NhiKyc dT hoa tanh quan,
Yem hOu phi chcn ly,

Phi sc tarn phircmg tien,
Van ha hoach vien thong?
Nhiro'c dT Phong tanh quan,
Dong tich phi vo doi,
Doi phi vo thu'Q'ng giac,
Van ha hoach vien thong?

Tarn Van knap mu'6'i phircmg,
Sanh nci dai nguyen Ilfc,
Sc cc, chang the vao,
Lam sao du^o'c vien thong?
Quan Mui la phu^cng tien,
Chi khien nhiep tarn tru,
Tru thanh tarn so 1 tru,T (6)
Lam sao du'Q'c vien thong?
Thuyet Phap dung am thanh,
Khai ngo ngu'O'i da thanh,
Lai noi chang vo lau,
Lam sao du'Q'c vien thong?
Tri Pham chi troi than,
Phi than chang the troi,
Von chang knap tat ca,
Lam sao diKyc vien thong?
nan Thong von san du,
Chang do luyen m&'\ co,
Tac y khong lia vat,
Lam sao du'Q'c vien thong?
Neu quan theo tanh Dia,
Ngan ngai chang thong suot,
HOu vi chang phai thanh,
Lam sao diKyc vien thong?
Neu quan theo tanh Thuy,
Niem tucmg chang chcn that,
Giac quan chang nhu nhir,
Lam sao du'Q'c vien thong?
Neu quan theo tanh hoa,
Co chan chang phai chon,
(chcm giai thoat)
Chang thich hap sc co 1 ,
Lam sao diKyc vien thong?
Neu quan theo tanh Phong,
Dong tich la doi dai,
Chang phai vo thuwig giac,
Lam sao diKyc vien thong?

Thich Duy Li/c dich

12

Surangama sutra IV

If the element of space be used for meditation,

Its dimness and dullness cannot be enlightenment.

Since whate.er is unenlightened differs much from Bodhi,

How can the element of space help to achieve perfection?

If on the element of consciousness you meditate,

It changes and is not permanent.

The mind fixed on it being false

How can that element then help you to achieve perfection?

Phenomena are all impermanent;

Thinking originally comes and goes.

Since cause will ever differ from effect,

How can the element of perception achieve perfection?

I now submit to the World Honoured One

That all Buddhas in this world appear

To teach the most appropriate method

Which consists in using pervasive sound.

The state of Samadhi can be

Realized by means of hearing.

Thus was Avalokitesvara freed from suffering.

Hail to the Regarder of sound

Who, during aeons countless as Ganges, sand,

Entered as many Buddha lands to win

The power and comfort of his independence 158

And bestow fearlessness upon all living beings. 159

O you who (have achieved) the sound profound, 160

The seer of sound, 161 of sound the purifier, 162

Who, unfailing as the sound of ocean tides, 163 saves all beings

in the world make

Them secure, ensure their liberation and attainment of eternity.

158. The Bodhisattva's power to take on thirty-two transformation-bodies.

159. His power to bestow fourteen kinds of fearlessness upon all living beings.

160. His meditation on sound leading to elimination of ego.

161. His meditation on worldly sound to realize two unsurpassed merits.

162. His immunization from all attachments by means of meditation on sound.

163. His realization of universality that causes him always to respond to the needs of others like
the tide that never fails to rise and fall.

Translated by Charles Luk 51

KINH THU LANG NGHIEM

QUYEN SAU

Nhipoc dT Khong tanh quan,
Hon don tien phi giac,
V6 giac di Bo De,
Van ha hoach vien thong?
Nhipoc dT ThCpc tanh quan,
Quan thine phi throng tru,
Ton tarn mai hip vong,
Van ha hoach vien thong?
Chir hanh thi vo throng,
Niem tanh nguyen sanh diet,
Nhan qua kim thu cam,
Van ha hoach vien thong?
Nga kim bach The Ton,
Phat xuat Ta Ba gioi,
ThCp phuwig chon giao the,
Thanh tinh tai am van,
Due thu Tarn MaDe,
Thiet dT Van trung nhap,
Ly kho dac giai thoat,
Lu^ong tai Quan The Am,
\J hang sa kiep trung,
Nhap vi tran Phat quoc,
Dae dai tu^ tai Ilfc,
V6 uy thi chung sanh,
Dieu am Quan The Am,
Phan am hai trieu am,
Clpu the tat an ninh,
Xuat the hoach throng tru.

Neu quan theo tanh Khong,
Ngoan khong chang phai giac,
Chang giac nghich Bo De,
Lam sao 6w<yc vien thong?
Neu quan theo tanh ThCpc,
Sanh diet chang throng tru,
Tram nhien van hu vong,
Lam sao duoc vien thong?
Cac hanh la vo thuwig,
Tanh niem von sanh diet,
Nhan voi qua khac nhau,
Lam sao dwyc vien thong?
Nay con bach The Ton,
Phat hien coi Ta Ba,
Giao the o coi nay,
Am van trong sach nhat,
Muon dac Tarn Ma dia,
Nen ti> Van ma vao,
Lia kho 6w<yc giai thoat,
Lanh thay Quan The Am,
Trai qua hang sa kiep,
Vao vo so coi Phat,
Dung slpc dai tup tai,
Thi chung sanh vo uy,
Dieu am Quan The Am,
Phan am hai trieu am,
Clpu the deu an lanh,
Xuat the duoc throng tru.

Thich Duy Llpc dich

13

Surangama sutra IV

Reverently I declare to the Tathagata

What Avalokitesvara said:

When one dwells in quietude,

Rolls of drums from ten directions

Simultaneously are heard,

So hearing is complete and perfect.

The eyes cannot pierce a screen,

But neither can mouth nor nose,

Body only feels when it is touched.

Mind's thoughts are confused and unconnected,

(But) voice whether near or far

At all times can be heard.

The five other organs are not perfect,

But hearing really is pervasive.

The presence or absence of sound and voice

Is registered by ear as is or is not

Absence of sound means nothing heard,

Not hearing devoid of nature.

Absence of sound is not the end of hearing,

And sound when present is not its beginning.

The faculty of hearing, beyond creation

And annihilation, truly is permanent.

Even when isolated thoughts in a dream arise,

Though the thinking process stops, hearing does not end,

For the faculty of hearing is beyond

All thought, beyond both mind and body.

In this Saha world

Teaching is by voice.

Living beings who cognize not hearing's nature,

Follow sound to continue transmigrating.

Though Ananda memorized all that he had

Heard, he could not avoid perverted thoughts.

This is to fall into samsara by clinging to sound;

Whilst reality is won against the worldly stream.

Listen, Ananda, listen closely,

In the name of Buddha I proclaim

The Vajra King of Enlightenment,

The inconceivable understanding that illusions

Are unreal, the true Samadhi that begets all Buddhas.

Translated by Charles Luk 52

KINH THU LANG NGHIEM

QUYEN SAU

Nga kim khai Nhu Lai,
Nhu Quan Am sa thuyet,
Thi nhu nhan dinh c\s,
Thap phuwig cu kich co,
Thap xlp nhat thai van,
Thin tac vien chori that.
Muc phi quan chuwig ngai,
Khau ty diec phuc nhien,
Than dT hiep phuwig tri,
Tarn niem phan vo ty.
Cach vien thfnh am hu'6'ng,
Ha nhT cau kha van,
Ngu can sa bat te,
Thi tac thong chcn that.
Am thanh tanh dong tinh,
Van trung vi hOu vo,
V6 thanh hieu vo van,
Phi that van vo tanh.
Thanh vo ky vo diet,
Thanh hCm diec phi sanh.
Sanh diet nhi vien ly,
Thi tac thuwig chon that,
Tung linh tai mong tucmg,
Bat vi bat tip vo,
Giac quan xuat tw duy,
Than tarn bat nang cap.
Kim thCpTa BaQuoc,
Thanh luan dac tuyen minh.
Chung sanh me bon van,
Tuan thanh co Ilfu chuyen,
A Nan tung ciKyng ky,
Bat mien lactate.
Khai phi tuy so 1 luan,
Then Ilfu hoach vo vong,
A Nan ngCp de thfnh,
Ngathira Phat oai lye,
Tuyen thuyet Kim Cang Wang,
Nhif huyen bat tw nghi,
Phat mau chen tarn muoi.

Nay xin bach Nhir Lai,
Theo Im Quan Am noi,
Nhir ngu'6'i dang yen tinh,
Mudl phuwig dong danh trong,
Mum cho nghe mot lircrt,
La vien thong chen that.
Mat chang thau chuwig ngai,
Mieng mui cung nhu'the,
Than xuc hop mm biet,
Tarn niem thi lang xang.
Cach tucmg nghe am vang,
Xa gan deu nghe dircyc,
Ngu can chang the bang,
La vien thong chen that.
Am thanh co dong tinh,
Nci nghe thanh co khong,
Tieng dupt goi chang nghe,
Dau phai dupt tanh nghe.
Chang tieng, nghe chang diet,
Co tieng, nghe chang sanh.
Sanh diet thay deu lia,
Ay la thircyng chon that,
Dau luc dang nam ma,
Khong tucmg nghe van con,
Giac quan vu^o't suy tip,
Than tarn chang the den.
Nay coi Ta Ba nay,
Thanh giao du'O'c giang ro.
Chung sanh me Ban Van,
Duoi theo tieng Ilfu chuyen,
A Nan du nha hay,
Chang khoi ket ta tu'd'ng.
Theo vat bi chim dam,
Phan van du'O'c lia vong,
A Nan hay lang nghe,
Tathiraoai than Phat,
Khai giang phap Kim Cang,
Nhip huyen bat tw nghi.
Chanh dinh sanh chip Phat,

Thich Duy Lye dich

14

Surangama sutra IV

You may hear of esoteric methods

From Buddhas countless as the dust,

But if you cannot eradicate

Desire, to hear much causes errors.

To hear your very Self, why not turn backward

That faculty employed to hear Buddha's words

Hearing is not of itself,

But owes its name to sound.

Freed from sound by turning hearing backwards,

What do you call that which is disengaged

When one sense organ has to its source returned,

All the six senses thereby are liberated.

Seeing and hearing are like optical illusions,

Just as all three worlds resemble flowers in the sky.

With hearing disengaged, the illusory organ vanishes;

With objects eradicated, perfectly pure is Bodhi

In utter purity, the bright light pervades all,

With its shining stillness enfolding the great void.

All worldly things, when closely looked at,

Are but illusions seen in dreams.

Dream-like was the MataTgi maiden:

How could she keep your body with her?

Like a clever showman

Presenting a puppet play,

Though movements are many,

There is but one controller.

When that control is stopped,

Figures show no nature.

Likewise are the six organs,

Derived from one alaya

Which divides into six unions.

If one of these returns to source,

All six functions are ended.

With all infection ended,

Bodhi is then realized.

Any defiling remnant requires further study

Whereas full enlightenment is the Tathagata.

Translated by Charles Luk 53

KINH THU LANG NGHIEM

QUYEN SAU

NgCp van vi tran Phat,
Nhatthiet bf mat mon.
Due lau battien trCp,
Sue van thanh qua ngo,
Tucmg van tri Phat Phat,
Ha bat tir van van?
Van phi ti/ nhien sanh,
Nhan thanh hCm danh ti^,
Then van dCp thanh thoat,
Nang thoat due thuy danh?
Nhat can ky phan nguyen,
Luc can thanh giai thoat,
Kien van nhu huyen e,
Tam giai nhu^o'c khong hoa.
Van phuc e can tn>,
Tran tieu giac vien tinh,
Tinh ci/c quang thong dat,
Tich chieu ham hu khong.
Khu'O'c lai quan the gian,
Do nhir mong trung si/.
Ma Dang Gia tai mong,
Thuy nang lu'u nhiO hinh!
Nhir the xao huyen sir,
Huyen tac chw nam nO,
Tuy kien chw can dong,
Yeu dT nhat cc tn>u.
Tlpc cc quy tich nhien,
Chw huyen thanh vo tanh.
Luc can diec nhiMhi,
Nguyen y nhat tinh minh,
Phan thanh luc hoa hiep,
Nhat xlp thanh h\su phuc.
Luc dung giai bat thanh.
Tran cau Cmg niem tieu,
Thanh vien minh tinh dieu.
Du tran thiKyng chw hoc,
Minh cu'CtCpc Nhu Lai.

Ngiwi nghe vo so Phat,
Tat ca phap bf mat.
Neu chang tn> due lau,
Chap nghe thanh loi lam,
Dung nghe, chap Im Phat,
Dau bang nghe ban van?
Nghe chang tir nhien sanh,
Do tieng co ten "nghe",
Xoay nghe thoat khoi tieng,
Dat ten "nghe" cho ai?
Nhat can tra ve coi,
Luc can thanh giai thoat,
Kien van nhu benh nham,
Tam giai nhu hoa dom.
Phan van benh nham tn>,
Tran tieu, giac trong sach,
Cu>c trong sang thong suot,
Chieu soi khap hu khong.
Tra lai xem the gian,
Deu nhuviec trong mong.
Ma Dang Gia trong mong,
Sao nhiep diKyc than ngucn!
Nhir ngirol kheo huyen thuat,
Lam ra hinh nam nCp,
Du thay luc can dong,
Do sol day dieu khien
Vi huyen von chang tanh,
Day ngung thanh vang lang.
Luc can cung nhu vay,
Dira nhat tam sang to,
Chia thanh luc hoa hop,
Nhat can da ve coi.
Luc dung deu chang thanh.
Tran cau ngay do tieu,
Thanh sang to trong sach.
Ngoi hoc con dfnh bui, (7)
Ci/c sang tine Nhu Lai.

Thich Duy Li/c dich

15

Surangama sutra IV

Ananda and all you who listen here

Should inward turn your faculty

Of hearing to hear your own nature

Which alone achieves Supreme Bodhi.

That is how enlightenment is won.

Buddhas as many as the Ganges, sand

Entered this one gateway to Nirvana.

All past Tathagatas

Have achieved this method.

All Bodhisattvas now

Enter this perfection.

All who practise in the future

On this Dharma should rely.

Avalokitesvara did not practise

It alone, because through it I also passed.

The Enlightened and World Honoured One

Has asked about the best expedients

For those in the Dharma ending age

Who wish from samsara to escape

In their search for Nirvana's heart.

It is best to contemplate on worldly sound:

All other methods are expedients

Used by Buddha in particular cases

To keep disciples from occasional trouble.

They are not good for indiscriminate practice

By men of different types.

I salute the Tathagata Store

Which is beyond the worldly stream.

Blessed be coming generations

So that they have (abiding) faith

In this easy expedient.

It is good for teaching Ananda

And those of the Dharma ending age

Who should use the hearing organ

Which surpasses all others

And with the True Mind accords.

Translated by Charles Luk 54

KINH THU LANG NGHIEM

QUYEN SAU

Dai chung cap A Nan,
Then nhCp dao van co\
Phan van van ti/ tanh,
Tanh thanh vo thuwig dao,
Vien thong that nhu thi.
ThiFthi vi tran Phat,
Nhat 16 Niet Ban mon.
Qua khLFChu Nhu Lai,
Tu mon dT thanh tun,
Hien tai chip Bo Tat.
Kim cac nhap vien minh,
Vi lai tu hoc nhan,
Duong y nhinhi phap.
Nga diec tung trung chung,
Phi duy Quan The Am,
Thanh nhip Phat The Ton,
Tuan nga chip phipong tien,
DT clpu chip mat kiep,
Cau xuat the gian nhan,
Thanh tun Niet Ban tarn,
Quan The Am vi toi.
Tl^ dip chip phipong tien,
Giai thi Phat oai than,
Tlpc sip xa tran lao,
Phi thi thipong tu hoc,
Thien tham dong thuyet phap.
Danh le Nhip Lai tang.
V6 lau bat tip nghi,
Nguyen gia bi vi lai,
\J thCp mon vo hoac,
Phipong tien di thanh tun,
Kham dT giao A Nan,
Cap mat kiep tram luan,
Dan dTthCpcan tu,
Vien thong sieu dipgia,
Chen that tarn nhip thi.

Dai chung va A Nan,
Xoay cai van dien dao.
Phan van ban tanh van, (8)
Mm thanh vo thipong dao,
Vien thong that nhip the.
Day la vo so Phat,
Mot cipavao Niet Ban.
Qua khipchip Nhip Lai,
Do cipa nay thanh tun,
Hien tai chip Bo Tat.
Moi moi vao dieu minh,
Ngu'6'i tu hoc vi lai,
Nen y theo phap nay.
Chang nhung Quan The Am,
Ta chung cung cCpa nay,
Dung nhip lai The Ton,
Hoi ve cac phipong tien,
De clpu do mat kiep,
Ngu'6'i cau phap xuat the,
Thanh tun tarn Niet Ban,
Quan The Am hon ca.
Ngoai ra phu'O'ng tien khac,
Deu la oai than Phat,
Sau can tuy co 1 thuyet,
Khien xa bo tran lao.
Chang phai loi tu chanh.
Danh le Nhip Lai tang,
Vo lau bat tip nghi,
Nguyen giup da dm sau,
Chang lam r\&\ cCpa nay,
Phipong tien de thanh tun,
De day cho A Nan,
Va chung sanh mat kiep,
CiPtheo can nay tu,
Vien thong hon phap khac,
The la tarn chon that.

Thich Duy Lipc dich

16

Surangama sutra

IV

Translated by Charles Luk

55

KINH THU LANG NGHIEM QUYEN SAU

GHI CHU

(I): Dirge xoa (nhe nhang, nhanh chong), co ba loai:

Dja Dirge Xoa: Dung tai thi nen chang the bay.

Khong Dueq/c Xoa: Thien Dirge Xoa: Dung xe co bo thi nen bay dime.

Khi Phat chuyen phap luan. Dja Dirge Xoa ca nggi, Khong Dime Xoa nghe. Thien Dime Xoa ca nggi. Tlf
Thien Virong cho den Pham Thien nghe.

(2) Can That Ba (tim mui hirong): Nhac than cua De Thich.

(3) Khan Na La: Phi nhan, giong ngiroi ma dau co sCpng.

(4) Ma Hau La Gia: Dai manh xa, bung Ion.

(5) Than vm xuc dong nhau, chang phai vien giac quan:

Sir xuc giac ro rang, chi co than moi biet, quen than thuan giac, cung chang phai vien giac, phai nhir
Vien Giac Quan, than tarn deu sieu viet, chang co ngan me, moi co the chang nho than biet ma tham hoi
(ngo) van phap. Nay co than co xuc, thi slf biet co ngan me, chang phai vien thong vay.

(6) Try thanh chap so tru, lam sao dirge vien thong.

Sir nhiep tarn that la kho, truoc kia tan loan chi e chang tru, sau dirge tjch tjnh, lai thanh so tru cua tarn.
Tru va chang tru deu chang phai ban the cua vo tru, nen chang dirge vien thong.

(7) Ngoi hoc con dinh bui, circ sang tire Nhir Lai:

Theo Hoa Nghiem Hgp Luan: So tarn Bo Tat vi long tin Chon Nhir vCrng chac, dirge thay biet ft phan cua
than Nhif Lai chang doan diet, chang khir lai, nhung Bo Tat nay con chira the lia sir phan biet vi te, nen
chi thay tho dung, chu'a d^gc vao ngoi phap than.

Tjnh tarn Bo Tat con thay vi te dung, nhir the dan dan tien len, cho den bac Bo Tat ciru canh, moi het
thay vi te dung, goi la than tho dung.

Vi co nghiep thCrc, moi co tarn thay tho dung, neu lia nghiep thCrc thi chang the thay. Tai sao? Vi tat ca
Nhir Lai deu la phap than; phap than chang co sac tirong sai biet de thay nhau, nen chang the thay.

Tai sao het thay vi te dung, goi la than tho dung? Vi con co than tho dung de biet sir "het thay", van la
timng vi te cua nghiep thCrc. Cac bac hCru hoc va vo hoc con dinh mac tirong vi te nay, nhir girong dinh
bui, nen noi "Ngoi hoc con dinh bui". Neu nghiep thCrc vi te da sach, chang thay co sir tho dung, goi la
phap than Nh^ Lai. Vay bui sach gu'ong sang to, nen noi "Circ sang tire Nhir Lai".

(8) Phan van ban tanh van:

Neu chap cai nghe la that, thi khong nghe ngoai phai nghe trong, khong nghe dong phai nghe tjnh. Nghe
trong, ngoai, dong, tjnh, deu la bo goc theo ngon, nen goi la cai nghe dien dao. Xoay cai nghe dien dao
nay ve chanh, chanh thi chang co nang van, so van, vay moi goi la Phan van, cung la Ban tanh van;
nghjch canh tran, hgp giac tanh, nen goi la chanh. Da tro ve ban van, tire thay ban lai dien muc, cung la
tanh Van nay, lien thanh vo thirgng Bo De.

Thich Duy Li/c djch 17

Surangama sutra V

(After hearing this) Ananda and the assembly (felt) their bodies and
minds to be in tune with the profound teaching. To them the Buddha's
Bodhi and Parinirvana were like the way home which a traveller
should know well before returning from a long journey abroad. Others
present, such as the eight classes of non-human beings, 164 students
of Hinayana and Bodhisattvas who had just developed the Bodhi
Mind and whose number was countless as the sand in ten Ganges
rivers, awakened to their fundamental minds, avoided defilement
and won the pure Dharma eye. After hearing the gatha, Bhiksuni Self-
Nature realized arhatship and an uncountable number of living beings
developed the unsurpassed Samyak sambodhi mind.

164. Cf. Chan and Zen Teaching, Third Series, p. 278, note 3, for a description of the eight
classes of spirits who always came when the Buddha preached the Dharma.

The Enlightenment of Others

Ananda adjusted his robe, brought his palms together and prostrated
himself with his head at the feet of the Buddha. He rejoiced at his
good understanding of the mind and, for the benefit of coming
generations, bowed again and said: O great Compassionate and
World Honoured One, I have now awakened to the Dharma gateway
to Buddhahood by means of right practice about which I have no
more doubt. I have always heard the Buddha speak of Bodhisattvas
who, before their own liberation, set their minds on freeing others,
and of Buddhas who, after their own complete enlightenment,
appeared in the world to enlighten others. Though I am not yet
liberated, I now vow to deliver all living beings in the Dharma ending
age. World Honoured One, future generations will gradually move
farther away from the Buddha and (will meet) heretics as many as the
sand grains in the Ganges. In order to control their minds for entry
into Samadhi, what should they do to set up seats of study and
learning (bodhimandala) to keep the demon away and avoid failure
(in their cultivation) of the mind set on enlightenment?.
The Buddha praised Ananda and said: Excellent, Ananda, excellent,
(it is good that) you ask about the setting up of bodhimandalas for the
protection of living beings against failure in the Dharma ending age.
Listen attentively to what I now tell you.

Ananda and the assembly reverently awaited the (holy) teaching.
Translated by Charles Luk 1

KINH THU LANG NGHIEM QUYEN SAU

A Nan cung dai chung duoc khai thi Ian, than tarn sang suot, ro biet dao
Bo De va Dai Niet Ban, cung nhir co nguoi di xa, du chwa duoc tro ve,
nhung da biet ro con duong ve nha. Dai chung trong hoi vol Thien Long
Bat Bo, hang nhi thira hmj hoc va tat ca Bo Tat moi phat tarn, gap muai
Ian hang sa, deu nhan dwyc ban tam, xa liatran cau, duoc phap nhan
trong sach. Ty Kheo ni Tanh nghe bai ke xong, lien dac qua A La Han, vo
so chung sanh deu phat tam V6 Dang Dang V6 Throng Chanh Dang
Chanh Giac.

A Nan o trong chung sCna ao chinh te, chap tay danh le, noi tam sang to,
long bi hoan hy. Vi muon loi ich cho chung sanh vi lai, cui dau bach Phat:

- Bach The Ton! Nay con da ngo phap mon thanh Phat, theo do tu hanh,
chang con nghi hoac. Con throng nghe Nhu Lai noi: ti/ minh chira ngo ma
do nguoi khac tru'oc, ay la cho phat tam cua Bo Tat; Tir Giac da tron, hay
giac ngo nguoi khac, ay la sir do the cua Nhu Lai. Con du chwa duoc ngo,
nhung nguyen do tat ca chung sanh trong doi mat phap. The Ton, nhQng
chung sanh nay each Phat ngay cang xa, bon ta sir thuyet phap nhu hang
sa, muon nhiep tam ho nhap Tam Ma Dia, thi nen khien ho dirng lap dao
trang nhu the nao de xa lia cac ma si/, duoc chang lui sut noi tam Bo De.

Bay gio, The Ton o trong chung khen ngoi A Nan:

- Lanh thay! Lanh thay! Nhu nguoi hoi ve si/ an lap dao trang, clpu giup
chung sanh chim dam trong doi mat phap, ngu'oi hay lang nghe, ta se vi
nguoi ma noi.

A Nan va dai chung kfnh vang loi day cua Phat.

Thich Duy Li/c dich 18

Surangama sutra V

Discipline & its Three Decisive Steps: Sila, Dhyana, & Prajna

The Buddha said: Ananda, you have always heard me teach about
discipline (vinaya) which consists in the practice of three decisive
steps, the control of mind, called sila which leads to stillness (dhyana)
and thence to wisdom (prajna). This is called the threefold study of
the supramundane way.

Prohibition against carnality

Ananda, why is control of mind called sila? If all living beings in the
six worlds of existence abstain from sexual desire, they will not be
subject to the continual round of births and deaths. Your practice of
Samadhi should free you from defilements but they cannot be
eliminated if your lustful mind is not wiped out. Even after you have
acquired such wisdom, if you fail to kill sensuality, then when dhyana
manifests, 165 you will fall into the way of demons in which their king
takes the high, his male subjects the middle and his female subjects
the low rank. These demons have their following and boast of having
attained the Supreme Path. After my nirvana, in the Dharma ending
age, these subjects of Mara will be found everywhere, will encourage
sensuality and will disguise themselves as men of good counsel
(kalyanamitras) and cause living beings to fall into the pit of lust
thereby missing the Bodhi path.

You should teach worldly men who practise Samadhi to cut off their
lustful minds at the very start. This is called the Buddha's profound
teaching of the first decisive deed. Therefore, Ananda, if carnality is
not wiped out, the practice of dhyana is like cooking gravel to make
rice; even if it is boiled for hundreds and thousands of aeons, it will be
only hot gravel. Why? Because instead of rice grains it contains
only stones. If you set your lustful mind on seeking the profound fruit
of Buddhahood, whatever you may realize will be carnal by nature. If
your root is lustful, you will have to transmigrate through three
unhappy ways (to the hells of fire, blood and swords) from which you
will not escape.

165. This is the worldly dhyana. Cf. Ch.an and Zen Teaching, Third Series, p. 44, note 1, for the
three kinds of dhyana.

Translated by Charles Luk 2

KINH THU LANG NGHIEM QUYEN SAU

Phat bao A nan:

- Ngiwi thuwig nghe ta khai giang ba nghTa quyet dinh cua si/ tu hanh
trong Luat Tang, ay la: Nhiep tarn thanh gio'i, ti> gioi sanh dinh, ti> dinh
phat hue, goi la ba vo lau hoc.

- A Nan! Lam sao nhiep tarn goi la Gioi?

- Neu chung sanh luc dao trong the gioi, tam chang dam due, thi chang
theo dong sanh tip tu'ong tuc.

- Ngu'oi tu chanh dinh, cot de ra khoi tran lao, neu tarn dam due chang tn>
thi chang the ra khoi, dau cho co nhieu tri thien dinh hien tien, neu chang
doan dam, at phai lac vao ma dao, hang tren thanh ma vuong, hang giCpa
thanh ma dan, hang du'oi thanh ma nu\ Bon ma kia cung co do chung,
moi moi tu" xu^ng da thanh dao vo throng, sau khi ta diet do, trong doi mat
phap, bon ma dan nay soi noi tren the gian, thinh hanh tham dam, tu" xu^ng
la Thien tri thine, khien chung sanh sa vao ham ai kien, lac mat dao Bo De.

- Nguoi day ngu'oi doi tu Tam Ma Dia, tru'oc nhat phai dupt dam due, ay la
loi day bao ro rang trong sach, goi la nghTa quyet dinh thCp nhat cua chw
Phat.

- A Nan! Neu chang dupt dam due ma tu thien dinh, cung nhir nau cat ma
muon thanh com, du trai qua tram ngan kiep, cung chi la cat nong. Tai
sao? Vi cat von chang phai la com vay. Neu lay than dam ma cau dieu qua
cua Phat, dau du'oc khai ngo cung chi la goc dam; coi goc da thanh dam
thi phai troi Ian trong tam ac dao, chang the thoat khoi,

Thich Duy Lu'C dich 19

Surangama sutra V

How then can you find the way to cultivate the Tathagata's nirvana?
You should cut off both the sensual body and mind until even the very
idea of doing so ceases; only then can you hope to seek the
Buddha's Enlightenment. This teaching of mine is that of the Buddha
whereas any other one is that of evil demons (papiyan).

Prohibition against killing

Ananda, if living beings in the six worlds of existence cease to kill
they will not be subject to the continual round of births and deaths.
Your practice of Samadhi should free you from defilements but if your
murderous mind is not cut off, they cannot be eliminated. You may
acquire much wisdom but if you fail to stop killing, when dhyana
manifests, you will fall into the way of spirits, in which the high rank is
attained by the mighty ghost (preta), the middle one by flying yaksas
and chief ghosts, and the low one by earth-bound raksasas.
These have followers and boas that they have attained theSupreme
Path. After my nirvana, in the Dharma ending age, these ghosts will
be found throughout in the world, and will boast of how they feed on
flesh which leads them to realize Bodhi.

Ananda, I permit the bhikus to eat only the five kinds of pure flesh 166
which are the product of my transcendental power of transformation
and not of animal slaughter. You, Brahman, live in a country where
vegetables do not grow because it is too damp and hot and because
of all the gravel and rock. I use my spiritual power of compassion to
provide you with illusory meat to satisfy your appetite. How then, after
my nirvana, can you eat the flesh of living beings and so pretend to
be my disciple? You should know that those who eat meat, though
their minds may open and realize a semblance of Samadhi, are but
great raksasas who, after this life, will sink back into the bitter ocean
of samsara and cannot be my disciples. They will kill and devour one
another ceaselessly; how then can they escape from the three worlds
of existence?

166. The five kinds of pure flesh which may be eaten by a beginner who does not see, hear of, or
doubt about the animal having been killed purposely for him to eat, but is certain that it either died
naturally or that its flesh had been abandoned by birds of prey.

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN SAU

vay lam sao co the tu chung dao Niet Ban! At phai khien than tarn deu dupt
net si/ dam, ca cai dupt cung chang co, thi mm co the hy vong chung qua
Bo De.

- Nhu loi ta thuyet goi la Phat thuyet, chang thuyet nhu the la ta ma thuyet.

- A Nan! Lai chung sanh luc dao trong the gio'i, neu tarn chang sat hai thi
chang theo dong sanh tip tirong tuc.

- Nguai tu chanh djnh, cot de ra khoi tran lao, neu tarn sat hai chang tri>,
thi chang the ra khoi, dau co nhieu tri thien dinh hien tien, ma chang dupt
sat hai, at phai lac vao dao quy than. Hang tren thanh dai Ilfc quy, hang
giOa thanh phi hanh da xoa va cac loai quy soai, hang du^oi thanh dia hanh
la sat. Cac loai quy than kia cung co do chung, moi moi tu^ xu^ng da thanh
dao vo throng, sau khi ta diet do, trong doi mat phap, loai quy than nay soi
noi tren the gian, ti/ noi an thit cung duoc dao Bo De.

- A Nan! So dT ta tarn cho hang Ty Kheo an Ngu Tinh Nhuc, viec nay deu
do than lye cua ta hoa thanh, von chang co sinh mang. Vi xlp Ba La Mon
dat dai phan nhieu am u^ot, lai them cat da, rau co chang sanh, nen ta
dung slpc dai bi tarn thoi hoa ra, gia danh la thit, cho cac nguoi du'oc an.
Nhu^ng tiec thay, sau khi Nhu Lai diet do, ngu^oi mang ten Phat tip lai an thit
chung sanh!

- Cac nguoi nen biet, nhCpng ngu'oi an thit, du du^oc khai ngo ti/a nhu^ Tarn
Ma Dia, nhung deu la giong La Sat, khi het phu'oc bau, at phai chim dam
trong bien kho, chang phai de tip Phat. NhCpng ngu^oi r\hu the, giet nhau
nuot nhau, an nhau khong thoi, lam sao du'oc ra khoi luan hoi!

Thich Duy Llpc dich 20

Surangama sutra V

In addition you should teach worldly men who practice Samadhi not
to kill. This is called the Buddha's profound teaching of the second
decisive deed. Therefore, Ananda, if killing is not stopped, the
practice of dhyana-samadhi is like shutting one's ears while crying in
the hope that people will not hear one's voice, or like trying to hide
something that is already exposed to full view. All bhikus who live
purely and all Bodhisattvas always refrain even from walking on the
grass; how can they agree to uproot it? How then can those who
practise great compassion feed on the flesh and blood of living
beings? If bhikus do not wear garments made of (Chinese) silk, boots
of local leather and furs, and refrain from consuming milk, cream and
butter, they will really be liberated from the worldly; after paying their
former debts, they will not transmigrate in the three realms of
existence. Why? Because by using animal products, one creates
causes (which are always followed by effects), just like a man who
eats cereals grown in the soil and whose feet cannot leave the
ground. If a man can (control) his body and mind and thereby
refrains from eating animal flesh and wearing animal products, I say
he will really be liberated. This teaching of mine is that of the Buddha
whereas any other is that of evil demons.

Prohibition against stealing

Further, Ananda, if living beings in the six worlds of existence
cease to steal, they will not be subject to the continual round of births
and deaths. Your practice of Samadhi should free you from
defilements, but if your robber's mind is not wiped out, they cannot be
eliminated. You may acquire much wisdom but if you do not stop
stealing, when dhyana manifests, you will fall into the way of devils in
which the high rank is attained by cunning spirits, the intermediate
one by evil spirits and the low one by bedevilled men. These devils
have their following and boast that they attain Supreme Bodhi. After
my nirvana, in the Dharma ending age, these devils will be found
everywhere in the world. They will hide their perfidy, pose as men of
good counsel and declare that they have won the Superior Dharma to
deceive the ignorant who will thus lose their minds; wherever they
pass, they will cause untold miseries to their believers.

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN SAU

- Nguai day nguai dai tu Tarn Ma Dia, phai dupt tri> sat sanh, ay la lai day
ro rang trong sach, goi la nghTa quyet dinh thCp hai cua chip Phat!

- A Nan! Neu chang dupt sat hai ma tu thien djnh, cung nhip co ngipai tip bit
lo tai, Ian tieng keu to ma mong ngipai khac chang nghe, bon nay goi la
muon giau ma cang 16. Hang Ty Kheo trong sach va chu Bo Tat, di trong
duwig te con chang dam tren co, huong la nho co. Lam sao ngipai co long
dai bi lai an thjt chung sanh?

- Neu Ty Kheo chang mac ta \ua, chang mang giay dep da ci>u, chang an
nhCpng to lac de ho... thuoc bo phan than the cua chung sanh, thi Ty Kheo
nay nci the gian goi la chcn giai thoat, khi na xwa tra sach thi chang sanh
vao tarn giai. Tai sao? Vi dung nhOng bo phan than the cua chung sanh de
an mac, thi phai tra r\v chung sanh. Nhu ngudM an lua thoc ti> dat moc thi
chan chang lia dat. Cung vay, ngu'6'i ma doi v&'\ than the cua chung sanh
deu chang an chang mac, ta noi ngu'6'i nay la chan giai thoat.

- Nhu lai ta thuyet, goi la Phat thuyet chang thuyet r\hw the tCpc la ma
thuyet.

- A Nan! Lai nhir chung sanh luc dao trong the giai, tarn chang trom cap thi
chang theo dong sanh tip tuwig tuc.

- Nguai tu chanh dinh, cot ra khoi tran lao, neu tarn trom cap chang tn> thi
chang the ra khoi, dau co nhieu tri thien dinh hien tien, ma chang dupt tarn
trom cap, at phai lac vao ta dao. Hang tren thanh tinh linh, hang giOa thanh
yeu mi, hang 6w&'\ thanh ke ta. Bon ta dao kia cung co do chung moi moi
tLP xung da thanh dao vo thu^ang. Sau khi ta diet do, trong dai mat phap,
bon ta ma kia soi noi trong the gian, che giau si/ gian doi, tu xung la thien
tri thine, da duac phap Thu^ang Nhan, li>a gat ke khong biet, khien lac mat
ban tarn. He ho den cho nao thi nguai cho do gia tai bi tieu tan.

Thich Duy Li/c dich 21

Surangama sutra V

This is why I teach the bhikus to beg for food so that they can
overcome cupidity and realize Bodhi. They do not cook themselves
and pass their remaining years as transitory travellers in the three
realms of existence to prove their last transmigration without
incarnating again. How can thieves who wear the SaTgha robe, act as
Tathagata-mongers 167 and commit karmic deeds, claim that they all
preach the Buddha Dharma? They are not (true) leavers of home and
are not ordained Hinayana bhikus. They deceive an incalculable
number of living beings causing them to fall into the realm of
unintermittent hells. After my nirvana, if there is a bhiksu who, in
token of his determination to practise Samadhi, lights in front of an
image of the Tathagata a torch (planted in his body) or burns a bone
of his finger or an incense stick inserted in his flesh, I say he will thus
repay all his karmic debts since the time without beginning, will leave
the worldly way for ever and will escape from the stream of
transmigration, for although he has not yet attained Supreme Bodhi,
his mind is already set decisively on the Dharma. However, without
these small sacrifices, even if he realizes something, he will be
reborn as a human being and will have to repay his former debts, as I
did when I had to eat the grain fed to horses. 168

167. This term is frequently found in Buddhist Scriptures and means an unscrupulous person who
knows nothing about the Dharma but poses as an expert in Mahayana to win fame and make
money.

168. The Buddha's food when he spent three months with the Brahmin ruler Agnidatta with five
hundred monks; one of his ten sufferings.

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN SAU

- Ta day cac Ty Kheo tuy nghi khat thyc, xa bo long tham, moi thanh dao
Bo De. Cac Ty Kheo chang ty nau an, huyen than tam goi noi tam gioi, thi
hien mot doi sanh tip, di roi chang ve (giai thoat sanh tip thi ra khoi luan hoi,
chang ve tam gioi). Tai sao bon giac mac ao dao Phat, gia mao Ty Kheo
buon ban Nhw Lai, tao <5u thin nghiep deu noi la Phat phap! Ky that, ho
chang phai nguoi chanh thine xuat gia, co tho gioi Ty Kheo cua dao Tieu
Thi>a. Do vay, khien vo so chung sanh mac phai nghi lam, doa dia nguc A
Ty. Sau khi ta diet do, neu co Ty Kheo phat tam quyet dinh tu Tam Ma Dia,
o truoc hinh tuong Phat dot mot long tay hay dot mot lieu tren than, ta noi
ngircyi ay, nhOng no xira ti> vo thi deu se du^oc dan dan tra net, ti> gia the
gian, thoat nan phien nao, du chu^a du^oc ngo dao vo thuwig, nhu^ng doi
voi Phat phap da co long tin quyet dinh. Neu chang lam cai nhan xa than
nho mon nay, thi dau thanh vo vi, at phai con sanh coi ngu'oi, tra cac no
xu^a, nhu^ qua bao Ma Mach cua ta chang co sai khac (Ma Mach: lua mi de
cho ngyaan).

Lirac giai

Kinh Hipng Khai Hanh noi:

Vua nipac Tuy La Nhien thinh Phat va 500 vj Ty Kheo ve nimc kiet ha, vua dich than cung dinong vCna
dipgc sau ngay thi bj thien ma me hoac, khien tro ve cung vua chim dam ngu due, quen slf cung dirang.
Cac Ty Kheo phai di khat thine, ma lien tiep ba ngay deu chang khat dime mon an nao ca.

Luc do, co ngipoi nuoi ngya noi voi cac Ty Kheo rang: "Nay con co ma mach, qui Thay an dipgc chang?
Neu an dipgc thi con se cung dipong". Tip do an ma mach cho den man ha.

Phat bao: "Trong qua khip doi Phat Ty Ba Diep, ta lam Ba La Mon, thong dat Tip Ve Da Kinh, co day 500
dong tip tren nui Phan Chi. Khi ay, vua thiet hoi cung dir-dng Phat Ty Ba Diep, co mot Ty Kheo mac benh
chang di dipgc. Phat va dai chung an xong, roi thinh thir-c cho Ty Kheo mac benh. Khi di ngang nui Phan
Chi, Ba La Mon ay ngiri dirge mui com rat thorn, noi rang: "Bon Sa Mon troc dau nen an ma mach,
chang nen an com nay".

Cac dong tir cung noi: "Bon thay tro nay phai an ma mach moi dung"!

Ba La Mon thud do tire la ta, 500 dong tir tire 500 Ty Kheo theo ta kiet ha day; Ty Kheo mac benh tire la
Di Lac. Do nhan duyen nay, vao dja nguc trai qua vo so kiep, nay du da die dao, van con phai chju qua
bao, an ma mach ba thang.

Theo nhan qua ke tren, Phat da tirng xa mau thjt cho dieu hau an, xa than mang cho cop an, ma con phai
chju qua bao ma mach. Vay dau the do dot tay va dot lieu tren than ma tra hit no xira tir vo thi dirge!

Sir dot tay, dot lieu la de tang cirong long chanh tin, quen than vi dao. Can phai quen than hanh dao,
cuoi cung moi tir nhien tra hit ng xua, tron thanh Phat dao.

Thich Duy Lye dich 22

Surangama sutra V

Then you should teach worldly men who practice Samadhi not to
steal. This is called the Buddha's profound teaching of the third
decisive deed. Ananda, if stealing is not stopped, the practice of
dhyana-samadhi is like pouring water into a vessel which will never
hold it in spite of the passing of aeons countless as dust. If this bhiksu
does not keep garments in excess of what he needs, gives to others
all food in excess of his requirement, joins his two palms to salute the
community and regards as praise abuse and blows . that is if he is
ready to give away his own flesh, bones and blood, and if he does not
pose as an expert interpreter of the expedient incomplete doctrine
and does not teach it to beginners in order not to mislead them, 169 the
Buddha will seal his realization of Samadhi. This teaching of mine is
that of the Buddha, whereas any other is that of evil demons.

169. Hinayana should never be taught to those who are responsive only to Mahayana and vice-
versa.

Prohibition against lying

Ananda, if living beings in the six worlds of existence, after cleansing
their bodies and minds from killing, stealing and carnality, continue to
lie, they will fail to realize Samadhi and will become demons (filled
with) pride and prejudice. As a result, they will lose the Tathagata
seed and, in their search for worldly fame, will claim that they have
achieved and realized what really they have not. They boast of their
realization of the states of srota-apanna, sakrdagamin, anagamin,
arhat and pratyeka-buddha and the ten stages of Bodhisattva
development, in order to attract believers who will make offerings
to them for the atonement of sins. These unbelievers (icchantika) will
destroy the Buddha seed as easily as cutting into the trunk of a palm
with a sharp chopper (to stop it from growing). The Buddha predicts
that these people will destroy their excellent roots, will not regain
common sense, will sink into the three oceans (realms) of suffering
and will never achieve Samadhi.

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN SAU

- Nguoi day nguoi doi tu Tarn Ma Dia, phai dupt tarn trom cap, ay la loi day
ro rang trong sach, goi la nghTa quyet dinh thCp ba cua chw Phat.

- A Nan! Neu chang dupt tam trom cap, ma tu Thien djnh, cung nhir nguoi
lay nuoc rot vao binh chay, mong cho day binh, du trai qua vo so kiep,
cung khong the day.

- Neu hang Ty Kheo ngoai y bat ra, may may khong tich trCp, xin an co 6w,
bo thi cho ke doi, giCpa noi nhom hop, chap tay danh le chung, co nguoi
danh mang, dong nhir khen ngoi, quyet djnh xa bo than tarn, voi tat ca
chung sanh cong chung mot da thit xuwig mau. Chang lay thuyet bat lieu
nghTa cua Nhir Lai lam cho hieu cua mmh, roi day lam ma hai cho ke so
hoc, thi Phat an chung nguoi ay duoc chon tam muoi.

- Nhu loi ta thuyet goi la Phat thuyet, chang thuyet nhu the tuc ta ma
thuyet.

- A Nan! Chung sanh luc dao tren the gioi, du noi than tam chang con Sat,
Dao, Dam, neu mac phai dai vong ngu, thi voi Tam Ma Dia chang duoc
trong sach, thanh giong ma ai kien, lac mat giong Phat. Chua dac qua noi
da dac, chua chung ngo noi da chung; nhu bao nguoi khac rang: "Nay toi
da du'oc qua Tu Da Hoan, qua Tu Da Ham, qua A Na Ham, A La Han,
Bich Chi Phat, cho den Bo Tat Thap Dia; hoac vi cau su thu thang bac
nhat noi the gian, hoac vi tham su cung duong, bao ho le sam. Bon Nhat
Xien De nay tieu diet giong Phat, nhu ngu'oi lay dao chat cay Da La (cay
nay he gay thi chang song du'oc nua), Phat tho ky nguoi ay mat nan thien
can, chang co Chanh kien, chim dam trong tam ac dao, chang the thanh
tun chanh dinh.

Thich Duy Luc dich 23

Surangama sutra V

I now command Bodhisattvas and Arhats to appear, in the Dharma
ending age after my nirvana, in all appropriate transformation bodies
to save those caught in the wheel of samsara. They should come as
monks, lay disciples, princes, ministers, boys, girls, and even as
prostitutes, widows, rogues, thieves, butchers, pedlars, etc., to keep
company with them and praise the Buddha Dharma in their presence
so as to convert them and urge them to practise it. In so doing they
should not disclose that they are true Bodhisattvas and Arhats. They
will not reveal to beginners the Buddha's esoteric cause but when
they are about to die, they will secretly show some proof of their
enlightenment (to increase their disciples, faith in the Dharma). How
then can such persons deceive living beings by telling deliberate lies?
You should teach worldly men who practise Samadhi not to lie. This
is called the Buddha's profound teaching of the fourth decisive deed.

Ananda, if lying is not stopped, the practice of dhyana-samadhi is like
copying in excrement a sandalwood statue and expecting it to be
fragrant, which is impossible. I teach the bhikus to develop a
straightforward mind which is the temple of enlightenment
(bodhimandala) and to be righteous in their common acts of daily life,
while walking, standing, sitting and reclining. How can a liar pretend
that h has realized the Supreme Dharma? This is like a poor man
proclaiming himself a king; he will only invite trouble and misfortune.
Still less can he usurp the (throne of the) King of the Law. If the
causal ground is false, its fruit will be distorted, and the quest of
Buddha's Enlightenment will become impossible.

If a bhiksu (develops) a mind as straight as a lute-string and is truthful
under all circumstances, he will avoid, in his practice of Samadhi, all
troubles caused by the demon. I will seal his realization of the
Bodhisattva's Supreme Bodhi. This teaching of mine is that of the
Buddha whereas any otherone is that of evil demons.

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN SAU

- Ta pho chuc cac Bo Tat va A La Han, sau khi ta diet do, nen ung than
trong thai mat phap, hien <5u thCp hinh tuwig, clpu do chung sanh bi luan
chuyen. Hoac lam Sa Mon, Bach Y Cw ST, vua, chua, quan lai, dong nam,
(Jong nCp, nhu the cho den nguoi dam nCp, qua phu, ke gian doi, trom cap,
do te v.v... cong sy voi ho, khen ngoi Phat thOa, khien than tarn ho duoc
vao Tarn Ma Dia. Tron chang ty noi ta la Chon Bo Tat, chon A La Han, tiet
16 mat nhan cua Phat de khinh ke hau hoc, chi tri> den khi lam chung cang
co sy pho chuc cho nguoi noi phap lam sao nguoi ay lai me hoac chung
sanh, ty tao tpi, thanh dai vong ngCp, de vao nguc A Ty!

- Nguoi day nguoi doi tu Tarn Ma Dia, sau cung phai dupt tri> dai vong ngft,
ay la lai day ro rang trong sach, goi la nghTa quyet dinh thCp tw cua chw
Phat.

- A Nan! Neu chang dupt dai vong ngCp, cung nhir lay phan nguoi khac hinh
cay Chien Dan, muon du'oc mui thorn thi chang co cho dung.

- Ta day Ty Kheo Tryc Tarn la dao trang, tat ca hanh noi tip oai nghi con
chang gia doi, lam sao lai ty xung da duoc phap Throng Nhan, vf nhu
nguoi ngheo vong xung la vua chi ty cau tpi chem, huong la trom cap
danh hieu cua Phap Wong!

- Can phai biet, nhan dia chang chon thi chieu qua quanh co, neu r\hu the
ma cau dao Bo De, cung nhir ngu'oi muon ty can ron minh, dau the thanh
tyu!

- Neu cac Ty Kheo, tarn ngay thing nhu day dan, tat ca chon that, vao
Tarn Ma Dia, nan khong ket ma sy, ta an chung nguoi ay thanh tyu Bo Tat
vo throng tri giac.

- Nhu loi ta thuyet goi la Phat thuyet, chang thuyet nhu the tine ta ma
thuyet.

Thich Duy Lye dich 24

Surangama Sutra Mantras

Ananda, you asked about collecting one's thoughts; I have now begun to explain
the wonderful method of cultivation for entrance into samadhi. Those who seek the
Bodhisattva Way must first be as pure as glistening frost in keeping these four
rules of deportment. If one is able to never give rise to anything superfluous, then
the three evils of the mind and the four of the mouth will have no cause to come
forth.

Ananda, if one does not neglect these four matters, and, further, if one does not
pursue forms, fragrances, tastes, or objects of touch, then how can any demonic
deeds arise?

If there are people who cannot put an end to their habits from the past, you should
teach them to single-mindedly recite my 'light atop the Buddha's summit'
unsurpassed spiritual mantra, mwo he sa dan dwo bwo da la.

It is the invisible appearance atop the summit of the Thus Come One. It is the
spiritual mantra proclaimed by the Buddha of the unconditioned mind who comes
forth from the summit in a blaze of light and sits upon a jeweled lotus flower.

What is more, your past lives with Matangi's daughter created accumulated kalpas
of causes and conditions. Your habits of fondness and emotional love go back not
just one life, nor even just one kalpa. Yet, as soon as I proclaimed it, she was
freed forever from the love in her heart and accomplished Arhatship.

That prostitute, who had no intention of cultivating, was imperceptibly aided by that
spiritual power and was swiftly certified to the position beyond study; then what
about you Sound-Hearers in the assembly, who seek the most supreme
vehicle and are resolved to accomplish Buddhahood? For you it should be as easy
as tossing dust into a favorable wind. What, then, is the problem?

By Master Hsuan Hua

KINH THU LANG NGHIEM QUYEN BAY

- A Nan! Ngiwi hoi each nhiep tarn, truoc ta da noi ve phap mon vi dieu, tu
tap Tam Ma Dja. Nguoi cau dao bo de truoc tien phai giCp bon thCp luat nghi
ke tren, trong sang nhu bang tuyet de lam can ban, ti/ nhien chang sanh
tat ca nhanh la; nho do, ba y nghiep va bon khau nghiep at chang co nhan
de sanh khoi. A Nan, neu giCp ky bon gioi chang bo sot, tam con chang
duyen theo Sac, Thanh, Huong, Vj, Xuc, thi tat ca ma si/ lam sao con sanh
khoi duoc?

- Neu co tap khi xwa chang the diet tn>, nguoi day nguoi ay nhat tam tung
tri "Phat Danh Quang Minh Ma Ha Tat Dat Da Bat Dat La (thuan trang
chang 6 nhiem) V6 Thuong Than Chu" cua ta, ay la cai tam chu do V6
Kien Danh Tuong Nhu Lai, ti> noi danh dau hien ra V6 Vi Tam Phat, ngoi
tren bCpu lien hoa mathuyet.

- Nguoi va Ma Dang Gia, do tap khi an ai ti> nhieu kiep, ta vCra tuyen
thuyet than chu, lien khien Ma Dang Gia thoat han long yeu, dac qua A La
Han. Nang kia la dam nQ', chang co tam tu hanh, nho than li/c tham giup,
dwyc mau chCpng vo hoc, huong la hang Thanh Van cac nguoi trong hoi,
cau toi Throng Thi>a, nhat dinh thanh Phat, cung r\hu bui bay theo chieu
gio, dau co ngan ngai gi?

Thich Duy Lu^c dich

Surangama Sutra Mantras

Those in the final age who wish to sit in a Bodhimanda must first hold the pure
precepts of a bhikshu. To do so, they must find as their teacher a foremost
Shramana who is pure in the precepts. If they do not encounter a member of the
Sangha who is truly pure, then it is absolutely certain that their deportment in
precepts and rules can not be accomplished.

After accomplishing the precepts, they should put on fresh, clean clothes, light
incense in a place where they are alone, and recite the spiritual mantra spoken by
the Buddha of the Mind one hundred and eight times. After that, they should
secure the boundaries and establish the Bodhimanda.

In the countries within them, they should seek for the unsurpassed Thus Come
Ones throughout the ten directions to emit a light of great compassion and anoint
the crowns of their heads.

Ananda, when any such pure bhikshus, bhikshunis, or white-robed donors in the
Dharma-ending Age who can rid their minds of greed and lust hold the Buddha's
pure precepts, and in a bodhimanda make the vows of a Bodhisattva and can
bathe upon entering each time, and day and night for three weeks without sleep
continue this practice of the Way, I will appear before these people in a physical
form and rub the crowns of their heads to comfort them and enable them to
become enlightened.

Ananda said to the Buddha, "World Honored One, enveloped in the Thus Come
One's unsurpassed, compassionate instruction, my mind has already become
enlightened, and I know how to cultivate and be certified to the Way Beyond
Study. But for those who cultivate in the final age and want to establish a
bodhimanda: how do they secure the boundaries in accord with the rules of purity
of the Buddha, the World Honored One?"

By Master Hsuan Hua

KINH THU LANG NGHIEM QUYEN BAY

- Neu ngirol dol mat phap muon ngoi dao trang, truac tien phai gift gio'i
cam trong sach cua Ty Kheo, can phai lira chon vi Sa Mon gift gio'i trong
sach bac nhat de lam thay minh, neu chang gap vj tang that trong sach, thi
giai luat cua ngircyi ay at chang thanh tmj.

- Khi giai da thanh tmj, nen mac y ao sach se, dot hirong an cw, tung 108
bien than chu do tarn Phat sa thuyet, roi ket gio'i dung lap dao trang, cau
xin V6 ThiKyng Nhir Lai hien a cac quoc do mu'O'i phircrng, phong hao
quang dai bi den chieu soi danh dau minh.

- A Nan! Trong dol mat phap, nhftng Ty Kheo, Ty Kheo Ni, Bach Y, dan
viet, tarn diet tham dam, gift gio'i trong sach, phat nguyen Bo Tat, khi ra
vao ncri dao trang, deu tarn rfta sach se, sau thiol hanh dao chang ngu, den
21 ngay, ta tir hien than trw&c ngiKyi ay, xoa danh an ui, khien dwyc khai
ngo.

A Nan bach Phat:

- Con nhicy 161 tft bi day bao vo thuwig cua Nhir Lai, tarn da khai ngo, tip
biet con duong tu chftng thanh dao vo hoc. Nhung ngircyi tu hanh dai mat
phap muon lap dao trang, can ket gio'i the nao, cho hop vol quy tac trong
sach cua chw Phat?

Thich Duy Lire dich

Surangama Sutra Mantras

The Buddha said to Ananda, "If there are people in the Dharma-ending Age who
wish to establish a bodhimanda, they should first find a powerful white ox in snowy
mountains, one which eats the lush and fertile sweet-smelling grasses of the
mountain. Since such an ox also drinks only the pure water of the snowy
mountains, its excrement will be very fine. They can take that excrement, mix it
with chandana, and plaster the ground with it.

If it is not in the snowy mountains, the ox's excrement will stink and cannot be
used to smear on the ground. In that case, select a level place, dig down five feet
or so, and use that yellow earth.

"Mix it with chandana incense, sinking-in water incense, jasmine incense,
continuously permeating incense, burnished gold incense, white paste incense,
green wood incense, fragrant mound incense, sweet pine incense, and chicken-
tongue incense. Grind these ten ingredients to a fine powder, make a paste, and
smear it on the ground of the platform. The area should be sixteen feet wide and
octagonal in shape.

In the center of the platform, place a lotus flower made of gold, silver, copper, or
wood. In the middle of the flower set a bowl in which dew that has collected in the
eighth lunar month has been poured. Let an abundance of flower petals float on
the water. Arrange eight circular mirrors in each direction around the flower and
the bowl. Outside the mirrors place sixteen lotus flowers and sixteen censers, so
that the incense-burners are adorned and arranged between the flowers. Burn only
sinkingin-water incense, and do not let the fire be 'seen.'

Place the milk of a white ox in sixteen vessels, along with cakes made with the
milk, rock-candy, oil-cakes, porridge, turushka, honeyed ginger, clarified butter,
and filtered honey. These sixteen are set around the outside of the sixteen flowers
as an offering to the Buddhas and great Bodhisattvas.

By Master Hsuan Hua

KINH THU LANG NGHIEM QUYEN BAY

Phat bao A Nan:

- Neu nguoi doi mat phap muon lap dao trang, tiwc tien phai lay phan
nhuyen min cua loai trau trang a Tuyet San, hoa vol dat vang va muoi thin
thao moc thorn nhu Chien Dan, tram hirong v.v... de lam nen dao trang;
noi dat bang dao sau 5 thuoc, xay dan hinh bat giac, chu vi rong 16 thuoc,
chfnh giCpa dan chung mot hoa sen bang kirn loai trong hoa sen de mot bat
dung nuoc strong mu thang tarn, trong nuoc de nhieu la sen; chung
quanh bat sen dat 8 cai guwig tron noi 8 goc, ben ngoai guwig dung 16
bong sen, xen vol 16 \w huwig, trong \w dot bot tram hirong va dung cac
thCp do an quy lam banh sCna, dung 16 chen de cung duwig chiF Phat va
Dai Bo Tat. Truac dan de mot \w than nho, den moi bCpa an hoac ni>a dem,
dung mat ong va to lac do vao \w than, dot len cung dirong Phat Bo Tat.

- Bon phia ben ngoai treo phuwi hoa, bon vach trong dan treo hinh tirong
cua Chw Phat Bo Tat, hai ben cCpa treo tirong Ho Phap Long Thien, lai lay
8 cai girong treo up hw khong, chieu thing vao 8 guwig tron trong dan,
khien thanh hinh bong nhieu lop xen nhau, trung trung vo tan.

Thich Duy Lire dich

Surangama Sutra Mantras

At every mealtime and at midnight, prepare a half-pint of honey and three tenths of
a pint of clarified butter. Set up a small incense burner in front of the platform.
Decoct the fragrant liquid from the turushka incense and use it to cleanse
the coals. Light them so that a blaze bursts forth, and toss the clarified butter and
honey into the flaming censer. Let it burn until the smoke disappears, and present
it to the Buddhas and Bodhisattvas.

About the four outside walls one should suspend flags and flowers, and within the
room where the platform is located, one should arrange on the four walls images
of the Thus Come Ones and Bodhisattvas of the ten directions.

In the most prominent place, display images of Vairocana Buddha, Shakyamuni
Buddha, Maitreya Bodhisattva, Akshobhya Buddha, Amitabha Buddha, and all the
magnificent transformations of Gwan Yin Bodhisattva. To the left and right, place
the Vajra-Treasury Bodhisattvas. Beside them display the lords Shakra and
Brahma, Ucchushma, and the Blue Dirgha, as well as Kundalin and Bhrukuti and
all Four Heavenly Kings, with Vinayaka to the left and right of the door.

"Then suspend eight mirrors in the space around the platform so that they are
exactly opposite the mirrors on the platform. This will allow the reflections in them
to interpenetrate ad infinitum.

During the first seven days, bow sincerely to the Thus Come Ones of the ten
directions, to the great Bodhisattvas, and to the names of the Arhats. Throughout
the six periods of the day and night, continually recite the mantra as you
circumambulate the platform. Practice the way with a sincere mind, reciting the
mantra one hundred and eight times at a stretch.

During the second week, direct your intent by making the vows of a Bodhisattva.
The mind should never be cut off from them. In my vinaya, I have already taught
about vows.

By Master Hsuan Hua

KINH THU LANG NGHIEM QUYEN BAY

- Trong that dau, chi thanh danh le chw Phat Dai Bo Tat va A La Han, sau
thai nhieu dan tung chu, chi tarn hanh dao; that thCp hai, chuyen tam phat
nguyen Bo Tat chang gian doan; that thip ba, muoi hai thai luon luon tri
chu, den ngay thCp bay, muoi phuwig Nhir Lai cung hien trong anh sang
guwig, dwyc Phat xoa dau, lien noi dao trang vao Tam Ma Dia. Nguoi doi
mat phap tu hoc nhir the, thi dwyc than tam sang to, trong sach nhir Imj ly,
A Nan, neu bon sw truyen gioi cua Ty Kheo nay va muoi Ty Kheo (Jong tu
trong dan, trong do co mot ngu'oi giCp gioi chang duoc trong sach, thi dao
trang nay chang the thanh tmj.

Thich Duy Lire dich

Surangama Sutra Mantras

During the third week, one holds the Buddha's mantra, Bwo Da La, for twelve
hours at a time, with a single intent; and on the seventh day, the Thus Come Ones
of the ten directions will appear simultaneously. Their light will be mutually
reflected in the mirrors and will illumine the entire place; and they will rub one on
the crown of one's head.

If one cultivates this samadhi in the Bodhimanda, then even in the Dharma-ending
Age one can study and practice until one's body and mind are as pure and clear
as Vaidurya.

Ananda, if any one of the bhikshu's precept transmitting masters or any one of the
other bhikshus practicing with him is not pure, the Bodhimanda as described will
not be successful.

After three weeks, one sits upright and still for a hundred days. Those with sharp
faculties will not arise from their seats and will become Shrotaapannas. Although
their bodies and minds have not attained the ultimate fruition of sagehood, they
know for certain, beyond exaggeration, that they will eventually accomplish
Buddhahood.

You have asked how the Bodhimanda is established. This is the way it is done."

By Master Hsuan Hua

KINH THU LANG NGHIEM QUYEN BAY

- Sau that thCp ba, tmh toa an cw trai qua 100 ngay, neu ngirol Icyi can, co
the ngay do chung so qua, dau cho than tarn crura thanh chanh qua,
nhung duoc tir biet nhat djnh se thanh Phat chang sai. Nguoi hoi each
kien lap dao trang la nhir the.

Thich Duy Lire djch

Surangama Sutra Mantras

Ananda bowed at the Buddha's feet and said, "After I left the home-life, I relied on
the Buddha's affectionate regard. Because I sought erudition, I still have not been
certified to the unconditioned.

When I encountered that Brahma Heaven Mantra, I was captured by the deviant
spell; though my mind was aware, I had no power to free myself. I had to rely on
Manjushri Bodhisattva to liberate me. Although I was blessed by the Thus Come
One's spiritual mantra of the Buddha's summit and imperceptibly received its
strength, I still have not heard it myself.

I only hope that the greatly compassionate one will proclaim it again to kindly
rescue all the cultivators in this assembly and those of the future who undergo the
turning wheel, so that they may become liberated in body and mind by
relying on the Buddha's secret sounds."

At that moment, everyone in the great assembly bowed as one and stood waiting
to hear the Thus Come One's secret divisions and phrases.

At that time, a hundred brilliant rays sprang from the mound of the flesh on the
crown of the World Honored One's head. A thousand-petalled precious lotus arose
from amidst those rays. Upon the precious flower sat the Thus Come One's
transformation.

From the crown of its head, in turn, he emitted ten beams, each composed of a
hundred rays of precious light. Every one of those glowing rays shone on lands as
many as the sands of ten Ganges Rivers, while throughout empty space there
were Vajra Secret-Traces Spirits, each holding aloft a mountain and wielding a
pestle.

The great assembly, gazing upward, felt fearful admiration and sought the
Buddha's kind protection. Single-mindedly they listened as the Thus Come One in
the light at the invisible appearance on the crown of the Buddha's head proclaimed
the spiritual mantra:

By Master Hsuan Hua

KINH THU LANG NGHIEM QUYEN BAY

A Nan danh le chan Phat va bach rang:

- Ti> khi xuat gia, con y \a\ nci long thirong cua Phat, ham cau da van,
chira chung qua vo vi, nen bi ket vao ta thuat cua Phan Thien, tarn du ro
rang, nhung slpc chang tu^ do, nhicy gap Van Thu, khien con du'Q'c giai
thoat. Du tham nho 1 slpc than chu cua Nhir Lai, nhu^ng con chira nghe chu
ay, xin nguyen Dlpc The Ton Dai Tlf tuyen thuyet lai cho, thipcng xot clpu
giup cac hang tu hanh trong hoi nay va nhCpng ngwvi dai sau con trong
luan hoi, nhicy mat am cua Phat ma than tarn du'Q'c giai thoat. Bay gibs dai
chung trong hoi thay deu danh le, cho 1 nghe than chu bf mat cua Phat.

Khi ay, The Ton ti> nci nhmc ke phong ra tram thin hao quang, trong hao
quang hien ra bCpu lien hoa ngan canh co hoa than Phat ngoi trong lien
hoa, tren danh phong ra mwv\ tia anh sang, trong moi tia deu hien ra mwv\
hang sa Ho Phap Kim Cang, doi nui, cam chay, khap coi hu khong. Dai
chung ngo thay deu kfnh men, cau Phat gia ho, mot long nghe Phong
Quang Nhu Lai nci V6 Kien Danh Tu^ang cua Phat tuyen thuyet than chu.

Thich Duy Llpc dich

Surangama Mantras

Surangama Mantra, Section One

Give Praise to the Awakened One! The Well Come One! The Holy One!

The One With Perfect Universal Knowledge! The Great One!

The Buddha Who Sits on Ten Million Thrones!

Give Praise to all the Buddhas and Bodhisattvas!

Give Praise to all the Universally Enlightened Ones! And to those who have

abandoned everything--the Sangha!
Give Praise to the Countless World Honored Arhats!
Give Praise to those who have entered the Holy Stream!
Give Praise to those who have but once more to be reborn!

Give Praise to the Countless Perfected Ones! Those who prevent the Sins of Desire!
Give Praise to the Devas and Immortals!
Give Praise to the Accomplished One! The Knowing Immortal Tara; who if looked

upon with reverence takes immediate delight in us!
Give Praise to the Jewel of Salvation!
Give Praise to Indrathe Creator!
Give Praise to the Holy One! The Guardian Deva Rudra, Lord of the Storms! And His

Consort Unmada!
Give Praise to the Holy One! The Immensely Strong Nara, whose utterances are

Great, Perfect and Illuminating! Give Praise to this Completely Compassionate

One!
Give Praise to the Holy One! The Buddha Mahakara! He who crossed over in

previous times! The Unfettered One! We give homage to this one of Untouched

Virtue and Unsurpassed Emancipation who wore the cast-off clothing of

graveyards and who was a founder of our sect. Give Praise to this Completely

Compassionate One!
Give Praise to the Holy One! The Nobly Descended Tathagata!
Give Praise to the Nobly Descended Red Lotus!
Give Praise to the Nobly Descended Diamond-Thunderbolt!
Give Praise to the Nobly Descended Great Jewel!
Give Praise to the Nobly Descended Great Elephant!
Give Praise to the Holy One! The Sovereign Lord Sulasana, who was beyond being

possessed by Joy, this Tathagata!
Give Praise to the Holy One! Give Praise to Amitabha! The Well Come One! The

Blessed One! The One with Perfect Universal Knowledge!
Give Praise to the Holy One! The Unmoved Buddha Aksobhya! The Well Come One!

The Blessed One! The One with Perfect Universal Knowledge!
Give Praise to the Holy One! The Lapis Lazuli Radiating Medicine Teaching Buddha

Bhaisajya Tathagata!

Translated by Master Hsuan Hua

KINH THU LANG NGHIEM QUYEN BAY

CHU LANG NGHIEM

DE NHUT

Nam mo tat dat tha to gia da da a ra ha de tarn mieu tarn bo da toa. Tat dat
tha Phat da cu tri sac ni san.

Nam mo tat ba bot da bot dia, tat da be te.

Nam mo tat da nam tarn mieu tarn bo da cu tri nam. Ta xa ra ba ca tang gia
nam.

Nam mo 16 ke a la han da nam.

Nam mo to 16 da ba na nam.

Nam mo ta yet ri da gia di nam.

Nam mo 16 ke tarn mieu gia da nam. Tarn mieu gia ba ra de ba da na nam.

Nam mo de ba ly sac noa.

Nam mo tat da da ty dia da da ra ly sat noa. Xa ba noa yet ra ha ta ha ta ra

ma tha nam.

Nam mo bat ra ha ma ni.

Nam mo nhcn da ra da.

Nam mo ba gia ba de, 16 da ra da. O ma bat de, ta he da da.

Nam mo ba gia ba de.

Na ra doa noa da. Ban gia ma ha tarn mo da ra.

Nam mo tat yet ri da da.

Nam mo ba gia ba de, ma ha ca ra da. Dia ri bac lac na gia ra. Ty da ra ba

noa ca ra da. A dia muc de. Thi ma xa na ne ba tat ne. Ma dat ri gia noa.

Nam mo tat yet ri da da.

Nam mo ba gia ba de. Da tha gia da cu ra da.

Nam mo bat dau ma cu ra da.

Nam mo bat xa ra cu ra da.

Nam mo ma ni cu ra da.

Nam mo gia xa cu ra gia.

Nam no ba gia ba de, de ri tra du tay na, ba ra ha ra noa ra xa da, da tha

gia da da.

Nam mo ba gia ba de.

Nam mo a di da ba da, da tha da da la, a ra ha de, tarn mieu tarn bo da da.

Nam mo ba gia ba de, a so be da, da tha gia da da, a ra ha de, tarn mieu

Thich Duy Li/c dich 7

Surangama Mantras

Give Praise to the Holy One! The Completely Empty Teacher of Caution who takes

pity on those in Hell! The Well Come One! The Blessed One! The One with

Perfect Universal Knowledge!
Give Praise to the Holy Ones! Ratnaketuraja! The Two Thousand Precious Buddhas

of the Future! The Well Come Ones! The Blessed Ones! The Ones with Perfect

Universal Knowledge!
When we are in danger, if we give praise to these Highest Ones, from their dim

clouds the World Honored Ones, the Tathagatas of the Ten Million Thrones,

send down their protective White Canopy of Purity.
Giving praise to these who are victorious over backsliding on the Three Evil Paths is

the perfect true antidote, and without this antidote we are cut off from their

compassion by our desires.
When you are in public and are called out to, or when fragrances secretly lure you,

these Protectors of the Needy will surely save you. By completely worshipping

these Virtuous Ones, all wrongdoing ends and the Heavenly Beings who

proclaimed this Dharani take delight in our behavior!
Making Obeisance to those Enduring Ones that cause our perfection, I invoke the

Destroyers of Evil! The Worthy Young Elephants who have caused the

Constellations and have clearly pointed out that which is evil!
Thus! I invoke the Destroyers of Evil. Thus! I cause the confinement of all enemies!
These words contain the antidote that excludes evil and those that wish to prevent

our passing to the Other Shore. Thus! I avoid the fire pits of Hell.
Great Moon of Nirvana! Great Purifier of Sins! Great Cause of Forbearance! Great

Guardian Against Injury! Great Hearer of the Cries of the World: Noble and

Compassionate Tara! To whom it is given to watch over us, and who is our

sworn protector!
The Diamond-Thunderbolt Garland that pours down on ordinary men!
The Diamond-Thunderbolt Great Utterance of the Fully Accomplished Mind for the

Removing of Wickedness!
The Diamond-Thunderbolt Samadhi that causes the Living Devi to be sent down from

the Heights of Heaven! Great Emancipating and Nobly Compassionate Tara!

The Great Guardian Against Damnation.
The Diamond-Thunderbolt Auspiciously Adorned Ones!
The Diamond-Thunderbolt Female Devas Who Delight in Protecting Us!
The Diamond-Thunderbolt that ends our offenses and changes our dangers into a

covering of fragrant flowers, flowers that spread like a ring; created by

Vairocana Buddha who exists on ten thousand worlds and who takes myriad

delights in these jewel-like creations!
The Diamond-Thunderbolt of Golden Light!
Vairocana's Diamond Thunderbolt that overcomes the threats of Mara! This

cleansing light shines from the Buddha Vairocana and His Voice calls out,

returning me to the Path of Discipline!

Translated by Master Hsuan Hua a

KINH THU LANG NGHIEM QUYEN BAY

tarn bo da da.

Nam mo ba gia ba de, be sa xa da cu 16 phe tru ri da bat ra ba ra xa da, da
tha gia da da.

Nam mo ba gia ba de, tarn bon sw bf da, tat Ian nai ra lac xa da, da tha gia
da da, a ra ha de, tarn mieu tarn bo da da.

Nam mo ba gia ba de, xa ke da mau na due, da tha gia da da, a ra ha de,
tarn mieu tarn bo da da.

Nam mo ba gia ba de, lac dac na ke do ra xa da, da tha gia da da, a ra ha
de, tarn mieu tarn bo da da, de bieu nam mo tat yet ri da, e dam ba gia ba
da, tat dac tha gia do sac ni sam, tat dac da bac dac lam.
Nam mo a ba ra thi dam, bac ra de duwig ky ra, tat ra ba bo da yet ra ha,
ni yet ra ha yet ca ra ha ni, bac ra bf dia da sat da ne, a ca ra mat ri tru, bat
ri dat ra da nanh yet ri, tat ra ba ban da na muc xoa ni, tat ra ba dot sac tra
dot tat phap bat na ne phat ra ni, gia do ra that de nam, yet ra ha ta ha tat
ra nha xa, ty da bang ta na yet ri, a sac tra bang xa de nam, na xoa sat dac
ra nha xa, ba ra tat da na yet ri, a sac tra nam, ma ha yet ra ha nha xa, ty
da bang tat na yet ri, tat ba xa do 16 ne ba ra nha xa, ho lam dot tat phap
nan gia na xa ni, bf sa xa tat dac ra, a kiet ni 6 da ca ra nha xa, a bat ra thi
da cu ra ma ha bac ra chien tri, ma ha diep da, ma ha de xa, ma ha thue
da xa ba ra, ma ha bat ra ban da ra ba tat ne, a ri da da ra, ty ri cu tri, the
ba ty xa da, bac xa ra ma le de, ty xa 16 da, bot dang dong ca, bat xa ra che
hat na a gia, ma ra che ba bac ra chat da, bac xa ra thien tri, ty xa ra gia,
phien da xa be de ba bo thi da,to ma 16 ba, ma ha thue da, a ri da da ra,
ma ha ba ra, a bac ra, bat xa ra thuwig yet ra che ba, bat xa ra cu ma ri,
cu lam da ri, bat xa ra hac tat da gia ty dia gia kien gia na ma ri ca, khuat to
mau ba yet ra da na, be 16 gia na cu ri da, da ra tho sat ni sam, ty chiet lam
ba ma ni gia, bat xa ra ca na ca ba ra ba, 16 xa na bat xa ra don tri gia, thue
da gia ca ma ra sat xa thi ba ra ba, e de di de, mau da ra yet noa, ta be ra
sam, quat pham do, an tho na ma ma toa.

Thich Duy Lli'C dich

Surangama Mantras

Surangama Mantra, Section Two

When desire manifests itself, it can be cut off with the following far reaching Gatha:

HUM! Danger Approaches O Yellow Flowered One!

HUM! Danger Approached O Treasured One!

HUM! Danger Approaches O Beyond Accomplishments One Who Is Continually
Surrounded By Honors!

HUM! Danger Approaches O Conqueror of All Forms! To the One who has converted
multitudes of heretics, I say this danger is drawing near me!

HUM! Danger Approaches! Thus I invoke the mystic formula of the Holy and Sacred
One, the Tathagata who sits on Ten Million Thrones and who saves me from
desires! The Great Savior of the multitudes who is honored by the fortunate
multitudes! The All Knowing, who makes the earth tranquil and conveys
understanding to living beings. I entrust myself to the Great Diamond
Thunderbolt Illuminating One of the Pleasing Grove's Mandala! The Dread and
Desire Overcoming One that I thus honor and who returns me to the Path of
Discipline!

Surangama Mantra, Section Three

He Who is like a King!

He Who is Master of Form!

He Who is like Fire!

He Who is like Water!

He Who is Fearless!

He Who is the Teacher!

He Who is like a Powerful Wheel!

He Whose Tasks are Difficult!

He Who is Unfettered!

He In Whom the Sky Delights!

He Who Created and Send Us this Dharani!

He Who was the Dragon King!

He Who is Above Censure!

He Who is the Great Dragon!

He Who is the Knowing One!

He Who has Overcome Klesa!

He Who has Compassion for Evil Spirits!

He Who has Compassion for Malignant Demons!

He Who has Compassion for Hungry Ghosts!

He Who has Compassion for Female Spirits!

He Who has Compassion for Demons produced by Metamorphosis!

He Who has Compassion for the Demons who consume the vitality of men!

Translated by Master Hsuan Hua m

KINH THU LANG NGHIEM QUYEN BAY

DENHj

O hong, ri sat yet noa, bac lac xa tat da, tat dat tha gia do sac ni sam. Ho
hong, do 16 ung chiem ba na, Ho hong, do 16 ung tat dam ba na. Ho hong,
(Jo 16 ung ba ra sac dia da tarn bat xa noa yet ra. Ho Hong, do 16 ung, tat ba
duoc xoa hat ra sat ta, yet ra ha nha xa, ty dang bang tat na yet ra. Ho
hong, do 16 ung, gia do ra thi de nam, yet ra ha, ta ha thi de nam, yet ra ha,
ta ha tat ra nam, ty dang bang tat na ra. Ho hong, do 16 ung, ra xoa, ba gia
pham tat dat tha gia do sac ni sam, ba ra diem xa kiet ri, ma ha ta ha tat ra,
bot tho ta ha tat ra that ri sa, cu tri ta ha tat ne de le, a te de thi ba ri da, tra
tra anh ca ma ha bat xa 16 da ra, de ri bo ba na, man tra ra, 6 hong, ta tat
de bac ba do, ma ma an tho na ma ma toa.

DETAM

Ra xa ba da, chu ra bat da, a ky ni ba da, 6 da ca ba da, ty xa ba da, xa tat
da ra ba da, ba ra chw&c yet ra ba da, dot sac xoa ba da, a xa ne ba da, a
ca ra mat ri tru ba da, da ra ni bo di kiem ba gia ba da ba da, 6 ra ca ba da
ba da, lac xa dang tra ba da, na gia ba da, ty dieu dat ba da, to ba ra noa
ba da, duoc xoa yet ra ha, ra xoa tw yet ra ha, tat ri da yet ra ha, ty xa gia
yet ra ha, bo da yet ra ha, cmj ban tra yet ra ha, bo don na yet ra ha, ca tra
bo don na yet ra ha, tat kien do yet ra ha, a ba tat ma ra yet ra ha, 6 dan
ma da yet ra ha, xa da yet ra ha, he ri ba de yet ra ha, xa da ha ri nam, yet
ba ha ri nam, 16 dia ra ha ri nam, mang ta ha ri nam, me da ha ri nam, ma
xa ha ri nam, xa da ha ri nCp, thi ty da ha ri nam, ty da ha ri nam ba da ha ri
nam, a du gia ha ri nCp, chat da ha ri nO j , de sam tat be sam, tat ba yet ra ha
nam, ty da da xa san da da di, ke ra da di, ba ri bat ra gia ca hat ri dom, ty
da da xa san da da di, ke ra da di, tra dien ni hat ri dom, ty da da xa san da
da di, ke ra da di, ma ha bat du bac dat da, 16 da ra hat ri dom, ty da da xa
san da da di, ke ra da di, na ra da noa hat ri dom, ty da da xa san da da di,
ke ra da di, dat doa gia 16 tra tay hat ri dom, ty da da xa san da da di, ke ra
da di, ma ha ca ra ma dat ri gia noa hat ri dom, ty da da xa san da da di, ke
ra da di, ca ba ri ca hat ri dom, Ty da da xa san da da di, ke ra da di, xa da
yet ra, ma do yet ra tat ba ra tha ta dat na hat ri dom, ty da da xa san da da
di, ke ra da di, gia dot ra ba ky ne hat ri dom, ty da da xa san da da di, ke
ra da di, ty ri duwig hat ri tri, nan da ke sa ra da noa bac de, sach he da
hat ri dom, ty da da xa san da da di, ke ra da di, na yet na xa ra ba noa hat
ri dom, ty da da xa san da da di, ke ra da di, na yet na xa ra ba noa hat ri
dom, ty da da xa san da da di, ke ra da di, a-la-han hat ri dom, ty da da xa

Thich Duy Li/c dich

Surangama Mantras

He Who has Compassion for the Female Demons who poison children!

He Who has Compassion for the Evil Odoured Demons!

He Who has Compassion for the Demons who injure children!

He Who has Compassion for the Demons who cause seizures!

He Who has Compassion for the Demons who cause madness!

He Who has Compassion for the Demons who defile food!

He Who has Compassion for the Demons of the Fiery Pits!

We are carried by Birth!

We are carried by Activity!

We are carried by Gaining Strength!

We are carried by Discriminating!

We are carried by Judging!

We are carried by Producing!

We are carried by Feeling the Passing of Time!

We are carried by Becoming Fearful!

We are carried by Our Ties!

We are carried by Ignorance!

We are carried by Mind!

When we have a strong impulse, All the Compassionate Ones use their

Knowledge to furnish us with the Armor of Restraint and the Power of

self-control!
The Salvation from Sin knowledge that furnishes us with the armor of restraint

and the power of self-control!
The Conquering One's knowledge that furnishes us with the armor of restraint

and the power of self-control!
The Terrible Ash-covered Great Storm God's knowledge that furnishes us with

the armor of restraint and the power of self-control!
The Power of the Desireless One's knowledge that furnishes us with the armor

of restraint and the power of self-control!
The Great and Upright knowledge that furnishes us with the armor of restraint

and the power of self-control!
The Greatly Illuminating Condensed knowledge that furnishes us with the armor

of restraint and the power of self-control!
The Very Penetrating Mysterious knowledge that furnishes us with the armor of

restraint and the power of self-control!
The Cause of Victory, Cause of Joy One Hundred Fold Completely Pleasing

knowledge that furnishes us with the armor of restraint and the power of

self-control!
The Preeminent Non-discriminating knowledge that furnishes us with the armor

of restraint and the power of self-control!
The Venerable Holy Knowledge that furnishes us with the armor of restraint and

the power of self-control!

Translated by Master Hsuan Hua iv

KINH THU LANG NGHIEM QUYEN BAY

san da da di, ke ra da di, ty da ra gia hat ri dorn, ty da da xa san da da di,
ke ra da di, bat xa ra ba ne, cu he da, cu he da xa dia bat de hat rj dorn, ty
da da xa san da da di, ke ra da di, ra thoa vong, ba da pham, an tho na ma
ma toa.

DETIT

Ba gia pham, tat dat da bac da ra, Nam mo ty 16 do de, a tat da na ra lac
ca, ba ra ba tat pho tra, ty ca tat dat da bat de ri, thap Phat ra thap Phat ra,
da ra da ra, tan da ra, tan da ra, san da san da. Ho hong. Ho hong, phan
tra, phan tra, phan tra, phan tra, phan tra, ta ha, he he phan, a mau ca da
phan, a ba ra de ha da phan, ba ra ba ra da phan, a to ra ty da ra ba ca
phan, tat ba de be te phan, tat ba na gia te phan, tat ba 6w<yc xoa te phan,
tat ba kien that ba te phan, tat ba bo dcm na te phan, ca tra bo dcm na te
phan, tat ba dot lang chi de te phan, tat ba dot sap ty le hat sac de te phan,
tat ba thap ba le te phan, tat ba a ba tat ma le te phan, tat ba xa ra ba noa
te phan, tat ba dia de ke te phan, tat ba dat ma da ke te phan, tat ba ty da
da ra the gia le te phan, xa da yet ra ma do yet ra, tat ba ra tha ta da ke te
phan; ty dia da gia le te phan, gia do ra phircyc ky ne te phan, bat xa ra cu
ma ri, ty da da ra the te phan, ma ha ba ra dinh ducmg xoa ty ri te phan,
bat xa ra thuwig yet ra da, ba ra truing ky ra xa da phan, ma ha ca ra da,
ma ha mat dat ri ca noa. Nam mo ta yet ri da da phan, ty sac noa ty due
phan, bot ra ha mau ni due phan, a k^ ni due phan, ma ha yet ri due phan,
yet ra dan tri due phan, miec dat tri due phan, lao dat ri due phan, gia van
tra due phan, yet la ra dat ri due phan, ca bac ri due phan, a dia rrmc chat
da ca thi ma xa na, ba tw ne due phan, dien kiet chat, tat doa ba toa, ma
ma an tho na ma ma toa.

DENGG

Dot sac tra chat da, a mat dat ri chat da, 6 xa ha ra, gia ba ha ra, 16 dia ra
ha ra, ta ba ha ra, ma xa ha ra, xa da ha ra, thi ty da ha ra, bac \w<yc da ha
ra, kien da ha ra, bo slp ba ha ra, pha ra ha ra, ba toa ha ra, bac ba chat
da, dot sac tra chat da, lao da ra chat da, dwyc xoa yet ra ha, ra sat ta yet
ra ha, be le da yet ra ha, ty xa gia yet ra ha, bo da yet ra ha, cmj ban tra
yet ra ha, tat kien da yet ra ha, 6 dat ma da yet ra ha, xa da yet ra ha, a ba
tat ma ra yet ra ha, trach khe each tra ky ni yet ra ha, ri Phat de yet ra ha,
xa di ca yet ra ha, xa cu ni yet ra ha, lao da ra nan dia ca yet ra ha, a lam
ba yet ra ha, kien do ba ni yet ra ha, thap Phat ra yen ca he ca, truy de

Thich Duy Li/c dich 10

Surangama Mantras

The Diamond-Thunderbolt Handed, Garland after Garland, Incomparable Lord's
knowledge that furnishes us with the armor of restraint and the power of
self-control!

The Holy Guardian that returns me to the Path of Discipline!

Surangama Mantra, Section Four

The Holy Dharani! It descends like a White Canopy to protect us!

Give Praise to the Pure and Elegant Sovereign of the Unfettered Assembly, the

Master of Salvation, the Lord Who Constantly Presides Over the Mind!
Rays of Light! Rays of Light! Shining! Shining!
The pervading illumination, the pervading brilliance that cuts through!
HUM! HUM! Moving, moving, moving, moving, moving the world!

Guardian of those who call out!

Guardian of the unfortunate!

Guardian of those who are yet unsaved!

Guardian of those who support the wise!

Guardian of those who cry out for Heavenly Knowledge!

From all the Female Devas, He guards us!

From all the Serpent Kings, He guards us!

From all the Demons, He guards us!

From all the Gods of Fragrance, Music and Sensuality, He guards us!

From all the Female Demons, He guards us!

From the Foul smelling Demons, He guards us!

From all Hostile Written Magic, He guards us!

From all Evil Eyes, He guards us!

From all the Followers of Shiva, He guards us!

From all seizures, He guards us!

From all Violent Beings, He guards us!

From all Self-Injuries, He guards us!

From all Worldly Views, He guards us! And His Triumphant Hand

Fills Us with Joy!

From all that would injure us, He guards us! And the Activities of the Sages, He
protects!

The One Who Conquered the Demons' Assembly: He guards us! The Diamond-
Thunderbolt that reproaches the wicked!

The One Who Has Knowledge of All Beings: He guards us! The One Who
Remembers Us in His Great Surpassing Contemplation: He guards us!
The Diamond-Thunderbolt of Heaven!

Translated by Master Hsuan Hua v

KINH THU LANG NGHIEM QUYEN BAY

duoc ca, dat le de duoc ca, gia dot thac ca, ni de thap phat ra, ty sam ma
thap phat ra, bac de ca, ty de ca, that le sat mat ca, ta ne bac de ca, tat ba
thap phat ra, that 16 kiet de, mat da be dat 16 che kiem, a ty 16 kiem, muc
khe 16 kiem, yet ri dot 16 kiem, yet ra ha yet lam, yet na du lam, dan da du
lam, hat ri da du lam, mat ma du lam, bat ri that ba du lam, ty lat sac tra du
lam, 6 da ra du lam, yet tri du lam, bat tat de du lam, 6 16 du lam, thuwig
gia du lam, hac tat da du lam, bat da du lam, ta phong an gia bac ra truwig
gia du lam, bo da ty da tra, tra ky ni thap ba ra, da dot 16 ca kien dot 16 kien
tri, ba 16 da ty, tat bac 16, ha lang gia, du sa dat ra, ta na yet ra, ty sa du ca,
a ky ni 6 da ca, mat ra be ra, kien da ra, a ca ra mat ri dot dat liem bo ca,
dia lat lac tra, ty ri sac chat ca, tat ba na cu ra, tip dan gia te yet ra, ri du^oc
xoa, dac ra so, mat ra thi phe de sam, ta be sam, tat dat da bac dat ra, ma
ha bac xa 16 sac ni sam, ma ha bac lac truong ky lam, da ba dot da xa du
xa na, bien dat le noa, ty da da ban dam ca 16 di, de thu ban dam ca 16 di,
bat ra ty da, ban dam ca 16 di, dac diec tha.

An, a na le, ty xa de, be ra bac xa ra da ri, ban da ban da ne, bat xa ra ban
ni phan. Ho hong, do 16 ung phan, ta ba ha.

Thich Duy Li/c dich n

Surangama Mantras

The Wisdom Enveloped Victorious Guardian! The Great Illuminating One! He

Who Has Embraced All Wisdom!
Give Praise to Him Who Acts as the Guardian!
He guards against the spread of disease!
He guards against the spread of the dissolution of the wise!
He guards against the spread of ignorance!
He guards against the spread of the Great Black Demon!
He guards against the spread of poisoning!
He guards against the spread of earthquakes!
He guards against the spread of tempests!
He guards against the spread of angry death causing spirits!
He guards against the spread of darkness on the surface of the earth!
He guards against the spread of the followers of Kali!
And for the freedom of mind of Hearers of the Law, He guards against the

spread of celebrity!
He causes injuries to be impeded and thus returns me to the Path of Discipline!

Surangama Mantra, Section Five

For the Evil Hearted, the Disobedient Hearted, He is the Powerful One, the

Praiseworthy One, the Fierce One, the Fragrant One, the Moving One, the
Engendering One, the Living One, the Mendicant One, the Shining One, the
Nurturing One, the Producing One, the Speaking One

For the Wicked Hearted, the Evil Hearted, the Iron Hearted, it is:

He who has compassion for Evil Spirits!

He who has compassion for Malignant Demons!

He who has compassion for Hungry Ghosts!

He who has compassion for Female Spirits!

He who has compassion for Demons produced by metamorphosis!

He who has compassion for Demons who consume the vitality of men!

He who has compassion for Demons who injure children!

He who has compassion for Demons who cause madness!

He who has compassion for Demons who defile food!

He who has compassion for Demons who cause seizures!

He who has compassion for those who in jure the Light of the Victorious Ones!

He who has compassion for those who injure the Enlightened Ones!

He who has compassion for those who cling to clouds!

He who has compassion for the confused and inconsistent!

He who has compassion for those who are very happy!

He who has compassion for those who are unloved!

He who has compassion for those who become intoxicated!

Translated by Master Hsuan Hua vi

Surangama Mantras

He whose pleasure is the conquering of the multitude with the Light that shines in

every region!
He whose pleasure is in accord with His Wishes!
He whose pleasure is to protect the fragrant earth!
He whose pleasure is to know the abandoned!
He whose pleasure is to lead the way for those who will conquer the multitude, lest

they falter in their work!
He whose pleasure is to set free!
He whose pleasure is to mark the beautiful boundary!
He whose pleasure is to descend to us from Heaven!
The Complete and Universal Conqueror of the Multitude, who exists in the same

realm as the deities and whose exhilarating knowledge pleases the wise!

Produced by His Eye! Produced by His Mouth! Produced by His Body!
The One who receives our devotion!
My skin, He makes firm!
My teeth, He makes firm!
My flesh, He makes firm!
My vital spots, He makes firm!
My six parts, He makes firm!
My ligaments, He makes firm!
My belly, He makes firm!
My hair, He makes firm!
My blood, He makes firm!
My breast, He makes firm!
My senses, He makes firm!
My backbone, He makes firm!
My feet, He makes firm!
My whole body, from excesses, He makes firm!
True Father of Wisdom! Conqueror of the Principle of Life! To whom the Creator of

the World presented the "Vessels that Protect the Living" as a sign of His

respect for the characteristics of this writing!
He bestows on us this excellent existence!
He bestows on us these Sacred Sounds!
He takes pleasure in our activities!
He takes pleasure in our making offerings of incense!
He bestows on us the power to destroy worldly illusions!
He takes pleasure in our coming together to repent our sins!
He anoints our thoughts and takes pleasure in His complete power of speech and

action!
He bestows on us His Universal Vows!
Binding our transient thoughts! This is the antidote for demons and malignant spirits,

and from the desires of the illusory life!.

Translated by Master Hsuan Hua vii

Surangama Mantras

His Sacred White Canopy protects us!

The Great Diamond-Thunderbolt of Ten Million Thrones!

The Great One of Surpassing Wisdom! Who causes my feet to turn to the Conqueror,

the Yellow Robed One!
Knowing One! Who increases my compassion!
Saving One! Who increases my compassion!
He of the Surpassing Knowledge! Who increases my compassion!
The Heavenly One! AUM!

He proceeds on the wind like fire, manifesting His devotion in place after place! The
Diamond-Thunderbolt Handed One! HUM! To Him of Universal Attributes, Hail!

Translated by Master Hsuan Hua vm

Surangama Sutra Mantras

Ananda, this cluster of light atop the crown of the Buddha's head, the secret gatha,
Syi Dan Dwo Bwo Da La, with its subtle, wonderful divisions and phrases, gives
birth to all the Buddhas of the ten directions. Because the Thus Come Ones of the
ten directions use this mantra-heart, they realize unsurpassed, proper, and all-
pervading knowledge and enlightenment.

Because the Thus Come Ones of the ten directions take up this mantra-heart, they
subdue all demons and control all adherents of outside ways.

Because the Thus Come Ones of the ten directions avail themselves of this
mantra-heart, they sit upon jeweled lotus flowers and respond throughout
countries as numerous as motes of dust.

Because the Thus Come Ones of the ten directions embody this mantra-heart,
they turn the great dharma wheel in lands as numerous as fine motes of dust.

Because the Thus Come Ones of the ten directions hold this mantra-heart, they
are able to go throughout the ten directions to rub beings on the crowns of their
heads and bestow predictions upon them. Also, anyone in the ten directions who
has not yet realized the fruition, can receive a Buddha's prediction.

Because the Thus Come Ones of the ten directions are based in this mantra-heart,
they can go throughout the ten directions to rescue beings from such sufferings as
being in the hells, being hungry ghosts, being animals, or being blind, deaf, or
mute, as well as from the suffering of being together with those one hates, from
the suffering of being apart from those one loves, from the suffering of not
obtaining what one seeks, and from the raging blaze of the five skandhas. They
liberate beings from both large and small accidents. In response to their recitation,
difficulty with thieves, difficulty with armies, difficulty with the law, difficulty with
imprisonment, difficulty with wind, fire, and water, and difficulty with hunger, thirst,
and impoverishment are all eradicated.

Because the Thus Come Ones of the ten directions are in accord with this mantra-
heart, they can serve good and wise advisors throughout the ten directions. In the
four aspects of awesome deportment, they make wish-fulfilling offerings. In the
assemblies of as many Thus Come Ones as there are sands in the Ganges, they
are considered to be great Dharma Princes.

By Master Hsuan Hua

KINH THU LANG NGHIEM QUYEN BAY

- A Nan! NhCmg cau vi dieu, bf mat cua "Phat Danh Quang Tu, thuan trang
chang 6 nhiem" nay, sanh ra tat ca chw Phat:

- Mudl phu'O'ng Nhu Lai do tam chu nay, 6\svc thanh V6 Thircyng Chanh
Bien Tri Giac.

- Mircyi phirong Nhir Lai tri tam chu nay, uon dep ta ma, che phuc ngoai
dao.

- Mudl phu'O'ng Nhu Lai van tam chu nay, ngoi bi>u lien hoa, img hien
trong vo so quoc do.

- Mudl phirong Nhu Lai dung tam chu nay, nol vo so quoc do, chuyen da\
phap luan.

- Mu'O'i phiwng Nhir Lai tri tam chu nay, hay a nol mudl phu'O'ng xoa danh
tho ky cho hang Bo Tat, Thanh Van, cho den ngircyi chira chimg qua vi.

- Mudl phu'O'ng Nhu Lai niwng tam chu nay, hay v nol mu'O'i phu'O'ng clpu
vot cac kho nhu: Dia nguc, nga quy, sue sinh, dui, diec, ngong, cam va bat
kho, nhGng tai nan Icm nho dong thai du'O'c giai thoat; cac nan: giac, binh,
vua, nguc, bao, lut, ICna, nu'O'c cho den doi khat ngheo nan, ngay do tieu
tan.

- Mu'O'i phu'O'ng Nhu Lai tuy theo tam chu nay, hay a nci mudl phiwng
phung si/ thien tri thine, trong tip oai nghi du'O'c cung duwig nhir y; nol
phap hoi cua hang sa Nhu Lai, du'O'c suy ton la Dai Phap Wong Tip.

Thich Duy Li/c dich 12

Surangama Sutra Mantras

Because the Thus Come Ones of the ten directions practice this mantra-heart,
they can gather in and teach their relatives in the ten directions. Causing those of
the Small Vehicle not to be frightened when they hear the secret treasury.

Because the Thus Come Ones of the ten directions recite this mantra-heart, they
realize unsurpassed enlightenment while sitting beneath the Bodhi tree, and they
enter Parinirvana.

Because the Thus Come Ones of the ten directions transmit this mantra-heart,
those to whom they have bequeathed the Buddhadharma can, after their Nirvana,
dwell in it completely

"If I were to explain this mantra, Bwo Da La, of the cluster of light atop the crown of
the Buddha's head from morning till night in an unceasing sound, without ever
repeating any syllable or phrase, I could go on for as many kalpas as there are
sands in the Ganges and still never finish.

"I also will tell you that this mantra is called The crown of the Thus Come One.'

All of you with something left to study who have not yet put an end to the cycle of
rebirth and yet have brought forth sincere resolve to become Arhats, will find it
impossible to sit in a Bodhimanda and be far removed in body and mind from all
demonic deeds if you do not hold this Mantra.

Ananda, let any living being of any country in any world copy out this mantra in
writing on materials native to his region, such as birch bark, pattra, plain paper, or
white cotton cloth, and store it in a pouch containing incense. If that person
wears the pouch on his body, or if he keeps a copy in his home, then you should
know that even if he understands so little that he cannot recite it from memory, he
will not be harmed by any poison during his entire life.

Ananda, I will now tell you more about how this mantra can rescue and protect the
world, help people obtain great fearlessness, and bring to accomplishment living
beings' transcendental wisdom.

By Master Hsuan Hua 8

KINH THU LANG NGHIEM QUYEN BAY

- Muoi phuong Nhu Lai hanh theo tarn chu nay, hay o nci mudl phuong
nhiep tho nguoi co nhan duyen, khien hang Tieu Thu'a nghe tang bf mat,
chang sanh kinh so.

- Muoi phirong Nhu Lai tung tarn chu nay, thanh V6 Thirong Giac, ngoi
duoi cay Bo De vao Dai Niet Ban.

- Mudl phucng Nhu Lai truyen tam chu nay, sau khi diet do, pho chuc Phat
Phap, tru tri clpu canh, nghiem tinh gioi luat, thay deu trong sach.

- Nhu ta thuyet chu " Phat Danh Quang tu chang 6 nhiem" nay, ti> sang
den toi chang dupt tieng, trong do nhCpng chCp va cau cung chang trung diep,
neu ti> day ngo nhap, moi biet tat ca hCm tinh vo tinh cung throng thuyet
chu nay, nen goi "Danh Nhu^ Lai" vay.

- Hang hCm hoc cac nguoi chu^a ra khoi luan hoi phat tam chi thanh tu
chung qua A La Han, neu chang tri chu nay ma ngoi dao trang, muon
khien than tam xa lia cac ma sl*' thi chang co cho dung.

- A Nan! Neu co chung sanh trong cac the gioi, tuy theo vat dung trong dat
nuoc, hoac la, giay, vai trang de bien chep chu nay, di/ng trong tui nho,
neu ngu'oi ay ngu muoi chang the tung nho thi deo tren minh, hoac de
trong nha, nen biet ngu'oi ay tron doi chang bi cac thCp doc hai.

- A Nan! Nay ta vi ngu'oi thuyet chu nay, clpu giup the gian duoc dai vo uy,
thanh tu>u tri xuat the gian cho chung sanh.

Thich Duy Llpc dich 13

Surangama Sutra Mantras

You should know that, after my extinction, if there are beings in the Dharma-
ending Age who can recite the mantra themselves or teach others to recite it, such
people who recite and uphold it cannot be burned by fire, cannot be drowned by
water, and cannot be harmed by mild or potent poisons.

And so it is in every other case, such that they cannot be possessed by any evil
mantra or any heavenly dragon, ghost, or spirit, or by any essence, weird creature,
or demonic ghost. These people's minds will attain proper reception, so that any
spell, any paralyzing sorcery, any poison or poisoning gold, any poisoning silver,
any plant, tree, insect, or snake, and any of a myriad kinds of poisonous vapors
will turn into sweet dew when it enters their mouths.

No evil stars, and no ghost or spirit that harbors malice in its heart and that
poisons people can work its evil on these people. Vinayaka as well as all the evil
ghost kings and their retinues will be led by deep kindness to always guard and
protect them.

Ananda, you should know that eighty-four thousand nayutas of Ganges' sands of
kotis of Vajra Treasury-King Bodhisattvas and their descendants, each with vajra
multitudes as retinue, are ever in attendance, day and night, upon this
mantra.

If living beings whose minds are scattered and who have no samadhi remember
and recite the mantra, the vajra kings will always surround them. Therefore, good
men, that is even more true for those who are decisively resolved upon Bodhi. All
the Vajra Treasury-King Bodhisattvas will regard them attentively and secretly
hasten the opening of their spiritual consciousness.

When that response occurs, those people will be able to remember the events of
as many kalpas as there are grains of sand in eighty-four thousand Ganges
Rivers, knowing them all beyond any doubt.

From that kalpa onward, through every life until the time they take their last body,
they will not be born where there are yakshas, rakshasas, putanas, kataputanas,
kumbhandas, pishachas and so forth; where there is any kind of hungry ghost,
whether with form or lacking form, or with thought or lacking thought, or in any
such evil place.

By Master Hsuan Hua

KINH THU LANG NGHIEM QUYEN BAY

- Sau khi ta diet do, chung sanh trong doi mat phap, co nguoi biet ty tri
tung, hoac day nguoi khac tri tung chu nay, nen biet nhOng chung sanh tri
tung nhu the, ICna chang the dot, nuoc chang the chim, doc chang the hai,
cho den tat ca ac chu cua cac Thien Long, quy than, yeu tinh, ma mi deu
chang the dfnh mac, tarn duoc chanh tho, tat ca bua chu, yem co, kirn
ngan doc du^oc, co, cay, sau, ran, doc khi muon loai, vao mieng ngu^oi ay
deu thanh cam lo. Tat ca ac tinh, quy than, du co doc tarn hai ngu'oi, doi
voi ngu^oi ay cung chang the khoi ac; cac ac quy vu^ong Tan Na, Da Ca
(dau heo mui voi) cung cac quyen thuoc, deu tho on Phat, thuwig gia ho
ngu'oi ay.

- A Nan nen biet! Chu nay throng co tarn van bon ngan vo so chung toe
Bo Tat Kim Cang Tang Wong, moi moi deu co quyen thuoc, ngay dem ho
ve. Gia slp co chung sanh noi tarn tan loan, chang the vao Tarn Ma Dia,
mieng niem tarn tri, thi cac vi Kim Cang Wong throng theo ung ho thien
nam tip ay, huong la ngu'oi co tarn quyet dinh vao Dao Bo De, cac vi Bo Tat
Kim Cang Tang Wong nay, khien ngu'oi ay phat ra than thCpc, than tarn
tinh tan, ngay do du^oc nho lai nhCpng viec ti> tarn van bon ngan hang sa
kiep den nay, deu ro rang chang co nghi hoac. Ti> kiep thCp nhat cho den
than cuoi cung, doi doi chang sanh vao cac loai Du'oc Xoa, La Sat, quy
benh tat, quy thui, quy yem mi, quy hut tinh khi, cung cac loai nga quy co
hinh vo hinh, co tu^ong vo tuong, va nhCpng xlp ac doc.

Thich Duy Llpc dich 14

Surangama Sutra Mantras

If these good men read, recite, copy, or write out the mantra, if they carry it or
treasure it, if they make offerings to it, then through kalpa after kalpa they will not
be poor or lowly, nor will they be born in unpleasant places.

If these living beings have never accumulated any blessings, the Thus Come Ones
of the ten directions will bestow their own merit and virtue upon these people.

Because of that, throughout asamkhyeyas of ineffable, unspeakable numbers of
kalpas, as many as the Ganges' sands, they are always together with the
Buddhas. They are born in the same place, due to their limitless merit and virtue,
and, like the amala fruit-cluster, they stay in the same place, become permeated
with cultivation, and are never parted.

Therefore, it can enable those who have broken the precepts to regain the purity of
the precept-source. It can enable those who have not received the precepts to
receive them. It can cause those who are not vigorous to become vigorous. It can
enable those who lack wisdom to gain wisdom. It can cause those who are not
pure to quickly be come pure. It can cause those who do not hold to egetarianism
to become vegetarians naturally.

Ananda, if good men who uphold this mantra violated the pure precepts before
they received the mantra, their multitude of offenses incurred by violating the
precepts, whether major or minor, can simultaneously be eradicated after they
begin to uphold the mantra.

Even if they drank intoxicants or ate the five pungent plants and various other
impure things in the past, the Buddhas, Bodhisattvas, vajras, gods, immortals,
ghosts, and spirits will not hold it against them.

If they are unclean and wear tattered, old clothes to carry out the single practice
and single dwelling, they can be equally pure. Even if they do not set up the
platform, do not enter the Bodhimanda, and do not practice the Way, but recite
and uphold this mantra, their merit and virtue will be identical with that derived
from entering the platform and practicing the Way.

By Master Hsuan Hua 10

KINH THU LANG NGHIEM QUYEN BAY

- Thien tri thine ay, hoac doc tung, bien chep, hoac deo giO va cung duwig
tarn chu nay thi kiep kiep chang sanh vao nhCmg noi ngheo nan hen ha va
cho chang an lanh.

- Cac chung sanh nay, dau cho ti/ than chang lam phuoc nghiep, muoi
phuong Nhir Lai cung ban cong dine cho ho, do do du'oc trong vo so kiep
throng voi chu Phat dong sanh mot cho, vo lu'ong cong dine nhu chum
qua ac xoa, dong mot cho huan tu, tron chang chia each. Cho nen, Tarn
chu nay hay khien nguoi da pha gioi du'oc gioi can trong sach, nguoi
chira dac gioi khien cho dac gioi, ngu'oi chang tinh tan, chang tri hue,
chang trong sach, chang trai gioi, thay deu thanh tmj.

- A Nan! Thien nam tip ay, gia slp truoc kia co pham gioi cam, thi sau khi tri
chu, cac toi pha gioi chang ke nang nhe, deu duoc tieu diet, du da uong
rumi, an ngu tan, va cac thin bat tinh, tat ca chw Phat, Bo Tat, Kim Cang,
Thien Tien, quy than, chang cho la co loi; du mac y ao rach ru^oi, khi di khi
dung, dong nhir trong sach; du chang lap dan, chang vao dao trang, cung
chang hanh dao, ma tri tung chu nay, voi cong dine vao dan, hanh dao,
chang co sai khac.

Thich Duy Li/c dich 15

Surangama Sutra Mantras

If they have committed the five rebellious acts, grave offenses warranting
unintermittent retribution, or if they are bhikshus or bhikshunis who have violated
the four parajikas or the eight parajikas, such heavy karma as this will disperse
after they recite this mantra, like a sand dune that is scattered in a gale, so that not
a particle remains.

Ananda, if living beings who have never repented and reformed any of the
obstructive offenses, either heavy or light, that they have committed throughout
countless kalpas past, up to and including those of this very life, can evertheless
read, recite, copy, or write out this mantra or wear it on their bodies or place it in
their homes or in their garden houses, then all that accumulated karma will melt
away like snow in hot water. Before long they will obtain awakening to patience
with the non-production of dharmas.

Moreover, Ananda, if women who do not have children and want to conceive can
sincerely memorize and recite this mantra or carry the mantra, Syi Dan Dwo Bwo
Da La, on their bodies, they can give birth to sons or daughters endowed with
blessings, virtue, and wisdom.

Those who seek long life will obtain long life. Those who seek to quickly perfect
their reward will quickly gain perfection. The same is true for those who seek
something regarding their bodies, their lives, their appearance, or their
strength.

At the end of their lives, they will gain the rebirth they hope for in whichever of the
countries of the ten directions they wish. They certainly will not be born in poorly
endowed places, or as inferior people; even less will they be reborn in some odd
form.

Ananda, if there is famine or plague in a country, province, or village, or if perhaps
there are armed troops, brigands, invasions, war, or any other kind of local threat
or danger, one can write out this spiritual mantra and place it on the four city gates,
or on a chaitya or on a dhvaja, and instruct all the people of the country to gaze
upon the mantra, to make obeisance to it, to revere it, and to single-mindedly
make offerings to it; one can instruct all the citizens to wear it on their bodies or to
place it in their homes; and then all such disasters and calamities will completely
disappear.

By Master Hsuan Hua 11

KINH THU LANG NGHIEM QUYEN BAY

- Neu trum kia tao cac toi nang ngu nghjch, vo gian, nhCpng toi Tip khi, Bat
khi cua Ty Kheo va Ty Kheo Ni (bang nhip tip hinh cua ngipol dol), thi khi
tung chu nay roi, cung nhip gio manh thoi tan dong cat, nhCpng nghiep nang
nhip vay 6eu tri> sach, chang con may may.

- A Nan! Neu co chung sanh ti> vo so kiep den nay, co tat ca nhung toi
chuang nang nhe, tuy trong cac dv\ trw&c chwa kip sam hoi, nay neu biet
doc tung, bien chep chu nay, giO deo tren minh hay de ncyi cho a, thi
nhCpng nghiep tich chCpa ti> tru'6'c, deu tieu nhu nu'O'c soi lam tan bang
tuyet, chang bao lau se du'O'c vo sanh nhan.

- Lai nCpa A Nan! Neu co ngu'O'i dan ba chim co con, mong cau co thai, chi
tarn tu^ang niem, hoac deo chu nay, thi du'O'c sanh nhCpng dCpa con trai gai
co phwdc dine tri hue, cau song lau du'O'c song lau, cau phu j 6'c bao du'O'c
phu'6'c bao, cho den cau than mang slpc manh deu du'O'c r\hu the. Sau khi
chet, tuy nguyen vang sanh trong mwv\ phirong quoc do, chac chan chang
sanh nol bien dia, dong ha tien, huong la cac tap hinh!

- A Nan! Neu cac quoc do, chau huyen, lang xom bi nan doi kern, on dich;
hoac nhCpng nol bi binh loan, giac c\svp danh nhau vatat ca nhCpng nci co
tai nan khac, viet than chu nay dan nol bon cCpa thanh, va nhCpng thap mieu
hoac tren cac trang phan, khien chung sanh trong rustic thCpa phung chu
nay, cung kinh le bai, nhattam cung dipcmg; khien nhan dan moi moi deo
chu trong minh, hoac de nci cho a, thi tat ca tai nan thay deu tieu diet.

Thich Duy Llpc dich 16

Surangama Sutra Mantras

Ananda, in each and every country where the people accord with this mantra, the
heavenly dragons are delighted, the winds and rains are seasonal, the crops are
abundant, and the people are peaceful and happy.

"It can also suppress all evil stars which may appear in any of the directions and
transform themselves in uncanny ways. Calamities and obstructions will not arise.
People will not die accidentally or unexpectedly, nor will they be bound by fetters,
cangues, or locks. Day and night they will be at peace, and no
evil dreams will disturb their sleep.

Ananda, this Saha World has eighty-four thousand changeable and disastrous evil
stars. Twenty-eight great evil stars are the leaders, and of these, eight great evil
stars are the rulers. They take various shapes, and when they appear in the
world they bring disaster and weird happenings upon living beings.

But they will all be eradicated wherever there is the mantra. The boundaries will be
secured for twelve yojanas around, and no evil calamity or misfortune will ever
enter in.

Therefore, the Thus Come One proclaims this mantra as one which will protect
those of the future who have just begun to study, as well as all cultivators, so that
they can enter samadhi, be peaceful in body and mind, and attain great
tranquility.

Even less will any demon, ghost, or spirit, or any enemy, calamity, or misfortune
due from former lives that reach back to beginningless time, or any old karma or
past debts come to vex and harm them.

As to you and everyone in the assembly who is still studying, and as to cultivators
of the future who rely on my platform, hold the precepts in accord with the dharma,
receive the precepts from pure members of the Sangha, and hold this mantra-
heart without giving rise to doubts: should such good men as these not obtain
mind-penetration in that very body born of their parents, then the Thus Come Ones
of the ten directions have lied!"

When he finished this explanation, measureless hundreds of thousands of vajra
power-knights in the assembly came before the Buddha, placed their palms
together, bowed, and said, "With sincere hearts we will protect those who cultivate
Bodhi in this way, according to what the Buddha has said."

By Master Hsuan Hua 12

KINH THU LANG NGHIEM QUYEN BAY

- A Nan! Neu chung sanh nai cac quoc do, he cho nao co chu nay, thi
Thien Long vui mung, mtpa gio thuan thiol, ngu coc dwyc mua, dan chung
an vui; nhung tai chuwig do tat ca ac tinh bien quai 6" moi nol, deu chang
sanh khol, ngircyi chang chet yeu, gong, cum, xieng, xich, chang dfnh vao
minh, ngay dem ngu yen, thuwig chang ac mong.

- A Nan! Coi Ta Ba nay co tarn van bon ngan tai bien ac tinh, do 28 dai ac
tinh lam thu'O'ng thu; lai co 8 dai ac tinh lam chu, xuat hien tren dai vai
nhieu hinh dang, hay gay cac tai hoa ky la cho chung sanh. He co chu nay
thi thay deu tieu diet, trong pham vi 12 do tuan, cac tai bien hung dCp, tron
chang the xam nhap.

- Cho nen Nhu^ Lai thuyet chu nay, bao ho ngu^ai tu hanh sc hoc dai vi lai,
vao Tarn Ma Dia, than tarn thu thai, dwyc dai yen on chang bi tat ca ta ma,
quy than, va nhung oan thu, nghiep cu r\cf xwa t(y vo thi den quay hai.

- Ngu'O'i va hang hCpu hoc trong chung, vol nguai tu hanh dai vi lai, y phap
tri q'\&'\ trong dao trang, dwyc vi thay truyen gio'i trong sach, doi v&'\ tarn chu
nay chang sanh nghi hoac, thi cai than do cha me sanh cua nguai nay,
neu chang duo'c tarn thong, mu'6'i phucng Nhw Lai ben thanh vong ngu.

Noi xong, vo so Kim Cang deu nhat thai danh le bach Phat:

- Nhu lai Phat day, chung con xin thanh tarn bao ho ngircyi tu dao Bo De.

Thich Duy Lwc dich 17

Surangama Sutra Mantras

Then the Brahma King, the God Shakra, and the four great heavenly kings all
came before the Buddha, made obeisance together, and said to the Buddha, "If
indeed there be good men who cultivate and study in this way, we will do all we
can to earnestly protect them and cause everything to be as they would wish
throughout their entire lives."

Moreover measureless great yaksha generals, rakshasa kings, putana kings,
kumbhanda kings, pishacha kings, vinayaka, the great ghost kings, and all the
ghost commanders came before the Buddha, put their palms together, and made
obeisance. "We also have vowed to protect these people and cause their resolve
for Bodhi to be quickly perfected."

Further, measureless numbers of gods of the sun and moon, lords of the rain,
lords of the clouds, lords of thunder, lords of lightning who patrol throughout the
year, and all the retinues of stars which were also in the assembly bowed at the
Buddha's feet and said to the Buddha, "We also protect all cultivators, so that their
Bodhimandas are peaceful and they attain fearlessness."

Moreover, measureless numbers of mountain spirits, seaspirits, and all those of
the earth - the myriad creatures and essences of water, land, and the air - as well
as the king of wind spirits and the gods of the Formless Heavens, came before the
Thus Come One, bowed their heads, and said to the Buddha, "We also will protect
these cultivators until they attain Bodhi and will never let any demons have their
way with them."

By Master Hsuan Hua 13

KINH THU LANG NGHIEM QUYEN BAY

Bay gicy, Phan Vipcyng va De Thich, Tlp Thien Wang cung dong thai danh
le bach Phat:

- Neu co nguo'i tu hoc nhir the, chung con xin net long bao ho, khien ho
suot dm viec lam thoa nguyen.

Con co vo so Quy Vipcyng chap tay danh le bach Phat:

- Chung con cung the nguyen ho tri cho nguo'i ay, khien tarn Bo De mau
duo'c vien man.

Con co vo so Nhat Nguyet Thien tip, Phong Sw, Vu Sw, Van sw, Loi Sw,
cung vm Dien Sw, Tuan Quan, Chw Tinh va quyen thuoc danh le bach
Phat:

- Chung con cung bao ho ngu'6'i tu hanh ay an lap dao trang, dwcrc vo so 1
uy.

Thich Duy Lwc dich 18

Surangama Sutra Mantras

Then Vajra-Treasury-King Bodhisattvas in the great assembly, numbering as many
as eighty-four thousand nayutas of kotis' worth of sands in the Ganges, arose from
their seats, bowed at the Buddha's feet, and said to the Buddha, "World Honored
One, the nature of our deeds in cultivation is such that, although we have long
since accomplished Bodhi, we do not grasp at Nirvana, but always accompany
those who hold this mantra, rescuing and protecting those in the final age who
cultivate samadhi properly.

World Honored One, such people as this, who cultivate their minds and seek
proper concentration, whether in the bodhimanda or walking about, and even such
people who with scattered minds roam and play in the villages, will be
accompanied and protected by us and our retinue of followers.

Although the demon kings and the god of great comfort will seek to get at them,
they will never be able to do so. The smaller ghosts will have to stay ten yojanas'
distance from these good people, except for those beings who have decided they
want to cultivate dhyana.

"World Honored One, if such evil demons or their retinues want to harm or disturb
these good people, we will smash their heads to smithereens with our vajra
pestles. We will always help these people to accomplish what they want."

By Master Hsuan Hua 14

KINH THU LANG NGHIEM QUYEN BAY

Con co vo so Soti Than, Hai Than, Phong Than, coi Trol V6 Sac, tat ca
tinh ky tren mat flat, dum rustic va tren khong, dong thai danh le bach
Phat:

- Chung con cung bao ho ngirol tu hanh ay dwyc thanh Bo De, tron chang
ma si/.Khi ay, tarn van bon ngan lpc hang sa Bo Tat Kim Cang Tang
Wang trong hoi, lien ti> cho ngoi dimg day, danh le bach Phat:

- Nhu chung con tu thanh Bo De da lau, ma chang thu chCmg Niet Ban,
thiKyng theo chu nay, clpu giup nhGng ngirol chon tu Tarn Ma Dia trong
dm mat phap. The Ton, nhCmg ngircyi tu tarn cau chanh dinh nhu the, du 6"
dao trang hay luc kinh hanh, cho den luc di dao chci, con va do chung
thiKyng theo ho ve ngudM ay. Dau cho Ma vucmg, Dai Ty Tai Thien muon
tim each quay pha, tron chang the dircyc. Cac quy than nho phai each xa
ngu'6'i ay ngoai mu'6'i do tuan, chi tn> khi ho da phat tarn tu thien chanh
phap thi mm du'O'c gan ngu'6'i ay. The Ton, neu nhung ac ma hay quyen
thuoc ma, muon den xam nhieu ngudM ay, thi con dung chay Kim Cang dap
nat dau ho nhu vi tran, khien ngudl ay viec lam thoa nguyen.

Luac GIAI

Tarn tipc la Chu, Chu tipc la Tarn, Tarn va Chu bat nhj, nen goi la Tarn Chu. Ngipoi muon nho than lye
cua Tarn Chu, trimc tien phai giCp giai trong sach, chang khoi mot niem tham cau, tipc la quen ca sy dang
tung chu va sy nho cay chu lye, nhip the moi goi la "tarn niem trong sach, thuan trang chang 6 nhilm",
dime den cho bat nhj cua Tarn chu. Luc ay, sy dieu dung cua ty tanh (tarn chu) ty hien, thi tat ca deu
dime thanh tyu nhip 161 kinh noi; neu chang lam nhip the, lai co the tree thanh tai hoa, vi chip Ho Phap
Long Thien, tanh hay kinh men ngipoi thien va trCpng phat ke ac vay.

Thich Duy Li/c dich 19

Surangama Sutra Mantras

Then Ananda arose from his seat, bowed at the Buddha's feet, and said to the
Buddha, "Now that we who are stupid and slow, who are fond of erudition but have
not sought to cease the outflows of our minds, have received the Buddha's
compassionate instructions and have attained the proper means to become
infused with cultivation, we experience joy in body and mind and obtain
tremendous benefit.

World Honored One, for one who cultivates in this way and is certified as having
attained the Buddha's samadhi, but who has not yet reached Nirvana, what is
meant by the level of 'dry wisdom'? What are the 'forty-four minds'? What is the
sequence in which one cultivates till one reaches one's goal? What place must
one reach to be said to have 'entered the grounds'? And what is meant by a
Bodhisattva of 'equal enlightenment'?"

Having said this, he made a full prostration, and then the great assembly single-
mindedly awaited the sound of the Buddha's compassionate voice as they gazed
up unblinking with respectful admiration.

At that time the World Honored One praised Ananda, saying, "Good indeed, good
indeed, that you can for the sake of the entire great assembly and those beings in
the final age who cultivate samadhi and seek the great vehicle, ask to have
explained and revealed the unsurpassed proper path of cultivation that takes one
from the level of an ordinary person to final Parinirvana. Listen attentively, and I
will speak about it for you."

Ananda and everyone in the assembly placed their palms together, cleansed their
minds, and silently waited to receive the teaching.

By Master Hsuan Hua 15

KINH THU LANG NGHIEM QUYEN BAY

A Nan lien dung day danh le bach Phat:

- Chung con ngu don, ham dwyc da van, chira cau thoat ly nci tarn phien
nao, nhicy Phat ti> bi day bao, tu theo chanh phap, duo'c Icp^i ich Ion, than
tarn an lac. The Ton! Neu tu chung phap Tarn Ma Dja, crura den Niet Ban,
thi the nao goi la cho Can Hue? Nol 44 tarn, du'O'c tu den cap bac nao va
den cho nao mm goi la nhap So 1 Dia?

- The nao goi la Dang Giac Bo Tat?N6i xong, nam voc gieo sat dat, dai
chung deu nhat tarn cham chu, mong 6&\ t(y am cua Phat.

Bay gio 1 , The Ton khen A Nan rang:

- Lanh thay! Lanh thay! Cac ngu'O'i lai biet vi ca chung trong hoi nay va tat
ca chung sanh tu Tarn Ma Dia, cau phap Dai Thi>a trong dm mat phap, xin
ta chi ro loi tu vo thiKyng chcn chanh, ti> pham phu den Dai Niet Ban. Nay
cac ngu'O'i hay lang nghe, ta se vi cac ngu'O'i ma noi.

A Nan va dai chung chap tay lang long, yen lang tho giao.

Thich Duy Lu'C dich 20

Surangama sutra VI

Bodhisattva Development into Buddhahood

Ananda rose from his seat, prostrated himself with his head at the
feet of the Buddha and said: We were ignorant and sought only
(knowledge by) listening; this is why we failed to forsake the worldly
mind. Now after we have heard with great benefit the Buddha's
compassionate instruction on the right practice of sublimation, our
bodies and minds experience great comfort.

World Honoured One, in this practice of Buddha Samadhi and before
attaining Nirvana, what are the progressive steps from the
manifestation of dry (i.e. unfertilized) wisdom, through the forty-four
stages of Bodhisattva development, to the realization of Universal
Enlightenment?. After saying this, he prostrated himself and together
with the whole assembly reverently stared at the Buddha and awaited
His compassionate voice.

The Buddha praised Ananda and said: Excellent, excellent! It is good
that, on behalf of this assembly and of all living beings in the Dharma
ending age who will practice Samadhi in their quest of Mahayana,
you can ask for my instruction on the unsurpassed Path from the
worldly condition to (transcendental) Parinirvana. Listen attentively to
what I now tell you.

Ananda and the assembly brought their palms together and
concentrated their minds to receive the Teaching.

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN BAY

A Nan lien dung day danh le bach Phat:

- Chung con ngu don, ham dwyc da van, chira cau thoat ly nci tarn phien
nao, nhicy Phat ti> bi day bao, tu theo chanh phap, duo'c Icp^i ich Ion, than
tarn an lac. The Ton! Neu tu chung phap Tarn Ma Dja, crura den Niet Ban,
thi the nao goi la cho Can Hue? Nol 44 tarn, du'O'c tu den cap bac nao va
den cho nao mm goi la nhap So 1 Dia?

- The nao goi la Dang Giac Bo Tat?N6i xong, nam voc gieo sat dat, dai
chung deu nhat tarn cham chu, mong 6&\ t(y am cua Phat.

Bay gio 1 , The Ton khen A Nan rang:

- Lanh thay! Lanh thay! Cac ngu'O'i lai biet vi ca chung trong hoi nay va tat
ca chung sanh tu Tarn Ma Dia, cau phap Dai Thi>a trong dm mat phap, xin
ta chi ro loi tu vo thiKyng chcn chanh, ti> pham phu den Dai Niet Ban. Nay
cac ngu'O'i hay lang nghe, ta se vi cac ngu'O'i ma noi.

Thich Duy Li/c dich 13

Surangama sutra VI

The Tathagata Store from which Arise
Both Samsara & Nirvana

The Buddha said: Ananda, you should know that the absolute nature
is completely enlightened; it is beyond name and form and is
fundamentally free from either the world or living beings. Because of
ignorance, there arises birth which is followed by death. So birth and
death are unreal and the wiping out of the unreal brings about the
real which is called Supreme Bodhi and Parinirvana. Hence these
terms imply the twofold transmutation (of klesa and samsara into
Bodhi and Nirvana). Ananda, if you now wish to achieve the state
of Samadhi in order directly to reach the Tathagata's Parinirvana, you
should know first the two inverted causes which lead to the existence
of living beings and the world. The nonrising of these inversions is the

Tathagata's true state of Samadhi.

The Origin of Living Beings & the World

Ananda, what are these two inversions? Because of the mind's
(arbitrary) awareness of the (underlying) bright nature, the latter
which is fundamentally enlightened becomes an objective (form) as
opposed to a false (perception). Thus from fundamental nothingness
arises actual phenomenon. (Therefore), the existence (of ignorance)
and its creation (of the world and living beings), the causeless
cause of subjective (ignorance) and its objective creation, and
subjective (living beings) dwelling in their objective abode (the world)
have no real basis. From (Reality) which does not abide anywhere
spring the world and living beings.

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN BAY

A Nan va da\ chung chap tay lang long, yen lang tho giao.
Phat bao:

- A Nan nen biet! Dieu tanh sang to, lia nhOng danh tuwig, von chang co
the gio'i chung sanh. Do vong co sanh, do sanh co diet, sanh diet goi la
vong, diet vong goi la chon, ay tine la V6 Thuo'ng Bo De va Dai Niet Ban,
cung la hai hieu chuyen y cua Nhu j Lai (chuyen vong giac thanh Bo De;
chuyen sanh diet thanh Niet Ban, goi la hai hieu chuyen y).

- A Nan! Nay nguxyi muon tu chcn Tam Ma Dia, thing den Dai Niet Ban,
tru'6'c het phai biet hai nhan dien dao cua the gio'i va chung sanh; neu dien
dao chang sanh tCpc la chan Tam Ma Dia cua Nhu Lai.

- A Nan! Sao goi la Chung Sanh Dien Dao? Do tanh sang to nol Tam, vi
chap tanh sang to, nen ti> sang to ay phat ra vong tanh; tanh vong thi kien
chap sanh khol, ti> bon lai vo, thanh clpu canh hCm. Cai nang hCpu sa hCm
nay, chang co twcmg nang nhan sa nhan va nang tru sa try, tron chang
nguon goc. Ti> cho vo tru nay, kien lap the gio'i va chung sanh.

Thich Duy Lu'C dich 14

Surangama sutra VI

The Inverted Cause of the Existence of Living Beings

(What is the inverted cause of the seeming existence of living
beings?) The faulty awareness of completely enlightened nature
creates a falsehood which has neither nature nor basis. If you wish to
restore the real, this very wish (pertains to the samsaric mind and) is
not related to absolute nature. If the unreal mind is used to recover
real nature, the latter will be unreal and of necessity there follow
illusory birth and existence as well as unreal mind and dharma which
will unfoldendlessly and will gain in intensity thereby creating (new)
karma and so responses from those sharing the same karma.
This karmic responsiveness leads to the interdependence of births
and deaths. Hence the inverted cause of the seeming existence of
living beings.

The Inverted Cause of the Existence of the World

Ananda, what is the inverted cause of the world (i.e. the realm of
space and time)? Because of the illusory existence (of ignorance)
and its creation (of the world and living beings) there arises the mortal
lot clinging to space. Because of the causeless cause of subjective
(ignorance) and its objective creation and because of subjective
(living beings) dwelling in their objective abode, all unfolding
continuously and transitorily, time arises. Thus the three aspects of
time and the four cardinal points of space intermingle and combine to
produce the twelve (3 x 4) categories of beings.

The Twelve Types of Transformation

Therefore, in the world, movement leads to sound, sound to form,
form to smell, smell to touch, touch to taste, and taste to thoughts
(dharma). These six illusions contribute to the formation of karma
which causes the division into twelve (i.e. six illusions each for body
and mind) different types of change. Hence the wheel turning in
samsara wherein these illusory sense data end in twelve different
transformations in each rotation (i.e. each false thought turns the
wheel and contributes to these twelve types of births).

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN BAY

- Vi me cai bon tarn sang to, nen sanh ra hw vong, tanh vong chang ti/ the,
chang co cho nuong tya; toan muon tro ve chon, thi cai "muon chon" ay,
da chang phai la chon tanh cua Chan Nhu\ Chang chon ma cau tro ve
chcn, ro rang thanh phi tuwig, phi sanh phi try, phi tarn phi phap, xoay van
phat sanh, sanh mai khong thoi, huan tap thanh nghiep, (Jong nghiep cam
nhau, do sy cam nghiep, nen co tuwig diet tuong sanh, do do thanh
chung sanh dien dao.

- A Nan! Sao goi la The Gioi Dien Dao? Do nang hCm so hCm phan doan
vong sanh (phan doan sanh tip), ti> do an lap Gioi (Khong gian); ti> cho
chap nang nhan so nhan, nang try so try, doi doi chang ngung, nen vong
lap The (Thoi gian). Tarn the tip phirong hoa hop Ian nhau, chung sanh
bien hoa thanh 12 loai.

- Vi giac tri cua chung sanh, nen trong the gioi, do dong co thanh, do thanh
co sac, do sac co hirong, do hirong co xuc, do xuc co vi, do vi biet phap,
sau thCp vong tirong nhieu loan thanh nghiep tanh, nuwig theo tirong dien
dao luan chuyen nay ma co 12 loai: Noan sanh, thai sanh, thap sanh, hoa
sanh, hOn sac, vo sac, hCm tirong, vo tuwig, hoac phi hCm sac, hoac phi
vo sac, hoac phi hCm tuwig, hoac phi vo tirong, Ilfu chuyen chang ngung.

Thich Duy Lye dich 15

Surangama sutra VI

The Twelve Groups of Living Beings

Such inversion that turns the wheel of samsara, creates (twelve
groups of) species born of eggs, wombs, humidity, and by
transformation, having forms, being beyond form, thoughtful or
thoughtless, having neither form nor no form and being neither
thoughtful nor thoughtless.

Ananda, because of the turning wheel of illusion in (objective)
samsara as a result of inversion caused by (subjective) stirring minds,
both subject and object are in harmony and combine to produce
favourable conditions for 84,000 rising and sinking confused thoughts
which form the embryos (kalala) in eggs for incarnation as fishes,
birds, turtles, snakes, etc.: they are found in plenty all over the world.
(This is birth from eggs.)

Because of the turning wheel of moral infection in (objective) samsara
as a result of inversion caused by (subjective) sensual minds, both
subject and object sustain each other and combine to produce
favourable conditions for 84,000 confusing divergent thoughts which
become fetuses (arbuda) in the wombs for incarnation as men,
animals, dragons, immortal beings, etc; they are found in plenty all
over the world. (This is birth from wombs.)

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN BAY

1. A Nan! Ben do the giai co hw vong luan hoi, dien dao ve (Jong, hoa
hop thanh khoi, vong tucmg thang tram, vi the nen co loai noan sanh Imj
chuyen nol quoc do, nhu loai ca, chim, rua, ran, du tarn van bon ngan, day
tran the gim.

2. Ben do the gim co tap nhiem luan hoi, dien dao ve due, hoa hop
thanh sanh, vong tuwig ngang doc, vi the nen co loai thai sanh Imj chuyen
nen quoc do, nhir ngircn, sue, rong, tien, du tarn van bon ngan, day tran the
gim.

Thich Duy Li/c dich 16

Surangama sutra VI

Because of the turning wheel of attachment in (objective) samsara as
a result of inversion caused by (subjective) craving minds, both
subject and object inflame each other and combine to produce
favourable conditions for 84,000 vacillating confused thoughts which
become damp embryos (pesi) in humidity for incarnation as crawling
insects and wriggling worms; they are found in plenty all over the
world. (This is birth from humidity.)

Because of the turning wheel of change in (objective) samsara as a
result of inversion caused by (subjective) deceitful minds, both
subject and object stimulate each other and combine to produce
favourable conditions for 84,000 changing confused thoughts taking
the shape of solid lumps (ghana) for incarnation as beings which
shed their skins, change their forms and fly; they are found in plenty
all over the world. (This is birth by transformation.)

Because of the turning wheel of stiff dispositions in (objective)
samsara as a result of inversion caused by (subjective) hindering
minds, both subject and object adhere and combine to produce
favourable conditions for 84,000 mystical, translucent and confused
thoughts which take solid form to incarnate as people whose
luminous quality forebodes good and evil; they are found in plenty all
over the world. (These are heretics and mystics having forms.)

Because of the turning wheel of dissipating dispositions in (objective)
samsara as a result of inversion caused by (subjective) deluded
minds, both subject and object unite with dullness and combine to
produce favourable conditions for 84,000 confusing mysterious
thoughts for formless rebirth as beings (whose bodies and minds) are
dissolved in thegreat emptiness; they are found in plenty all over the
world. (These are formless beings.)

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN BAY

3. Ben do the gio'i co chap truac luan hoi, huwig ve dien dao, hoa hop
thanh noan (hci am), vong tu'd'ng lang xang, vi the nen co loai thap sanh
Ilpu chuyen nci quoc do, nhu loai con trung, sau bo, du tarn van bon ngan,
day tran the gio'i.

4. Ben do the giai co bien dich luan hoi, dien dao ve gia, hoa hop
thanh xuc, vong tucmg men cu, vi the nen co loai hoa sanh luu chuyen nen
quoc do, nhir loai thoi xac phi hanh, du tarn van bon ngan, day tran the
gio'i.

5. Ben do the gio'i co ngan ngai luan hoi, dien dao ve chiro'ng, hoa hop
thanh trw&c, vong tucmg tinh sang, vi the nen co loai hmj sac Imj chuyen
nen quoc do, nhir tat ca than vat tinh sang, deu hay di/ doan si/ kiet hung,
du tarn van bon ngan, day tran the gio'i.

6. Ben do the giai co tieu tan luan hoi, dien dao ve me hoac, hoa hop
thanh am (am muoi), vong tu'd'ng u an, vi the nen co loai vo sac luu chuyen
nen quoc do, nhir coi vo Sac va Than Hir Khong, cho den quy mi u an, du
tarn van bon ngan, day tran the gio'i.

Thich Duy Li/c dich 17

Surangama sutra VI

Because of the turning wheel of fanciful dispositions in (objective)
samsara as a result of inversion caused by (subjective) imaginative
minds, both subject and object unite with recollection and combine to
produce favourable conditions for 84,000 latent and firmly confused
thoughts to be reborn as ghosts or spirits of thoughtful beings; they
are found in plenty all over the world. (These are thoughtful beings.)

Because of the turning wheel of dull dispositions in (objective)
samsara as a result of inversion caused by (subjective) stupid minds,
both subject and object cling to intractableness and combine to
produce favourable conditions for 84,000 confusing lifeless thoughts
for rebirth as spirits dwelling in earth, trees, metals and stones; 170
they are thoughtless beings that are found in plenty all over the world.
(These are thoughtless beings.)

170. eg. bronze and stone statues.

Because of the turning wheel of parasitic dispositions in (objective)
samsara as a result of inversion caused by (subjective) guileful
minds, subject and object infect each other and combine to produce
favourable conditions for 84,000 confusing commensal thoughts for
rebirth as beings who are formless, yet have form, such as jelly-fish
which use shrimps as their eyes; they are found in plenty all over the
world. (These are beings which are beyond, yet have, form.)

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN BAY

7. Ben do the gio'i co muo'ng tircrng luan hoi, dien dao ve anh, hoa
hop thanh nha, vong tirorig tham ket, vi the nen loai hCm tud'ng luu
chuyen r\&\ quoc do, nhu loai than quy tinh linh, du tarn van bon ngan, day
tran the gio'i.

8. Ben do the gio'i co ngu don luan hoi, dien dao ve si, hoa hop thanh
ngu, vong tucmg kho khan, vi the nen co loai vo tud'ng luu chuyen nol
quoc do, tinh than hoa ra dat, go, kirn thach, du tarn van bon ngan, day tran
the gio'i.

9. Bol do the gio'i co doi dai luan hoi, dien dao ve nguy, hoa hop
thanh nhiem, vong tud'ng y nhicy, vi the nen co loai phi huu sac lu'u chuyen
nol quoc do, nhir loai thuy mau, lay torn lam mat, du tarn van bon ngan,
day tran the gio'i.

Thich Duy Li/c dich 18

Surangama sutra VI

Because of the turning wheel of seductive dispositions in (objective)
samsara as a result of inversion caused by (subjective) artful minds,
both subject and object rely on (magic and) spells and combine to
produce favourable conditions for 84,000 entreating confused
thoughts for rebirth as beings with form, yet formless, who grow
weary of witchcraft; they are found in plenty all over the world.
(These are beings with form, yet beyond form.)

Because of the turning wheel of deceitful dispositions in (objective)
samsara as a result of inversion caused by (subjective) tricky minds,
both subject and object combine to produce favourable conditions for
84,000 interchanging confused thoughts to be reborn as thoughtful
yet thoughtless beings, such as wasps which mistake larvae of other
insects for their own; they are found in plenty all over the world.
(These are thoughtful, yet thoughtless beings.)

Because of the turning wheel of revengeful dispositions in (objective)
samsara as a result of inversion caused by (subjective) murderous
minds, both subject and object unite in whimsy and combine to
produce favourable conditions for 84,000 fantastic thoughts of
parricide and matricide to be reborn as beings who are thoughtless,
yet thoughtful, such ascertain owls and tigers which respectively
devour their mothers and fathers; they are found in plenty all over the
world. (These are thoughtless, yet thoughtful, beings.)

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN BAY

10. Boi do the gioi co dan du luan hoi, dien dao ve tanh, hoa hop
thanh chu, vong tu'ong keu goi, vi the nen co loai phi vo sac lmj chuyen
noi quoc do, nhu loai chu nguyen rua, yeu mi, du tarn van bon ngan, day
tran the gioi.

11. Boi do the gioi co hop vong luan hoi, dien dao ve mu'ong tu'ong,
hoa hop thanh di, vong tu'ong xoay vong, vi the nen co loai phi hCm tu'ong
lu^u chuyen noi quoc do, nhu 1 loai to vo, hay bat con vat khac lam con minh,
du tarn van bon ngan, day tran the gioi.

12. Boi do the gioi co oan hai luan hoi, dien dao ve sat (hai), hoa hop
thanh quai, vong tu'ong an thit cha me, vi the nen co loai phi vo tu'ong lu^u
chuyen noi quoc do, nhw con tho cmj va chim pha kfnh, 6m trai cay doc
lam con, khi con Ion len thi an luon ca cha me, du tarn van bon ngan, day
tran the gioi. Ay goi la mu^oi hai loai chung sanh.

Thich Duy Li/c dich 19

Surangama sutra VI

Transmutation of Samsara into Nirvana

Thus, Ananda, each of these species has its twelve kinds of inversion
which, like dancing flowers seen when one rubs one's eyes, overturn
the perfect and pure Enlightened Mind and cause wrong thinking. As
you now practise the Buddha- Samadhi, you should take three
gradual steps to deal with the basic causes of stirring thoughts in
order to wipe them out. This is like removing poisonous honey from a
pot by using hot water mixed with ashes to cleanse the container;
only when the latter is completely clean can it be used to hold
ambrosia.

The Three Gradual Steps to Wipe Out Samsara

What are these three gradual steps? (They are:) the contributory
practice to remove all accessory causes; the main practice to
obliterate the basic causes and the progressive practice to stop the
growth of karma.

What are the accessory causes? Ananda, these twelve species in,
the world owe their existence to four ways of feeding: by eating, 171
touching, 172 thinking about 173 and being conscious of food. 174
Therefore, the Buddha says that all living beings depend on feeding
for their stay (in samsara).

171. eg. in the world of desire where men actually eat food.

172. eg. in the world of ghosts and spirits who only smell the odour of food to satisfy their hunger.

173. eg. in the dhyana heavens where the mere thought of food satisfies hunger.

174. eg. in the formless realm where the mere consciousness of feeding satisfies hunger.

Translated by Charles Luk 8

KINH THU LANG NGHIEM QUYEN TAM

- A Nan! Nhu vay chung sanh trong moi loai deu gom du 12 thin dien dao,
cung nhu dui mat thay hoa dom lang xang, thay deu ti> dieu tarn sang to
vong sanh dien dao, nen co du thCp tw tuong hu vong tan loan nhu the.
Nay nguoi tu chung Tam Ma Dja, doi voi ban nhan cua tw tuong tan loan
ay, phai lap ba tiem thin moi co the diet tn>, cung r\hw muon tn> mat doc
trong binh de dung cam lo, thi phai dung nu'oc soi va tro rina sach cai binh,
roi moi dung cam lo.

- The nao goi la ba tiem thip? Mot la tu tap tn> cac tro nhan; hai la chon tu,
nao sach chanh tanh (tanh dam due); ba la tinh tan, xoay ngu'oc hien
nghiep.

I. Sao goi la tro nhan?

- A Nan! 12 loai chung sanh trong the gioi, chang the tip song, phai nho
bon each an de nuoi dirong, ay la: an bang each nhai xe r\hw con ngu'oi;
an bang ngCpi mui hoi r\hu quy than; an bang niem tirong nhu coi Tlp Thien
va an bang y thine nhu coi Tlp khong, cho nen Phat noi tat ca chung sanh
deu nho sw an ma ton tai.

Thich Duy Lire dich

Surangama sutra VI

Ananda, all beings live if they eat wholesome food and die if they take
poison. In their search for Samadhi, they should abstain from eating
five kinds of pungent roots (i.e. garlic, the three kinds of onions and
leeks); if eaten cooked, they are aphrodisiac and if raw, they cause
irritability. Although those who eat them may read the twelve divisions
of the Mahayana canon, they drive away seers (rsi) in the ten
directions who abhor the bad odour, and attract hungry ghosts who
lick their lips. They are always surrounded by ghosts, and their good
fortune will fade away day by day to their own detriment. When these
eaters of pungent roots practise Samadhi, none of the Bodhisattvas,
seers and good spirits come to protect them, while the mighty king of
demons takes advantage of the occasion to appear as a Buddha as if
to teach them the Dharma, defaming and breaking the precepts and
praising carnality, anger and stupidity; at their death, they will join his
retinue, and at the end of their time in his realm, they will fall into the
unintermittent hell.

Ananda, practisers of Samadhi should never eat these five pungent
roots. This is the first step of gradual practice. What are the basic
causes? Ananda, those practisers who wish to enter the state of
Samadhi should first observe strictly the rules of pure living to cut lust
from the mind by abstaining from meat and wine and by taking
cooked, instead of raw food.

Ananda, if they do not abstain from carnality and killing, they will
never escape from the three worlds of existence. They should
consider lust as dangerous as a poisonous snake and a deadly foe.
They should begin by strictly observing the Hinayana's four
prohibitions for monks and eight for nuns 175 to regulate the body, and
then adhere to the Bodhisattva discipline to ensure the non-stirring of
mind. If they observe these precepts, they will wipe out forever the
karma that leads to birth and killing. If in addition they cease to steal,
they will owe nothing to others and will not have debts to repay.

Those who keep the rules of pure living in their practice of Samadhi,
will be able to see with their own eyes, without the aid of deva sight,
all the worlds in the ten directions.

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN TAM

- A Nan! tat ca chung sanh, an ngot thi song, an doc thi chet. Vay chung
sanh cau Tam Ma Dja, nen dupt bo ngu tan cua the gian, ngu tan nay he an
chin thi phat long dam, an song thi them san han. NhCmg nguoi an ngu
tan, du Diet giang giai muoi hai bo kinh, nhung muoi phuong thien tien
deu che mui hoi thoi ay ma tranh xa; cac loai ma quy, thi>a luc dang an ngu
tan, liem moi cua ho, nguoi ay throng o chung voi quy, phuoc dine ngay
cang tieu mdn, chang du^oc loi ich.

- Nguoi an ngu tan ma tu Tam Ma Dja, thi Bo Tat, Thien Tien, mudl
phu^ong thien than chang den ho ve. Dai lu'c ma vu'ong co co hoi hien ra
than Phat, thuyet phap cho ho, che bai gioi cam, tan than dam due va san
si. Ngu^oi ay chet thanh quyen thuoc ma, khi net phuoc bao cua ma, lien
doa nguc A Ty.

- A Nan! Nguoi tu dao Bo De phai dupt han ngu tan, ay goi la tiem thCp tu
hanh tinh tan thCp nhat.

2. Sao goi la nao sach Chanh Tanh?

- A Nan! Chung sanh muon vao Tam Ma Dia, trwvc tien phai giCp gioi trong
sach, dipt han long dam, chang dung iwu thit, chi an do nau chin, chang
an do song.

- A Nan! Ngu'oi tu hanh neu chang dupt dam due va sat sanh, ma muon ra
khoi ba coi thi chang co cho dung. Nen phai xem su" dam due nhu^ ran doc,
nhu ke thu.

- Tru'oc tien phai giCp Tlp khi, Bat khi cua gioi Thanh Van, tri than chang
dong, sau hanh theo luat nghi trong sach cua Bo Tat, tri tam chang khoi.
Gioi cam da thanh tu>u, doi voi the gian, tmn chang con nhung nghiep
tu^ong sanh tu'ong sat; da chang trom cap thi chang mac no nhau, va khoi
phai tra no cua the gian.

- Nguoi trong sach ay tu Tam Ma Dia, voi cai than cua cha me sanh,
chang can thien nhan, tu" nhien thay du'oc mu^oi phuong the gioi, gap Phat
nghe phap, vang lanh thanh chi, du'oc dai than thong, dao knap coi mu'oi
phu'ong, tuc mang trong sach, chang con nhQ'ng dieu kho khan nguy hiem,
ay goi la tiem thip tu hanh tinh tan thin hai.

Thich Duy Li/c dich

Surangama sutra VI

They will behold the Buddha preaching the Dharma, will personally
receive the holy teaching, will win the transcendental power which
enables them to roam freely in all worlds and will acquire the Buddha
knowledge of all forms of their own and others, previous existences,
and so will be immune from all calamities. This is the second step of
gradual practice.

What happens when karma (no longer) grows? The minds of these
practisers who observe the prohibitions, now free from sensual
desire, will not wander outside in search of sense data, but return to
the inner (mind). For lack of causal sense data, their organs, thus
disengaged from externals, turn back to the (undivided) one to which,
since the six functions have ceased to discriminate, all countries will
appear pure and clean. This is like a crystal ball with a bright moon
inside it. 176 Their bodies and minds will experience joy and great
comfort in the state of absolute and perfect impartiality in which the
esoteric perfection and pure absoluteness of all Tathagatas appear.
They will then achieve the great patience of the uncreate and will
continue their progress towards sainthood. This is the third step of
gradual practice.

175. The Hinayana's four prohibitions against carnality, stealing, killing and lying for monks, and
its eight prohibitions for nuns against the above four offences, plus lustful contact with a male,
eight sorts of improper association with him leading to carnality, concealing the misconduct of a
member of the order, and improper dealings with him or her.

176. The crystal ball stands for wisdom which wipes out all defilements and the bright moon for
enlightened mind.

Progressive Advance in Bodhisattva Development
The Stage of Dry Wisdom

Ananda, these virtuous men will dry up their sensual desire and
disengage their organs from sense data; this withering of causes
stops the growth of karma. The clinging mind is now empty and clear,
being but unmixed wisdom which is perfect and bright by nature,
illumining all worlds in the ten directions. This realization of wisdom is
called the stage of dry wisdom because they have cut off their
sensual habits but have not yet entered the Tathagata's Dharma
stream.

Translated by Charles Luk 10

KINH THU LANG NGHIEM QUYEN TAM

3. Sao goi la Xoay ngucyc Hien Nghiep?

- A Nan! Nguo'i giCp giol trong sach nhu the, tarn chang tham dam thi
chang dong ruoi theo luc tran ben ngoai, do si/ chang dong ruoi ty xoay ve
ban tanh, da chang duyen theo canh tran thi luc can chang cho nirong ti/a,
ngu'Q'c dong ve Nhat, luc dung chang thanh, mwv\ phu'cng quoc do sang
suot trong sach, vf nhu Imj ly, ben trong co trang sang (ty chieu vo nang
so 1 ), than tarn an lac, dieu vien binh dang, dwyc dai yen on, tat ca mat vien
tinh dieu cua Nhu Lai deu hien trong do, ngirol ay lien dwyc vo sanh phap
nhan. Ti> do dan dan tuy theo cap bac tu chung an lap thanh vi, ay goi la
tiem thCp tu hanh tinh tan thin ba.

- A Nan! Thien nam tip ay, due ai kho can, can va canh chang duyen nhau,
cai bao than hien tien nay chang con tiep tuc sanh nCra, giO tarn rong sang,
thuan la tri hue; tanh tri hue sang suot chieu mwv\ phuwig coi. Chi co cai
hue kho can ay, goi la Can Hue Bia.

Thich Duy Lye dich

Surangama sutra VI

The Ten Stages of Bodhisattva Faith

1. (After realizing the dry wisdom, if) they use their (progressive) mind
to look into the innermost depth, the perfect and profound (essence of
mind) will manifest. This state of absolute perfection leads to that of
true absoluteness, resulting in the permanence of absolute faith and
the total eradication of all false thinking. This is the Mean in its true
purity and is called the stage of Bodhisattva faith.

2. Their faith, thus genuinely achieved, ensures their complete
understanding which is no more hindered by the (five) aggregates,
(twelve) entrances (ayatana) and (eighteen) fields of senses (dhatu)
and thereby embraces the past, present and future. Thus are
exposed the vicious habits which led to their countless incarnations in
the past, the smallest details of which they can now remember. This
is called the stage of remembrance (or unforgetfulness).

3. This absolute perfection in its purity causes the essential (wisdom)
to turn all vicious habits contracted since the time without beginning
into one bright essence which continues to advance towards the real
and the pure. 177 This is called the stage of zealous progress.

4. The essence of mind which now manifests is the wisdom (that
destroys the darkness of ignorance). This is called the stage of
wisdom.

177. This is the Hinayana's Nirvana.

5. This bright wisdom now shines upon its own substance in stillness
and profundity, thus ensuring the permanent union (of function and
substance). This is called the stage of dhyana.

6. The light of dhyana becomes brighter; it is now more penetrating
and prevents all back-sliding. This is called the stage of non-
retrogression.

7. The mind now advancing smoothly preserves all previous
achievements and is aware of all Tathagatas in the ten directions.
This is the stage of protection of the Dharma.

Translated by Charles Luk 11

KINH THU LANG NGHIEM QUYEN TAM

THAP TIN

1. Tap khi tham due moi can, crura noi dwyc dong phap cua Nhu Lai,
tCpc dung tarn nay chay vao trung dao, tanh vien dieu duoc ma mang, tip
cho chon dieu vien lai phat ra chon dieu, dieu tin thuwig tru, tat ca vong
tuong deu dupt sach, trung dao thuan chon, goi la Tin Tarn Tru.

Lirac giai

Khi tham due mm can, chifa noi dirge dong phap cua NhiF Lai, tire dung tarn nay chay vao trung dao,
chang nghieng ben Khong, chang nghieng ben Gia, cung chang tru noi Trung dao, tCr day khoi quan:

Khong, Gia, Trung, tarn de vien dung, goi la Vien Dieu; o day tarn thirc co the den. Khi giac quan da
thanh, tCr chon phat dieu, khe hop ly vien, thi goi la Dieu Vien, cho nay tarn thirc chang the den. Neu
trung dao nirong theo chon, thi slf dieu, chir-a phai chon, tCr chon phat dieu, dieu ay moi la Chon Dieu.

Dieu chira phai chon, nen chang the thirang tru, trung dao thuan chon, nen dieu dirge thirong tru. Dieu
da thirong tru thi tat ca vong tipong chang co cho dya. Noi "Dieu" la ty cam thay bat kha tip nghi, chang
the dung ngon ngCr to bay, long tin ty tarn rat chon that, nen goi la Tin Tarn Tru.

2. Chen tin sang to, tat ca vien thong, ba thup: am (5 am), xlp (12 xlp),
gioi (18 gioi), chang the ngan ngai, nhu^ the cho den trong vo so kiep qua
khCp, vi lai, tat ca tap khi xa than, tho than, thay deu hien ra tru^oc mat va
ghi nho chang quen, goi la Niem Tarn Tru.

3. Thuan chon dieu vien, tinh vi phat dung, nhCmg tap khi ti> vo thi
deu hoa thanh mot tarn tinh minh (tinh vi sang to), ti> tinh minh tien len
chon tinh, goi la Tinh Tan Tarn.

4. Tarn tinh tan hien tien, thuan dung tri hue, goi la Hue Tarn Tru.

5. Tri hue sang to, tich lang cung knap, tich dieu throng dinh, goi la
Dinh Tarn Tru.

6. Ti> dinh tarn phat ra anh sang, tanh sang sau vao, tien toi chang lui
goi la Bat Thoi Tarn.

7. Tarn an nhien tien toi, duy tri chang mat, giao tiep voi tinh than cua
mu'oi phu'ong Nhu^ Lai goi la Ho Phap Tarn.

Thich Duy Lu'C dich

Surangama sutra VI

8. The brightness of wisdom, thus preserved and strengthened, can
now, by means of its transcendental power, reflect the light of the
Buddha's compassion and thereby abide within His (body), like two
bright mirrors facing and reflecting each other to infinity. This is the
stage of reflective powers.

9. The light of the mind then turns inwards and unites for ever with
the unsurpassed absolute purity of the (inner) Buddha, thereby
resting in the non-retrogressive state of transcendental non-activity
(wu wei). This is called the stage of (unshaken) discipline (sila).

10. A great comfort derives from this rest in discipline which enables
the mind to roam at will anywhere in the ten directions. This is called
the stage of the mind (of high) resolve. 178

The Ten Practical Stages of Bodhisattva Wisdom

1. Ananda, after achieving these ten stages (of Bodhisattva faith) by
practical expedients, the essence of mind manifests and radiates; the
intermingling of these ten functions of mind perfects the One Mind.
This is called the purposive stage. 179

178. This is the perfect achievement of the One Mind.

179. This is realization of inceptive Bodhi before basic Bodhi manifests.

2. The inner mind now radiates like brilliant pure gold in a globe of
clear crystal. As the previous (contemplative) wisdom now reaches
this mind-ground, this is called the stage of the control of the (mind-)
ground. 180

3. The cognizance of the mind-ground fully reveals both wisdom and
its object as one reality in the ten directions free from all hindrance.
This is called the stage of (Bodhisattva) practice. 181

4. This Bodhisattva conduct is now similar to that of the Buddha
which influences it. Like a dead man in the intermediate state seeking
parents as a channel for his rebirth in the world, the advancing mind
enters the Tathagata seed. 182 This is called the stage of noble birth.

Translated by Charles Luk 12

KINH THU LANG NGHIEM QUYEN TAM

8. Tanh sang cua Bon giac duoc duy tri, hay dung dieu lye xoay Ti>
Quang cua Phat ve ty tanh, cung nhu anh sang cua hai gucmg doi nhau,
trong do, cac bong nhiem mau trung trung vo tan, goi la Hoi Huong Tarn.

9. Voi ti> Quang cua Ban Tarn mien mat, an tru noi vo vi, vo throng
trong sach, throng tru cua Phat, chang the lac mat, goi la Gioi Tarn Tru.

10. Tru gi^i ty tai, hay dao khap muoi phuwig, o di tuy nguyen, goi la
Nguyen Tarn Tru.

THAP TRU

1. A Nan! Thien nam tip ay, do chan phuong tien phat ra muoi bac tin
tarn ke tren, tarn tinh vi phat ra anh sang, mu'oi thCp dung xen Ian nhau,
vien dung thanh mot tarn, goi la Phat Tarn Tru.

2. Trong tarn sang suot nhu lim ly trong sach, trong hien vang rang
tinh tuy, dung dieu tarn tru'oc kia sCpa sang thanh dat dia de di dimg (thyc
hanh) goi la Tri Dia Tru.

3. Tarn dia biet khap, tat ca ro rang, di khap muoi phuwig, duoc
chang ngan ngai, goi la Tu Hanh Tru.

4. Hanh dong voi Phat, tho tinh than Phat, nhir cai than trung am ty
tim cha me, trung am dung thong voi long tin, tham nhap vao giong Nhu
Lai, goi la Sanh Quy Try.

Thich Duy Lye dich

Surangama sutra VI

5. (The mind) gestating in the holy womb inherits the basic Bodhi,
and the foetus is formed with all its characteristics:

This is called the stage of all in readiness (for enlightenment). 183

6. Both form and mind are identical with those of the Buddha. This, is
called the stage of True Mind. 184

7. The integration of body and mind becomes firmer with the passing
of time. This is called the stage of non-retrogression.

8. The foetus is now complete with the ten aspects of the Buddha-
body. 185 This is called the stage of Bodhi in its infancy (or
immaturity). 186

9. The foetus, now completely formed, is born and becomes a son of
Buddha. This is called the stage of the heir to the King of the Law. 187

10. The celebration of his coming of age is like the consecration 188
ceremony held when a crown prince assumes the reins of
government. This is called the stage of investiture. 189

180. C lear c rystal stands for the contemplating wisdom, and pure gold for the One Mind.

181. The mind, now free from all bondage, expands and embraces the whole of space.

182. The Tathagata seed is the basic Bodhi inherent in us all.

183. This is the contemplating mind without which the basic Bodhi cannot manifest.

184. The True Mind which is free from the duality of subject and object.

185. The ten aspects of the Buddha-body are: Bodhi-body, vow-body, nirmanakaya, mighty body,
majestic body, awe-inspiring body, body reproduced at will, blessed body, Dharmakaya and
wisdom-body (jnanakaya).

186. This is the complete basic Bodhi in its immaturity.

Translated by Charles Luk 13

KINH THU LANG NGHIEM QUYEN TAM

5. Da vao dao thai, noi dong cua Phat, nhu thai da thanh hinh, tuwig
nguoi day <5u, goi la Phirong Tien Cu Tuc Tru.

6. Dung mao va tarn tuwig deu dong nhir Phat, goi la Chanh Tarn
Tru.

7. Than tarn dung hop, ngay cang tang truong goi la Bat Thoi Tru.

8. Linh tuwig cua thap than nhat thoi day du goi la Dong Chon Tru.

9. Hinh da thanh, ra khoi thai, lam con cua Phat, goi la Phap Vuong
Tip Tru.

10. Khi Phap Vuong Tip da tru'ong thanh, vf r\hu Thai Tip vua Sat Loi
den tuoi tru'ong thanh, se du'oc phu vuong uy nhiem viec nuoc, nen lam le
quan danh (le tru'ong thanh), goi la Quan Danh Tru.

Thich Duy Lipc dich

Surangama sutra VI

The Ten Lines of Bodhisattva Action

1. Ananda, although these virtuous men, after attaining the rank of a
son of Buddha, have acquired the Tathagata's countless merits, they
remain in harmony with all beings in the ten directions. This is called
joyful service.

2. They are able to work for the welfare of all living beings. This is
called beneficial activity.

3. Their self-enlightenment and the enlightenment of others are free
from all contradiction. This activity is called non-resentful.

4. Their continuous appearance in countless forms in the unending
future (for the welfare of others), free from the conception of time and
space, is called inexhaustible activity.

5. Their preaching, free from all clinging, conforms to (the teaching of)
non-duality of all Dharma doors and is called an activity never out of
order.

6. The (noumenal) Unity reveals a vast variety of undifferentiated
phenomena. This is called skilful activity to appear (at will). 190

7. In this state, all the worlds in the ten directions appear in every
speck of dust, with neither dust nor worlds hindering each other. This
is called the non-clinging activity.

187. As the meditation is successful in realizing inceptive Bodhi, basic Bodhi manifests like a
baby born into the world.

188. Consecration by sprinkling, or pouring water on the head.

189. The union of inceptive Bodhi with basic Bodhi culminates in ultimate Bodhi as a result of the
meditative study of the Mean. This is realization of the immaterial Tathagata store.

190. This is the perfect intermingling of noumenon and phenomenon.

Translated by Charles Luk 14

KINH THU LANG NGHIEM QUYEN TAM

THAP HANH

1. A Nan! Thien Nam tu ay, da thanh con Phat, day <5u vo luang dieu
cua due Nhu Lai, tuy thuan mum phuong chung sanh, phucmg tien tiep
dan, goi la Hoan Hi Hanh.

2. Hay \&\ ich cho tat ca chung sanh, goi la Nhieu Ich Hanh.

3. Ti/ giac giac tha, duo'c chang chong trai, goi la V6 San Han Hanh.

4. Tarn the binh dang, mudl phuo'ng thong dat, vi duo'c "y-sanh-
than", nen tuy moi loai chung sanh ma hien than hoa do cho den cung tot vi
lai, goi la V6 Tan Hanh.

5. Nol moi moi phap mon, tat ca hoa dong, duo'c chang sai lam, goi la
Ly Si Loan Hanh.

6. Nol tuang dong hien ra nhieu tucmg di; nol nhung tuang di, moi
moi thay dong, goi la Thien Hien Hanh.

7. Nhu the cho den vi tran day knap mudl phuo'ng hu khong, trong
moi moi tran hien mum phuo'ng coi; hien tran hien coi, chang ngan ngai
nhau, goi la V6 Truac Hanh.

Thich Duy Luc dich

Surangama sutra VI

8. All manifestations are but the highest perfection (paramita leading
to the other shore of Bodhi). This is exaltingactivity.

9. This perfect intermingling (of noumenon and phenomenon)
achieves the Buddha pattern in the ten directions and is called the
skilful performance of the Law.

10. Each line of action is but pure and transcendental non-activity (wu
wei) derived from the One Reality of Thatness. This is called activity
in harmony with the Truth. 191

The Ten Acts of Dedication (Parinamana)

192

1. Ananda, after these virtuous men have won transcendental powers
in their performance of the Buddha-work, they attain the state of pure
Reality which frees them from all hindrances. They should deliver
living beings without clinging to the notion of salvation in order to turn
the non-active (wu wei) mind towards the path to Nirvana. This is
dedication to the salvation of all living beings while avoiding the
conception of (saving) them. 193

2. The wiping out of all that is destructible while avoiding the very
idea of so doing is called dedication to the indestructible. 194

3. The realization that basic Bodhi is profound and equal to the
Buddha's Enlightenment is called dedication to equality with all
Buddhas. 195

191. These ten lines of Bodhisattva actions are the beneficial function which reveals the material
or manifesting Tathagata store.

192. Dedication of acquired merits to one's enlightenment, to one's rebirth in the Buddha-land, or
to the salvation of all living beings.

193. In his practice a Bodhisattva should dedicate all merits to (a) his attainment of Reality, (b) his
realization of Bodhi and (c) the salvation of all living beings. As his basic Bodhi now manifests he
clings to neither noumenon nor phenomenon; hence his freedom from all hindrances. He should
deliver all living beings means dedication to the salvation of all beings. Without clinging to the notion
of salvation of living beings who are fundamentally in the state of the absolute; this is dedication to
his attainment of Reality. To turn the non-active wu wei mind towards the path of Nirvana is dedication
to the realization of Bodhi. Since he himself and all living beings are one, he devotes all his time
to delivering them without clinging to the idea of their being delivered; hence dedication to the
salvation of all living beings while avoiding the conception of (saving) them.

194. Klesa caused by ignorance is destructible; hence the wiping out of all that is destructible. While
destroying klesa, one should avoid even the idea of not thinking about its existence or
destruction.

195. The One Mind which clings to neither is nor is not is pure and clean and is as enlightened as
the Buddha-mind.

Translated by Charles Luk 15

KINH THU LANG NGHIEM QUYEN TAM

8. Cac thu hien tien deu la De Nhat Ba La Mat Da, goi la Ton Trong
Hanh.

9. Vien dung nhu the, hay thanh tyu quy tac \&\ sanh cua muol
phucmg chu Phat, goi la Thien Phap Hanh.

10. Moi moi deu trong sach vo lau, nhat chcm vo vi, ban tanh von nhu
the, goi la Chen That Hanh.

THAP HOI HUQNG

1. A Nan! Thien nam tu ay, than thong day du, Phat sy da thanh; ty
tanh tinh tuy thuan chem, xa lia cac loi lam, ngay khi hoa do chung sanh
ma diet tucmg nang do, sa do, hoi tarn vo vi hucmg dao Niet Ban, goi la
Cuu Ho Nhat Thiet Chung Sanh, Ly Chung Sanh Tucmg Hoi Huang.

2. Hoai cai co the hoai, tuc xa lia chung sanh tucmg, tucmg xa lia
cung phai lia, vay tucmg hoai thi sa khong, lia cai Lia thi nang khong; nang
sa deu khong, ban giac bat hoai, goi la Bat Hoai Hoi Huang.

3. Ban giac tram nhien, tarn giac dong nhu Phat giac, goi la Dang
Nhat Thiet Phat Hoi Huong.

Thich Duy Luc dich

Surangama sutra VI

4. Manifestation of the pure Mind-ground which is identical to the
state of a Buddha is called dedication to omnipresence.

5. The free intermingling of the worldly and the (absolute state of the)
Tathagata is called dedication to the inexhaustible store of merits.

6. The rising of only pure causes from the same state of Buddhahood
in search of Nirvana is called dedication to the excellent roots of
impartiality.

7. The realization of impartiality in this way which reveals the identity
of all living beings in the ten directions with one's fundamental nature,
the perfecting of which does not exclude any one of them, is called
dedication to the sameness of all beings.

8. The realization of the identity of all phenomena, free from all
differentiation with no clinging to either sameness or difference, is
called dedication to the Absolute.

9. The achievement of this absolute (state), free from all hindrance in
the ten directions, is called dedication to unimpeded liberation.

10. Perfect realization of self-nature which wipes out all consideration
about the realm of Dharma, is called dedication

to the boundless Dharmadhatu. 196

196. In spite of the ten acts of dedication to intensify the preceding ten lines of action in
accordance with

the Mean, the practiser has not yet reached the source of the One Mind. Hence the following four
additional harnessing stages which wipe out the relative idea of training to merge all the forty-one
previous stages of Bodhisattva development into actual ascension to the absolute Buddha stage.

Translated by Charles Luk 16

KINH THU LANG NGHIEM QUYEN TAM

4. Tinh tuy sang to, tarn dia dong nhu Phat dia, goi la Chi Nhat Thiet
Xu Hoi Huong.

5. The gioi va Nhu Lai xen Ion Ian nhau, duoc chang ngan ngai, goi la
V6 Tan Cong Due Tang Hoi Huong.

6. Noi dong Phat dia, moi moi sanh ra cai nhan trong sach, nuong
nhan ay ma phat huy, vao dao Niet Ban, goi la Tuy Thuan Binh Dang Thien
Can Hoi Huong.

7. Chon thien can da thanh, thi muoi phuong chung sanh deu la ban
tanh cua ta, thanh tyu tanh tron day, chang bo chung sanh, goi la Tuy
Thuan Dang Quan Nhat Thiet Chung Sanh Hoi Huong.

8. Tlpc noi nhat thiet phap, ma lia nhat thiet tuong cai "tuc" cai "lia",
ca hai deu chang dfnh mac, goi la Chon Nhu Tuong Hoi Huong.

9. That dac Chon Nhu, muoi phuong vo ngai, goi la V6 Phuoc Giai
Thoat Hoi Huong. (Phuoc latroi).

10. Due tanh vien man thanh tuu, so luong cua phap gioi tieu diet, goi
la Phap Gioi V6 Luong Hoi Huong.

Thich Duy Luc dich

Surangama sutra VI

The Four Additional Harnessing Stages (Prayoga)

Ananda, these virtuous men, after achieving these forty-one stages of
Bodhisattva development, should train in four additional harnessing
stages.

1. The Buddha Bodhi, employed as self-mind, now seems to manifest
but actually does not yet do so; this is like kindling a fire by rubbing
two sticks together in order to burn them. It is called the warming
stage. 197

2. Further, the self-mind now used as the ground for Buddha
Enlightenment, 198 seems to rely on wisdom but actually does not, like
a climber reaching the top of a mountain with his body in the air while
his feet still touch the ground. This is called the summit stage. 199

3. The realization of the sameness of Mind and Buddha leading to the
perfecting of the Mean is like forbearing from something which can be
neither retained nor rejected. This is called the forbearing stage. 200

4. Being above all estimate and measure, the Mean which is between
delusion and enlightenment, is neither the one nor the other. This is
called the highest stage on the worldly plane. 201

197. The mind reaches maturity when it is about to enter the Buddha stage, hence the Buddha
Bodhi now seems to manifest, but the contemplating wisdom is still there, hence it actually does not
yet do so.

198. Lit. .now used as the ground for the Buddha to walk on.

199. The feet still standing on the ground are the last hindrance to the leap over the world.

200. The contemplating wisdom is about to vanish, hence neither retained, but its shadow is still
there, hence nor rejected. This requires great forbearance.

201. The highest stage in the world, ready for the leap over it. All the above stages still pertain to
the quest of relative Bhutatathata in the realm of relativities and contraries. The following ten
stages of development belong to the absolute Nirvanic One Mind which is beyond all dualities.

Translated by Charles Luk 17

KINH THU LANG NGHIEM QUYEN TAM

Tlf GIA HANH

- A Nan! Thien nam tip ay, da tu xong 41 bac tarn trong sach, ke do thanh
tLFU bon thCp gia hanh dieu vien:

1. Tlpc dem Phat giac, dung lam ti/ tarn, cung nhu dui cay lay ICpa, cay
chira dot chay, ICpa sap ra ma chua ra, goi la Noan Dja.

2. Lai dung tarn minh thanh cho hanh cua Phat cung r\hu ngirol dCpng
tren chot nui, toan than da vao hu khong, nhu^ng 6\s&\ chan doi khi con hoi
dfnh dat, nhu co cho nu^ong ma chang phai nu^ong, goi la Danh Dia.

3. Tarn voi Phat dong, kheo dac trung dao, r\hu ngu^oi hay nhan nai,
niem chang phan biet, phi hoai (chang nho), phi xuat (chang quen), chang
the noi ra, goi la Nhan Dia.

4. So lipong tieu diet, me, giac va trung dao deu chang the gan ten,
goi la The de Nhat dia.

Thich Duy Llpc dich 10

Surangama sutra VI

The Ten Highest Stages of Bodhisattva Attainment
(Dasabhumi)

1. Ananda, after these virtuous men's skilful understanding of the
Great Bodhi, they become aware of the Tathagata's full state of
Buddhahood. This is called the stage of joy (pramudita) at having
overcome all hindrances and so entering upon the path to
Buddhahood.

2. They now realize that all differentiation merges into a single unity
which also vanishes. This is called the stage of freedom from all
defilements (vimala).

3. Utter purity now begets further enlightenment. This is called the
stage of illumination (prabhakara).

4. Perfect understanding leads to Bodhi in its fullness. This is called
the stage of mastery of glowing wisdom(arcismati).

5. Realization of the condition beyond unity and differentiation is
called the stage of mastery of utmost difficulties (sudurjaya).

6. The manifestation of non-active Bhutatathata is called the stage of
the appearance of the Absolute (abkhimukhi).

7. Thorough penetration of the whole region of the Absolute is called
the all-embracing stage (duramgama).

8. Full manifestation of the absolute One Mind is called the stage of
imperturbability (acala).

9. Full manifestation of its absolute function is called the stage of
forest wisdom (sadhumati).

Ananda, as these Bodhisattvas complete their practice and training
with great success, this is also called the stage of successful practice.

10. They now realize the state in which sheltering clouds of
compassion cover the ocean of Nirvana; this is called the stage of
Dharma-clouds (Dharmamegha).

Translated by Charles Luk 18

KINH THU LANG NGHIEM QUYEN TAM

THAP DjA

1. A Nan! Thien Nam tip ay, kheo 6\svc thong dat nol Dai Bo De, cho
giac ngo thong vol Nhu Lai, cung tot canh giai cua Phat, goi la Hoan Hy
Dia.

2. Tanh di nhap tfong, tanh dong cung diet, goi la Ly Cau Dia.

3. Trong sach thi phat ra anh sang, goi la Phat Quang Dia.

4. Sang to thi giac tanh sung man, goi la Diem Hue Dia.

5. Tat ca dong di deu chang the den, goi la Nan Thang Dia.

6. Tanh trong sach hien 16, Cho'n Nhu^ vo vi goi la Hien Tien Dia.

7. Cung tot bey ben cua Chen Nhu, goi la Vien Hanh Dia.

8. Nhat tarn chem nhu^, goi la Bat Dong Dia.

9. Cho'n nhir phat dung, goi la Thien Hue Dia.

10. A Nan, cong hanh tu tap cua Bo Tat ti> tru'6'c den day, cong dCpc
vien man, cung goi dia nay la Tu Tap Vi, tCpc dung dam may nhiem mau,
day du ti> bi tri hue, che cho" chung sanh, knap bien Niet Ban, goi la Phap
Van Dia.

Thich Duy Li/c dich n

Surangama sutra VI

The Universal Enlightenment

While the Tathagata goes against the (holy) current to appear in the
world for His work of salvation, these Bodhisattvas follow that current
to reach their goals. The point where the former (the fruit-ground)
meets the latter (the cause-ground) is called the stage of Universal
Enlightenment (Samyak-sambodhi).

The Absolute (or Wonderful) Enlightenment

Ananda, the dry wisdom in the Diamond Mind can be fully realized
only after passing through the whole process of Bodhisattva
development, that is from the first stage of dry wisdom up to that of
Universal Enlightenment. Thus by passing through twelve stages,
either singly or in groups of ten states each, 202 Absolute
Enlightenment can be completely realized for the attainment of
Supreme Bodhi. Throughout these different stages achieved by
means of diamond insight into the ten profound illusions, 203 the
Tathagata's clear perception (vipasyana) is effectively used during
the stilling of mind (samatha) in gradual practice and training. Thus,
Ananda, the three gradual steps (to wipe out samsara) 204 complete
the fifty-five stages of Bodhisattva development on the Bodhi path.
Such meditation is right whereas any other is heretical.

202. Dry Wisdom, Warming, Summit, Forbearing, Worldly Height, Universal and Absolute
Enlightenment are single stages whereas Faith, Wisdom, Action, Dedication and Highest
Attainment are in groups often states each, thus numbering in all twelve stages.

203. The ten illusions are: (1) all karma are like an illusion; (2) all phenomena are like a flame; (3)
all bodies are like the moon in water; (4) the wonderful form (of the Buddha) is like empty space;
(5) the wonderful voice (of the Buddha) is like an echo; (6) all Buddha-lands are like a mirage city;
(7) the Buddha's work (of salvation) is like a dream; (8) the Buddha-kaya is like a shadow; (9) the
Sambhoga-kaya is like an image; and (10) the Dharma-kaya is like a transformation.

204. See page V-16.

Translated by Charles Luk 19

KINH THU LANG NGHIEM QUYEN TAM

DANG GlAC

Nhu Lai nguoc dong ti> qua vi tro \a\ nhan dia, clpu do chung sanh; Bo Tat
thuan hanh ti> chung sanh tu den qua Phat, thuan nguoc deu giao tiep noi
Bon Giac, goi la Dang Giac.

DIEU GlAC

- A Nan! Ti> Can Hue Tam den bac Dang Giac roi giac ay moi du'oc vien
man noi Tam Kim Cang. Bat dau ti> Can Hue Dia tung lop tien len, trai qua
12 ngoi vi don va phipc (I) moi den Dieu Giac, thanh V6 Throng Dao.

- Moi moi dia ay, deu lay tri Kim Cang quan sat mu'oi thCp vi du nhir huyen,
dung Xa Ma Tha (chi) va Ty Ba Xa Na (quan) cua chw Nhu Lai tu chung
trong sach Ian \wcft sau vao.

- A Nan! Nhu the deu dung ba tiem thin tien tu, nen kheo thanh tmj 55 qua
vi trong dao Bo De chon that. Quan nhir the goi la chanh quan, chang
quan nhir the goi la ta quan.

Thich Duy Li/c dich 12

Surangama sutra VI

The Titles of this Sutra

Thereupon Bodhisattva Manjusri rose from his seat, prostrated
himself with his head at the feet of the Buddha and asked:
What name should be given to this sutra and how should we and
living beings receive and practise it?.

The Buddha replied: This sutra is called: The Unsurpassed Seal of
the Supreme Dharma's Sitatapatra, 205 the pure and clean ocean-eye
of all Tathagatas in the ten directions. 206
It is also called: The Sutra on the Protection and Deliverance of
Ananda and Bhiksuni Self-nature of this assembly so that they realize
the Bodhi Mind to enter the Ocean of All Wisdom. 20?
It is also called: The Practice and Realization of the Whole Truth by
means of the Tathagata's Esoteric Cause. 208
It is also called: The Universal Lotus King, the Dharani of all Buddha-
Mothers in the Ten Directions. 209

It is also called: The Bodhisattva's Foremost Practice of the
Surangama of the Abhiseka (consecration) Division. 21 °
Under these (five) names you should receive and practise this Sutra.

205. Sitatapatra: A white canopy. White stands for pure, immaculate and spotless, i.e. the One
Mind in the store of consciousness which is beyond all defilements. Hence the White Canopy, or
pure mind that embraces all dharma and protects all living beings.

206. Title in accordance with the noumenal in essence and in knowledge.

207. Title in accordance with its function.

208. Title in accordance with the self (the practiser) and the Dharma (this sutra).

209. Title in accordance with the dharani, or the control of all Dharma and the benefit derived
from its practice.

210. Title in accordance with the Bodhisattva practice of this Sermon.

Translated by Charles Luk 20

KINH THU LANG NGHIEM QUYEN TAM

Bay gicy, Van Thu Sw L&\ Phap Vucmg Tip a trong chung, lien dimg day
danh le bach Phat:

- The Ton! Nen goi Kinh nay la Kinh gi, con va chung sanh phai phung tri
nhu the nao?

Phat bao Van Thu Sw Lor

- Kinh nay goi la "Dai Phat Danh Thuan Trang Chang O Nhiem, V6 Thircrng
Bao An, Mum Phu'O'ng Nhir Lai Thanh Tinh Hai Nhan", cung goi la "Clpu
Ho Than Nhan, Do Thoat A Nan, va Ty Kheo Ni Tanh trong Hoi nay, dac
Tarn Bo De, vao Bien Bien Tri", cung goi la "Nhir Lai Mat Nhan Tu Chung
Lieu NghTa", cung goi la "Dai Phu'O'ng Quang Dieu Lien Hoa Vucmg Mum
Phu'O'ng Phat Mau Da La Ni Chu", cung goi la "Quan Danh Chirong Cu,
Chu Bo Tat Van Hanh Thu Lang Nghiem", cac ngiwi nen phung tri.

Thich Duy Li/c dich 13

Surangama sutra VII

The Six Planes of Existence Caused
by Unenlightenment

The Six States of Living Beings in Samsara

After hearing the Buddhas disclosure of the Sitataprata's esoteric
Seal, and of the Whole Truth, as the titles of this sutra, Ananda and
the assembly instantly awakened to (the state of) dhyana, the
practice of which could lead to the holy stages and increase their
understanding of the profound doctrine, so that they could wipe out all
the troubles derived from (the first) six classes of delusion in the three
realms of existence. 211

Ananda then rose from his seat, prostrated himself with his head at
the feet of the Buddha, brought his palms together and said: O
August and World Honoured One, your compassionate voice has
revealed so skilfully to us the subtle delusions of all living beings for
my great benefit, thereby bringing great comfort to my body and
mind. World Honoured One, if this Bright and pure Absolute Mind
were essentially perfect, then even the great earth, plants and trees
(i.e. inanimate things) as well as wriggling worms and all beings
possessing life (i.e. sentient beings) would be the fundamental
Bhutatathata which is but the Tathagata's real substance in the state
of Buddhahood. If the Buddha's substance were true and real, how
could there also be the world of hells, hungry ghosts, animals,
asuras, men and devas? World Honoured One, are these worlds
fundamentally self-existent or do they arise because of living beings,
vicious habit of dwelling in falsehood?

211. The three realms of existence are the realm of desire (kamadhatu), of form (rupadhatu) and

beyond form (arupadhatu). There are one realm of desire, four realms of material forms and four

of pure spirit, thus nine in all. Each has nine classes of delusions: the upper, middle and lower

superior grades, the upper, middle and lower intermediate grades and the upper, middle and lower

inferior grades.

He who wipes out the three inferior grades of the realm of desire, realizes the first stage of the

Hinayana path, called srota-apanna, or entry into the holy stream. Ananda had wiped out only the

first six categories of delusion as said in the text, and thereby realized the second stage called

Sakrdagamin which involves only one rebirth.

If the last three categories of delusion are wiped out as well, the practiser will realize the third, or

non-returning, stage called Anagamin.

If all the eighty-one categories of delusions in the three realms of existence are wiped out, the

practiser will realize arhatship which is the fourth or highest stage of the Hinayana path. (See

Chan and Zen Teaching, First Series, The Diamond Cutter of Doubts, pp. 170/1 for the four

Hinayana attainments.)

Translated by Charles Luk 1

KINH THU LANG NGHIEM QUYEN TAM

Phat noi xong, tine thai A Nan va 6a\ chung nho Nhu Lai khai thi y nghTa
"Mat An Chang 6 Nhiem" va duoc nghe nhCmg danh hieu lieu nghTa cua
Kinh nay, don ngo dieu ly cua Thien Na, tien tu cac Thanh vi, tarn mem
rong lang, dupt tn> sau pham phien nao vi te trong tam gio'i. A Nan lien ti>
cho ngoi dCpng day, danh le chan Phat, chap tay cung kinh bach Phat rang:

- The Ton co oai dCpc Ion, ti> am vo ngai, kheo khai pha nhCpng me hoac vi
te cua chung sanh khien con horn nay than tarn an lac, duoc loi ich Ion.

- The Ton! Neu dieu tarn sang to nay von vien man cung knap, nhir the cho
den dat dai, co cay sau bo, ham linh, ban tanh chon nhir, tCpc la chon the
thanh Phat cua Nhu Lai; vay Phat the chon that, tai sao lai co cac dao dia
nguc, nga quy, sue sanh, tu la, loai ngu'oi vatroi? The Ton, luc dao nay
von ti/ co, hay la do tap khi hu^ vong cua chung sanh ma sanh khoi?

- The Ton! Nhu Ty Kheo Ni Blpu Lien Hu^ong tri Gioi Bo Tat, len hanh dam
due, vong noi hanh dam, chang phai sat sanh va trom cap, chang co
nghiep bao. Noi xong, noi nCp can lien sanh ngon ICpa Ion, roi ti>ng dot
xu'ong lai bi bi>ng chay, doa nguc A Ty.

Thich Duy Lu'C dich 14

Surangama sutra VII

World Honoured One, let me illustrate what I mean. The Bhiksuni
Fragrance of the Precious Lotus, after receiving the rules of
Bodhisattva discipline, fornicated and pretended that it was neither
killing nor stealing and was, therefore, not subject, to karmic
retribution. As a result, after her genital organ had been slowly
scorched by the flame (of passion), she fell into the unintermittent
hell. King Crystal massacred men of the Gautama clan, and Bhiksu
Sanaksatra wrongly preached the annihilation of all things (and so
implied that the law of causality was invalid). Both as a result of their
(evil) acts, fell into the avici. hell. Are these hells really
somewhere or are they self-existing for every sinner to suffer in
them? Will you be compassionate enough to enlighten us so that
those who observe the precepts know what they imply and do not
break them?

The Buddha said: It is good that you ask this question for the benefit
of all living beings so that they cease to hold wrong views. Listen
attentively to what I now tell you.

Ananda, all living beings are fundamentally pure but because of their
wrong views, they have formed vicious habits, hence their inner and
outer affections.

Ananda, inner affection concerns their inwardnesses. Because of the
taint of desire, they give rise to wrong passions the accumulation of
which produces the water of craving. This is why the thought of good
food makes the mouth water; the thought of a predecessor whom one
pities or hates fills one's eyes with tears; the craving for wealth stirs
one's heart and makes saliva flow and the body sleek.

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN TAM

- Nhir vua Luu Ly, va Ty Kheo Thien Tinh: Luu Ly thi giet hai net dong ho
CO Dam; Thien Tinh thi vong noi tat ca phap deu Khong (doan diet Khong)
dang song bi doa vao nguc A Ty.

- Cac dia nguc ay, la co cho nhat dinh hay chang dinh? Moi nguoi gay
nghiep nhan, moi moi ty chiu nghiep qua, hay la tat ca ty nhien?

- Xin Phat ru long Dai Tlf, khai pha ngu dai, khien tat ca chung sanh tri
gioi, nghe nghTa quyet dinh, hoan hy phung hanh, giCp gin chang pham.

Phat bao A Nan:

- Lanh thay cau hoi nay, khien cac chung sanh chang mac ta kien, nay
nguoi hay lang nghe, ta se vi ngu'oi ma noi.

- A Nan! Ban tanh cua tat ca chung sanh von chon that trong sach, vi vong
kien ma vong sanh tap khi, do do chia thanh noi phan va ngoai phan.

- A Nan! Noi phan tCpc la phan trong cua chung sanh. Do long ai nhiem phat
khoi vong tinh, vong tinh tich chCpa khong thoi, sanh ra ai thuy, nen chung
sanh he nghT den thCpc an ngon thi chay nu'oc mieng; nho den ngu'oi xu'a,
hoac throng hoac gian, thi chay nuoc mat, tham cau cua bau, trong tarn
ham muon, ca minh deu tham nhuan nu'oc tham; tarn tham dam due thi hai
can nam nCp ty nhien chay dich. A Nan, nhCmg ai due ay du khac, nhu^ng
sy chay nuoc la dong, tanh nuoc tham u'ot chang len du^oc, ty nhien sa
doa, goi la Noi Phan.

Thich Duy Lye dich 15

Surangama sutra VII

When the mind gives rise to sexual desire, the generative fluid flows
from the male and female organs. Ananda, although these desires
differ, their manifestations are all characterized by the secretion of
water which, by nature, flows down hill instead of up. This is inner
affection.

Ananda, outer affection concerns living beings externally. Their keen
desires produce illusory thoughts which by continuous pursuit
become overwhelming. Thus the mind bent on strict observance of
the precepts makes the body light; the mind concentrated on
incantations (mantra) and mystic gestures (mudra) gives a virile and
resolute air; the mind set on rebirth in the heaven of gods brings
dreams in which the practiser seems to fly upwards; the mind
concentrated on the Buddha-land causes holy realms to appear; and
real devotion to a religious counsellor (kalyanamitra) leads to the
willing sacrifice of even one's own life. Ananda, although these
thoughts differ, all these manifestations are, by nature, characterized
by a lightness of body which soars up instead of sinking down so that
they leap over their (present) states. This is outer affection.

Ananda, in the round of births and deaths in Samsara, birth is caused
by the habits (of passions) and death by the flow of (retributive)
transformation. (This is why) at the moment of death and before the
heat completely leaves the body, all good and evil deeds of a lifetime
suddenly reappear to someone who is dead but on the point of being
reborn.

The realm of devas

If his mind is wholly thoughtful, it will fly in the air and he will be
reborn in heaven. If in this flight it is filled with blessedness and
wisdom strongly sustained by his pure vow, it will open to let him
behold the pure lands of all Buddhas in the ten directions; he will be
reborn there as a result of his vow.

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN TAM

- A Nan! Ngoai Phan tine la phan ngoai cua chung sanh. Do long khao khat
phat ra vong tircrng, vong tiling china mai khong thoi, sanh ra thang khi.
Nen chung sanh he tarn gift giai cam thi ca than nhe nhang; tam tri chu an
thi clp chi hung dung, tarn muon sanh coi tro'i thi chiem bao thay bay len,
tam nha coi Phat, thi thang canh tham hien, phung slp Thien Tri ThCpc thi tu"
khinh than mang. A Nan, nhQ'ng vong t\svr\Q du khac, nhung slp nhe nhang
bay len la (Jong, bay dong chang chim, tip nhien vwvt len, goi la Ngoai
Phan.

- A Nan! Tat ca sanh tip twcmg tuc tren the gian, song thi tuy thuan theo tap
khi, chet thi bien do'\ theo dong nghiep, den luc lam chung, con chut hen
am, cac viec thien ac cua mot dm dong thai hien ra, song thi thuan, chet
thi nghich, hai tap khi giao xen Ian nhau, thuan tuwig thi bay len, at sanh
coi tro'i, neu cai tam bay ay gom ca phu j 6'c dCpc, tri hue va tinh nguyen, thi
tLf nhien tam du'O'c ma mang, thay tat ca tinh do vv\ mu'6'i phiwng chu
Phat, theo nguyen vang sanh.

- Tinh ft tuwig nhieu, nhe nhang bay xa thi lam phi tien, dai Ilpc quy vipang,
phi hanh Da Xoa, dia hanh La Sat, dao khap coi tro'i, chang gi ngan ngai.
Trong do neu co thien tam thien nguyen, ho tri Phat Phap, hoac ho tri giol
cam va ngu'6'i tri gio'i; hoac ho tri than chu va ngu'6'i tri chu; hoac ho tri
thien dinh, thanh tu^u phap nhan, thi nhung hang ay du'O'c 6" canh phap toa
cua Nhip Lai.

Thich Duy Llpc dich 16

Surangama sutra VII

The realm of seers (rsi) and spirits

If his mind is more thoughtful than passionate, it will not be light
enough for him to fly to distant places; he will be reborn as a flying rsi,
a powerful king of ghosts, a flying yaksa or an earthbound raksasa.
He will be able to roam freely in the heavens of the four deva kings. If
he is good natured and has taken a vow to protect my Dharma and
those who observe the precepts, repeat the mantras, meditate and
realize patient endurance, he will dwell beneath the throne of the
Tathagata.

The realm of human beings

If his thoughts and passions are in equal proportions, he will neither
rise nor sink, but will be reborn in the realm of human beings where
his intelligence comes from the clearness of his thoughts and his
stupidity from the dullness of his passions.

The realm of animals

If his passions exceed his thoughts, he will be reborn in the realm of
animals where great passions create beasts with hair and fur and
mild passions produce winged and feathered creatures.

The realm of hungry ghosts

If his passions and thoughts are in the proportion of seven to three,
he will sink into the wheel of water close to the region of fire, will
endure intense heat and be reborn as a hungry ghost whose body is
constantly scorched by heat and drowned in water, so that he will
suffer from hunger and thirst for hundreds and thousands of aeons.

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN TAM

- Tinh va tip&ng bang nhau, chang bay chang chim, sanh nol coi ngipoi;
tirorig sang suot thi thong minh, tinh am muoi thi ngu don.

- Tinh nhieu tuwig ft, doa vao sue sinh, nghiep nang thi lam loai co long,
nghiep nhe thi lam loai co canh.

- Bay phan tinh, ba phan t\stir\g, thi chim 6wti'\ thuy luan, sanh nci hoa
luan, than lam nga quy, tho cai kho cua ICpa hong, thuwig bi dot chay, dau
dwyc uong rustic cung hoathanh ICpa, nen noi bj rustic hai, trai qua tram
ngan kiep, chang the an uong.

Thich Duy Li/c dich 17

Surangama sutra VII

The realm of hells

If his passions and thoughts are in the proportion of nine to one, he
will sink into the wheel of fire and be reborn where wind and fire
meet. He will dwell in the intermittent hell if his passions are great, in
the unintermittent one if they are very strong, and in the avici hell if he
is completely dominated by extremely violent ones. If in addition he
slanders the Mahayana, 212 breaks the Buddha's precepts, distorts the

212. Modern commentators who do not understand the Mahayana and Ch.an transmission are
sincerely urged to think twice before foolishly vilifying or damning the holy teaching.

Dharma when preaching it to deceive his patrons for selfish gain or
for fame, and commits the five rebellious acts 213 and ten grave sins 214
he will be reborn (in turn) in all the avici hells.

Although the above are self-inflicted retributions resulting from
individual evil deeds, all sinners endure the same kinds of suffering
which originate from (the same) concurrent causes.

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN TAM

- Chin phan tinh, mot phan tuwig, thi doa duoi hoa luan, than vao giCpa
phong luan va hoa luan, nghiep nhe thi vao nguc HCpu Gian, nghiep nang
thi vao nguc V6 Gian.

- Thuan tinh thi chim sau vao nguc A Ty, neu tarn chim sau ay, co phi
bang Dai Thi>a, pha gioi cam cua Phat, cuong vong thuyet phap, hu^ tieu
tin thi, lam nhan cung kinh, hoac pham ngu nghich, thap trong cam, thi lai
phai sanh khap nguc A Ty mu'6'i phu'ong.

- Chung sanh cung tao ac nghiep thi phai chiu qua bao dong phan, nhu'ng
trong cong nghiep moi ngu^oi deu co biet nghiep cua minh, tuy theo ac
nghiep so tao, moi moi tu^ chuoc lay qua bao khac nhau.

- A Nan! NhQng dieu ke tren, deu do nghiep cua chung sanh tu" chieu cam,
tao Thap Tap Nhan, tho Luc Giao Bao.

Thich Duy Li/c dich 18

Surangama sutra VII

The Ten Causes & Six Effects in the Realm of Hells

The Ten Karmic Causes of the Realm of Hells

Ananda, these (retributions) come from the karmic acts of living
beings who create ten karmic causes by their vicious habits and so
suffer from six kinds of retribution.

The habit of sexual desire

Ananda, what are these ten causes? Lust grows into a habit because
of sexual intercourse in which two people caress each other thereby
producing heat that in turn stimulates desire. This is like the heat
caused by rubbing the hands together.

The two habits from karma and lust stimulate each other and cause
visions of hot iron beds on hot copper supports. 215 Hence all Buddhas
regard sexual intercourse as a burning fire of desire and all
Bodhisattvas avoid carnality as if it was a fiery pit.

213. The five rebellious acts (pancanantarya): parricide, matricide, killing an arhat, shedding the
blood of a Buddha, and destroying the harmony of the order.

214. The ten grave sins (parajika): killing, stealing, carnality, lying, dealing in spirits, talking of a
monk's misdeeds, self-praise for degrading others, meanness, anger at rebuke and vilifying the
Buddha, Dharma and Sangha.

215. The bed stands for sexual desire and its supports for the partner on whom the sinner
depends to stimulate his sexual appetite.

The habit of craving

Craving grows into a habit because of grasping which is a kind of
suction, which in time creates the illusion of cold, frost, chill and
shivering. This is like the cold sensation felt when one breathes in
through pursed lips. The combination of karma and craving leads to
retribution in the form of suffering expressed by crying out against
biting cold and shown by (the skin turning) blue, red or white. Hence
all Buddhas regard craving as the water of greed and all Bodhisattvas
avoid it as they would a sea of pestilential vapour.

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN TAM

- Sao noi Thap Tap Nhan?

- Mot la Dam Tap giao tiep, phat nol co xat Ian nhau, co mai khong thoi, the
nen trong do phat ra ngon ICpa hong, nhu ngircyi dung hai tay co xat, thi
tirong am hien tien. Hai tap khf dot nhau mai sanh nhOng viec giucyng sat,
tru dong. Mudl phiwng Nhir Lai xem si/ hanh dam dong r\hu due hoa, Bo
Tat xem due nhu ham ICpa phai tranh.

- Hai la Tham Tap giao ke (so do tham cau) phat nci thu hut Ian nhau, hut
mai khong thoi, the nen china hoi lanh ben trong thanh bang gia, nhu
ngircyi hit hoi gio vao mieng thi co cam xuc lanh. Hai tap khf Ian nhau, mai
chiu nhCmg kho cua dia nguc nan bang. Muol phu'O'ng Nhu Lai xem viec
tham cau dong r\hu tham thuy, Bo Tat xem tham nhu bien doc phai tranh.

Thich Duy Li/c dich 19

Surangama sutra VII

The habit of arrogance

Arrogance grows into a habit because of abuse which manifests
by the oppression (of others), which in time creates the (illusion of)
restless waves which build up a volume of water. This is like licking
one's mouth to make it water. The two habits from karma and
arrogance stimulate each other and create (visions of) rivers of blood,
(hot) ashes, burning sand, poisonous seas and molten copper poured
on the sinner's tongue. And so all Buddhas regard self-importance as
the water of stupidity and all Bodhisattvas avoid it as they would
drowning.

The habit of anger

Anger grows into a habit because of irritation which manifests as
stubbornness which in time inflames the heart whose heat turns the
vital breath into metal; hence the illusions of hills of knives, iron posts,
trees and wheels of swords, axes, halberds, spears and saws. This is
like a man pushed by his obstinacy to avenge a wrong. The two
habits from karma and anger stimulate each other and create visions
of castration, hacking, beheading, chopping, wounding, mutilating,
bludgeoning and striking. This is like a man flying into a rage and
ready to kill to redress a wrong. Hence all Buddhas regard hatred as
a sharp sword and all Bodhisattvas flee from it as from their own
execution.

The habit of deceitfulness

Deceitfulness grows into a habit because of enticement which
manifests as deceit which in time creates (illusions of) cords, sticks,
ropes and cangues that restrain the sinner. This is like a field flooded
for growing grass and plants. The two habits from karma and
deception sustain each other and create more and more evil deeds
that deserve punishment with fetters, locks, whips, staves, birches
and cudgels. And so, all Buddhas regard deceitfulness as harmful as
calumny and all Bodhisattvas avoid it as they would a wolf.

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN TAM

- Ba la Man Tap giao lang (Ian ep nhau), phat nai y the, Ian ap khong thoi;
the nen co sy cai va tranh chap, quay nu'O'c thanh song, r\rus ngircyi ti/ liem
mieng lip&i, chay ra rustic mieng. Hai tap khf choi nhau, mol sanh nhCmg
viec song huyet, song tro, cat nong, bien doc, bat uong rustic dong chay
v.v... M\sti'\ phiwng Nhu Lai xem sis nga man r\rws uong nu'O'c si, Bo Tat
xem nga man r\rws sir chim dam phai tranh.

- Bon la San Tap giao xung (xung dot nhau) phat nci chong doi chong mai
khong thoi, tarn nong nay phat ICpa, due khf thanh kirn loai, the nen co
nhGng viec dao sou kiem thu, riu, bua, thuwig, cira, nhir ngircyi bi ham
oan thi sat khf noi len. Hai tap khf dung nhau, mm sanh nhCmg viec thien,
cat, chem, chat, dui, dam, danh, dap, v.v... M\sti'\ phuwig Nhu Lai xem s\s
san han r\rws dao girorn ben, Bo Tat xem san han r\rws chem giet phai
tranh.

- Nam la Tra Tap giao du (du do nhau), phat nci quyen ru, loi keo chang
thoi, the nen co nhGng viec day, cay, thong long, cang noc, nhu nu'O'c tham
ruong thi co cay sanh tru'6'ng. Hai tap khf keo nhau mai sanh nhOng viec
gong, cum, xieng, xfch, roi, gay, don v.v... M\sti'\ phu'O'ng Nrus Lai xem sir
doi tra dong nhu gian tac, Bo Tat xem doi tra nhir beo soi phai so".

Thfch Duy Lye dich 20

Surangama sutra VII

The habit of lying

Lying grows into a habit because of beguilement whichmanifests as
fraud, which in time ends in treachery. This creates (illusions of) filth
such as dust, excrement and urine. This is like dust blown by the
wind which screens everything. The two habits from karma and lies
intensify each other and end in suffering from drowning, tossing,
flying, dropping, drifting and sinking. Hence all Buddhas regard lying
as harmful as plundering and killing and all Bodhisattvas avoid it as
they would stepping on venomous snakes.

The habit of resentment

Resentment grows into a habit because of aversion whichmanifests
as malice. This creates (illusions of) being stoned, catapulted, shut in
a prison van, trapped, bagged and struck. This is like a mischief-
maker always with evil designs. The two habits from karma and
resentment combine and result in punishment by being tossed and
hurled about, seized, apprehended, struck and shot. And so all
Buddhas regard resentment as an evil spirit and all Bodhisattvas
avoid it as they would poisoned wine.

The habit of wrong views

Wrong views grow into habit because of misinterpretation which
covers (the five misconceptions from) the reality of the ego and
objects down to rigorous ascetic prohibitions. 216
This causes the misunderstanding of karmic effects due to rejection
of the real and attachment to the unreal. Hence the (illusion of)
judgement with proofs of evidence (which cannot be denied), as
when two people coming from opposite directions cannot avoid
meeting on the same road.

216. The five wrong views: (1) satkayadrsti, the reality of an ego and its objects; (2) antargraha,
dual views, eg. permanence and annihilation; (3) mithya, denial of the law of causality;
(4) drstiparamarsa, obstinate views which imply wrong inference, eg. mistaking the state of
thoughtlessness for Nirvana; and (5) sila-vrata-paramarsa, rigid views in favour of rigorous
austerities, eg. covering oneself with ashes to obtain rebirth in heaven.

Translated by Charles Luk 8

KINH THU LANG NGHIEM QUYEN TAM

- Sau la Cuong tap giao khi (lira gat), phat nci phinh gat, gat mai khong
thoi, buong tarn gian doi, the nen co flat bun, 6a\ tieu tien, cac thCp 6 ue,
nhir bui theo gio, chang co cho thay. Hai tap khf dim nhau, moi sanh
nhCmg viec chim dam, nhay, nem, bay, roi, troi Ian v.v... Miroi phirong
Nhir Lai xem sy lira gat dong nhir cirop giet, Bo Tat xem sy lira gat, nhir
giam ran doc.

- Bay la Oan Tap giao hiem (hiem khich), phat noi san nan, the nen co sy
quang da, nem gach, hop nhot, cui nhot, ro nhot, day boc, nhu ngiroi hiem
doc 6m ap dieu dG\ Hai tap khf nuot nhau, moi sanh nhCmg viec nem,
quang, nam, bat, danh, ban, torn, siet v.v... Miroi phirong Nhu Lai xem sy
thu oan, dong nhu Quy Vi Hai, Bo Tat xem thu oan nhir uong rirou doc.

- Tarn la Kien Tap giao minh (ke thong minh ham kien chap), nhu nam thCp
ac kien va cac nghiep ta ngo, vi kien giai khac nhau nen chong trai Ian
nhau, vi nhir ngiroi la di dirong qua lai gap nhau, cai co thira kien, nen co
cac cap quan lai, nam giCp ho so van ban doi chung. Hai tap khf giao xen,
the nen moi co Thien Ac Dong Tip tay cam ho so van ban, dieu tra bang
chung cu the, kham hoi, tra khao, tham van v.v... Miroi phirong Nhir Lai
xem nhCmg ac kien dong nhu ham doc, Bo Tat xem nhCmg kien chap hip
vong nhir vao ho doc.

Thich Duy Lye dich 21

Surangama sutra VII

The two habits from karma and wrong views combine to cause
(visions of) questioning, cross-examination, judicial investigation,
enquiry, interrogation and the unveiling of right and wrong in court
while good and bad counsel produce the documents and argue about
them. Hence all Buddhas regard

wrong views as an abyss of perversion and all Bodhisattvas avoid
them as they would a ravine full of poison.

The habit of unfairness

Unfairness grows into a habit because of false accusation which
manifests in slander. This creates (illusions of) hills and rocks which
close in from all sides to crush, break, score and grind the sinner. It is
like abusing the innocent. Both habits from karma and injustice
combine to bring about (illusions of) apprehension, pressure, beating,
repression, coercion and restraint of the sinner by the law. Hence all
Buddhas regard defamation as harmful as a tiger and all
Bodhisattvas flee from it as from a clap of thunder.

The habit of disputation

Disputing grows into a habit because of much talk which manifests in
concealing (one's shortcomings). This creates (illusions of) secrets
being exposed by being reflected in a mirror or by a lamp being lit,
like objects that cannot be hidden in broad daylight. The two habits
from karma and disputation end in the exposure (of sins); for the
mirror and lamp reveal former karmic deeds for (final) judgement.
Hence all Buddhas regard concealment as a secret enemy and all
Bodhisattvas consider it as dangerous as carrying a hill on the head
or walking into the ocean.

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN TAM

- Chin la Uong Tap (vu va) giao xen, phat nai vu khong phi bang; the nen
co hop sen, hop thach, coi nghien, coi xay, nhir ke giem pha vu oan ngum
luo'ng thien. Hai tap khi bai xich Ian nhau, mm sanh nhCmg viec ap giai, 6e
dap, ep huyet v.v... Mum phucmg Nhir Lai xem su vu va dong nhu cop
giem pha, Bo Tat xem su vu va nhu bi sam set.

- Mum la Tung Tap giao thuyen (thua kien cai va), phat nm' che giau toi loi;
the nen co guong soi, duoc chieu, nhu dung giua mat trm, chang the giau
bong. Hai tap khi pho bay Ian nhau mm sanh ra nhung viec ac huu, nghiep
kfnh, chieu soi, hoa chau, phoM bay nghiep xua, doi nghiem v.v... Mum
phucmg Nhu Lai xem su che giau dong nhu hiem tac, Bo Tat xem su che
giau nhu doi nui cao di tren bien ca.

Thich Duy Luc dich 22

Surangama sutra VII

The Six Retributive Effects in the Realm of Hells

What are the six retributive effects? Ananda, all living beings
whose six consciousnesses cause them to commit karmic acts
suffer from evil effects through the six sense organs.

Retributive effects of wrong seeing

What are the evil effects suffered through the six sense organs?
When karma ripens at the time of death, the evil effects of wrong
seeing cause one to see a raging fire that fills the ten directions. His
spirit will follow the smoke and, in a flash, will fall into the
unintermittent hell where he will experience both light which reveals
all sorts of evil things everywhere which give rise to boundless dread,
and silent darkness which hides everything and causes infinite fear.
So the flame of wrong seeing scorches the organ of hearing and
transforms it into (purgatories of) cauldrons of boiling water and seas
of molten copper; the organ of smell into black smoke and purple
flame; the organ of taste into hot pills and molten iron; the organ of
touch into hot ashes and burning charcoal; and the organ of intellect
into scattered sparks that disturb the whole of space.

Retributive effects of wrong hearing

When karma ripens at the time of death, the evil effects of wrong
hearing cause one to see rising waves that submerge heaven and
earth. His spirit then follows them to fall into the unintermittent hell
where he will experience both unbearable noises that confuse and
disturb him and dead silence that makes him dispirited. So these
waves flow into the organ of hearing to transform it into rebuke and
interrogation; into the organ of sight to turn it into thunder, roars (of
animals) and jets of poisonous gas; into the organ of smell to change
it into rain, fog and showers of venomous insects that cover his
whole body; into the organ of taste to transform it into pus, blood and
all sorts of filth; into the organ of touch to turn it into animals, ghosts,
excrement and urine; and into the organ of intellect to change it into
lightning and hail that strike and break up his spirits.

Translated by Charles Luk 10

KINH THU LANG NGHIEM QUYEN TAM

Sao noi Luc Giao Bao?

- A Nan! tat ca chung sanh, luc thipc tao nghiep, chieu cam ac bao, deu tip
luc can ma ra.

- Sao noi ac bao tip luc can ma ra?

- Mot la Kien Bao chieu cam ac qua. Khi kien nghiep giao bao, thi luc lam
chung, triple het, thay ICpa hong chay khap mipd'i phipong, than thipc ngipm
chet bay rol theo khoi, vao nguc A-Ty, phat minh hai tuwig: Mot la thay
sang, khap thay moi thCp hung du^, sanh khiep so" vo cung; hai la thay toi,
mit mu chang thay gi, sanh hoang hot vo cung.

- Nhu^ vay, thay ICpa dot thfnh giac thi thanh chao dau soi, r\w&c dong chay;
dot khCm giac thi thanh khoi den, ICpa do; dot vi giac thi thanh vien sat chay;
dot xuc giac thi thanh tro nong, 16 than; dot y thCpc thi thanh hoa ICpa rw&'\
khap, rung dong ca hip khong.

- Hai la Van Bao chieu cam ac qua. Khi van nghiep giao bao, thi luc lam
chung triple het thay song cuon chim ngap trai dat, than thCpc ngipai chet
theo dong nipac troi vao nguc A-Ty, phat minh hai tuwig: Mot la nghe ro
cac tieng on ao, tinh than roi loan; hai la diec han, lang le chang nghe gi,
than thCpc chim Mm.

- Nhip vay, nghe song chay vao thfnh giac, thi thanh si^ trach hoi, chay vao
thi giac thi thanh sam set va khi doc; chay vao khCpu giac thi thanh mipa va
sipcng mu, rw&'\ sau doc vao day khap cc the; chay vao vi giac thi thanh
mu, huyet va cac thCp nhc nhap; chay vao xuc giac thi thanh sue sinh, ma
quy va da\ tieu tien; chay vao y thCpc thi thanh dien chap, mipa da, dap nat
tarn phach.

Thich Duy Llpc dich 23

Surangama sutra VII

Retributive effects of wrong smelling

When karma ripens at the time of death, the evil effects ofwrong
smelling cause one to see (clouds of) poisonous gas everywhere. His
spirit will leap from the earth to fall into the unintermittent hell where
he will experience both the state of free breathing that draws in all
sorts of foul fumes that infect and upset his heart (mind), and of
blocked breathing that chokes him until he swoons and drops to the
ground. Thus these foul airs enter the organ of smell to clear and
obstruct his nostrils; the organ of sight to transform it into a flame or
(lighted) torch; the organ of hearing to turn it into (the sounds made
by) plunging into water, by drowning and by never ceasing waves; the
organ of taste into rotten and stinking fish; the organ of touch into a
ripped and decomposed (corpse) and a great hill of flesh with
hundreds and thousands of eyes to see itself being devoured by
countless beasts; and the organ of thinking into dust, miasmas and
flying pebbles that strike and break his body.

Retributive effects ofwrong tasting

When karma ripens at the time of death, the evil effects of wrong
tasting cause the person concerned to see an iron net and a great
blaze of fire that cover the whole world. His spirit will then rise to drop
upside down into the net with his head caught in its meshes and he
will then be drawn into the unintermittent hell where he will both feel
that his in-breath is transformed into bitter cold that bites his body and
his outbreath turned into fierce fire that scorches his bones and
marrow.

Thus this wrong tasting enters the organ of taste to transform it into
great hardships; the organ of sight into molten metal and rock; the
organ of hearing into sharp weapons; the organ of smell into a huge
iron cage that covers the whole country; the organ of touch into long-
bows and arrows and into cross-bows and bolts; and the organ of
thinking into iron (hail) that rains down.

Translated by Charles Luk 11

KINH THU LANG NGHIEM QUYEN TAM

- Ba la KhCpu Bao chieu cam ac qua. Khi khmj nghiep giao bao, thi luc lam
chung, truoc net, thay hoi doc day day xa gan, than thine nguoi chet tip
duoi dat trao len, vao nguc A-Ty, phat minh hai tuwig: Mot la ngCpi thong bi
cac hoi doc xong vao, nhieu loan tarn than; hai la nghet tho, hoi tho chang
thong, lam chet giac du^oi dat.

- Nhu vay, ngCpi khi xong vao khCpu giac thi thanh thong, nghen; xong vao
thi giac thi thanh ICna, duoc; xong vao thinh giac thi thanh chim dam, nuoc
soi; xong vao vi giac thi thanh mui thiu, thui; xong vao xuc giac thi thanh
nipt, nat, thanh nui thit Ion co tram ngan mat, hut an khong cung; xong vao
y thCpc thi thanh tro, chuong khi va cat da bay, dap nat than the.

- Bon la Vi Bao chieu cam ac qua. Khi vi nghiep giao bao, thi luc lam
chung, triro'c net thay lu'oi sat phat ICna bi>ng chay, che knap the gioi; than
thine ngu^oi chet sa doa mac lu'oi, treo ngu'oc dau xuong, vao nguc A Ty,
phat minh hai tuwig: mot la hit hoi vao, ket thanh bang gia, lam nipt ne
than the, hai la tho hoi ra, bay thanh ICna hong dot chay xu'ong tuy.

- Nhu^ vay, nem mui qua vi giac thi thanh nhan chiu; qua thi giac thi thanh
kirn thach nung do; qua thinh giac thi thanh binh khi sac ben; qua khCpu
giac thi thanh long sat Ion, che knap quoc do; qua xuc giac thi thanh cung,
ten, no, sung; qua y thine thi thanh sat nong, bay ti> tren khong ru^oi xuong
nhir mu'a.

Thich Duy Lu'C dich 24

Surangama sutra VII

Retributive effects of wrong touching

When karma ripens at the time of death, the evil effects ofwrong
touch cause one to see great mountains closing in from all the four
quarters with no way to escape. His spirit will see an iron walled town,
fiery snakes and dogs, tigers, wolves and lions, jailers with ox-heads
and raksasas with horse-heads holding spears and lances who chase
him into the town and force him into the unintermittent hell where he
will experience both the embrace of mountains (contact) that close in
to crush his body into a mess of bones, flesh and blood, and (the pain
of) being cut up (separation) when sharp swords slay his body and rip
open his heart and liver. Thus this wrong touch enters its own organ
to transform it into the road (to hell) and the abode (of Yama) with hall
and Qudgement) seat; the organ of sight into heat and burning; the
organ of hearing into knocking, striking, stabbing and shooting; the
organ of smell into apprehending, bagging, judging and roping; the
organ of taste into ploughing, nipping, beheading, and cutting; and
the organ of intellect into flying, falling, frying and roasting.

Retributive effects ofwrong thinking

When karma ripens at the time of death, the evil effects of wrong
thinking cause one to see evil winds blow through and destroy the
country. His spirit will be blown up into space and then dropped down
to be carried into the unintermittent hell where he will suffer from both
the utter confusion that obscures all his senses and frightens him into
ceaseless running about, and from the perfect clarity in which all his
senses function in good order to feel unbearable pain when he is
being fried and scorched. Thus this wrong thinking enters his
faculty of thought to transform it into a receptacle; the organ of seeing
into scrutinizing and evidencing; the organ of hearing into a rock, (its
warmth) into ice and frost, and (its clearness) into dust and fog; the
organ of smell into a great fiery chariot, vessel and cage; the organ of
taste into cries, screams, lamentation and weeping; the organ of
touch into a large or small (body) subject in a single day to tens of
thousands of births and deaths.

Translated by Charles Luk 12

KINH THU LANG NGHIEM QUYEN TAM

- Nam la Xuc Bao chieu cam ac qua. Khi xuc nghiep giao bao, thi luc lam
chung, trum net thay nui Ian tip bon phia hap lai, chang con dipong ra;
than thipc ngipm chet thay Thanh Sat Ion, ran ICpa, cop, soi, sip tip, nguc tot
(ngipol gac nguc) dau trau, La Sat, dau ngipa, tay cam thipong, xoc, Ida vao
cCpa thanh, hu^ang ve nguc A Ty, phat minh hai tu'O'ng: Mot la ho'P xuc, nui
hop lai ep than, xu'O'ng thit tuon mau; hai la lia xuc, dao gu'O'm dam chem,
tim gan bi cat xe.

- Nhw vay, ho'P xuc qua xuc giac thi thanh con du^ang 6\a nguc, gap Diem
La Vuwig xlp an; qua thi giac thi thanh dot chay, nung do; qua thfnh giac
thi thanh danh, dap, dam ban; qua khmj giac thi thanh torn, dung, khao,
troi; qua vi giac thi thanh cay, kirn, chem, chat; qua y thCpc thi thanh rol,
bay, nau nirong.

- Sau la Tu^ang Bao chieu cam ac qua. Khi tu'O'ng nghiep giao bao, thi luc
lam chung, truac net thay gio bao thoi nat quoc do; than thCpc ngirol chet bi
thoi len hir khong, xoay rci theo gio, doa nguc A-Ty, phat minh hai tuwig:
Mot la chang giac, me muoi vo cung, bo chay khong thoi; hai la chang me,
hay biet cac kho, bi dot chay khong cung, dau don kho sd\

- Nhu^ vay, ta tu'O'ng ket vao y thCpc thi thanh phu'O'ng s<y; ket vao thi giac thi
thanh girong soi, bang chCpng; ket vao thfnh giac thi thanh dai hop bang
gia, strong mu, dat bun; ket vao khun giac thi thanh xe ICpa, thuyen ICpa, cui
ICpa; ket vao vi giac thi thanh tieng la het, than khoc; ket vao xuc giac thi
thanh Ion nho, nghieng ngCpa, muon Ian song di chet lai trong mot ngay.

Thich Duy Llpc dich 25

Surangama sutra VII

Ananda, these are the ten causes and six effects of the realm of hells
which are all created by living beings through their own delusion and
falseness.

Degrees of Perversity in Relation to Suffering in the Hells

If at all times a living being creates these three karmic causes of

retributive effects to be suffered by all six sense organs, he will fall

into the avici hell where he will endure untold miseries for countless

aeons.

If at times he creates individual karmic causes of retributive effects to

be suffered by his sense organs separately, he will fall into the eight

unintermittent hells.

If he kills, steals, and is carnal in body, mouth and mind, he will fall

into the eighteen lesser hells.

If he does not commit these three evil deeds which involve body,

mouth and mind but occasionally, kills or steals, he will fall into the

thirty-six lesser hells.

If he commits only one of them with a single sense organ, he will fall

into the 108 minor hells.

Thus all living beings, though creating their own causes of retributive

effects, have to endure the same corresponding sufferings in the

same hells which are the products of their wrong thinking and which

fundamentally do not exist.

The Ten Categories in the Realm of Hungry Ghosts

Further, Ananda, if living beings violate the precepts, break, the rules
of Bodhisattva discipline, destroy belief in the (selfpossessed)
Buddha-nature and create the (above-mentioned ten) karmic causes,
after being scorched in the hells for successive aeons, they will have
paid for all the wrong they have done and will be reborn in the realm
of hungry ghosts.

1. If craving be the cause of their misdeeds, they will, after paying for
their sins, take the form of whatever they meet (on leaving the hells)
to become Strange Ghosts.

Translated by Charles Luk 13

KINH THU LANG NGHIEM QUYEN TAM

- A Nan! Thap tap nhan va luc giao bao cua dia nguc ke tren, deu do chung
sanh me vong tao ra. Neu chung sanh luc can (Jong tao ac nghiep thi vao
nguc A Ty, trai qua vo so kiep, chiu kho vo cung; neu luc can moi moi tao
rieng, vol nghiep so 1 tao, gom ca can tran, thi ngircyi ay vao khu 8 nguc A-
Ty; neu ca than khau, y, tao nghiep sat, 6ao, dam,thi ngirol ay doa vao khu
18 dia nguc; neu khong gom ca ba nghiep, hoac trong ay chi tao nghiep sat
hay nghiep dao, thi ngiKyi ay vao khu 36 dia nguc; neu chi co mot can
rieng tao mot nghiep, thi ngircyi ay vao khu 108 dia nguc.

- Moi chung sanh du rieng tao biet nghiep, nhung cung vao cho dong phan
trong the giai, ay deu do vong tucmg sanh ra, chang phai von san co.

- Lai nCpa A Nan! Neu cac chung sanh pha huy luat nghi, pham gio'i Bo Tat,
phi bang Niet Ban va cac nghiep khac, thi trai qua nhieu kiep bi dot chay,
sau khi den toi xong, tho cac hinh quy.

Neu 6" nol ban nhan, do tham vat tao toi, ngirol ay khi den toi xong, gap vat
thanh hinh, goi la Quai Quy do tham sac tao toi, khi den toi xong, gap gio
thanh hinh. goi la Bat Quy; do tham doi tra tao toi, khi den toi xong, gap sue
vat thanh hinh, goi la My Quy; do tham san nan tao toi, khi den toi xong,
gap sau bo thanh hinh, goi la Co Doc Quy; do tham ghi khac thu oan tao
toi, khi den toi xong, gap ke thu van suy thanh hinh, goi la Le Quy; do tham
ngao man tao toi, khi den toi xong, gap khi thanh hinh, goi la Nga Quy; do
tham li>a gat tao toi, khi den toi xong, gap u an thanh hinh, goi la Yem Quy;
do tham minh ngo tao toi, khi den toi xong, gap tinh linh thanh hinh, goi la
Vong Lu'O'ng Quy; do tham vu va tao toi, khi den toi xong, gap linh hien
thanh hinh, goi la Dich Slp Quy; do tham ket be phai tao toi khi den toi
xong, gap con ngu'6'i thanh hinh, goi la Truyen Tong Quy.

- A Nan! Loai nay deu vi thuan tinh ma sa doa, khi nghiep ICna dot can thi
len lam quy, ay deu do vong tuwig cua tu" minh chieu cam nghiep qua, neu
ngo tanh Bo De, thi r\&\ dieu tarn sang to, von chang co gi ca.

- Lai nCpa A Nan! Khi net nghiep quy, tinh va tu'6'ng ca hai deu khong, moi
6" nci the gian, vol ngu^ai mac r\cf cu oan doi gap nhau, than lam sue sinh
de tra r\cf xwa.

- Loai quai quy theo vat, khi vat tieu bao net, sanh nci the gian, phan nhieu
lam loai chim keu.

Thich Duy Li/c dich 26

Surangama sutra VII

2. If lust be the cause of their misdeeds, they will, after paying for
their sins, take form when blown by the wind (on leaving the hells) to
become Drought Ghosts.

3. If deceitfulness be the cause of their misdeeds, they will, after
paying for their sins, take form when meeting animals to become
Animal Ghosts.

4. If hate be the cause of their misdeeds, they will, after paying for
their sins, take form when meeting worms and insects to become
Noxious Ghosts.

5. If revengefulness be the cause of their misdeeds, they will, after
paying for their sins, take form in the midst of misfortune and calamity
to become Cruel Ghosts.

6. If arrogance be the cause of their misdeeds, they will, after paying
for their sins, take form when meeting oppressed people to become
Starved Ghosts.

7. If fraud be the cause of their misdeeds, they will, after paying for
their sins, take form when finding themselves in dark places to
become Nightmarish Ghosts.

8. If wrong views be the cause of their misdeeds, they will, after
paying for their sins, take form when meeting sprites to become
Naiads.

9. If unfairness be the cause of their misdeeds, they will, after paying
for their sins, take form when seeing the light to become Servant
Ghosts.

10. If disputation be the cause of their misdeeds, they will, after
paying for their sins, take form when meeting mediums to become
Messenger Ghosts (to relay the news from the dead).

Translated by Charles Luk 14

KINH THU LANG NGHIEM QUYEN TAM

- Bat quy theo gio, khi gio tieu bao net, sanh nci the gian, phan nhieu lam
loai clpu trung (loai di/ bao diem xau nhir chim cu, qua...)

- My quy theo sue, khi sue chet bao het, sanh nci the gian, phan nhieu lam
loai chon.

- Co quy theo sau, khi suy sau diet het, sanh nci the gian, phan nhieu lam
loai doc hai.

- Le quy theo van suy, khi suy tieu bao het, sanh nci the gian, phan nhieu
lam loai giun san.

- Nga quy theo khi, khi khi tieu bao het, sanh nci the gian, phan nhieu lam
loai gia sue.

- Yem quy theo u-an, khi u-an tieu bao het, sanh nci the gian, phan nhieu
lam loai tarn, cmj, cung cap do mac.

- VQng Lucng Quy theo tinh linh, khi tinh tieu bao het, sanh nci the gian,
phan nhieu lam loai chim mua.

- Dich Slp Quy theo linh hien, khi linh diet bao het, sanh nci the gian, phan
nhieu lam loai him trung (loai du^ bao diem tot nhu phung, Ian).

- Truyen Tong Quy theo nguci, khi ngu'ei chet bao het, sanh nci the gian,
phan nhieu lam loai tung phmc ben nguci nhu cho, meo.

- A Nan! Loai nay deu vi nghiep ICna dot can, sanh vao loai sue, den tra nc
xira, ay cung la do vong nghiep chieu cam; neu ngo tanh Bo De, thi cac
vong duyen nay, von chang co gi ca.

Thich Duy Li/c dich 27

Surangama sutra VII

Ananda, these beings arc completely dominated by their passions
which cause their fall into the realm of hells where they are scorched
dry by the flame of passion and from which they will emerge as
hungry ghosts. These states are the products of karma created by
wrong thinking. If they awaken to Bodhi, they will find that
fundamentally these karmic states cannot be found in the profound
perfect and bright mind.

The Ten Categories of Animals (Birds, etc.)

Further, Ananda, when all karmic effects have been completely
endured in the realm of hungry ghosts, that is after the consequences
of passions and thoughts have ended, they will be reborn as animals
(birds, etc.) who meet their former creditors to repay outstanding
debts.

1. Strange Ghosts, after expiating their misdeeds in their realms, are
mostly reborn as owls.

2. Drought Ghosts, after expiating their misdeeds in their realm, are
mostly reborn as unlucky creatures (who foretell misfortunes and
calamities).

3. Animal Ghosts, after expiating their misdeeds in their realm, are
mostly reborn as foxes.

4. Noxious Ghosts, after expiating their misdeeds in their realm, are
mostly reborn as venomous creatures.

5. Cruel Ghosts, after expiating their misdeeds in their realm, are
mostly reborn as tapeworms.

6. Starved Ghosts, after expiating their misdeeds in their realm, are
mostly reborn as creatures good for food.

7. Nightmarish Ghosts, after expiating their misdeeds in their realm,
are mostly reborn as creatures who provide materials for clothing.

8. Naiads, after expiating their misdeeds in their realm, are mostly
reborn as creatures through whom the future can be foretold.

Translated by Charles Luk 15

KINH THU LANG NGHIEM QUYEN TAM

Nhu nguoi hoi ve nhurig qua bao ac nghiep cua BCm Lien Huong, Lihj Ly
Wong va Ty Kheo Thien Tinh ti> dau ra? Phai biet moi moi deu ty tao,
chang phai ti> tren tro'i xuong, ti> duoi dat ra, hay nguoi khac dira den. Ty
tao vong nghiep, ty chieu ac qua, ma chang biet noi tarn Bo De, ay deu do
vong tu'ong gia doi ket tu.

- Lai nCpa A Nan! NhCmg sue sinh ay, den tra no cu, neu tra qua no cu, thi
tro lai lam ngu'oi, doi lai phan thCpa. Neu ngu'oi kia co slpc manh, lai co
phu^oc dCpc, thi khoi bo than ngu^oi ma van hoan lai phan thOa ay du'oc,
con neu chang phu^oc dCpc thi phai lam sue sinh de tra lai cai thieu.

- A Nan nen biet! Neu mac no tien tai hoac slpc lye cua loai vat, khi den du
thi ty ngung... Neu o trong do co giet hai sinh mang hoac an thit ho, nhu'
the cho den an nhau, giet nhau, trai qua vo so kiep, r\hw chuyen banh xe,
luc cao luc thap, thay phien nhau chang ngung. TrO khi gap Phat ra doi,
ngo phap Xa Ma Tha, neu khong thi nghiep chang the ngung.

- Nay nguoi nen biet, loai chim keu kia, tra het no cu, tro lai lam nguoi,
sanh vao hang ngoan co.

- Loai cu>u truing kia, tra het no cu, tro lai lam nguoi, sanh vao hang quai
di.

- Loai chon kia, tra het no cu, tro lai lam ngu'oi, sanh vao hang ngu dai.

- Loai doc hai kia, tra het no cu, tro lai lam nguoi, sanh vao hang nham
hiem.

- Loai giun san kia, tra het no cu, tro lai lam ngu'oi, sanh vao hang hen ha.

- Loai gia sue kia, tra het no cu, tro lai lam nguoi, sanh vao hang nhu
nhu'oc.

- Loai tarn, clhj kia, tra het no cu, tro lai lam ngu'oi, sanh vao hang ngheo
kho.

- Loai chim mua truing kia, tra het no cu, tro lai lam ngu'oi, sanh vao hang
van hoa.

Thich Duy Lye dich 28

Surangama sutra VII

9. Servant Ghosts, after expiating their misdeeds in their realm, are
mostly reborn as auspicious creatures.

10. Messenger Ghosts, after expiating their misdeeds in their realm,
are mostly reborn as domestic animals.

Ananda, these hungry ghosts, after withering because of the
scorching effect of the flame of their passions to repay their former
debts, are thus reborn as animals (birds, etc.)

These states are caused by their karmic misdeeds but if they awaken
to the Bodhi mind, they will find that the causes of falsehood
fundamentally do not exist. You have mentioned Bhiksuni Fragrance
of Precious Lotus, King Crystal and Bhiksu Sanaksatra, but (you
should know that) their evil karmas came from neither heaven nor
earth; nor were they imposed on them by others. Since their evil
deeds were selfmade, they had to suffer from the consequences
which were the congealation of passing false thoughts in the Bodhi
mind.

Further, Ananda, if these creatures, while paying their former debts,
are made to repay more than is just, they will be reborn as men to
reclaim the difference. If the creditors are men of good virtue and can
repay the outstanding balance, they will keep their human state while
doing so, but if they are men of little virtue, they will be reborn as
animals to make good the amount received in excess.
Ananda, you should know that if the indebtedness consists of money
and labour, it will be cancelled as soon as it has been reimbursed.
But if in addition to recovering it, the creatures concerned are killed to
provide food (for the creditors), this will start, between debtors and
creditors, an endless round of mutual killing and eating which can be
brought to an end only by (the practice of) Samatha or when a
Buddha appears in the world (to teach them the Dharma).

Translated by Charles Luk 16

KINH THU LANG NGHIEM QUYEN TAM

- Loai hmj trung kia, tra het ncy cu, tra lai lam ngipoi, sanh vao hang thong
minh.

- Loai tung phuc ben ngirol kia, tra het no" cu, tra lai lam ngudM, sanh vao
hang thong thao.

- A Nan! Loai nay du tra het nc^ cu, tra lai lam ngipoi, deu do dien dao tao
nghiep, sanh nhau giet nhau ti> vo thi, chang gap Nhir Lai, chang nghe
chanh phap, 6" trong tran lao xoay van mai, bon nay goi la that dang
thircrng xot.

Thich Duy Li/c dich 29

Surangama sutra VII

The Ten Categories in the Realm of Seers (esis)

Ananda, there are men who, instead of cultivating the Samadhi of
right Bodhi, practise (immortality) wrongly according to their false
thoughts, thus preserving their thinking and bodies; they are fond of
living in mountains, groves and uninhabitable places. There are ten
classes of them.

1. Ananda, those men who diet (specially) to preserve their bodies
and thereby live long through dieting, are called earthbound seers.

2. Those who take herbs and fruits to preserve their bodies and
thereby live long through taking medicine, are called flying seers.

3. Those who take mineral products to preserve their bodies and
thereby live long by means of alchemy, are called unhindered
roaming seers.

4. Those who regulate their (organic) functions to preserve their
bodies and thereby live long by means of proper breathing, are called
immaterial seers.

5. Those who make good use of controlling their saliva to preserve
their bodies and thereby live long by means of their glowing
spirituality, are called heavenly seers.

6. Those who feed on the vital principle of nature to preserve the
essence of form, and thereby live long by absorbing natural purity,
are called all-entering seers.

7. Those who use incantations to preserve their bodies and thereby
live long by means of occultism, are called seers of the (lesser) Tao.

8. Those who concentrate on their thoughts to preserve their bodies
and thereby live long by means of mental concentration are called
illuminating seers.

9. Those who practise the integration of (the positive and negative)
principles to preserve their bodies and thereby live long by means of
the spiritual harnessing power (of yoga) are called spiritual seers.

Translated by Charles Luk 17

KINH THU LANG NGHIEM QUYEN TAM

- A Nan! Lai co chung sanh, trong coi ngudl chang theo chanh giac tu Tarn
Ma Dja, ma tu theo vong niem, giCp tarn cung co hinh hai, an trong rung nui,
nhGng cho vang ngipoi, thanh mudl loai tien.

1. A Nan! NhGng chung sanh ay, kien co dung do bo chang ngung
nghi, thanh tyu dao thu^c, goi la Dja Hanh Tien.

2. Kien co dung co cay chang ngi>ng nghi, thanh tmj dao thuoc, goi la
Phi Hanh Tien.

3. Kien co luyen dan chang ngung nghi, thanh tyu dao hoa chat, goi
la Du Hanh Tien.

4. Kien co luyen khi chang ngi>ng nghi, thanh ti/u tinh khi, goi la
Khong Hanh Tien.

5. Kien co luyen tam dich chang ngi>ng nghi, thanh tu^u nhuan dCpc,
goi laThien Hanh Tien.

6. Kien co hap thu tinh hoa chang ngi>ng nghi, thanh tmj su" hap thu,
goi la Thong Hanh Tien.

7. Kien co luyen theo bua chu chang ngi>ng nghi, thanh tmj bua phep,
goi la Dao Hanh Tien.

8. Kien co chuyen chu tam niem chang ngi>ng nghi, thanh tu'u niem
tuwig, goi la Chieu Hanh Tien.

9. Kien co ve thuy hoa giao cau chang ngung nghi, thanh tmj su^ cam
Cpng, goi la Tinh Hanh Tien.

Thich Duy Li/c dich 30

Surangama sutra VII

10. Those who practise sublimation of their bodies and thereby live
long by means of spiritual awareness are seers of the highest order.
Ananda, these men regulate their minds but do not practise the right
Bodhi, and live for perhaps a thousand and ten thousand years; they
live on high mountains or (desert) islands and cut off all worldly
connections. Their states still belong to the samsaric stream of wrong
thoughts, and since they do not practise Samadhi, when they have
enjoyed their conditioned blessing, they will have to return to the
(lower) planes of existence.

The Ten Categories in the Realm of Human Beings

1. You should know that owls, after repaying their former debts are
reborn as wayward men in the realm of human beings.

2. Inauspicious creatures, after repaying their former debts, are
reborn as men with animal habits.

3. Foxes, after repaying their former debts, are reborn as vulgar men.

4. Venomous creatures, after repaying their former debts, are reborn
as savages.

5. Tapeworms, after repaying their former debts, are reborn as vile
men.

6. Creatures good for food, after repaying their former debts, are
reborn as cowards.

7. Animals providing materials for wearing apparel, after repaying
their former debts, are reborn as servile men.

8. Creatures through whom the future can be foretold, after repaying
their former debts, are reborn as literary men.

9. Auspicious creatures, after repaying their former debts, are reborn
as intelligent men.

10. Domestic animals, after repaying their former debts, are reborn as
men versed in the ways of the world.

Translated by Charles Luk 18

KINH THU LANG NGHIEM QUYEN TAM

10. Kien co bien hoa chang ngung nghi, thanh tyu ta ngo, goi la Tuyet

Hanh Tien.

- A Nan! Loai nay tfeu o trong coi ngircyi ma luyen tarn, chang tu chanh
giac, xa each ngircyi tfoi, tho muon ngan tuoi, an nup noi nui sau, hon dao,
nhOng cho vang nguoi; ay cung la theo vong tuong ma luan hoi. Neu
chang tu tarn muoi, khi phuoc bao het, phai tro lai trong luc dao.

Thich Duy Li/c dich 31

Surangama sutra VII

Ananda, these living beings, after repaying their debts, are reborn in
the realm of human beings because since the time without beginning,
they have, on account of their karma and perversion, killed one
another and have not met the Buddha or heard the right Dharma,
hence their transmigration according to the law of samsara; they are
most pitiable.

The Realm of the Gods (Devaloka)

The Six Heavens of the Realm of Desire (Kamadhatu)

1. Ananda, there are men who do not seek the permanent
because they cannot relinquish their love for their wives.
They, however, do not commit adultery, and so their minds
are clear and bright. After their death, they will be reborn in

the regions near the sun and the moon, called the four heavens
of the four deva-kings (catur-maharaja-kayika). 217

2. There are men who, though living with their wives,

are lukewarm about love and sexual desire. Their chastity is,
therefore, not perfect and so, after their death, they will be
reborn in the regions above the sun and the moon and on
the top of the world, called the Trayastrimsa heavens. 218

3. Those whose sexual indulgence is only incidental 219 and is then
always forgotten, 220 and who prefer tranquility to disturbance, will,
after their death, be reborn in space where they will dwell in
brightness which eclipses the light of the sun and moon because of
their luminous bodies. 221 This is the Suyama heaven.

217. They are Indra's four external generals, who dwell each on a side of mount Sumeru: the east
deva is called Dhrtarastra, the south deva, Virudhaka, the west deva, Virupaksa, and the north
deva, Vaisramana. They are guardians of the world and their statues are inside the entrance door
of every monastery in China.

218. They are the heavens of the thirty-three devas, the heaven of Indra on mount Sumeru.

219. They still belong to the world of desire.

220. They have relinquished love.

221. Their sexual indulgence consists of embracing, without intercourse.

Translated by Charles Luk 19

KINH THU LANG NGHIEM QUYEN TAM

DUCGiai

1. A Nan! NhOng nguoi the gian, chang cau dao thuwig try, chira the
roi bo sy an ai vo chong, nhung tarn chang buong lung noi ta dam, do tarn
dimg lang phat ra sang suot. Sau khi chet, o gan voi nhat nguyet, loai nay
goi la Tlp Thien Wong Thien.

2. Doi voi vo mmh, dam ai ft 6i, trong luc tinh c\s, chira hoan toan
trong sach. Sau khi chet, vu^ot anh sang nhirt nguyet, o tren danh coi
nguoi, loai nay goi la Dao Loi Thien.

3. Gap due tarn giao, qua roi thi chang nho; noi coi nguoi dong ft tinh
nhieu. Sau khi chet, an tru noi hu khong, anh sang nhirt nguyet chang the
soi den, hang nguoi ay ty co anh sang, loai nay goi la Tu Diem Ma Thien.

Thfch Duy Luc dich 32

Surangama sutra VII

4. Those who live in tranquillity at all times but are still not yet
immune to disturbance, will after their death, be reborn in the subtle
region which is beyond the reach of men and lower devas and which
remains unaffected by the three calamities (of fire, water and wind)
during the kalpa of worlddestruction. This is the Tusita heaven. 222

222. This is the heaven of contentment which has an inner court, the Pure Land of Maitreya who
will descend to earth as the next Buddha. Most Buddhists who take the vow to liberate all living
beings after their own enlightenment, will be reborn there and will follow Maitreya, as assistants,
to teach human beings after the present Dharma-ending age.

5. Those who have relinquished all sexual desires but are prepared to
satisfy those of their wives and who feel as if they chew (tasteless)
wax during the intercourse, will, after their death, be reborn in the
region attainable by leaps and bounds (direct from the realm of
human beings). 223 This is the Nirmanarati heaven. 224

6. Those who have cut off their worldly minds and are thus free from
earthly prejudices when dealing with worldlings will, after their death,
be reborn in the region beyond those where joy is attainable 225 and
unattainable 226 at will. This is the Paranirmitavasavartin heaven. 227

223. Without passing through the four lower heavens.

224. Where every form of joy is attainable at will and where mere smiles satisfy sexual desires.

225. The Nirmanarati heaven where joy is attainable at will.

226. The first four lower heavens where joy cannot be attained at will.

227. The abode of Mahesvara (i.e. Siva) and of Mara, where the devas avail themselves of the
merits of others for their own pleasures, and where they look at the opposite sex to satisfy their
sexual desires.

Ananda, though these six realms of heavens are free from (mental)
disturbances, they still retain the conception of mind; hence they are
called, realms of desires.

Translated by Charles Luk 20

KINH THU LANG NGHIEM QUYEN TAM

4. Luc nao cung tinh, nhung khi tiep xuc bong den, chira the lia bo.
Sau khi chet, sanh len coi tinh vi, chang noi lien voi nhCmg coi troi, nguoi o
duoi; khi kiep hoai tam tai cung chang the den, loai nay goi la Dau Suat Da
Thien.

5. Ta chang tam dam due, chi dap Cpng voi nhu cau cua ngu'oi, xem
si/ dam due vo vi nhu^ an sap. Sau khi chet, sanh len coi bien hoa, loai nay
goi la Lac Bien Hoa Thien.

6. Tam chang tru the gian, ma tho dung canh due dong r\hw the gian;
dang luc tho dung, ro rang sieu thoat. Sau khi chet, vu'ot len tat ca canh
bien hoa va chang bien hoa, loai nay goi la Tha Hoa Tu^ Tai Thien.

- A Nan! Sau coi troi ke tren, hinh du khoi dong ma tam con dfnh mac, ti>
day tro xuong, goi la Due Gioi.

GHI CHU:

(I): Mipai hai ngoi vj dan va phipc:

Nam ngoi vj phipc, moi ngoi vj gom mipoi cap bac, tine Thap Tin, Thap Tru, Thap Hanh, Thap Hoi Huong
va Thap Dja.

Bay ngoi vj don la: Can Hue, Noan, Danh, Nhan, The De Nhat, Dang Giac va Dieu Giac.

Thich Duy Li/c dich 33

Surangama sutra VII

The Four Regions of the Dhyana Heavens of the Realm of Form
(Rupadhatu)

The first region of the three dhyana heavens

1. Ananda, all worldly men who do not practise dhyana in their
cultivation of the Mind, cannot achieve Wisdom. If they only abstain
from sexual desires of which they do not even think in their daily
activities, they will not be contaminated by love and will leave the
realm of desires. They will be reborn, as they wish, as people
(Brahma-parisadya) in the heaven called Brahma-kayika. 228

2. Those who relinquish their habits of desire and so realize minds
free from lust, are able to keep the rules of morality and discipline and
to live purely whatever they do. They will be reborn as ministers of
Brahma in the heaven called Brahma-purohitas. 229

3. Those whose bodies and minds are profound and perfect, whose
deportment and pure living are irreproachable and who thereby
achieve clear understanding, are qualified to rule over the
Brahmadevas as their lords (Mahabrahma-deva-raja). This is the
Mahabrahma heaven.

228. The retinue of Brahma.

229. The ministers of Brahma.

Ananda, these three heavens are free from all worldly troubles which
cannot reach them. Although these gods do not practise the right
Samadhi, their minds are still and free from all disturbances. This is
the first region of the dhyana heavens.

The second region of the three dhyana heavens

1. Ananda, next comes the heaven of Brahma who reigns over his
people and perfects the rules of pure living and whose unperturbed
mind is still and shining. This is the heaven of Minor Light
(Parittabha).

Translated by Charles Luk 21

KINH THU LANG NGHIEM QUYEN CHIN

SAC GIOI
SQTHIEN

1. A Nan! Tat ca ngircyi tu tarn trong the gian chang nhcy Thien Na thi
chang co tri hue; neu 6\svc giCp than chang dam due, khi di khi ngoi, niem
tucmg deu khong, ai nhiem chang sanh, chang lu^u luyen Due G'\v\, lam
ban vol Phan Thien, hang nay goi la Phan Chung Thien.

2. Due lau da tri>, "Tarn lia due" hien, u'a hanh theo cac luat nghi, dCpc
hanh trong sach, hang nay goi la Phan Phu Thien.

3. Than tarn dieu vien, oai nghi day du, gioi cam trong sach, lai co su^
to ngo, du^o'c thong lanh Phan Chung, lam Dai Phan Wong, hang nay goi
la Dai Phan Thien.

- A Nan! Ba bac nay tat ca kho nao chang the bCpc bach, du chang phai
chanh tu chen Tarn MaDia, nhu'ng nci tarn trong sach, due lau chang the
lay dong, goi la S<y Thien.

NHj THIEN

I. A Nan! Hang Phan Thien thong lanh Phan chung, day du phan

hanh, lang tarn chang dong; do tich lang sanh ra anh sang; hang nay goi la
Thieu Quang Thien.

Thich Duy Lli'C dich

Surangama sutra VII

2. The above light grows brighter and illumines all the worlds in the
ten directions thereby changing everything into clear crystal. This is
the heaven of Infinite Light (Apramanabha).

3. The preservation of this Infinite Light now becomes the theme of
the teaching voice that preaches purity, and cleanness to all who can
respond. This is the Abhasvara heaven. 230

Ananda, these three heavens are beyond all worldly troubles and
although their devas do not practise the right Samadhi, their pure and
clean minds are free from all the coarse characteristics of samsara.
This is the second region of the dhyana heavens.

230. The heaven in which the inhabitants converse by light instead of words.

The third region of the three dhyana heavens

1. Ananda, thus these devas transmute this perfect light into the
theme of the voice which reveals the wonderful (state) and thereby
gives rise to pure conduct that unites with dhyana by wiping out (all
former feelings of) joy. This is the heaven of Minor Purity
(Parittasubha).

2. Pure voidness now manifests in its boundless immensity causing
both body and mind to experience comfortable weightlessness and
nirvanic bliss. This is the heaven of Infinite Purity (Apramanasubha).

3. Body, mind and universe are now in the state of perfect purity,
which reveals clearly a supramundane abode full of nirvanic bliss.
This is the heaven of Universal Purity (Subhakrtsna).

Ananda, these three heavens accord with the (state of) perfect
dhyana in which body and mind are at rest and enjoy boundless bliss.
Although their devas have not achieved the right Samadhi, their still
minds are full of happiness. This is the third region of the dhyana
heavens.

Translated by Charles Luk 22

KINH THU LANG NGHIEM QUYEN CHIN

2. Anh sang choi loi, chieu soi vo cung, chieu knap muoi phuong coi
deu nhir Imj ly; hang nay goi la V6 Luang Quang Thien.

3. Hao quang dong nhir am thanh, thanh tyu giao the, phat ra sy giao
hoa trong sach, Cpng dung vo cung; hang nay goi la Quang Am Thien.

- A Nan! Ba bac nay tat ca lo buon chang the bCpc bach, du chang phai
chanh tu chon Tarn MaDia, nhung nci tarn trong sach, nhCmg phien nao
tho dong da uon dep, goi la Nhi Thien.

TAM THIEN

1. A Nan! Hao quang thanh am, dung am thanh to bay dieu ly, thanh
hanh tinh tan, thong vol sy vui tich diet, hang nay goi la Thieu Tinh Thien.

2. Canh "Tinh Khong" hien tien, chang co bo ben, than tarn nhe
nhang, thanh sy vui tich diet, hang nay goi la Vo Luong Tinh Thien.

3. The gioi va than tarn, tat ca deu trong sach, thanh tyu du>c tanh
trong sach, thang canh hien tien, qui ve cai vui tich diet, hang nay goi la
Bien Tinh Thien.

- A Nan! Ba bac nay day du cong hanh dai tuy thuan, than tarn yen on,
duoc sy vui vo luong, du chang phai that dac chon Tarn Ma Dia, nhung
noi tarn yen on tron du sy hoan hy, goi la Tarn Thien.

Thich Duy Lye dich

Surangama sutra VII

The fourth region of the four dhyana heavens

1. Further, Ananda, these devas whose bodies and minds are beyond
all sufferings the causes of which have been completely wiped out,
realize that bliss is not permanent and will in time inevitably come to
an end. They, therefore, relinquish completely the dual concept of
suffering and happiness and, as they wipe out the coarse
characteristics of both conditions, the state of felicity manifests in all
its purity. This is the heaven of felicitous birth (Punyaprasava).

2. The elimination (of the above duality) results in their complete
liberation from this hindrance and enables them to enjoy the full
measure of felicity as long as they stay in this heaven. This is the
heaven of felicitous delight, or cloudless felicity (Anabhraka).

3. Ananda, the (above) heaven now divides into two paths, one of
which is attainable by those who, in the light of boundless purity,
achieve the perfection of felicity as their abode. This is the heaven of
Abundant Fruit (Brhatphala).

4. (On the other hand) if they wipe out both suffering and happiness
thereby developing a renouncing mind, which in time ensures their
complete renunciation, both their bodies and minds will be eliminated
and with them all mental troubles. But because their practice is based
on the samsaric idea (of birth and death) as a point of departure, they
will not, for five hundred aeons, realize their permanent nature.

The reason is that in every kalpa they can only succeed during its first
half in wiping out all their thoughts which, however, will recur during
its second half (because of the wrong starting point). This is the
heaven of thoughtless devas (Asanjnisattva).

Ananda, these four heavens ate beyond all worldly suffering and
happiness which can no more stir them. But they have not yet
reached the true state of transcendental (wu wei) immutability
because they (still) preserve the notion of achievement. For this
efficient achievement, they are called the fourth region of the dhyana
heavens.

Translated by Charles Luk 23

KINH THU LANG NGHIEM QUYEN CHIN

TUTHIEN

1. Lai nCra A Nan! Coi tro'i nay, than tarn chang bi bine bach, nhan kho
da net, biet sy vui chang thuang try lau at bien hoai, hai tarn kho vui nhat
thai cung xa, tuong tho da diet, tanh phuoc dwyc sanh, hang nay goi la
Phuoc Sanh Thien.

2. Tarn xa vien dung, thang giai trong sach, ducyc sy tuy thuan nhiem
mau, cung tot vi lai, tanh phu'oc chang ngan ngai, hang nay goi la Phu^oc
Ai Thien.

3. A Nan! Ti> coi tro'i nay te ra hai du'ong: Neu dung tarn sang to day
du phu^oc dCpc tru'oc kia de tu chCpng an tru, hang nay goi la Quang Qua
Thien.

4. Neu noi tarn truoc kia, nham chan ca kho vui, lai nghien ngam cai
tarn xa chang gian doan, tron thanh dao xa, than tarn tieu diet, lang tarn bat
tu^ong, trai qua nam tram kiep. Nhung vi ngu^oi ay da lay cai sanh diet lam
nhan, thi chang the phat minh tanh chang sanh diet, nen nCpa kiep dau thi
diet, ni>a kiep sau lai sanh, hang nay goi la V6 Tu'ong Thien.

- A Nan! Bon bac nay tat ca canh kho vui cua the gian chang the lay dong,
du chang phai la cho chon bat dong cua dao vo vi, nhu'ng noi tarn co so
dac, cong dung thuan thmc, goi la Tlp Thien.

Thich Duy Lye dich

Surangama sutra VII

The five heavens from which there is no return

Further, Ananda, above the fourth region of the dhyana heavens
there are five heavens from which there is no return, 231 whose devas
have completely cut off all habits

contracted through the nine types of delusion of each of the lower
heavens. 232 They are thus beyond suffering 233 and happiness 234 and
dwell no more in these inferior heavens. Hence their present abodes
set up by their achievement of renunciation. (They are):

1. Ananda, with the complete elimination of both suffering and
happiness, the struggling mind ceases to arise in this heaven which is
free from trouble and is called Avrha.

2. There remains now the solitary renouncing mind that no longer
confronts objects in this heaven which is free from the heat (of minor
trouble) and is called Atapa.

3. All the worlds in the ten directions are now clearly perceived as
perfectly still without even a speck of impurity in this heaven of
excellent perception, called Sudarsana.

4. The essence of seeing now manifests and dissolves all (subtle)
hindrances in this heaven of excellent manifestations called Sudrsa.

5. The utmost subtlety of form leads to its extreme limit where starts
boundless space in this ultimate heaven of (finest) form, called
Akanistha.

Ananda, these (five) heavens from which there is no return are
imperceptible to the deva kings of the four dhyana heavens who only
hear of their existence but cannot see them. They are like those holy
sites (bodhimandalas) situated deep in the mountains, which are the
abodes of Arhats and which no worldling can see.

231. The devas of these five heavens will not return to the realm of desire or to the four first
dhyana heavens of the realm of form.

232. See p. Vll-l, note 211, for a full description of the nine classes of delusion.

233. Suffering in the realm of desire.

234. Happiness in the first dhyana heavens.

Translated by Charles Luk 24

KINH THU LANG NGHIEM QUYEN CHIN

NGUTjNH CU THIEN

- O day, con co nam bac Bat Hoan Thien, da dupt sach chin pham tap khf
cua coi diroi, kho vui deu het, chang dinh cw v coi diroi, nen an lap cho 6"
nol tarn xa cua dong phan chung sanh.

1. Vay, kho vui da diet, u^a ghet chang sanh, hang nay goi la
V6 Phien Thien.

2. Tl*' tai phong xa, chang co nang so 1 , tam chang doi dai, hang nay
goi la V6 Nhiet Thien.

3. Mum phu'O'ng the gio'i, dien kien trong lang, chang con tat ca cau
nhiem cua canh tran, hang nay goi la Thien Kien Thien.

4. Dieu kien hien tien, bien tao vo ngai, hang nay goi la Thien Hien
Thien.

5. Sac tran ti> twcmg lang xang den cho clpu canh chang dong, cung
tot tanh sac chang co ba ben, hang nay goi la Sac Clpu Canh Thien.

- A Nan! Vm cac coi Bat Hoan Thien nay, chi rieng bon vi Thien Wcmg coi
Tlp Thien mol du'O'c nghe biet, nhung chang the thay biet. Nhu nay trong
the gian, nol nui sau rCnng tham, nhCpng dao trang cua bac thanh, deu co
cac vi A La Han tru tri, ma ngudl the tuc chang the thay.

Thich Duy Llpc dich

Surangama sutra VII

Ananda, the above are the eighteen heavens of form whose devas
are solitaries beyond all desires, but are still hindered by their forms.
These heavens are, therefore, in the realm of form.

The Four Heavens of the Formless Realm of
Pure Spirit (Arupadhatu)

The state of the Great Arhat

Further, Ananda, the region above the top of the realm of form is
divided into two paths. If the renouncing minds of these devas create
(transcendental) wisdom, the light of which is perfectly penetrating,
they will leap over samsara to become Arhats (later) to enter the
Bodhisattva state. They are called Great Arhats whose minds are
turned towards Mahayana.

The four heavens beyond form

1. On the other hand, if after acquiring a renouncing mind, they
relinquish this achievement and feel that their bodies are no longer
obstructive, they will remove all obstacles to enter the void. This is
the heaven of boundless emptiness (Akasanantyayatana).

2. If after wiping out all obstruction, they keep away from boundless
voidness, they will retain only the subtle half of (klista-) mano-
vijnana 235 in the alaya. This is the heaven of boundless
consciousness. (Vijnananantyayatana).

3. With the elimination of both form and voidness and the additional
eradication of consciousness, all the ten directions will be completely
still, merging into nothingness. This heaven is called
Akincanyayatana. 236

4. Consciousness now becomes immovable awareness, thus ending
all further exhaustive search. As a result, the inexhaustible reveals
the exhaustible which seems to, yet does not, stay and which seems
to, yet does not, end. This is the heaven of devas who are neither
thoughtful nor thoughtless (Naivasamjnanasamjnayatana).

Translated by Charles Luk 25

KINH THU LANG NGHIEM QUYEN CHIN

- A Nan! Mum tarn coi troi ke tren, du thoat khoi canh due, nhurig chira
thoat khoi sac than, goi la Sac Gioi.

VO SAC GIOI

- Lai nCpa A Nan! Ti> tren danh cua Sac Gim, lai te ra hai duong:

- Neu ncyi tam xa, phat minh tri hue, sang suot vien thong, ben ra coi tran,
thanh A La Han, vao Bo Tat Thi>a, hang nay goi la Hoi Tam Dai A La Han.

- Neu noi tam xa duoc thanh tmj, thay than chuong ngai, tieu ngai vao
khong, hang nay goi la Khong Xu\

- Chuong ngai da tieu, vo ngai vo diet, trong do chi con A Lai Da ThCpc va
nCpa phan vi te cua Mat Na ThCnc; hang nay goi la ThCpc Xlp.

- Sac va Khong da tieu, tam thine deu diet, muoi phuong tich lang, chang
co cho den; hang nay goi la Vo So HCpu Xlp.

Thich Duy Llpc dich

Surangama sutra VII

The Anagamin stage

Though the devas of the four heavens beyond form succeed in
looking exhaustively into the void, they fail to realize the absolute
voidness of (immaterial) noumenon. They all come from the five
heavens of form from which there is no return and if they do not stray
from the holy Way, they are called (Anagamins of) Arhatship whose
dull minds are not turned towards Mahayana.

However, if they follow thoughtless devas of the heterodox way and
stay in this inexhaustible voidness, they will delight in samsaric
heavens and will be deprived of the chance of hearing the Dharma;
they will finally be turned back to the wheel of births and deaths.

Ananda, all the devas in these heavens were once worldly men
whose reward caused their rebirth there, and after enjoying its fruit,
they will have to return to Samsara. However, their rulers (devaraja)
are Bodhisattvas who, in their practice of Samadhi, appear in their
heavens which they use as paths for their progressive advance
towards Buddhahood.

Ananda, the devas in these four heavens beyond form have wiped
out all traces of body and mind. As their still (dhyana) nature has
appeared, they are free from all retribution involving (material) forms.
Hence this is the region beyond form.

All this comes from their being not clear about the profound mind of
Bodhi and because of their preservation of accumulated thoughts,
they create the three illusory realms of existence through the seven
states; 237 hence they are living beings (pudgala) 238 in the worlds they
have deserved.

235. The coarse half of the seventh consciousness is form which was wiped out earlier and its
subtle half is alaya's subjective perception, or Ego.

236. The region where nothing exists and where only consciousness in its subtlety remains. It is
not the ultimate and still pertains to Samsara.

237. The seven states or gati are: hell (narakagati), hungry ghost (preta), animal (tiryagyoni), man
(manusya), seer (rsi), god (deva), and titan (asura).

238. Living beings subject to metempsychosis.

Translated by Charles Luk 26

KINH THU LANG NGHIEM QUYEN CHIN

- Dung tanh thine chang dong de diet si/ nghien ngam, thanh ra o noi vo
tan \a\ to bay tanh tan, nhir con ma chang con, tan ma chang tan, hang nay
goi la Phi Tuong Phi Phi Tuong Xu\

- Hang nay xet cung cai Khong, nhung chang tot ly Khong; neu ti> thanh
6ao Bat Hoan Thien ma xet cung, hang nay goi la Bat Hoi Tarn Don A La
Han.

- Neu ti> V6 Tu^ong Thien cua ngoai a*ao ma chap that Khong, chang biet
quay dau, me muoi hCpu lau, chang nghe chanh phap, ben vao luan hoi.

- A Nan! NhCmg coi troi ke tren, moi moi deu la pham phu den tra nghiep
qua, khi nghiep qua tra net ben vao luan hoi. Thien Wong cac coi ay, deu
la Bo Tat tu Tarn Ma Dia, Ian lu^ot tien len, hu^ong ve duong tu cua Bac
Thanh.

- A Nan! Coi Tlp Khong nay, than tarn dupt sach, tanh dinh hien tien, chang
co sac than cua nghiep qua; ti> day den cung, goi la V6 Sac Gioi.

- Ay deu do chang ro dieu tarn sang to, tich chCpa vong tu'ong, chap than
trung am, tuy loai tho sanh, vong co tarn gioi, nen vong theo bay loai ma
chim dam.

Thich Duy Lli'C dich

Surangama sutra VII

The Four Classes in the Realm of Titans (Asura-gati)

Further, Ananda, there are four classes of asuras in the three
realms of existence.

1. If a hungry ghost, while in his realm, strives to protect the Dharma
and thereby uses his powerful understanding to enter the void, he will
be reborn from an egg as an asura who is connected with the realm
of hungry ghosts.

2. If a deva, because of his diminishing merits, is about to fall into the
region near the sun and the moon, he will be reborn from a womb as
an asura who is connected with the realm of human beings.

3. A king of the asuras who rules over (the ghosts and spirits in) the
world, is powerful and fearless and can fight for power against
Brahma and his people, Sakra and the four kings of the four (lower)
heavens. This asura is born by transformation and is connected with
the realm of heavens.

4. Ananda, there is another inferior class of asuras who are born in
the sea on the bed of which they live in holes. They roam in space
during the day and return to the sea at night. These asuras are born
from humidity and are connected with the realm of animals (birds,
etc.).

Ananda, the above seven realms of hells, hungry ghosts, animals
(birds, etc.), men, seers, heavens and titans come from their own
illusions of worldly forms. They are created by their wrong thinking
and are like flowers in the sky within their profound, perfect, bright
and non-creating fundamental minds. Essentially they are not in
bondage to anything, and are (the product of) falsehood which has
neither root nor clue.

Translated by Charles Luk 27

KINH THU LANG NGHIEM QUYEN CHIN

ATU LA

- Lai nCpa A Nan! Trong tarn giai con co 4 loai A Tu La:

1. Neu ti> loai quy, dung slpc ho phap, nhicy than thong vao trong hip
khong; loai A Tu La nay la noan sanh, thuoc ve loai quy.

2. Neu ti> coi trm, that dine bi doa, cho 6" gan v&'\ nhu't nguyet; loai A
Tu La nay la thai sanh, thuoc ve loai ngu^ai.

3. Co vua Tu La, thong lanh tat ca A Tu La tren the gio'i, slpc manh vo
uy, co the tranh quyen v&\ Phan Vipcng De Thich va Tlp Thien VLPang, loai
A Tu La nay la hoa sanh, thuoc ve loai trdl

4. A Nan, rieng co mot so A Tu La thap kem sanh 6" day bien, Ian 6\s&'\
hang rustic, ban ngay dao tren hw khong, ban dem ve ngu 6w&'\ rustic; loai
A Tu La nay la thap sanh, thuoc ve loai sue.

- A Nan! Bay loai dia nguc, nga quy, sue sinh, coi ngircyi, than tien, coi trai
va A Tu La ke tren, deu la nhC^ng tu^ang hCpu vi hon tram, vong t\stir\g tuy
nghiep tho sanh. That ra thay deu r\rws hoa dom tren khong, vong hien nci
ban tarn vo tac sang to, von vo so 1 dac, chi mot h\s vong, chang co coi goc.

Thich Duy Llpc dich

Surangama sutra VII

Ananda, these living beings are unaware of their fundamental minds
and so suffer from this round of births and deaths in samsara. If they
have passed countless aeons without realizing the true and pure
(mind), it is because they have killed, stolen and been carnal the
ceasing of which has caused them to be reborn where these acts are
unknown. 239 Where these acts exist is called the realm of hungry
ghosts and where they do not is called the realm of devas. The
presence or absence of these three evils alternate and cause the
wheel of Samsara to turn.

If they achieve Samadhi, they will realize the profound, eternal and
still state which is free from the duality of existence and non-
existence, and is also beyond this very freedom from duality. 240 In
such a state where even non-killing, non-stealing and non-carnalizing
cannot be found, how can there be such evils as killing, stealing and
carnality? 241

Ananda, if an individual does not abstain from these three evil deeds,
he will suffer from evil consequences. If a group of individuals commit
them, they will all endure the same suffering in the same place which
cannot be said to be non-existent. However, this (place) arises from
falsehood which has no cause and cannot be sought anywhere.
As you strive to realize Bodhi, you should wipe out these three evils.
If you do not, whatever supernatural power you may acquire from
your practice still pertains to worldly achievement. If your (vicious)
habits are not cut off, you will fall into the realm of demons, and even
if you then want to wipe out falsehood, you will only increase it.
Therefore, the Tathagata says that you arc most pitiable because
your sufferings are self-inflicted and do not come from any defect of
Bodhi. The above preaching is right and any other is that of the
demon (Mara).

239. The realm of devas.

240. The ultimate state is neither Samsara where the three evils exist nor Nirvana where they do
not.

241. A pure state which is free from all dualities.

Translated by Charles Luk 28

KINH THU LANG NGHIEM QUYEN CHIN

- A Nan! NhCmg chung sanh nay, chang nhan duoc ban tam, bi luan hoi
trai qua vo so kiep, chang dwyc chon tanh trong sach, ay deu do tuy thuan
ba nghiep sat, dao, dam; hoac nguoc \a\ bathip do, thanh khong sat, dao,
dam; vong thay "Co" thi la loai quy, vong thay "Khong" thi la loai troi; Co va
Khong thay phien nhau, phat khoi tanh luan hoi.

- Neu ngo phap Tam Ma Dia, thi dieu Tarn throng tich, hCpu vo bat nhi, bat
nhi cung diet, nhCpng viec khong sat, dao, dam con chang co, huong la
thuan theo sat, dao, dam.

- A Nan, chang dupt ba nghiep thi chung sanh moi moi deu co nghiep rieng,
do nghiep rieng ay, trong dong phan cua chung sanh, chang phai la khong
co cho nhat dinh. Do la do tir tao vong nghiep, vong von chang nhan,
chang the truy clpu coi goc.

- Nguoi khuyen ngu^oi tu hanh, muon dac dao Bo De, phai tri> dupt ba
nghiep. Neu ba nghiep chang dut, dau dwyc than thong, cung deu la
nhOng cong dung hCm vi cua the gian, tap khi chang diet thi lac vao ma
dao, du muon tn> vong, cang them gia doi. Nhw Lai noi la ke dang throng
xot.

- Vay, vong do ngipoi tu> tao, chang phai loi cua Bo De, thuyet r\hw the goi
la chanh thuyet, chang thuyet nhir the tCpc la ta thuyet. Tlpc thoi, Nhir Lai
sap xuong phap toa, noi toa sw tip, du^a ghe that bCpu ma bao khap dai
chung va A Nan rang:

Thich Duy Llpc dich

Surangama sutra VIM

Warning to Practisers: The Fifty False States
Caused by the Five Aggregates

States of Mara Caused by the Five Aggregates

As the gathering drew to a close, the Buddha grasped the teapoy and
made a move to rise from His lion seat when suddenly he changed
his mind, leant back and said to Ananda and the assembly: You
sravakas and pratyeka-buddhas need to study more in your quest of
Supreme Bodhi: I have taught you the method of correct cultivation
but you still do not know the subtle states of Mara which appear when
you practice samatha-vipasyana. When they manifest, if you fail to
distinguish them and if your minds are not in a right state, you will
fall into the evil ways of either the demons or your five aggregates,
of the heavenly Maras, of ghosts and spirits, or of mischievous
sprites. If you are not. clear about them, you will mistake thieves for
your own sons. Further, you may regard some little progress as
complete achievement, like the untutored Bhiksu 242 who when he
reached the fourth dhyana heaven presumed that he had become a
saint; after he had enjoyed his reward in heaven, all indications of his
approaching fall appeared. As he vilified the arhats, he created the
karma of future incarnation and then fell into the avici hell. You should
listen carefully to what I now tell you in detail.

242. A monk who refused to hear the Dharma because he thought that by merely
stopping all thinking he had attained sainthood.

Ananda rose from his seat and, with all those requiring further study,
prostrated himself at the Buddha's feet and awaited His
compassionate instruction.

The Buddha said: You should all know that the clear substance of the
profound and bright basic Bodhi of all living beings of the twelve types
of birth in samsara is that of all Buddhas in the ten directions. It is
because you think wrongly that you are not clear about the
noumenon and so become stupid and full of desires which lead to
your complete delusion. Hence the (relative) voidness, and as you
are always deluded, the world is falsely created.

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN CHIN

MA NGU AM

- Nay ta da thuyet phap chon tu, cac ngiwi con chira hieu nhung ma su vi
te, canh ma hien tien, cac ngipcyi cung chang biet, vi tarn chang chanh, lot
vao ta kien, nen bi ma ngu am, hoac thien ma, hoac quy than, hoac yeu my
xam nhap, trong tarn chang biet, nhan giac lam con. NhOng ngircyi nhi
thCpa, 6\svc ft lai cho la <5u, nhu Ty Kheo V6 Van, tu den tip thien ma vong
noi da chung thanh qua, den khi net phu'6'c bao coi trcyi, doa dia nguc A Ty.
Nay cac ngiwi hay chu y nghe:

- Cac ngiwi phai biet, cai tarn the ban giac cua mwv\ phuwig chung sanh
von vien man dieu minh, cung vol mudl phircrng chu Phat chang hai chang
khac, vi do vong twcmg cua cac ngiwi me chap dao ly m&'\ thanh loi lam,
ti> do sanh ra si ai, si ai sanh tru'cmg knap nci, nen co tanh hw khong, si/
me chap tien hoa khong ngung, nen sanh rathe gio'i, vay thi mum phu'O'ng
vo so quoc do deu do vong tucmg kien lap.

Thich Duy Luc dich

Surangama sutra VIM

All countries countless as dust are in samsara because of your
obstinate wrong thinking. But you should know that (relative)
voidness is created in your minds, like a small cloud that is but a
speck in the great emptiness; how much more so is the world which
is within this (relative) voidness? If you realize the real to return to the
source, the void in the ten directions will vanish. Why, then, will not all
the countries in that voidness shake and crack?

When you practise dhyana to preserve the state of samadhi, all
Bodhisattvas, and all great arhats whose essence of mind is already
penetrative, are unmoved, but the kings of the demons, ghosts, spirits
and lower heavens are shocked to see their palaces break open
without cause and the great earth shake and crack; all those on earth
and in the air take fright whereas worldly men who are deluded do not
feel anything, because these demons, though they have acquired five
supernatural powers, 243 still fail to realize transcendental insight into
the ending of the stream of transmigration 244 for they have not
broken their links with samsara; how can they let you destroy their
dwellings? This is why they come to trouble and annoy you when you
enter the state of samadhi.

However, in spite of their rage, these demons are there in your
profound state of bodhi and are like people trying in vain to blow out
sunlight and to cut water with a sword, while you are like boiling water
that melts solid ice. Though they rely on their super natural powers,
they are but externals and will only succeed in destroying you if you,
who own the five aggregates in your minds, are deluded and let them
do so. For these demons cannot harm you in your state of dhyana
if you are awakened and are not deluded. If you wipe out the (five)
aggregates, you will enter the state of brightness wherein all demons
are but dark vapours. Since light destroys darkness, they will perish
as soon as they approach you; how then dare they disturb the state
of samadhi?

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN CHIN

Phai biet: Hw khong sanh khcn trong tarn cac ngiwi r\hw dam may v giCpa
hw khong, huong la cac the giai deu v trong hir khong. Trong cac nguci co
mot ngirol kien tanh, thi mucyi phuo'ng hu khong deu tieu diet ngay, lam
sao nhung quoc do trong hw khong chang bj tan nat. Cac r\gw&\ tu thien
den nci chanh djnh, cung nhu m\sv\ phuo'ng Bo Tat va Dai A La Han, chcn
tarn dung thong, ngay do tram nhien.

Khi ay, tat ca ma vu'O'ng va quy than, thay cung dien cua minh khi khong
sup do, deu cam thay kinh khung, ho deu du'O'c nam thip than thong (chi tn>
ra Lau Tan Thong), ham thich tran lao, dau the de cho ngu^ai tu Chanh
phap lam sup do xlp so 1 cua ho, cho nen dang luc ngu'6'i tu du'O'c chanh
dinh, nhOng thien ma, yeu tinh, quy than deu tu lai de quay pha, nhu'ng ho
6" trong tran lao, ngu'6'i tu 6" trong dieu giac, du ho hung dO each may cung
hai chang du'O'c;

Thich Duy Li/c dich 10

Surangama sutra VIM

On the other hand, if you fail to awaken and are thereby deluded by
the five aggregates, then, Ananda, you will become a son of Mara
and help the demons. As an illustration, Matangi who was so base,
used magic to cause you to break one of the eighty thousand (minor)
rules of pure living, but since your mind was pure, you were not
ruined. This shows the (imminent) loss of all your precious bodhi. You
were almost like a chancellor of state whose possessions are
minds, to know the former existences of self and others, and to be
anywhere at will suddenly confiscated so that he is in straitened
circumstances wthout any hope of obtaining aid.

243. The five powers to see things in the realm of form, to hear any sound anywhere, to read
others.

244. The sixth supernatural power which should be acquired before attaining bodhi.

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN CHIN

vf nhir gio thoi anh sang, hoac dung dao cat nuoc, chang an nham gi. Ho
nhir bang da, nguoi tu nhir nuoc nong, rustic nong lam tan ra bang da. Ho
y \a\ slpc than thong, nhung chi la khach, nguoi tu la chu, neu chu me thi
khach 6w<yc thanh tiru sir quay pha cua ho, neu ngu'oi tu ngay do giac ngo
chang me, thi ma si/ cua ho chang lam gi duoc minh.

Thich Duy Li/c djch 11

Surangama sutra VIM

The Ten States Affected by the First Aggregate of Form (Rupa)

Ananda, when you sit in meditation, if your thoughts are wiped out,
the state (of your mind), now free from them, will be clear, and will not
be changed by either stillness or disturbance. In this state, both
remembrance and forgetfulness are one undivided whole. 245 While in
it and before realizing samadhi, you are like a man whose eyes are
clear but who is still in the dark, for though your mind is clear, it does
not yet shine. This is the aggregate of form that conditions your
meditation. If your mind radiates, you will clearly perceive all the ten
directions of space. This disappearance of darkness is called the
ending of rupa and you will then leap over and beyond the turbid
kalpa, 246 the main cause of which is your wrong thinking.

1. Ananda, in this profound and clear state of your penetrating mind,
the four elements cease to hinder you, and after a little, your body will
be free from all hindrance. This is your clear mind spreading to its
objects 247 and shows the effectiveness of your meditation, the
temporary achievement of which does not mean that you are a saint.
If you do not regard it as such, it is an excellent progressive stage,
but if you do, you will succumb to demons.

245. This is singleness of mind.

246. See IV-2 (& footnote 117) for a detailed explanation of the five conditions of turbidity.

247. See my previous book, The Secrets of Chinese Meditation (Rider & Co.), which explains how
the mind spreads to its surroundings.

2. Ananda, in this profound and clear state of your penetrating mind,
you will be able to discern everything clearly in your body and will
suddenly see lively tape-worms. This is your clear mind spreading in
your body and shows its effective functioning, the temporary
achievement of which does not mean that you are a saint. If you do
not regard it as such, it is an excellent progressive stage, but if you
do, you will succumb to demons.

3. Further, in this state of mind which penetrates both within and
without, your spirit and faculties, though not your body, will
intermingle as principals (hosts) and accessories (guests) and
suddenly you will hear a voice in the air preaching the Dharma or
proclaiming its secret meaning in the ten directions. This is your spirit
and faculties which unite with, or disengage from, one another to sow

Translated by Charles Luk 4

KINH THU LANG NGHIEM QUYEN CHIN

I - MA SAC AM

- A Nan nen biet, ngipoi toa dao trang, vong mem neu net thi ngay cai lia
mem ay tat ca sang to, dong tinh chang doi, nho quen nhip mot, nen try noi
nay ma nhap chanh dinh. Nhip ngipoi mat sang o cho den toi, chon tanh
trong sach, trong tarn chipa phat anh sang, day goi la pham vi cua Sac Am.
Neu con mat sang to, thi mipoi phuong khai mo, chang con den toi, goi la
Sac Am het, thi khi ay duoc sieu viet Kiep Truoc. Nhung quan xet nguyen
nhan la boi Kien Co Vong Tuong (I) lam goc.

1. A Nan, dang trong luc tham clpu dieu minh, quen ca tip da\, bong
sac than ra vao cac vat chat deu chang chuong ngai, ay goi la slp sang to
tran ra truoc mat. Slp viec ay chi la cong dung tam du^oc r\hw the, chang
phai chCpng thanh; chang tu^ cho la thanh, goi la canh gioi tot, neu cho la
thanh, lien lot vao ta ma.

2. Trong luc tham clpu dieu minh, than nhu Ilfu ly, bong trong than lay
ra cac loai giun san ma than van y nguyen, chang bi throng ton, ay goi la
slp sang to tran ra hinh the, day chi la do tu hanh tinh tan tam duoc nhip
the, chang phai chung thanh; chang tip cho la thanh, goi la canh gioi tot,
neu cho la thanh, lien lot vao ta ma.

3. Trong luc tham clpu dieu minh, khi ay, ngoai sac than ra, hon
phach, y chi, tinh than dung hoa Ian nhau, bong trong hip khong nghe tieng
thuyet phap, hoac nghe mipoi phuwig chip Phat cung dien mat nghTa, day
goi la hon phach, y chi thay phien nhau lam chu khach, ly hop Ian nhau,
thanh tipu thien chung, tam dipoc nhip the, chang phai chCpng thanh; chang
tip cho la thanh, goi la canh gioi tot, neu cho la thanh, lien lot vao ta ma.

Thich Duy Llpc dich 12

Surangama sutra VIM

the excellent seed, the temporary realization of which does not mean
that you are a saint. If you do not regard it as such, it is an excellent
progressive stage but if you do, you will succumb to demons.

4. Further, in this clear, revealing, bright and penetrating state of
mind, your inner light radiates and gilds everything in the ten
directions wherein all living beings are transformed into Buddhas.
Suddenly you will see Vairocana seated on a radiant throne
surrounded by thousands of Buddhas, with hundreds of lacs of
countries and of lotus flowers, all of which appear at once. This is the
effect of being awakened by your mind's spirituality, the light of which
penetrates and shines on all the worlds. This temporary achievement
does not mean you are a saint. If you do not regard it as such, it is an
excellent progressive stage, but if you do, you will succumb to
demons.

5. Further, if your penetrating mind, in its profound and clear state,
continues to look within without pause, and so checks and stops
completely all thinking, you will suddenly see space in the ten
directions change into the colours of the seven or of a hundred
precious gems, which fill the whole space without hindering one
another. All colours such as blue, yellow, red, white, (etc.) appear in
utter purity. This is hard pressed efficiency, the temporary
achievement of which does not mean you are a saint. If you do not
regard it as such, it is an excellent progressive stage, but if you do,
you will give way to the demons.

6. In this clear and penetrating state of your mind when it looks within,
its light appears in all its purity and at midnight you will suddenly see
in your dark room all sorts of apparitions as clearly as in broad
daylight, with all the other objects usually there. This is the mind, in its
subtlety, refining its clear perception which enables you to see
distinctly in the dark. This temporary achievement does not mean,
you are a saint. If you do not regard it as such, it is an excellent
progressive stage, but if you do you will give way to demons.

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN CHIN

4. Trong luc tham clpu dieu minh, trong tarn sang to, phat ra anh sang,
chieu khap mLPOi phLPong thanh mau sac Diem Phu Dan, tat ca cac loai
deu hoa thanh Nhu Lai. Bong thay Phat Ty L6 Gia Na ngoi tren dai Thien
Quang, ngan Phat vay quanh, tram lpc coi Phat cung hoa sen dong thoi
hien ra. Ay goi la viec so nhiem cua tarn hon linh ngo, anh sang cua tarn
chieu soi cac the gioi, tarn duoc nhu vay, chang phai chCpng thanh; chang
ty cho la thanh, goi la canh gioi tot, neu cho la thanh, lien lot vao ta ma.

5. Trong luc tham clpu dieu minh, quan sat chang ngung, slpc de nen
hang phuc qua mCpc, bong trong hw khong thanh mau sac bach bao, xanh
vang do trang dong thoi cung khap muoi phirong ma chang chipong ngai
nhau. Ay goi la slp dung cong de nen qua mCpc tarn dwyc r\hw the, chang
phai chung thanh; chang ty cho la thanh, goi la canh gioi tot, neu cho la
thanh, lien lot vao ta ma.

6. Trong luc tham clpu dieu minh, trong sang chang loan, bong luc
nCpa dem, o trong nha den toi, thay ro cac vat chang khac ban ngay, ay goi
la tarn dung den cho vi te, cai nang thay trong nhLP Ilpu ly, cai so thay thau
qua den toi, tarn dLPOC nhLP the, chang phai chCpng thanh; chang tLP cho la
thanh, goi la canh gioi tot, neu cho la thanh, lien lot vao ta ma.

Thich Duy Llpc dich 13

Surangama sutra VIM

7. As the mind merges with the void, suddenly your four limbs will be
like grass and plants, and will feel nothing (even) if burned by fire or
cut by a knife. This immunity from injury results from the
amalgamation of (mind and) externals and with the elimination of the
four elements as it merges with the void. This temporary achievement
does not mean you are a saint, and if you do not regard it as such, it
is an excellent progressive stage, but if you do, you will give way

to demons.

8. As your mind becomes pure and clean, its uttermost purification
causes you to see suddenly the great earth, mountains and rivers in
the ten directions change into the Buddha's (pure) land adorned with
all sorts of precious gems whose radiance is all-pervading. You will
again see clearly Buddhas as countless as the Ganges' sands with
beautiful temple buildings filling the whole of space, with the hells
underneath and deva palaces above. This is the transformation

of (usually) deep-rooted thoughts of like and dislike but does not
mean you are a saint. If you do not regard it as such, it is an excellent
progressive stage, but if you do, you will give way to demons,

9. As your mind penetrates deeper, you will suddenly see at midnight
far away market-places, streets and lanes, as well as members of
your family, your relatives and clansmen or hear them speak. This
results from the hard-pressed mind which expands so that you see
these things no matter how far away. This does not mean you are a
saint, and if you do not regard it as such, it is an excellent progressive
stage, but if you do, you will give way to demons.

10. As a result of your mind's furthest penetration, you will see men of
good counsel whose bodies change without reason in all kinds of
ways. This is your perverse mind which is influenced by mischievous
ghosts or heavenly demons and which without reason, preaches the
Dharma and comprehends its profound meaning. This does not mean
you are a saint and if you do not regard it as such, Mara's influence
will vanish, but if you do, you will give way to demons.

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN CHIN

7. Trong luc tham clpu dieu minh, toan tarn dung hda voi hLP khong,
bong than the dong nhLP cay co, ICpa dot, dao chem chang co cam giac,
thieu chang thay nong, chem chang thay dau, ay goi la tarn va tran dung
hop thanh mot, tarn dLPOC nhLP the, chang phai chCpng thanh; chang tLP cho
la thanh, goi la canh gioi tot, neu cho la thanh, lien lot vao ta ma.

8. Trong luc tham clpu dieu minh, dung cong den cho thanh tinh, bong
thay nui song, dat dai mipoi phuong deu thanh coi Phat day du that bao,
anh sang chieu khap, lai thay hang sa chw Phat, cung dien trang nghiem,
cung khap the gioi, thay khap thien dang dia nguc deu chang ngan ngai, ay
goi la tap trung tw tu^ong ngay cang sau dam, lau ngay hoa thanh, chang
phai chCpng thanh; chang tip cho la thanh, goi la canh gioi tot, neu cho la
thanh, lien lot vao ta ma.

9. Trong luc tham clpu dieu minh, den cho sau xa, bong o nCpa dem,
thay duoc cac dipong pho va ba con phipong xa, nghe duoc tieng noi cua
ho, ay goi la tarn bCpc bach qua mCpc bay ra, nen cai thay thau qua vat chat,
chang phai chung thanh; chang tip cho la thanh, goi la canh gioi tot, neu
cho la thanh, lien lot vao ta ma.

10. Trong luc tham clpu dieu minh, thay hinh the cua thien tri thupc,
trong giay lat hien ra du thup bien doi, ay goi la tarn ta bi yeu mi, hoac thien
ma xam nhap, thinh linh thuyet phap, thong dat dieu nghTa, chang phai
chung thanh; chang Op cho la thanh, goi la canh gioi tot, neu cho la thanh,
lien lot vao ta ma.

Thich Duy Llpc dich 14

Surangama sutra VIM

Ananda, these ten states of dhyana come from the intermingling of
the aggregate of form with the meditative mind. Deluded and
wayward practisers do not know their own capabilities, cannot
distinguish these states when they manifest, and wrongly declare that
they are saints. By so doing, they break the prohibition against lying
and so fall into the uninterrupted hell. After my nirvana, in the Dharma
ending age, you should proclaim this teaching so that the heavenly
demons cannot take advantage of such states and practisers can be
on their guard and realize the Supreme Tao.

The Ten States Affected by the Second Aggregate
of Receptiveness (Vedana)

Ananda, in the practice of samatha to realize samadhi, when the first
aggregate of form ceases to hinder, one will see the minds of all
Buddhas, like reflections in the bright mirror (of the mind). One will
feel as if one wins something but cannot yet make use of it. 248 It is like
a sleeper troubled with a nightmare who cannot move to repulse it
although his four limbs are not bound and his consciousness is clear.

This is the second aggregate of receptiveness which conditions one's
which thereby hinders your insight and is the cause of your inability to
make use of your meditation. If the nightmare vanishes, one's mind
can leave one's achievement. When this second aggregate is wiped
out, your mind will be free from all hindrance; only then can you make
full use of this progressive stage.

248. The Buddhas. minds are immaterial and to see them shows your mind's receptiveness of
externals body to look at one's face and will be free to stay or go without further hindrance. This is
the second aggregate of vedana coming to an end and the practiser will then be able to leap
over and beyond the kalpa of turbid views, the main cause of which is the seeming perspicacity of
his wrong thinking.

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN CHIN

- A Nan! Mum thu canh gim thien dinh tren, deu do Sac Am va dung tarn
giao tranh Ian nhau ma hien ra. Chung sanh ngu me chang tu xet ky, gap
nhan duyen nay ma chang tu biet, noi la chung thanh thanh da\ vong ngu,
doa dja nguc A Ty.

- Sau khi Nhu Lai nhap diet, trong thiol mat phap, cac r\gw&\ phai theo lai
day bao nhu tren khai thi nguai tu, ho tri cho ho thanh V6 Thuo'ng Dao,
cha de cho thien ma duo'c dip quay pha.

II - MA THO AM

- A Nan! Ngircyi tu thien dinh, khi dupt duo'c Sac Am, tarn thay chu Phat nhu
bong hien trong guwig, duang nhu co su chCpng dac, nhung chua dwcrc
tho dung. Cung nhu nguai bi bong de, tay chan van con, thay nghe ro
rang, vi tarn bi ta ben ngoai xam nhap, chang the clp dong duo'c, ay goi la
pham vi cua Tho Am. Neu bong de het, tarn lia sac than, duo'c tu thay mat
minh, 6" di tu do vo ngai, goi la Tho Am het, thi luc ay duo'c sieu viet Kien
Truo'c.Nhung quan xet nguyen nhan, la do Hu Minh Vong Tucmg (2) lam
goc.

Thich Duy Luc dich 15

Surangama sutra VIM

1. Ananda, when the practiser reaches this stage, he will find himself
in a great mass of brightness. His mind will discern (the sorry plight of
living beings) and on being pressed harder, it will give rise to infinite
sadness. He will even regard gadflies and mosquitoes as his own
children on whom he takes pity, bursting unconsciously into tears.
This results from his hard pressed (contemplation) and is harmless

if he knows its cause. It is not the saintly state and if he understands
it, it will in time disappear. However, if he regards it as sainthood, he
will succumb to the demon of sadness who will control his mind and
cause him to be miserable and to lament when meeting others; he
will lose the benefit from the dhyana so far achieved and will fall into
the lower states.

2. Ananda, in this state of dhyana, as the aggregate of form vanishes
and receptiveness manifests, he makes more progress and may,
because of overstrain develop infinite boldness that sharpens his
resolve and makes it equal to that of all Buddhas, so that he can leap
over the three great aeons 249 in a moment of thought. This comes
from overstrained concentration which will be harmless if he knows it
(for what it is). It is not sainthood and if it is well understood, it will in
time vanish. But if he regards it as saintly, the demon of wildness will
control his mind and will cause him to boast (of his achievement)
when he meets others. He will become proud and self-important
which will blind him to the Buddha high above and to living beings
here below. He will thus lose the benefit from the dhyana so far
achieved and will fall into the lower states.

249. The three aeons required for a Bodhisattva to develop into a Buddha: the first one to hear
the Dharma, the second to practise it and the third to realize it.

3. In this state of dhyana, as form vanishes and receptiveness
manifests, if the practiser makes no headway but loses (sight of) his
previous state when looking back, the power of his mind weakens. As
it sees nothing ahead, it suddenly gives way to dryness which causes
him to indulge in endless deep reflection which he may mistake for
progressive advance. This is absent-mindedness which lacks wisdom
and is harmless if he knows it (for what it is). This is not sainthood but
if he regards it as such, he will succumb to the demon of
unforgetfulness who will control his mind, and continue it to a fixed

Translated by Charles Luk 8

KINH THU LANG NGHIEM QUYEN CHIN

1. A Nan! Dang luc thien dinh, thay anh sang choi loi, trong tarn lpc
che qua mine, bong sanh long buon ba, cho den thay cac loai ruoi muoi
nhir con cua minh, thirong xot roi le, ay goi la dung cong de nen qua mine.
Ngo biet do la vong tirong chang phai chung thanh, chang me chang chap,
lau tu^ tieu diet; neu cho la thanh, thi bj Ma Bi xam nhap, he gap ngu^oi thi
than khoc khong xiet, lac mat chanh djnh, se bj chim dam.

2. Trong luc thien dinh, thay sac am dirt, tho am ro rang, thang canh
hien tien, kich dong qua phan, bong trong do sanh long dung manh, phan
chi sanh bang chu^ Phat, cho la mot niem co the sieu viet ba A Tang Ky
kiep, ay goi la dung cong Ian tien qua itilfc. Ngo biet do la vong tu^ong,
chang phai chung thanh, chang me chang chap lau tu^ tieu diet, neu cho la
thanh thi bi Ma Cuong xam nhap, he gap ngu^oi thi khoe khoang kieu cang,
nga man tang truwig, cho den tren chang thay co Phat, du^oi chang thay
co ngu^oi, lac mat chanh dinh, se bi chim dam.

3. Trong luc thien dinh, thay sac am dint, tho am ro rang, tien den
tru^oc chang co chLmg dac moi, lui ve sau lai mat cho cu, slpc tri kern mon,
giCpa chung bi lac, chang co so thay, trong tarn bong sanh kho khan, luon
luon nho mai khong tan, lai cho la tinh tan, ay goi la tu tarn ma chang hue.
Ngo biet do la vong tu'ong, chang phai chung thanh; neu cho la thanh, thi
bi Ma Nho xam nhap, ngay dem troi tarn vao mot cho, lac mat chanh dinh,
se bi chim dam.

Thich Duy Lu'C dich 16

Surangama sutra VIM

place causing him to lose the benefit from the dhyana so far achieved
and to fall into the lower states.

4. In this still state, as form vanishes and receptiveness manifests,
the practiser's wisdom may grow out of proportion and much in
excess of his dhyana, and he may wrongly think that he has achieved
the highest attainment and has reached the rank of Vairocana. So he
is satisfied with a little progress which he regards as complete. This is
his mind losing its usual insight and being misled by his
(discriminatory) knowing and seeing. If he understands this, it will be
harmless, but if he regards it as sainthood, he will succumb to the
inferior self-satisfied demon who will control his mind, causing him to
boast that he has realized Supreme Nirvana. He will thus lose all
benefit from the dhyana so far achieved and will fall into the lower
states.

5. In this state of dhyana, as form vanishes and receptiveness
manifests, before new headway is made and after his previous
experience has passed, he may find himself in a situation which
seems very dreadful and full of danger, and causes him endless
anxiety and perplexity. He seems to sit on a hot iron bed or to drink
poisonous medicine. As a result he tires of life and seeks to end it to
get rid of this torment. This is practice without the (necessary)
expedient method and, is harmless if he knows the cause. It is not a
saintly state, but if he regards it as such, he will succumb to the
demon of anxiety who will control his mind causing him to cut his own
flesh with a sharp knife so that he can die or to flee to the mountains
and groves in order to avoid other people. He will thus lose all benefit
from the dhyana so far achieved and will fall into the lower states.

6. In this state of dhyana, as form vanishes and receptiveness
manifests, the practiser may, after feeling very comfortable in the
condition of purity and cleanness, suddenly experience infinite joy
which becomes so intense that he cannot check it. This is delight in
weightlessness which is uncontrollable for lack of wisdom and is
harmless if he knows the cause. This is not a saintly state but if he
regards it as such, he will succumb to the demon of joy who will
control his mind so that he laughs without cause when seeing others

Translated by Charles Luk

KINH THU LANG NGHIEM QUYEN CHIN

4. Trong luc thien dinh, thay sac am dLFt, tho am ro rang, slpc hue
manh hen slpc dinh, tarn chap cac viec thu thang, ty tucmg la Phat L6 Xa
Na, 6w<yc ft cho la du, ay goi la dung tarn quen mat quan chieu, doa vao tri
kien. Ngo biet do la vong tucmg, chang phai chCpng thanh; neu cho la
thanh, thi bj Ma-Hen-Ha-De-Biet-Du xam nhap, he gap r\Q\sv\ thi ty xung la
V6 Thu'O'ng De Nhat NghTa De, lac mat chanh djnh, se bj chim dam.

5. Trong luc thien djnh, thay sac am diVt, tho am ro rang, chu^a dircyc
chCpng mv\, \a\ mat cho cu, tien lui deu chang du^o'c, cam thay kho khan,
bong sanh long lo au, tarn chang muon song, mong cau ngwvi khac sat hai
than nay de mau du'O'c giai thoat, ay goi la tu hanh lac mat phiro'ng tien.
Ngo biet do la vong twemg, chang phai chung thanh; neu cho la thanh, thi
bi Ma-Hay-Lo-Rau xam nhap, ti/ cam dao kiem chem cat thit minh, thich bo
tho mang, hoac thLPang lo rau, tron vao rCpng nui, so" bi ngipm thay, lac mat
chanh dinh, se bi chim dam.

6. Trong luc thien dinh, thay sac am dipt, tho am ro rang, 6" r\&\ thanh
tinh, tarn dugc an nhan, bong trong long vui mung vo cung, chang the kern
che du'O'c, ay goi la khinh an ma chang co tri hue ti/ ngan. Ngo biet do la
vong tu^ang, chang phai chung thanh; neu cho la thanh, thi bi Ma-Ham-Vui
xam nhap, he gap ngipm thi cu'6'i, mua hat ngoai dipang, ty cho minh da
6\svc giai thoat vo ngai, lac mat chanh dinh, se bi chim dam.

Thich Duy Llpc dich 17

Surangama sutra VIM

and sings and dances in the street, boasting of his realization of
unhindered liberation. He will lose all benefit from the dhyana so far
achieved and will fall into the lower states.

7. In this state of dhyana, as form vanishes and receptiveness
manifests, the practiser may think that he has achieved full
realization. This illusion causes him suddenly, without any reason, to
give rise to self-conceit so that he regards himself, though inferior, as
equal to others; though equal, as superior to others and to superiors;
as being a saint when he is not; and as not inferior to inferiors; 250 all
these feelings occur together. Even all the Buddhas are nothing to
him; still more so the less advanced sravakas and pratyekabuddhas.
This is an extraordinary state from which he fails to extricate himself
for lack of wisdom. It will be harmless if he knows that it is not a
saintly state, but if he regards it as such, he will succumb to the
demon of self-conceit who will control his mind and cause him to stop
revering the stupas and temples and to destroy the sutras and
statues of Buddhas. He will declare to his patrons: Statues are but
gold, bronze, clay and wood and sutras are but palm (pattra) leaves
and clothes. Instead of revering the body of flesh and blood

which is really permanent, it is sheer-nonsense to worship clay and
wood. Those who believe him destroy the statues and sutras and
throw them on the ground; they are misled by him and so will enter
the un intermittent hell. Thus he will lose all benefit from the dhyana
so far achieved and will fall into the lower states.

250. The sevenfold conceit comprises the above six kinds and pride in one's heresy.

8. In this state of dhyana, as form vanishes and receptiveness
manifests, the practiser may achieve the condition of bright purity and
awaken to the profound noumenon to which he conforms, thereby
suddenly experiencing infinite weightlessness. He will think that he is
a saint which gives him comfortable independence. This is weightless
purity which is harmless if he knows that it is not a saintly state, but if
he regards it as such, he will succumb to the demon of weightless
purity who will control his mind causing, him to be well satisfied with
his (incomplete) achievement and to refrain from striving to advance
further. He is like the untutored bhiksu who misled others and then
fell into the avici hell. He will thus lose all benefit from the dhyana so
far achieved and will sink into the lower states.

Translated by Charles Luk 10

KINH THU LANG NGHIEM QUYEN CHIN

7. Trong luc thien dinh, thay sac am dCpt, tho am ro rang, ty cho sy tu
cua minh da day <5u, bong tarn sanh da\ nga man, hoac khinh man nguoi,
hoac ngao man minh hen nguoi, hoac tang thirong man, hoac ty Net man
(khinh nguoi hon minh), (Jong thoi phat ra. Da dam khinh che muoi
phirong chw Phat, huong la cac bac Thanh Van, Duyen Giac! Ay goi la
kien chap qua cao, khong co tri hue ty clpu. Ngo biet do la vong tu'ong,
chang phai chCpng thanh; neu cho lathanh, thi bi Ma-Dai-Nga-Man xam
nhap, khong le chua thap, pha huy kinh tu'ong, noi voi Phat ti>
rangi'Tu^ong Phat la loai vang dong, do go, kinh sach la la cay, giay lua,
cai than nay da la chon thuwig, sao chang cung kinh cung du'ong ma di
sung bai loai cay loai go, that la dien dao". Khien nhung ngu^oi tin theo loi
ho, huy hoai tu^ong Phat, kinh sach, lam lam chung sanh doa nguc A-Ty,
lac mat chanh dinh, se bi chim dam.

8. Trong luc thien dinh, thay sac am dint, tho am ro rang, o noi sang to
ty ngo chon ly, du'oc sy thuan loi, trong long bong sanh khinh an vo cung,
ty noi chung thanh, duoc dai ty tai, ay goi la do hue ma du'oc khinh an.
Ngo biet do la vong tu'ong, chang phai chung thanh; neu cho la thanh, thi
bi Ma-Khinh-An xam nhap, ty cho la du, chang cau tien them, cung nhir Ty
Kheo V6 Van, lam lam chung sanh doa nguc A-Ty, lac mat chanh dinh, se
bi chim dam.

Thich Duy Lye dich 18

Surangama sutra VIM

9. In this state of dhyana, as form vanishes and receptiveness
manifests, the practiser may misconceive the appearing bright
emptiness as devoid of nature, thereby giving rise to the idea of
extinction which implies that the law of causality is invalid. This
(relative) voidness causes him to develop an empty mind which
implies annihilation. This is harmless if he knows that it is not
sainthood, but if he regards it as such, he will succumb to the demon
of emptiness who will control his mind and cause him to criticize
those observing the rules of pure living as men of Hinayana and to
claim that all Bodhisattvas awakened to the void can dispense with
all prohibitions. Such a person usually indulges in meat and wine in
the presence of his believing patrons and leads a licentious life.
Because of the demon's influence, he controls them firmly and they
do not suspect him. As time passes, they will all regard excrement,
urine, meat and wine as empty and good for food. They will break the
rules of morality and discipline and will commit all sorts of sins. The
practiser will thus lose all benefit from the dhyana so far achieved
and will fall into the lower states.

10. In this state of dhyana, as form vanishes and receptiveness
manifests, the practiser may cling to the empty brightness which will
then penetrate his mind and (even) his bones. Suddenly he will feel
strong love (for it) which drives him mad and develops his intense
desire (of it). This is a condition of still comfort which he cannot
control for lack of wisdom, and which misleads him into all sorts of
desires. It is harmless if he knows that it is not sainthood but if he
regards it as such, he will succumb to the demon of desire who will
control his mind and cause him to proclaim desire as the Bodhi path
and to teach to laymen the practice of universal desire, saying that
sexual indulgence will make them sons of the Dharma. This demon's
influence will prevail in the Dharma ending age and will affect stupid
people who will number as many as hundreds, thousands and tens of
thousands. When the demon is weary of the practiser's misdeeds,

he will leave the latter's body which will become a sorry wreck to
suffer all the miseries inflicted by the royal law. For deceiving others,
he will fall into the unintermittent hell. Thus he will lose all benefit from
the dhyana so far achieved and will sink into the lower states.
Ananda, these ten states of dhyana come from the in termingling of
the second aggregate of receptiveness with meditative mind. Deluded

Translated by Charles Luk 11

KINH THU LANG NGHIEM QUYEN CHIN

9. Trong luc thien dinh, thay sac am dLFt, tho am ro rang, trong cho to
ngo, 6w<yc tanh hw minh, bong trong do sanh long (Joan diet, bac bo nhan
qua, luon luon chap khong. Ngo biet do la vong tuwig, chang phai chung
thanh, neu cho la thanh, thi bi Ma-Rong-Khong xam nhap, che bang nguoi
tri gioi la Tieu Thi>a, cho bac Bo Tat he ngo 6w<yc Tanh Khong thi chang
co tri pham, thuong o noi dan viet tin tarn, rwcfu thjt, dam ue. Vi 6w<yc slpc
ma nhiep tri, nen chang sanh nghi ngo, tarn ma xam nhap lau ngay, hoac
an nhCpng do nho nhop, dai tieu tien, cho la chang khac ru'ou thjt, pha hoai
gioi luat, khien nguoi tao tpi, lac mat chanh dinh, se bi chim dam.

10. Trong luc thien dinh, thay sac am dirt, tho am ro rang, ham dam si/
hip minh, bong sanh long yeu vo han, yeu qua phat dien, lien thanh tham
due, ay goi la trong dinh ham chap si/ an on, khong co tri hue tir che, lam
vao ai due. Ngo biet do la vong tu'ong, chang phai chung thanh; neu cho la
thanh thi bi Ma-Duc xam nhap, vong noi dam due la dao Bo De, ngu'oi
hanh dam goi la Tri Phap Tlp, day ngu^oi the gian lam viec dam due. Nho
slpc ma nhiep tri, nhung ke ngu me tin theo trong thoi mat phap chang phai
ft, den luc ma sanh long chan roi khoi than the, ngu^oi ay mat net uy dCpc, bi
sa vao lu'6'i phap luat, khien chung sanh bi lam lac, doa dia nguc A-Ty, lac
mat chanh dinh, se bi chim dam.

Thich Duy Li/c dich 19

Surangama sutra VIM

and wayward practisers do not know their own capabilities cannot
distinguish these states when they manifest and wrongly declare that
they have attained the holy rank. By so doing, they break the rule
against lying and so will fall into the uninterrupted hell. After my nirv
ana, in the Dharma ending age, you should proclaim this teaching so
that living beings will awaken to it, that the heavenly demon cannot
take advantage of such states and that practisers can be on their
guard and realize the Supreme Tao.

The Ten States Affected by the Third Aggregate of Conception
(Sanjna)

Ananda, in the cultivation of samadhi, when the second aggregate of
receptiveness ceases to hinder the practiser, although he is still in the
worldly stream, his mind can now escape from his body, like a bird
from its cage. From his worldly state he can now achieve the sixty
succeeding holy stages of Bodhisattva development into Buddhahood
and thereby take any form at will, free to move anywhere without
hindrance. This is like a man who talks in his sleep and though he
does not know what he says, his words are in order (and
comprehensible), and those who are not asleep understand him. This
is the third aggregate of conception which conditions his meditation.
If all his stirring thoughts stop, he will be rid of the thinking process
and his clear mind will be (like a mirror) rubbed clean of the covering
dust, and will throw light upon his (present) incarnation from birth to
death. Then the third aggregate of conception ceases to function and
the practiser will be able to leap above and beyond the kalpa of turbid
passions, the main cause of which was the seeming pervasiveness
of his wrong thinking.

1. Ananda, now that the practiser is free from anxiety, after his
receptiveness has vanished, he finds himself in the state of perfect
dhyana and likes its pure brightness. But he may be tempted to
concentrate on the one thought of skillfully advancing, thus submitting
to the heavenly demon who immediately possesses another man (to
harm the meditator). 251 This man, unaware that he is possessed will,
as directed, preach the Dharma of the sutras and think that he too
has realized Supreme Nirvana. He will then come to the practiser's
place and take the high seat (reserved for reputable monks) to teach
him the Dharma. To show his skill, he will appear either as a monk,

Translated by Charles Luk 12

KINH THU LANG NGHIEM QUYEN CHIN

- Mum thCp canh gio'i thien dinh tren, deu do tho am va dung tarn giao tranh
Ian nhau ma hien ra, chung sanh ngu me chang ti/ xet ky, gap nhan duyen
nay ma chang tw biet, noi la chung thanh, thanh dai vong ngCp, doa nguc A-
Ty.

- Sau khi Nhu Lai nhap diet, trong thai mat phap, cac ngu'O'i phai theo 161
day bao nhu tren khai thi cho ngirol tu, ho tri cho ho thanh V6 Thuo'ng
Dao, cho" de cho thien ma du'O'c dip quay pha.

Ill - MA TUmiG AM

- A Nan! Ngircyi tu thien dinh, khi dupt du^c tho am, du chira dupt net tap khi,
nhung tarn da 6\svc rol khoi than the, nhif chim ra khoi long, da du'O'c
thanh tun ti> than pham trd len, trai qua 60 cap bac thanh vi Bo Tat, du'O'c
Y-Sanh-Than, di v vo ngai. Vi nhu co ngirol ngu say noi mo 1 , ngircyi ay du
khong hay biet gi, nhung loi noi cua ho da lam cho ngirol thine nghe biet,
ay goi la pham vi cua Tircrng Am. Neu dong niem va vong tirong dupt tn>,
trong tarn sang to nhu guwig sach het nhc bui, du^c si/ chieu soi, chang
thay co tirong sanh tip, goi la tu'd'ng am het, thi luc ay du'O'c sieu viet Phien
Nao Tru j o'c. Nhung quan xet nguyen nhan la do bm Dung Thong Vong
tirong (3) lam goc.

I. A Nan! Trong luc thien dinh, tho am hu minh, chang lot ta tu'd'ng,

bong trong tarn ham dam sip hip minh, tham cau si/ kheo leo, khi ay thien
ma du'O'c dip nhap vao than ngipol khac de thuyet phap; ngipol do chang
biet da bi ma nhap, tip noi da du'O'c V6 Thuwig Niet Ban, den nci ngu'O'i
cau kheo leo, thuyet phap cho ho, hoac hien than Ty Kheo, hoac De Thich,
hoac phu nCp, hoac Ty Kheo Ni, hoac trong phong toi than phat anh sang,
ngipol ay ngu me chang biet cho la Bo Tat, tin theo 161 day cua ho, tin tarn
lay chuyen, pha hoai gidi luat, len lam viec tham due.

Thich Duy Lipc dich 20

Surangama sutra VIM

Indra, a woman or a nun, and his body will send out rays of light that
illumine the dark bedroom. The practiser will mistake him for a
Bodhisattva and will believe what he says; as a result, his mind will
waver and he will break the rules and have desires. The man will
speak of weal and woe, of a Buddha appearing at a certain place, of
scorching fire in the kalpa of destruction and of future fighting and
wars to frighten and ruin other people. This is the Strange Ghost who
has become a demon in his old age and who now comes to trouble
the practiser. When he is weary of his misdeeds, he will leave
the possessed man. Then both teacher (the possessed man) and
pupil (the practiser) will suffer all the miseries inflicted by the royal
law. You should first be clear about this temptation to avoid returning
to samsara, but if you are deluded and do not recognize it, you will
fall into the unintermittent hell.

251. As the practiser's mind is free from receptiveness, the demon is unable to influence it, so he
uses another man to deceive and harm him.

2. Ananda, now that the practiser is free from false anxiety after his
receptiveness has vanished he finds himself in the state of perfect
dhyana. But he may be tempted to roam about (in unknown regions)
and so concentrates on the one thought of gaining further experience,
thus succumbing to the heavenly demon who immediately possesses
another man (to harm the meditator). This man unaware that he is
possessed will, as directed, preach the Dharma and think that he
himself has realized Supreme Nirvana. He will then come to the
practiser's place and take the high seat to teach him the Dharma.
Without changing his own appearance, he will cause the practiser
and those present to see their own radiant golden bodies seated on
precious lotus flowers. The practiser will be deceived into mistaking
the man for a Bodhisattva and will believe what he says; as a result
he will indulge in luxurious ease, breaking the Buddha's rules and
becoming licentious. The man will speak of Buddhas appearing in the
world, of a certain person at a given place, who is a Buddha in his
transformation body and of someone else who is a Bodhisattva
coming to convert people. The practiser is fascinated and admires
what he has seen, thereby giving rise to wrong views and so
destroying (his) seed of wisdom. This is the Drought Ghost who has
become a demon in his old age and now comes to trouble the
practiser. When he is weary of his misdeeds, he will leave the
possessed man. Then both teacher and pupil will suffer the miseries

Translated by Charles Luk 13

KINH THU LANG NGHIEM QUYEN CHIN

Ma ira noi nhOng viec bien doi cua toi phum, hoac noi Nhir Lai se ra dm
cho nay cho kia, hoac noi nhOng diem kiep hoa, binh loan, ham doa ngum
ta, lam cho gia tai ngum ta vo c& bi tieu tan, ay goi la Quai Quy (quy tham
lam) tuoi gia thanh ma, nhieu loan ngum ay, den khi ma sanh long chan,
rm bo ngum ay, luc do de tip Ian thay deu bi sa \w&'\ phap luat. Cac ngum'
nen sorn giac ngo de khoi bi luan hoi, neu me lam chang biet, se bi doa
nguc A-Ty.

2. Trong luc thien dinh, tho am hu minh, chang lot ta tucmg, bong

trong tarn ham thich di chci, tham cau sy du lich. Khi ay thien ma duo'c dip
nhap than ngum khac de thuyet phap; ngum do chang biet da bi ma nhap,
ti/ noi da duo'c V6 Thuo'ng Niet Ban, den cho ngum tham cau du lich,
thuyet phap cho ho, ngum nghe phap bong thay than minh ngoi tren bCpu
lien hoa, toan than hoa thanh sac vang, ca chung nghe phap deu dwyc
nhir vay, dwyc chira tung co, ngu me chang biet, cho la Bo Tat, tarn ham
dam due, pha hoai gim luat, len lam viec tham due. Ma ira noi viec chw
Phat ra dm; hoac noi ngum nay ngum kia, cho nay cho no la Phat Bo Tat
hoa than den day, khien ngum nghe thay vay, sanh long ham mo, ta kien
khm len, lam mat chung tri, day goi la Bat Quy (quy dam due), tuoi gia
thanh ma, nhieu loan ngum ay, den khi ma sanh long chan, rm' khoi than
the, luc ay de tip Ian thay deu sa vao \w&'\ phap luat. Cac ngiwi nen sorn
giac ngo mm khoi bi luan hoi, neu me lam chang biet, se bi doa nguc A-Ty.

Thich Duy Lye dich 21

Surangama sutra VIM

inflicted by the law. You should first be clear about this temptation to
avoid returning to samsara but if you are deluded and do not
recognize it, you will fall into the un intermittent hell.

3. Now that the practiser is free from false anxiety after his
receptiveness has vanished he finds himself in this state of perfect
dhyana. But he may be tempted by his delight to concentrate on the
one thought of uniting with it, thus succumbing to the heavenly
demon who immediately possesses another man (to harm the
meditator). This man unaware that he is possessed will, as directed,
preach the Dharma and think that he himself has realized Supreme
Nirvana. He will then come to the practiser's place and take the high
seat to teach him the Dharma. Without changing his own or the
listeners' forms, he will cause them to open their minds which will
jump about so that in turn they know all their former lives, read the
minds of others, see the hells, comprehend all good and evil worldly
deeds, read gathas and recite sutras. And so he fascinates them with
such rare things. The practiser will be deceived into mistaking him for
a true Bodhisattva and will be enthusiastic about all he says, thereby
breaking the Buddha's rules and becoming licentious. This man will
classify the Buddhas and Bodhisattvas into big and small, early and
late, real and false, and male and female. The practiser believes him
so that his mind is disturbed and he becomes a heretic. This is the
Beast Ghost who has become a demon in his old age and who now
comes to trouble the practiser. When he is weary of his misdeeds, he
will leave the possessed man. Then both teacher and pupil will suffer
the miseries inflicted by the law. You should first be clear about

this temptation to avoid returning to samsara, but if you are deluded
and do not recognize it, you will fall into the unintermittent hell.

4. Now that the practiser is free from false anxiety after his
receptiveness has vanished he finds himself in this state of perfect
dhyana. But he may be tempted by his delight in it to go to the root of
all things in order to know the beginning and the end of all
transformation, thereby wishing to analyse everything to solve all his
doubts to his entire satisfaction. As a result, the heavenly demon
immediately possesses another man (to harm the meditator). This
man unaware that he is possessed will, as directed, preach the
Dharma, thinking that he himself has realized Supreme Nirvana.

Translated by Charles Luk 14

KINH THU LANG NGHIEM QUYEN CHIN

3. Trong luc thien dmh, tho am hu minh, chang lot ta tuong, bong
trong tarn tham cau si/ luon luon khe hop. Khi ay thien ma duoc dip nhap
than ngu'oi khac de thuyet phap, nguoi do chang biet da bi ma nhap, ti/ noi
da duoc V6 Thuong Niet Ban, den cho nguoi cau khe hop thuyet phap
cho ho, khien nguoi nghe chira nghe phap da duoc to ngo, niem mem doi
doi, hoac du'oc tuc mang thong, hoac duoc tha tarn thong, hoac thay dia
nguc, hoac biet cac viec tot xau cua the gian, hoac noi ke, hoac tu^ tung
kinh, moi moi deu vui ve, du'oc chu'a ti>ng co, nguoi ay ngu me chang biet,
cho la Bo Tat tarn ham ai due, pha hoai gioi luat, len lam viec tham due. Ma
ira noi Phat co Ion nho tru'oc sau, co chon gia, co nam Phat, nO Phat, Bo
Tat cung vay; ngu^oi nghe thay vay lac mat ban tarn, de lot vao ta ngo. Day
goi la My Quy (quy gian doi), tuoi gia thanh ma, nhieu loan ngu'oi ay, den
khi ma sanh long chan, roi khoi than the, luc do de tip Ian thay deu bi sa
lu'oi phap luat. Cac ngu'oi nen som giac ngo de khoi bi luan hoi, neu me
lam chang biet, se bi doa nguc A-Ty.

4. Trong luc thien dmh, tho am hu^ minh, chang lot ta tu^ong, bong
trong tarn ham thich suy xet can ban, phan tich coi goc cung tot cua si/ vat.
Khi ay thien ma du'oc dip nhap than ngu'oi khac de thuyet phap, ngu'oi do
chang biet bi ma nhap, ti/ noi da duoc V6 Throng Niet Ban, den cho
nguoi cau phan tich coi goc thuyet phap cho ho, ma co uy than thuyet
phuc cac ngu'oi, khien chu'a nghe phap, ti/ nhien tarn da hang phuc, noi Bo
De Niet Ban, phap than throng tru tCpc la cai sac than hien hOu nay, cha
con doi doi tuong sanh voi nhau tCpc la phap than throng tru chang dirt,
cai tru'oc mat da la coi Phat, chang co coi T|nh Do va dCpc Phat nao khac.
Nguoi nghe tin nhan, quen mat ban tarn truoc, dem ca than mang quy y,
du^oc chu'a ti>ng co, ngu me chang biet, cho la Bo Tat, tarn ham suy xet,
pha hoai gioi luat, len lam viec tham due.

Thich Duy Li/c djch 22

Surangama sutra VIM

He will then come to the practiser's place where he will take the high
seat to teach him the Dharma, showing his awe-inspiring authority to
which the meditator willingly submits even before hearing his words.
He will declare that the Buddha's nirvanic and bodhic Dharmakaya is
his own body of flesh and blood which inherits the holy essence, as a
son from his father, that it is the permanent spiritual body which will
be transmitted forever, that what his listeners see around them is the
Buddha-land, and that there is no other pure region nor another
golden body. The practiser will believe this, lose his former still mind
and submit to him, praising the rare revelation; he and other deluded
listeners will mistake the possessed man for a true Bodhisattva, and
will follow him to break the Buddha's rules by indulging in sexual
desire. This man will declare that the eyes, ears, nose and tongue are
pure lands and that the male and female organs are the abodes of
Bodhi and Nirvana, and his deluded listeners will believe his perverse
preaching. This is the Noxious or Nightmarish Ghost who has
become a demon in his old age and now comes to trouble the
practiser. When he grows weary of his misdeeds, he will leave the
possessed man. Then both teacher and pupil will suffer the miseries
inflicted by the law. You should be first clear about this temptation to
avoid returning to samsara, but if you are deluded and do not
recognize it, you will fall into the un intermittent hells.

5. Now that the practiser is free from false anxiety after his
receptiveness has vanished he finds himself in this state of perfect
dhyana. But he may be tempted by his delight in it to seek
communion (with the Buddha) and thereby feels a strong desire for
spiritual intercourse, thus succumbing to the heavenly demon who
will immediately possess another man (to harm the meditator). This
man unaware that he is possessed will, as directed, preach the
Dharma and think that he has realized Supreme Nirvana. He will then
come to the practiser's place and take the high seat to teach the
Dharma and cause his listeners to see him as a man a hundred or a
thousand years old. They will admire him, will live with and serve him
and provide him with the four necessities (of a monk) and will not tire
of so doing. Since the practiser is convinced that the man was his
master in a previous life, he respects and becomes attached to him,
praising his rare revelation; he and other deluded listeners will
mistake him for a true Bodhisattva and will follow his instruction,
thereby breaking the Buddha's rules and indulging in sexual desire.

Translated by Charles Luk 15

KINH THU LANG NGHIEM QUYEN CHIN

Ma ira noi nhan, nhT, ty, thiet deu la Tjnh Do, nam nQ' nhj can la noi chon
that cua Bo De Niet Ban, nguoi me chang biet, tin loi 6 ue ay. Day goi la
Co Doc Yem Thang Ac Quy (quy cuong), tuoi gia thanh ma, nhieu loan
nguoi ay, den khi ma sanh long chan, roi khoi than the, luc 66 6e tip Ian
thay deu bj sa vao \w&'\ phap luat. Cac nguoi nen som giac ngo tie khoi bi
luan hoi, neu me lam chang biet, se bi doa nguc A-Ty.

5. Trong luc thien dinh, tho am hu^ minh, chang lot ta tu'ong, bong

trong tarn ham cau si/ tien tri cam Cpng. Khi ay thien ma 6\svc dip nhap
than ngu'oi khac de thuyet phap, ngu'oi do chang biet da bi ma nhap, tu^ noi
da du'oc V6 Throng Niet Ban, den cho ngu'oi cau cam Cpng, thuyet phap
cho ho. Ma khien ngu'oi nghe tarn thay than ho nhir tram ngan tuoi, long
sanh yeu men, chang muon roi bo, chiu lam day to cung du^ong du thin ma
chang biet met moi, lai khien do chung cua moi ngu'oi trong tarn deu biet
ho la tien su, la thien tri thCpc, sanh long yeu men, thiet tha nhir keo son,
du'oc chira ti>ng co, ngu'oi ay ngu me chang biet, cho la Bo Tat, tarn u^a
than can, pha hoai gioi luat, len lam viec tham due.

Thich Duy Lu'C dich 23

Surangama sutra VIM

The man will declare that in a previous life be delivered his wife or
brother who now comes to follow him to a particular region where
they will all serve a certain Buddha; or he will speak of a radiant
heaven where the Buddha now dwells and where all the Tathagatas
are at rest. The practiser who is deluded will believe all this and will
lose his clear mind. This is the Cruel Ghost who has become a
demon in his old age and now comes to trouble the practiser; when
he grows weary of his misdeeds, he will leave the possessed man.
Then both teacher and pupil will suffer the miseries inflicted by the
law. You should first be clear about this temptation to avoid returning
to samsara, but if you are deluded and do not recognize it, you will
fall into the unintermittent hells.

6. Now that the practiser is free from false anxiety after his
receptiveness has vanished he finds himself in this state of perfect
dhyana. But he may be tempted by his delight in it to strive to go
deeper in his search for restfulness, and so succumb to the heavenly
demon who will possess another man (to harm the meditator). This
man unaware that he is possessed will, as directed, preach the
Dharma and also think that he has realized Supreme Nirvana. He will
then come to the practiser's place and take the high seat to teach the
Dharma and cause each of his listeners to know his own karma. He
will tell one of them that though the latter is still living, he is already an
animal, or order another to sit on the ground and then make him
unable to get up. Those present will admire his supernatural powers
and submit themselves to him; if one of them thinks of anything, the
man knows it at once. He will order them to practise unnecessary
austerities in addition to the Buddha's precepts. He will vilify the
bhikus and curse their followers. He will reveal others, shortcomings
without being afraid of ridicule. He will foretell weal and woe which
later materialize. This is the Powerful Ghost who has become a
demon in his old age and who now comes to trouble the practiser;
when he is weary of his misdeeds, he will leave the possessed man.
Then both teacher and pupil will suffer the miseries inflicted by the
law. You should first be clear about this temptation to avoid returning
to samsara, but if you are deluded and do not recognize it, you will
fall into the unintermittent hells.

Translated by Charles Luk 16

KINH THU LANG NGHIEM QUYEN CHIN

Ma ira noi kiep truoc nguoi nay nguoi kia la anh em, la vo cua ta, nay den
de do ho, cung nhau di den coi nay coi kia de cung duwig Phat nay Phat
no; hoac noi co coi troi Dai Quang Minh kia, chu Phat deu nghi tai do,
nguoi me chang biet, tin loi cuong vong ay. Day goi la Le Quy (quy san si),
tuoi giathanh ma, nhieu loan nguoi ay, den khi ma sanh long chan, roi
khoi than the, luc ay de tip Ian thay deu bi sa vao \w&'\ phap luat. Cac nguoi
nen som giac ngo, de khoi bi luan hoi, neu me lam chang biet, se bi doa
nguc A-Ty.

6. Trong luc thien dinh, tho am hu minh, chang lot ta tuong, bong

trong tarn ham cau tTnh tich, khac kho sieng tu, ua thich cho vang lang. Khi
ay thien ma duoc dip nhap than nguoi khac de thuyet phap, nguoi do
chang biet da bi ma nhap, ty noi da duoc V6 thuong Niet Ban, den cho
nguoi cau tTnh lang thuyet phap cho ho. Ma khien nguoi nghe moi moi deu
biet nghiep bao cua minh, hoac noi voi mot ngu'oi nao rang: "Ngu^oi nay du
chira chet, nhu'ng da lam sue sinh". Roi bao ngu'oi khac den sau lung ho
lam dang dap duoi, lien khien nguoi ay dCpng day chang du'oc, lam cho tat
ca deu het long kham phuc, co ngu^oi mong tarn len, ma lien biet y. Ngoai
luat nghi cua Phat ra, no cang them khac kho, phi bang Ty Kheo, chm
mang do chung, phoi bay viec nguoi, chang tranh hiem khich, u'a noi viec
toi phu'oc cua tu^ong lai ma may may khong sai. Day goi la Dai Lye Quy
(quy ngao man), tuoi giathanh ma, nhieu loan ngircyi ay, den khi ma sanh
long chan, roi khoi than the, luc ay de tip Ian thay deu bi sa vao lu'oi phap
luat. Cac nguoi nen som giac ngo, de khoi bi luan hoi, neu me lam chang
biet, se bi doa nguc A-Ty.

Thich Duy Lye dich 24

Surangama sutra VIM

7. Now that the practiser is free from false anxiety after his
receptiveness has vanished, he finds himself in this state of perfect
dhyana. But he may be tempted by his delight in it to strive for more
learning in his search for knowledge of his former lives, thereby
succumbing to the heavenly demon who immediately possesses
another man (to harm the meditator). This man unaware that he is
possessed will, as directed, preach the Dharma and also think that he
himself has realized Supreme Nirvana. He will then come to the
practiser's place and take the high seat to teach the Dharma and the
latter suddenly finds a precious pearl (in the room). The demon will
either appear as an animal with a pearl, and other precious stones,
documents and registers in his mouth, which it gives to the man to
deceive his listeners, or will hide a bright pearl in the ground to light
up the whole place. His listeners will praise the miracle. The
possessed man will abstain from food, eating only medicinal herbs, or
will take only a hemp-seed or a grain of wheat each day, but the
demon will cause him to be strong and sturdy. He will vilify the
bhikus and curse their followers. He will reveal other people's
shortcomings without being afraid of ridicule. He will reveal secret
places where treasures are hidden and where saints live, and those
who then go there actually meet strange persons. This is the ghost of
the mountains, groves and rivers who has become a demon in his old
age. His aim is to encourage others to break the Buddha's rules, to
indulge in lust and give rein to the five desires (arising from the
objects of the five senses). If he makes progress at the start of his
practice, he will eat only herbs and plants and his actions will be
uncertain. His object is to trouble the practiser and when he is weary
of his misdeeds, he will leave the possessed man. Then both teacher
and pupil will suffer the miseries inflicted by the law. You should first
be clear about this temptation to avoid returning to samsara but if you
are deluded and do not recognize it, you will fall into the
unintermittent hells.

Translated by Charles Luk 17

KINH THU LANG NGHIEM QUYEN CHIN

7. Trong luc thien dmh, tho am hw minh, chang lot ta tuong, bong

trong tarn ham muon tri kien, sieng nang nghien clpu, tham cau tuc menh.
Khi ay thien ma dwyc dip nhap than nguoi khac de thuyet phap; nguoi do
chang biet da bi ma nhap, ty noi 6a dwyc V6 Thuong Niet Ban, den cho
nguoi cau tri kien, thuyet phap cho ho. Nguoi ay khi khong o noi nghe
phap duoc hon ngoc bau, co luc ma lai hoa thanh sue sinh, mieng ngam
hat chau va cac chau bau, sach, bua, cac vat quy la, tru'oc tien dem hien
cho ngu'oi ay, sau nhap xac ho, hoac bao voi ho la du^oi dat noi do co hat
chau chieu sang, khien cac ngu'oi nghe, du'oc chu'a ti>ng co. Do slpc ma
nhiep tri, thuwig an cay thuoc chip chang an com, hoac hang ngay chi an
mot hot me hoac mot hot lua ma than van beo manh; phi bang Ty Kheo,
chCpi mang do chung, chang tranh hiem khich; u^a noi kho bau noi tha
phuong hoac cho an cw cua bac thanh hien muoi phu^ong, nhOng nguoi
theo sau throng thay co ke ky la. Day goi la loai quy than son lam, tho d|a,
thanh hoang song nui, tuoi gia thanh ma, hoac keu goi lam viec dam due,
pha hoai gioi luat, cung voi ngu'oi vang theo len lam sl*' ngu due; hoac chi
an cay co cho la tinh tan, nhQ'ng viec lam khong co nhat d|nh, nhieu loan
ngu'oi ay, den khi ma sanh long chan, roi khoi than the, luc ay de tip Ian
thay deu bi sa vao \w&'\ phap luat. Cac ngu'oi nen som giac ngo, neu me
lam chang biet, se bi doa nguc A-Ty.

Thich Duy Llpc djch 25

Surangama sutra VIM

8. Now that the practiser is free from false anxiety after his
receptiveness has vanished he finds himself in this state of perfect
dhyana. But he may be tempted by his delight in it to seek and use
the above supernatural powers, thus succumbing to the heavenly
demon who immediately possesses another man (to trouble him).
This man unaware that he is possessed will, as directed, preach the
Dharma and also think that he has realized Supreme Nirvana. He will
then come to the practiser's place and take the high seat to preach
the Dharma. He will hold a ball of fire which he divides into as many
balls as there are listeners putting one on each of their heads. They
will not feel the heat and will not be burned although the fireballs are
several feet high. He also walks on water, sits motionless in the air,
enters a bottle or a bag and walks through the wall but he is not
immune to choppers and swords. 252 He claims to be a Buddha and
though he is a layman, he dares to receive reverence from the
bhikus, cursing their disciples and vilifying the rules of discipline. He
likes to disclose other people's shortcomings without being afraid of
ridicule. He boasts of his supernatural powers and causes his
listeners to see Buddha-lands which are false and unreal. He praises
carnality and encourages licentious conduct which he uses to
transmit his Dharma. This is one of those Strong Spirits of the
mountains, seas, wind, rivers and earth, dwelling in grass and plants,
or a Naga or decaying seer about to die and become a ghost, whose
forms are possessed by other ghosts, one of which now comes to
trouble the practiser; when he grows weary of his misdeeds, he will
leave the possessed man. Then both teacher and pupil will suffer the
miseries inflicted by the law. You should first be clear about this
temptation to avoid returning to samsara, but if you are deluded and
do not recognize it, you will fall into the un intermittent hells.

252. Because the man still possesses a physical body which can be injured.

Translated by Charles Luk 18

KINH THU LANG NGHIEM QUYEN CHIN

8. Trong luc thien dmh, tho am hw minh, chang lot ta tuong, bong

trong tarn ham cau than thong bien hoa. Khi ay thien ma duoc dip nhap
than nguoi khac de thuyet phap, nguoi do chang biet da bi ma nhap, ti/ noi
da dwyc V6 Thuong Niet Ban, den cho nguoi cau than thong, thuyet phap
cho ho. Ngu'oi ay hoac tay cam ngon ICpa de tren dau tip chung, ICpa chay
sang vai thw&c ma chang thay nong hay bi chay, hoac di tren mat niro'c
nhu di tren dat bang, hoac an toa o gifta hw khong, hoac vao trong binh
hay trong tui, xuyen qua bCpc tu^ong deu chang chuwig ngai, chi doi voi
quan binh giao tran la khong dwyc tu> tai thoi. Tu> noi la Phat, than mac
bach y, nhan le lay cua bac Ty Kheo, phi bang thien luat, chm mang do
chung, phoi bay viec ngirol ma chang tranh hiem khich, u^a noi than thong
ty tai, hoac khien ngu'oi thay coi Phat o ke ben; dung slpc quy me hoac
ngu'oi, chang phai co that, khen ngoi su> dam due, chang bo tho hanh, dem
nhOng viec 6 ue cho la truyen phap. Day goi la loai Son tinh, Hai Tinh,
Phong Tinh, Ha Tinh, Tho Tinh, tat ca cay co tren troi dat lau nam luy kiep
thanh tinh, hoac la Long (rong) my, hoac loai tien chet roi song lai thanh
my, hoac loai tien chet roi hinh the chira tan, quy quai khac nhap vao, tuoi
gia thanh ma, nhieu loan nguoi ay, den khi masanh long chan, roi khoi
than the, luc ay de tip Ian thay deu bi sa vao luoi phap luat. Cac ngu'oi nen
som giac ngo, de khoi bi luan hoi, neu me lam chang biet, se bi doa nguc
A-Ty.

Thich Duy Llpc djch 26

Surangama sutra VIM

9. Now that the practiser is free from false anxiety after his
receptiveness has vanished he finds himself in this state of perfect
dhyana. But he may be tempted by his delight in it to seek the
extinction of suffering (in Nirvana) and so searches deeply into the
nature of transformation in his search for profound emptiness. As a
result he succumbs to the heavenly demon who immediately
possesses another man (to trouble the meditator). This man unaware
that he is possessed will, as directed, preach the Dharma and also
think that he has realized Supreme Nirvana. He will then come to the
practiser's place and take the high seat to preach the Dharma to his
listeners. In their presence, he will disappear suddenly and then
descend from the sky, again vanishing and re-appearing at will. His
body will seem transparent as crystal and his limbs will be fragrant
like sandalwood. His excrement and urine are as hard as rock-candy.
He breaks the Buddha's rules and despises all monks and nuns. He
preaches that the law of causality is invalid, that there is annihilation
after death and no such thing as reincarnation or worldly and saintly
states (after this life). Though he has realized voidness, he indulges
in sexual desires and boasts that his followers also realize the
void in which there is neither cause nor effect. This is one of those
ghosts and spirits who live for thousands and tens of thousands of
years and have become demons in their old age; he now comes to
trouble the practiser and when he grows weary of these misdeeds, he
will leave the possessed man. Then both teacher and pupil will suffer
the miseries inflicted by the law. You should first be clear about this
temptation to avoid returning to samsara, but if you are deluded and
do not recognize it, you will fall into the un intermittent hells.

Translated by Charles Luk 19

KINH THU LANG NGHIEM QUYEN CHIN

9. Trong luc thien dinh, tho am hw minh, chang lot ta tuong, bong

trong tarn ham muon nhap diet, tham cau di sau vao cai rong khong. Khi
ay thien ma duoc dip nhap than nguoi khac de thuyet phap, nguoi do
chang biet da bi ma nhap, tu' noi da duoc V6 Thuong Niet Ban, den cho
nguoi cau rong khong, thuyet phap cho ho. Triro'c mat dai chung, than ma
bong bien mat, chung khong trong thay, lai ti> hu^ khong thinh linh hien ra,
o di tir tai, hoac hien than nhir lu^u ly. hoac duoi tay chan bay mui chien
dan, hoac dai tieu tien nhu^ du'ong phen cCpng chac, phi bang gioi luat,
khinh bi ngu'oi xuat gia. Ua noi khong co nhan qua, he chet roi la diet nan,
chang co than sau va noi cac pham thanh du da du'oc khong tich, nhu'ng
van con len hanh tham due, va ngu'oi tho su" dam due ay cung du^oc Tam-
Khong. Day goi la loai kirn ngoc, chi thao, hoac con Ian, phmng, rua, hac,
thu hut tinh khi cua nhii't nguyet, trai qua ngan van nam chang chet thanh
tinh, tuoi gia thanh ma, nhieu loan nguoi ay, den khi ma sanh long chan,
roi khoi than the, luc ay de tip Ian thay deu sa vao lu'oi phap luat. Cac
nguoi nen som giac ngo de khoi bi luan hoi, neu me lam chang biet, se bi
doa nguc A-Ty.

Thich Duy Lu'C dich 27

Surangama sutra VIM

10. Now that the practiser is free from false anxiety after his
receptiveness has vanished, he finds himself in this state of perfect
dhyana. But he may be tempted by his delight in it to seek longevity
and indulge in tiresome research in his quest for eternity by
relinquishing his mortal lot in exchange for immortality. Thus he
succumbs to the heavenly demon who immediately possesses
another man (to trouble him). This man unaware that he is possessed
will, as directed, preach the Dharma and also think that he himself
has realized Supreme Nirvana. He will then come to the practiser's
place and take the high seat to teach the Dharma to those present,
declaring that he can travel to and from distant places of will; will then
go thousands of miles away and return to his seat in the twinkling of
an eye, bringing things back with him. Or he may show them that for
years they will be unable to walk more than a few paces across the
room. They will believe him and mistake him for a Buddha. He will
then proclaim that all living beings are his children, that he is a
begetter of Buddhas, that he appears in the world (to save others),
that he is the primal Buddha and needs no practice to be so. This
heavenly demon may be either a jealous female spirit (camunda)
from the Isvara heaven or a consumer of vitality (pisacah) from the
heaven of the four deva kings, who has not a straightforward mind
and uses the practiser's wrong thinking to absorb his vitality. He may
not possess another man but may appear as one with power to wield
a vajra to bestow long life on the practiser or as a beautiful girl to
seduce him, thereby exhausting his vitality. He is delirious and can be
distinguished by his incoherent speech, but if the practiser fails to
recognize him, he will make mischief. The meditator will then suffer
the miseries inflicted by the law; he usually dies from exhaustion
before his punishment is carried out (by the authorities). You should
first be clear about this temptation to avoid returning to samsara, but
if you are deluded and do not recognize it, you will fall into the
unintermittent hells.

Ananda, there is no need for you to attain Nirvana now. Though you
have reached the stage beyond all studies, you should fulfil your vow
to re-enter this world in the Dharma ending age to develop great
compassion and to deliver those living beings whose minds are set
on right belief so that they will not be troubled by demons but realize
right knowledge. I have delivered you from samsara and by carrying
out my order, you will repay your debt of gratitude to the Buddha.

Translated by Charles Luk 20

KINH THU LANG NGHIEM QUYEN CHIN

10. Trong luc thien dinh, tho am hw minh, chang lot ta tuong, bong
trong tarn ham muon song lau, vat va nghien clpu, tham cau truong tho
chang diet. Khi ay thien ma dwyc dip nhap than nguoi khac de thuyet
phap, ngu'oi do chang biet da bi ma nhap, ty noi da duoc V6 Thuong Niet
Ban, den cho nguoi cau truong tho, thuyet phap cho ho, hay noi di lai tip
noi nay den noi khac chang co ngan ngai; hoac trong choc lat ti> muon
ngan dam di lien tro lai, mang theo do vat cua noi do; hoac o trong nha,
cho ngu'oi ay di vai buoc ti> vach tu'ong ben dong sang ben tay, ma nguoi
ay di gap suot nam chang toi, khien ho tin do la Phat hien tien. Ma u^a noi
tat ca mu'oi phu'ong chung sanh deu la con ta, ta sanh ra chw Phat, sanh
ra the gioi, la Phat nguyen thuy, ty nhien ra doi, chang do tu duoc. Day goi
la Ty Tai Thien Ma o doi, sai khien nhQ'ng quyen thuoc chu'a phat tarn (ke
da phat tarn thi ho tri chanh phap), loi dung sy hu^ minh cua ho, thu hut tinh
khi cua nguoi. Ngu^oi ay hoac khong nho thay ma ty minh thay ro, ma ty
xu'ng la Than Ho Phap Kim Cang, cho ngu'oi song lau; hoac hien than my
nCp, thinh hanh viec tham due, khien nguoi ay chu^a day mot nam gan nao
da kho kiet, hay noi lam nham mot minh, nghe nhu^ yeu my ma ngu'oi khac
chang hieu. Khi bi sa vao lu^oi phap luat, chu^a kip xlp hinh thi da chet kho,
nhieu loan ngu'oi ay den chet moi thoi. Cac ngu^oi nen som giac ngo de
khoi bi luan hoi, neu me lam chang biet, se bi doa nguc A-Ty.

- A Nan phai biet! Noi thoi mat phap, mu^oi thip ma ke tren o trong phap ta
xuat gia tu hanh; hoac nhap than ngu'oi khac, hoac ty hien hinh, deu noi
da thanh chanh bien tri, khen ngoi sy dam due, pha hoai gioi luat. Ma va
de tCp ho truyen nhau lam viec dam due, ta ma nhu the, me hoac tarn can
nguoi ti> chin doi cho den ca tram doi, khien nguoi tu hanh deu thanh
quyen thuoc cua ho, sau khi chet tat ca se tro thanh dan ma, lac mat chanh
bien tri, doa nguc A-Ty.

- Nay cac ngu'oi dau da du'oc vo lau, chu'a nen som nhap Niet Ban, phai
nguyen o lai, vao trong thoi mat phap, khoi da\ ti> bi, clpu nguoi phat
chanh tarn tu hanh, khien di>ng lac vao ta ma, du'oc chanh bien tri. Nay ta
da do cac ngu^oi ra khoi sanh tip, cac nguoi hay theo loi Phat day ma hanh
goi la bao an Phat.

Thich Duy Lye dich 28

Surangama sutra VIM

Ananda, the above ten states of dhyana come from the intermingling
of the third aggregate of conception with meditative mind. Deluded
and wayward practisers who do not know their capabilities, cannot
distinguish these states when they manifest and wrongly declare that
they have attained the holy rank. By so doing, they break the
prohibition against lying and will fall into the unintermittent hells. After
my nirvana in the Dharma ending age, you should proclaim this
teaching so that living beings will awaken to it, that heavenly demons
cannot take advantage of such states and that all practisers can be
on their guard and realize the Supreme Tao.

Translated by Charles Luk 21

KINH THU LANG NGHIEM QUYEN CHIN

- Mum thCp canh gio'i thien dinh tren, deu do tho am va dung tarn giao tranh
Ian nhau ma hien ra, chung sanh ngu me chang ti/ xet ky, gap nhan duyen
nay ma chang tw biet, noi la chung thanh, thanh dai vong ngCp, doa nguc A-
Ty.

- Sau khi Nhu Lai nhap diet, trong thai mat phap, cac ngu'O'i phai theo 161
day bao nhu tren khai thi cho ngirol tu, ho tri cho ho thanh V6 Thuo'ng
Dao, cho" de cho thien ma du'O'c dip quay pha.

Ill - MA TUmiG AM

- A Nan! Ngircyi tu thien dinh, khi dupt du^c tho am, du chira dupt net tap khi,
nhung tarn da 6\svc rol khoi than the, nhif chim ra khoi long, da du'O'c
thanh tun ti> than pham trd len, trai qua 60 cap bac thanh vi Bo Tat, du'O'c
Y-Sanh-Than, di v vo ngai. Vi nhu co ngirol ngu say noi mo 1 , ngircyi ay du
khong hay biet gi, nhung loi noi cua ho da lam cho ngirol thine nghe biet,
ay goi la pham vi cua Tircrng Am. Neu dong niem va vong tirong dupt tn>,
trong tarn sang to nhu guwig sach het nhc bui, du^c si/ chieu soi, chang
thay co tirong sanh tip, goi la tu'd'ng am het, thi luc ay du'O'c sieu viet Phien
Nao Tru j o'c. Nhung quan xet nguyen nhan la do bm Dung Thong Vong
tirong (3) lam goc.

I. A Nan! Trong luc thien dinh, tho am hu minh, chang lot ta tu'd'ng,

bong trong tarn ham dam sip hip minh, tham cau si/ kheo leo, khi ay thien
ma du'O'c dip nhap vao than ngipol khac de thuyet phap; ngipol do chang
biet da bi ma nhap, tip noi da du'O'c V6 Thuwig Niet Ban, den nci ngu'O'i
cau kheo leo, thuyet phap cho ho, hoac hien than Ty Kheo, hoac De Thich,
hoac phu nCp, hoac Ty Kheo Ni, hoac trong phong toi than phat anh sang,
ngipol ay ngu me chang biet cho la Bo Tat, tin theo 161 day cua ho, tin tarn
lay chuyen, pha hoai gidi luat, len lam viec tham due.

Thich Duy Lipc dich 20

KINH THU LANG NGHIEM QUYEN CHIN

- A Nan! Mum thin canh giol thien dinh tren, deu do Tu'6'ng Am va dung
tarn giao tranh Ian nhau ma hien ra, chung sanh ngu me chang ty xet ky,
gap nhan duyen nay ma chang ti/ biet, noi la chung thanh, thanh dai vong
ngij, doa nguc ATy.

- Sau khi Nhu Lai nhap diet, trong thai mat phap, cac ngiwi phai theo nhir
loi day bao tren khai thi cho ngum' tu, ho tri cho ho thanh V6 Thuo'ng Dao,
cho" de cho thien ma duo'c dip quay pha.

GHI CHU:

(1) Kien co vong tipong va kiep tripgc:

Sac Am tai sao goi la Kien Co Vong Tipong? Vi do vong tirang cua cha me va vong tipong cua minh giao
kit ma thanh cai sac than kien co nay, nen goi la Kien Co Vong Tirang.

Do Sac Am va tri kien giao tranh Ian nhau, dya theo do ma sanh ra tri kien chap that, nen goi la Kiep
Trir-gc.

(2) Hip Minh Vong Tircmg va Kien Jrueq/c:

Tho Am tai sao goi la Hue Minh Vong Tuong? Vi Hue thi nang tho, Minh thi nang nhan, nhir bong tirang
hien trong girong sang. Theo ban the, hir- minh la tarn Phat, tai sao noi la vong tuedng? Vi hi mong len
mot niem chap trimc, muon dirge sue chirng die, thi lien bj tho am che khuat, nen goi la Hlf Minh Vong
Tircmg.

Kien Trirgc la do tri kien tho nhan cac canh roi giao tranh Ian nhau, dya theo do ma sanh ra tri kien chap
that, nen goi la Kien Trirac.

(3) Dung Thong Vong Tircmg va Phien Nao Trirgc:

Tircmg Am tai sao goi la Dung Thong Vong Tirong? Do tirong nang dung thong bien hoa, khien Tarn
theo canh, khien canh theo Tarn. Vi cai Tarn chap dung thong chira dirge hoa giai, nen ma moi dirge djp
thira cai chap ay ma me hoac ngiroi, nen goi la Dung Thong Vong Tirong.

Tat ca phien nao deu do tifdng niem ma co, dira theo do ma sanh ra tri kien chap that, nen goi la Phien
Nao Triroc.

Thich Duy Luc dich 29

Surangama sutra VIM

The Ten States Affected by the Fourth Aggregate of
Discrimination (Samskara)

Ananda, in his cultivation of samadhi, when the third aggregate of
conception ends, the practiser will be free from the usual delusive
thinking and will achieve the still and bright state of mind which is like
the clear sky and is always the same whether waking or sleeping,
and devoid of the shadows of coarse sense data. To him the
mountains, rivers, great earth and universe are reflections in a bright
mirror, appearing and vanishing without leaving a trace behind; thus
his mind only reflects externals without being affected by them.
This is the one essence (alaya) in which the fourth aggregate now
manifests. The practiser will perceive all living beings of the twelve
types of birth in the ten directions and though he does not know the
true cause of their existence, to him they are all in the same state of
life. This functioning of mind (samskara) is like a twinkling mirage that
disturbs the clear (horizon) and is the chief cause of the illusion of the
sense organs and data. This is the fourth aggregate which conditions
the practiser's meditation. If this sparkling disturbance returns to its
serene source (alaya), like ripples that settle to become calm and
clear water, the aggregate samskara will come to an end, and the
practiser will leap above and beyond the kalpa of turbid being, the
main cause of which is the undetected subtlety of his wrong thinking.

1. Ananda, you should know that when the practiser, as a result of
pointed concentration (after the third aggregate has vanished),
acquires correct knowledge in his practice of samatha, his mind is
settled and clear and can no more be troubled by the ten classes of
demons. Only now can he look exhaustively into the origin of living
beings. In his discovery of the subtle disturbance (which is not easily
detectable), if he begins to differentiate he will fall into error because
of the (following) two heterodox conceptions of the non-existence
of cause.

i. He finds no anterior cause (of existence) in his investigation.
Why? Because he has wiped out the mechanism of life and can now,
by means of the 800 merits of his organ of sight, look into the 80,000
kalpas in which all living beings transmigrate from place to place and
beyond which he can see nothing. He then concludes that all living

Translated by Charles Luk 22

KINH THU LANG NGHIEM QUYEN MUcy\

IV - MA hAnh Am

- A Nan! Nguoi tu thien dinh, khi dupt duoc Tuong Am, nhCmg mong tuong
binh thuwig tieu sach, thine, ngu thuwig nhu mot, chang con duoi theo
canh tran, cai giac minh vang lang nhu hip khong, thay cac nui song, dat
dai cua the gian nhu bong hien trong girong, tuy duyen chieu soi, o di deu
chang dfnh mac, biet net cac tap khf xira, cai nguon goc cua sanh diet ti>
day 6w<yc hien 16, thay knap 12 loai chung sanh trong muoi phirong, du
chira thong suot manh moi cua tung loai, nhu'ng deu ti> mot nguon goc
phat sanh ra, giong nhif bui tran lang xang, ay la cho can clp dia cua ngu
can, day goi la pham vi cua Hanh Am. Nhu'ng tanh cua Hanh Am von
chang lang xang, so dT Imj chuyen chang ngung la do tap khf cua nhieu
kiep, neu tanh ay tro ve vang lang, tap khf dupt sach, tu'ong Imj chuyen het,
nhu Ian song lang tro ve nuoc yen, goi la Hanh Am het, thi luc ay duoc
sieu viet Chung Sanh Tripoc. Nhu'ng quan xet nguyen nhan la do boi U-An
Vong Tu'ong (I) lam goc (Hanh Am Imj chuyen vi te, dong ma chang dong
nen goi la U-an).

I. A Nan nen biet! Trong luc thien dinh, khi du'oc chanh tri, chanh tarn

sang suot, mudl loai thien ma chang con duoc dip quay pha, moi duoc
truy clpu cung tot coi goc sanh diet cua cac loai. Quan xet cai coi goc do
ma khoi tarn so do, thi ngu'oi ay bi doa vao hai loai V6 Nhan Luan:

a. Thay sip bat dau vo nhan. Tai sao vay? Ngipoi ay da dupt

du'oc tu'ong sanh diet, nho 800 cong dine cua Nhan can, thay du'oc tat ca
chung sanh tip 8 van kiep, theo nghiep xoay vong, chet day song do, luan
chuyen khong ngipng, con ngoai 8 van kiep thi mit mu chang the thay
dipoc, ben cho la tip 8 van kiep den nay, mipoi phuwig chung sanh tren the
gioi vo nhan ma tip co. Do so do nay, tip lam mat chanh bien tri, lac vao
ngoai dao, me lam tanh Bo De.

Thich Duy Lipc dich

Surangama sutra VIM

beings exist of themselves without any cause during these 80,000
aeons and, because of this differentiation, he will miss the Buddha's
universal knowledge thereby falling into heresy which will screen his
Bodhi nature.

ii. He finds no posterior cause (of existence) in his investigation.
Why? Because he has seen the root of life and concludes that, as
always, men beget men and birds birds, that crows are black and
storks white, that men and devas are upright and animals slanting,
that their white colour does not come from washing nor their black
colour from dyes, and that all this has been and will be so throughout
these 80,000 aeons. Since he never saw Bodhi before, how can he
realize it now? He will now conclude that all things come from no
cause; so he will miss the Buddha's universal knowledge and will fall
into heresy which will screen his Bodhi nature. The above pertain to
the first state of heterodox discrimination (samskara) which
postulates the non-existence of cause.

2. Ananda, in his cultivation of samadhi, as a result of pointed
concentration, the practiser's mind is now settled and can no more be
troubled by demons. He can look exhaustively into the origin of all
living beings, and in his discovery of the subtle disturbance which
continues endlessly, if he begins to differentiate, he will fall into error
because of the (following) four heterodox conceptions of universal
permanence.

i. By looking exhaustively into the mind and its object, he finds that
both are causeless, and since his meditative study enables him to
know that in 20,000 aeons all living beings are subject to the endless
round of births and deaths without being annihilated, he gives rise to
the wrong concept of the permanence (of mind and its object).

ii. By looking exhaustively into the four elements, he finds they exist
permanently, and since his meditative study enables him to know that
in 40,000 aeons all living beings preserve their forms which are not
destroyed in spite of their births and deaths, he gives rise to the
wrong concept of the permanence of the four elements.

Translated by Charles Luk 23

KINH THU LANG NGHIEM QUYEN MlTd 3 !

b. Thay si/ cuoi cung vo nhan. Tai sao vay? Ngircyi ay da biet

6\svc can ban cua si/ sanh, nhir ngircyi sanh ngircyi, chim sanh chim, xira
nay con qua van den, con co van trang, trm ngiFOM van dimg thing, thu vat
van dung ngang, trang chang do tay ma thanh, den chang do nhuom ma
nen, ti> 8 van kiep nay van khong doi doi, nay den tan net hinh the nay
cung van nhir the. Bon lai cua ta chang thay Bo De thi lam sao \a\ co si/ tu
thanh Bo De! Vi me lam cho tat ca su" vat deu von vo nhan, do so do nay,
ti/ lam mat chanh bien tri, lac vao ngoai dao, me lam tanh Bo De.

- Ay goi la ngoai dao thip nhat lap Vo Nhan Luan.

2. Trong luc thien djnh, chanh tarn sang suot, ma chang du'O'c dip

quay pha, quan xet cung tot coi goc cua sanh diet, thay luon luon nhu^ vay
chang bien doi, ngay nci do khai tarn so do, chap do la thu^ang, thi ngudM
ay bi doa vao bon thip Chap Thu j 6'ng Luan:

a. Ngu'6'i ay xet thay cung tot ban tanh cua tarn va canh, hai
r\&\ deu khong co nhan, do tu tap biet du'O'c tat ca si/ sanh diet cua mwv\
phu'O'ng chung sanh, ti> hai van kiep den nay van lu'u chuyen khong he tan
mat, ben chap cho lathiKyng.

b. Ngu'6'i ay xet cung tot coi goc cua tip da\, bon thip tanh ay
thiKyng tru, do tu tap biet du'O'c tat ca. Slp sanh diet cua mu'6'i phiPO'ng
chung sanh, ti> bon van kiep den nay cai the van thuwig con, khong he tan
mat, ben chap cho lathiKyng.

c. Ngirol ay xet cung tot coi goc cua luc can, theo tanh chap
thu cuathCpc thCp bay, trong tam-y-thLFC, cho nguon goc can ban, tanh
thu'6'ng r\hw vay. Do tu tap biet du'O'c tat ca chung sanh ti> tarn van kiep
nay, du co luan hoi, von la thu'6'ng tru, cuoi cung chang mat ban tanh, nen
chap cho lathuwig.

Thich Duy Llpc dich

Surangama sutra VIM

iii. By looking exhaustively into the six organs and the seventh and
eighth consciousnesses, he finds that the origin of mind, intellect and
consciousness is permanent. Thus his meditative study enables him
to know that in 80,000 kalpas all living beings always preserve this
origin and that it always remains, thereby giving rise to the concept of
the permanence (of the eighth consciousness).

iv. As the practiser has wiped out the third aggregate completely, he
(wrongly) thinks that life has ceased to flow and that since his thinking
mind (sanjna) has ended, that which now remains (i.e. samskara) is
permanent, thus giving rise to the concept of the permanence (of the
fourth aggregate). Because of his wrong conception of true
permanence, he misses the Buddha's universal knowledge and falls
into heresy which screens his Bodhi nature. The above pertains
to the second state of heterodox discrimination (samskara) which
postulates wrong permanence.

3. Further, in his cultivation of samadhi which, as a result of his
pointed concentration of mind, can no more be troubled by demons if
he looks exhaustively into the origin of living beings to differentiate as
he contemplates the continuous subtle disturbance in this clear state,
he will fall into error because of the (following) four perverse views of
the duality of permanence and impermanence. 253

253. This is the seventh consciousness clinging to alaya's perception which is regarded as an
ego.

i. The practiser looks into the profound bright mind which pervades
everywhere and regards it as his spiritual ego; he finds that his ego
which is bright and unchanging, embraces all the ten directions and
that all living beings are born and die by themselves in his mind,
thereby concluding that it is permanent and all those subject to birth
and death are impermanent.

ii. The practiser, instead of looking into his own mind, contemplates
countries which are countless as the Ganges' sands, and thereby
regards as impermanent those regions which are annihilated in the
kalpa of destruction 254 and as permanent those unaffected by it. 255

Translated by Charles Luk 24

KINH THU LANG NGHIEM QUYEN MUcy\

d. Ngircyi ay da dupt dircyc tucmg am chang con cai tucmg sanh

diet cho la tarn sanh diet, nay da vmh diet, ty nhien thanh chang sanh diet,
vi tam so do nen chap cho la thuang.

- Do so do nay, ti/ lam mat chanh bien tri, lac vao ngoai dao, me lam tanh
Bo De, ay goi la ngoai dao thCp hai lap Vien Thuwig Luan.

3. Trong luc thien dinh, chanh tarn kien co, ma chang dwyc dip quay

pha, quan xet cung tot coi goc cua sanh diet, khm tarn so do giCpa ta va
ngudM, ngirol ay bi doa vao bon thCp kien chap dien dao, mot phan vo
thuo'ng, mot phan chap thirong luan:

a. Ngirol ay quan tarn dieu minh khap coi mudl phu'cng cho la
than nga chcn that, ti> do sanh chap, cho ta cung khap mudl phircmg, tram
nhien sang suot chang dong, tat ca chung sanh 6" nci tarn ta ty sanh ty
diet, vay thi tarn tanh ta la thuwig, con s\s sanh diet ay la chon vo thiKyng.

b. Ngu'6'i ay chang quan ty tarn ma quan khap mwv\ phucmg
hang sa quoc do, thay cho kiep hoai (ti> coi tam thien tra xuong) thi goi la
chung tanh chcn vo thiKyng, con cho kiep chang hoai duo'c (ti> coi tip thien
tra len, kiep hoai chang den dircyc) thi goi la chcn thircyng.

Thich Duy Luc dich

Surangama sutra VIM

iii. The practiser looks into his mind which, to him, is subtle and
mysterious like molecules which penetrate everywhere and whose
nature is unchanged, and can subject his body to birth and death
simultaneously in every flash of thought. He regards that which does
not decay as his permanent ego and that which is subject to birth and
death and flows from his ego as impermanent.

iv. The practiser who knows that after the third aggregate has
vanished, the fourth one flows continuously, will regard the latter as
permanent and the first three aggregates which have already ended
as impermanent. By so differentiating between permanence and
impermanence, he falls into heresy which screens his Bodhi nature.
The above pertain to the third state of heterodox discrimination which
postulates the duality of permanence and impermanence.

254. The third dhyana heaven and the worlds below it.

255. The fourth dhyana heaven and those above it.

4. Further, in his cultivation of samadhi which, as a result of pointed
concentration of mind, can no more be troubled by demons, if the
practiser looks exhaustively into the origin of living beings and begins
to differentiate as he contemplates the continuous disturbance in this
clear state, he will fall into error because of the following four dual
views of the finite and infinite.

i. He looks into the origin of life which flows endlessly and concludes
that the past and the future which he does not see are finite and that
his present mind which does not stop is infinite.

ii. He looks into 80,000 kalpas and sees living beings in this long
period of time but when looking into the time prior even to that he
sees and hears nothing; he then concludes that the region where he
sees and hears nothing is infinite and the one where there are living
beings is finite.

iii. The practiser finds that his knowledge reaches everywhere and
concludes that since all living beings appear therein (i.e. in his
knowing mind), his nature is infinite. As their knowledge (i.e. their
minds) do not appear in his, he reasons that their minds are finite as
well as their nature.

Translated by Charles Luk 25

KINH THU LANG NGHIEM QUYEN MlTd 3 !

c. Nguoi ay chi quan rieng tarn mmh, thay tinh mat vi te nhip vi
tran, Imj chuyen mudl phuong, khien than nay lien sanh lien diet ma tarn
tanh chang doi doi, nga tanh chang hoai, gpi ta la tanh thuong, sanh tip
cua tat ca chung sanh ti> ta ma ra thi goi la tanh vo throng.

d. Ngircyi ay da dupt duoc Tiro'ng Am, thay hanh am luu
chuyen throng xuyen, goi la tanh thuwig: sac, tho, tuwig ba am nay da
diet net thi goi la vo thuong.

- Do so do nay, mot phan vo throng, mot phan la thuwig, nen bi lac vao
ngoai dao, me lam tanh Bo De, ay goi la ngoai dao thCp ba lap Mot Phan
Thuong Luan.

4. Trong luc thien dinh, chanh tarn kien co, ma chang duoc dip quay

pha, quan xet cung tot coi goc cua sanh diet, trong phan vi (2) khoi tarn so
do, nguoi ay bi doa vao bon thip HCm Bien Luan:

a. Nguoi ay trong tarn so do cai goc sanh Imj chuyen chang
ngung, chap qua khip vi lai goi la hCm bien, chap tarn tuong tuc goi la vo
bien.

b. Nguoi ay quan ti> tarn van kiep den nay thi thay co chung
sanh, ti> tarn van kiep tro ve trw&c thi chang thay chang nghe, ben cho cho
chang the thay nghe ay goi la vo bien, cho co chung sanh goi la hCm bien.

c. Nguoi ay chap rang ta biet cung knap, duoc tanh vo bien;
tat ca moi nguoi dang trong cai hay biet cua ta, ma ta chang tung biet cai
tanh biet cua ho, ay goi la ho chang du'oc cai tarn vo bien, chi duoc tanh
hCpu bien thoi.

Thich Duy Lire dich

Surangama sutra VIM

iv. As the practiser looks exhaustively into the fourth aggregate and
finds that it ends in emptiness, (he reasons that its end is annihilation
and its manifestation is creation and so) infers that each living being
partly exists and partly does not and so concludes that all things in
the world are half finite and half infinite.

By so discriminating between the finite and the infinite, he falls into
heresy which screens his Bodhi nature. The above pertain to the
fourth state of heterodox discrimination (samskara) which postulates
the duality of the finite and the infinite.

5. Further, in his cultivation of samadhi which, as a result of his
pointed concentration of mind, can no more be troubled by demons, if
the practiser looks exhaustively into the origin of living beings and
begins to differentiate between views when contemplating the
continuous subtle disturbance in this clear state, he will fall into error
because of the (following) four confused views about the undying
heaven. 256

As, he investigates the origin of transformation, he may call changing
that which varies, unchanging that which continues, born that which is
visible, annihilated that which is no more seen, increasing that which
preserves its nature in the process of transformation, decreasing that
whose nature is interrupted in the changing process, existing that
which is created and non-existent that which disappears; this is the
result of his differentiation of the (eight states) seen as he
contemplates the manifestations of the fourth aggregate. If seekers of
the truth call on him for instruction, he will declare:

i. now both live and die, both exist and do not, both increase and
decrease, thus talking wildly to mislead them.

ii. As the practiser looks exhaustively into his mind, he finds that each
thought ceases to exist in a flash and concludes that they are non-
existent. If people ask for instruction, his answer consists of the one
word .Nothing,, beyond which he says nothing else' astruse terms
and abstain from giving complete and specific replies which the
Buddha denounces as wild talk.

Translated by Charles Luk 26

KINH THU LANG NGHIEM QUYEN MlTd 3 !

d. Nguoi ay quan den cung tot Hanh Am rong khong, so do

trong tarn cai so thay cua mmh, cho la o trong mot than cua tat ca chung
sanh deu la phan ni>a sanh phan ni>a diet, cho den tat ca hien hmj trong
the gioi nay cung deu phan ni>a hOu bien, phan nCpa vo bien.

- Do so do nay, hmj bien vo bien, lac vao ngoai dao, me lam tanh Bo De,
ay goi la ngoai dao thCp tu^ lap HCpu Bien Luan.

5. Trong luc thien dinh, chanh tarn kien co, ma chang duoc dip quay

pha, quan xet cung tot coi goc cua sanh diet, o noi tri kien khoi tarn so do,
ngu'oi ay bi doa vao bon thCp: dien dao, bat tip, can loan, bien ke hu^ luan:

a. Ngu'oi ay quan xet coi goc cua si/ bien hoa thay cho Imj
chuyen thi goi la bien, thay cho noi nhau thi goi la throng, thay cho thay
duoc thi goi la sanh, thay cho chang thay du'oc thi goi la diet, cai nhan noi
nhau chang gian doan thi goi la them, khi dang noi nhau, o giCpa co cho
gian doan thi goi la bot, cho sanh cua moi vat thi goi la hOu, cho diet cua
moi vat thi goi la vo; dung ly quan xet thi thay dong, dung tarn thi thay
khac. Co ngu'oi den cau phap hoi nghTa thi dap: "ta nay cung sanh cung
diet, cung co cung khong, cung them cung bot", bat clp luc nao deu noi dao
loan nhiMhe, khien ngu'oi nghe roi cung nhu^ khong nghe.

b. Ngu'oi ay quan xet tarn ho den cho Vo, vi vay nen chang co
chCpng dac, he co ngu^oi den hoi chi dap mot chCp "Vo", ngoai ra khong noi
gica.

Thich Duy Lu^c dich

Surangama sutra VIM

256. Heretics believe that heaven is undying and that he who does not mislead others when
teaching them, will be reborn there. Hence, in their answers to their students, questions, they

use.

iii. As the practiser looks exhaustively into his mind, he sees the rise
of his thoughts and concludes that they exist. If people ask for
instruction, his answer consists of the one word 'something,, beyond
which he says nothing else. 257

iv. The practiser sees both existence and nonexistence and finds that
such states are so complicated that they confuse him. If people ask
for instruction, he will say: The existing comprises the non-existent
but the nonexistent does not comprise the existing,. 258 in such a
perfunctory manner as to prevent exhaustive inquiries.
By so discriminating, he causes confusion and so falls into heresy
which screens his Bodhi nature. The above pertain to the fifth state of
heterodox discrimination (samskara) which postulates confused
views about the undying.

6. Further, in his cultivation of samadhi which, as a result of his
pointed concentration of mind, can no more be troubled by demons, if
the practiser looks exhaustively into the origin of living beings and
begins to differentiate as he contemplates the endless flow (of the
fourth aggregate), he will fall into error because of his wrong view of
the continued existence of form after death259 arising from his upset
mind. So he clings firmly to his body and believes that form is ego; he
sees that his mind embraces all countries everywhere and believes
that form is within ego; he sees that form is now restored to follow his
ego, and believes that ego exists apart from form; and he sees that
his ego continues to exist in the flow of samskara and believes that it
is within form.

257. He sees notonly the rise, but also the fall, of thoughts; hence his ambiguous reply:
Something.

without daring to speak specifically of their existence in order not to be in the wrong.

258. For he dares not say definitely that something exists in the non-existent.

259. For he mistakes the fourth aggregate for his ego.

These are (the four kinds of) discrimination arising from the belief that
form continues to exist after death. Thus there are sixteen kinds of
such discrimination due to wrong contemplation of the first four
aggregates (rupa, vedana, sanjna and samskara).

Translated by Charles Luk 27

KINH THU LANG NGHIEM QUYEN MlTd 5 !

c. Nguoi ay quan xet tarn ho den cho HCpu, vi vay ma co su
chung dac, he co nguoi den hoi thi chi dap mot chCr "HCpu", ngoai ra khong
noi gi ca.

d. Nguoi ay hCm vo cung thay, do canh roi rac nen tarn cung
bj roi loan, he co nguoi den hoi thi dap: "Cung co tuc la cung khong, o
trong cung khong, chang phai cung co". Tat ca can loan, chang the hoi ra
ket qua.

- Do so do nay, hw vo can loan, lac vao ngoai dao, me lam tanh Bo De, day
goi la ngoai dao thCp nam chap bon thip Dien Dao, Bat Tlp, Can Loan, Bien
Ke Hu Luan.

6. Trong luc thien dinh, chanh tarn kien co, ma chang duoc dip quay

pha, quan xet cung tot coi goc cua sanh diet, trong dong sanh diet vo tan
khoi tarn so do, nguoi ay bi doa vao tw tuong dien dao, chap sau khi chet
co tuong: hoac tu giCp cai sac than, cho sac than la ta; hoac thay ta bao
trum khap cac coi nuoc, thi cho ta co sac; hoac thay duyen canh xwa theo
ta luan hoi thi cho sac thuoc ve ta; hoac thay cai ta nuong theo hanh am
ma tuong tuc, thi cho ta o noi sac, xoay chuyen nhu vay thanh muoi sau
tuong, ti> do sanh ra cai chap "co phien nao that", va "Bo De that", hai tanh
ay di song song ma chang dung cham nhau, do so do nay, chap sau khi
chet co tuong, lac vao ngoai dao, me lam tanh Bo De, ay goi la ngoai dao
thCp sau trong ngu am chap sau khi chet co tuong, lap Tarn Dien Dao Luan.

Thich Duy Luc dich

Surangama sutra VIM

From then on the practiser discriminates between fundamental
troubles (klesa) and fundamental Bodhi as existing side by side
without contradicting each other. For this wrong view that form
continues after death, he will fall into heresy that screens his Bodhi
nature. The above pertain to the sixth state of heterodox
discrimination (samskara) which postulates the wrong view that form
exists death.

7. Further, in his cultivation of samadhi which, as a result of his
pointed concentration of mind, can no more be troubled by demons, if
the practiser looks into the origin of living beings and begins to
differentiate as he contemplates the fourth aggregate (samskara)
which will vanish in the same way the first three (rupa, vedana and
sanjna) did before, he will fall into error because of his wrong view of
the nonexistence of form after death arising from his upset mind.

He saw that form was causeless when rupa vanished, that his mind
was free from bondage when sanjna ended and that all links were
broken when vedana stopped. He now concludes that once the
aggregates are no more, life deprived of vedana and sanjna is like
grass and plants. Even rupa does not exist in life, how can there be
form after death? So his investigation reveals the non-existence of
form after death with the ensuing eightfold absence of form. 260
Hence his belief that Nirvana has neither cause nor effect and
that all things are void, have only (empty) names and are
fundamentally subject to annihilation.

For this wrong view of annihilation after death, he falls into heresy
that screens his Bodhi nature. This is the seventh state of heterodox
discrimination (samskara) which postulates the wrong view of
annihilation (ucchedadarsana).

8. Further, in his cultivation of samadhi which, as a result of his
pointed concentration of mind, can no more be troubled by demons, if
the practiser looks into the origin of living beings and begins to
differentiate as he contemplates the fourth aggregate which now
manifests whereas (rupa), vedana and sanjna have vanished, he will
fall into error because of the wrong dual view of existence and non-
existence which is self-contradictory and which implies the negation
of both after death. 261

Thus rupa, vedana and sanjna, previously seen to exist now do not. If
samskara which now manifests is likewise not to exist it is (in fact) not

Translated by Charles Luk 28

KINH THU LANG NGHIEM QUYEN MlTd 3 !

7. Trong luc thien dmh, chanh tarn kien co, ma chang duoc dip quay
pha. Quan xet cung tot coi goc cua sanh diet, trong nhung cho sac, tho,
tuwig, da diet ti> truoc, khoi tarn so do, nguoi ay bi doa vao tw tirorig dien
dao, chap sau khi chet chang tuong. Thay Sac Diet roi thi hinh the chang
co nhan, thay tuwig diet roi thi tarn chang bo buoc, thay tho diet roi thi
chang con cho noi lien, tanh am tieu tan, dau co si/ sanh ma chang co tho,
tuwig, dong nhu cay co, cai the chat hien hCpu nay con bat kha dac, huong
chi chet roi thi dau con hinh tu'ong nao! Theo do suy lu^ong, xoay chuyen
thanh tarn thCp vo tu'ong, cho rang nhan qua, Niet Ban, tat ca deu khong,
chi co danh ti*', cuoi cung doan diet. Do so do nay, lac vao ngoai dao, me
lam tanh Bo De, ay goi la ngoai dao thip bay trong ngu am chap sau khi
chet chang tuwigjap Tarn Dien Dao Luan.

8. Trong luc thien d|nh, chanh tarn kien co, ma chang du'oc dip quay
pha. Quan xet cung tot coi goc cua sanh diet, trong cho hanh am con ma
tho tuong da diet, cho "Co, Khong" dong thoi cung hien nen tu" the pha
nhau, ngu'oi ay bi doa vao dien dao luan, chap sau khi chet chang phai
"Co" cung chang phai "Khong", trong sac, tho, tuwig, thay co chang phai la
co, noi hanh am lu^u chuyen, thay khong chang phai la khong, xoay chuyen
nhu vay cung tan am gioi, thanh tarn thip tu'ong "chang phai co chang phai
khong", du gap mot duyen nao deu noi sau khi chet cung co tuwig cung
khong tuong. Lai chap hanh am tanh hay thay doi, tarn phat thong ngo,

Thich Duy Lu^c djch

Surangama sutra VIM

non-existent. If these four aggregates are likewise looked into, the
conclusion is the eightfold negative view of form in life and after
death. Thus each of them when investigated can be said to be neither
existing nor non-existent after death.

260. Each of the first four aggregates is devoid of cause-form and effect-form.

261. He reasons that since the first three aggregates have vanished, the fourth will follow them
sooner or later, and so infers that all four are non-existent. He then reasons that the fourth
aggregate manifests now in spite of the disappearance of the first three, and so infers that all four
are not non-existent. Thus he concludes that since the four aggregates are neither existing nor
non-existent in life, they will be so after death; hence the eightfold negative view.

Further, since the fourth aggregate is (always) changing, he reasons
that both its existence and non-existence are invalid for it is neither
real nor unreal (in life). So he infers that nothing can be said of it in
the dark and obscure condition after death.
For holding the above views, he will fall into heresy that screens his
Bodhi nature. They pertain to the eighth state of discrimination
(samskara) which postulates the invalidity of both the existence and
non-existence of the five aggregatesafter death.

9. Further, in his cultivation of samadhi which, as a result of his
pointed concentration of mind, can no more be troubled by demons, if
the practiser looks into the origin of living beings to differentiate as he
contemplates the fourth aggregate which is subject to annihilation
after its rise and fall in every flash of thought, he will fall into error
because of his wrong conception of either one of the seven states
where body, desire, suffering, joy, and indifference 262 are destroyed
and where nothing exists after their annihilation which is final.
For this wrong view of annihilation after death, he will fall into heresy
which screens his Bodhi nature. This is the ninth state of heterodox
discrimination which arises from the upset mind and which postulates
the annihilation of the five aggregates after the present life.

262. Annihilation ofbody in the realms ofmen and devas; ofdesire in the firstdhyana heaven; of
suffering in the second; of joy in the third and indifference in the fourth dhyana heaven and the
formless world.

Translated by Charles Luk 29

KINH THU LANG NGHIEM QUYEN MUcy\

thay "Co, Khong" deu chang phai, hw va that deu khong cho can clp, do so
do nay, lam cho mjt mu chang the noi 6w<yc, lac vao ngoai dao, me lam
tanh Bo De, ay goi la ngoai dao thCp tarn trong ngu am chap sau khi chet
chang co cung chang khong, lap Tarn Dien Dao Luan.

9. Trong luc thien djnh, chanh tarn kien co, ma chang 6w<yc dip quay

pha. Quan xet cung tot coi goc cua sanh diet, 6" nci Hau-Hau-V6 (3) khai
tarn so do, ngu'6'i ay bi doa vao bay thCp Doan Diet Luan: hoac chap cai
than diet, hoac due tan diet, hoac kho tan diet, hoac cu>c lac diet, hoac cu>c
xa diet, xoay chuyen nhir the tan cung bay noi, cai than hien tien khi tieu
diet roi chang con sanh nCpa, do so do nay, lac vao ngoai dao, me lam tanh
Bo De, ay goi la ngoai dao thip chin trong ngu am chap sau khi chet doan
diet, lap Tarn Dien Dao Luan.

Thich Duy Lu^c dich

Surangama sutra VIM

10. Further, in his cultivation of samadhi which, as a result of his
pointed concentration of mind, can be no more troubled by demons, if
the practiser looks into the origin of living beings and begins to
differentiate as he contemplates the fourth aggregate which will recur
after its annihilation (after death), he will fall into error because of his
misconception of the five false conditions of Nirvana.
In his contemplation of the condition of perfect clearness which now
manifests, he is tempted to transmute into Nirvana either (a) the
heaven of desire because of his delight in that condition; (b) the first
dhyana heaven because it is free from trouble and anxiety; (c) the
second dhyana heaven because it is free from suffering; (d) the third
dhyana heaven because it is full of joy; or (e) the fourth dhyana
heaven which is free from both suffering and joy and is beyond birth
and death in samsara. Thus he will mistake samsaric heavens for the
(fundamental) wu wei state and cling to (either one of) these five
states as an ultimate abode offering peace and security. Because of
this differentiation, he will fall into heresy which will screen his Bodhi
nature.

This is the tenth state of heterodox discrimination (samskara) which
postulates five conditions of Nirvana, arising from the five aggregates.

Ananda, these ten kinds of wild interpretation of dhyana come from
the intermingling of the fourth aggregate of discrimination with
meditative mind. Deluded and wayward practisers who do not know
their own capabilities, cannot distinguish these states when they
manifest and wrongly declare that they have attained the holy rank.
By so doing, they will break the rule against lying and so fall into the
unintermittent hells. After my nirvana, in the Dharma ending age, you
should proclaim this teaching so that living beings will awaken to it,
that the demons of their minds will not lead them to self-inflicted
calamities, and that all practisers can be on their guard and wipe out
heterodox views. You should teach them how to discipline their
bodies and minds so that they awaken to Reality and avoid straying
from the Supreme Path, and to refrain from wishful thinking and from
mistaking some little progress for complete realization. You should
act as their guide to Supreme Enlightenment.

Translated by Charles Luk 30

KINH THU LANG NGHIEM QUYEN MlTd 3 !

10. Trong luc thien dmh, chanh tarn kien co, ma chang duoc dip quay
pha. Quan xet cung tot coi goc cua sanh diet, o noi Hau Hau HCpu (4) khoi
tarn so do, nguoi ay bi doa vao nam thip Niet Ban Luan: hoac nhan due
gioi la noi Chanh Chuyen Y, vi thay canh vien minh nen tarn sanh ai mo,
hoac nhan so thien vi tanh khong con lo, hoac nhan nhj thien, vi tarn khong
con kho, hoac nhan tarn thien, vi rat vui dep, hoac nhan tip thien vi kho vui
deu mat, chang bi luan hoi sanh diet vay. Me lam coi troi hCm lau cho la
qua vo vi, nam noi an on ay la noi Thang Tmh Y, xoay chuyen o nam cho
nay, cho la clpu canh, do so do nay, lac vao ngoai dao, me lam tanh Bo De,
ay goi la ngoai dao thin mwv\ trong ngu am chap nam thip Niet Ban, lap
Tarn Dien Dao Luan.

- A Nan! Mu^oi thip thien d|nh cuong giai tren deu do Hanh Am va dung tarn
giao tranh Ian nhau ma hien ra, chung sanh ngu me chang tu^ xet ky, gap
nhan duyen nay, ma chang tu^ biet, nhan slp me lam cho la giai thoat, tu^ noi
chung thanh, thanh dai vong ngCp, doa nguc A-Ty.

- Sau khi Nhu Lai nhap diet, noi thoi mat phap, cac ngu^oi phai theo loi day
bao r\hw tren khai thj khap tat ca chung sanh, khien deu to ngo nghTa nay,
cho cho tarn ma ti/ khoi nghiep chu^ong, ho tri cho ho dupt bo ta kien, khien
than tarn duoc mo mang, giac ngo nghTa chon that, thanh V6 Throng
Dao, chang bi lac duong, chang du^oc ft cho la du, lam bia chi du^ong giai
thoat cua Phat.

Thich Duy Llpc djch

Surangama sutra VIM

The Ten States Affected by the Fifth Aggregate of
Consciousness (Vijnana)

Ananda, in the cultivation of samadhi, when the fourth aggregate
of discrimination (samskara) comes to an end, the subtle disturbance
in the state of clearness, (that is the functioning of samsaric mind),
which is the mechanism of birth and death, suddenly explodes and
exposes an outlook completely different from that of the profound
karma of pudgala (i.e. all beings subject to transmigration). This is the
moment when Nirvana is about to dawn, like the cock-crow that
heralds the first light of the day in the east, when the six senses are
void and still and no more wander outside. Within and without there is
only a profound brightness reaching the root of life of all beings of
the twelve forms of birth in the ten directions of space wherein there
is nothing that can be further penetrated. This contemplation of the
essence of basic clinging (i.e. the fifth aggregate of consciousness)
releases the practiser from all attraction (by old habits and new
karma) and immunizes him from further transmigration in samsara for
he has realized the identity of mind with its self-created externals
everywhere. As the nature of consciousness now manifests clearly,
he will discover its hidden depth, This is the fifth aggregate of
consciousness which conditions the practiser's meditation.
As the practiser is immune against external attractions and realizes
the identity of mind, and objects, the separateness arising from the
six different sense organs ceases and the mind functions uniformly
with seeing and hearing in regard to a single function which is pure
and clean. In this state, all the worlds in the ten directions, together
with his body and mind, are clear and transparent like crystal both
within and without. This is the end of the aggregate of consciousness
which enables the practiser to leap over and beyond the kalpa of
turbid life, the main cause of which is the (first) seeming shadow of
his wrong thinking. 263

Translated by Charles Luk 31

KINH THU LANG NGHIEM QUYEN MlTd 5 !

V. MATHUCAM

- A Nan! Nguoi tu thien dinh, khi dupt duoc Hanh Am, cac tfnh sanh diet
lang xang chuyen dong cua the gian bong duoc tan ra, cac nghiep bao
luan hoi, si/ cam Cmg vi te nhiF chi to gan duoc doan dint, sap duoc minh
ngo noi coi Niet Ban, nhir ga gay Ian chot, troi bat dau rang dong. Luc can
hw tinh, chang con giong ruoi canh tran, trong ngoai tram nhien sang suot,
cho den nhap vo so nhap: thau suot coi goc tho mang cua 12 loai chung
sanh trong mu^oi phirong, chap vao cai coi goc do, cac loai chang den voi
nhau, ma o noi mu^oi phuwig deu dong mot coi goc, si/ phat hien cho an
bf do, nhir troi gan sang ma chira sang, rang dong keo dai, day goi la
pham vi cua Thipc Am. Neu o cho dong ay, nho slpc thien dinh mai giua luc
can, den thay nghe thong nhau, si/ dung cua luc can muon hop hay tach ra
deu duoc ti/ do thanh ti/u, trong ngoai sang suot nhir Imj ly, goi la thine am
net, thi luc ay du'oc sieu viet Menh Tru'oc. Nhung quan xet nguyen nhan la
do boi VQng Tuong (mu'ong tuong) Hu> V6, Dien Dao Vong Tuong (5) lam
goc.

Thich Duy Li/c dich 10

Surangama sutra VIM

1. Ananda, you should know that, as the practiser ooks exhaustively
into the fourth aggregate (samskara), it ill return to its source, that is
(the fifth aggregate) consciousness, hough he wipes out birth and
death, he does not yet achieve the pure and profound state of
Nirvana. He can now unify the different functions of the sense organs,
and so is aware that all beings are created by consciousness. Thus
he can enter the source of perfection but if, on his return to it, he
wrongly sets it up as the cause of true permanence, and regards this
as correct, he will fall into error and will become an adherent of the
Kapila doctrine which postulates primordial darkness, thereby
screening his Bodhi nature and missing

the Buddha-knowledge.

263. i.e. the first thought that stirred the mind since the time without beginning.

This is the first state of the aggregate of consciousness which sets up
the mind thus realized as ultimate attainment so straying far from
Complete Enlightenment and standing opposite to Nirvana, thus
sowing the seed of heresy.

2. Ananda, as the practiser looks exhaustively into samskara which
now becomes void, he will wipe out birth and death but will not yet
achieve Nirvana. If he regards consciousness as his substance and
insists that he is right in thinking that all living beings of the twelve
types of birth in boundless space spring from his body; he will err
because of his wrong conception of a subjective creator and will
become an adherent of Mahesvara who appears in a body which has
no limit; it will screen his Bodhi nature and will cause him to miss

the Buddha-knowledge.

This is the second state of the aggregate of consciousness which
sets up the mind-creator as ultimate attainment, thus straying far from
Complete Enlightenment and standing opposite to Nirvana, thereby
sowing the seed of great pride in an omnipresent divine ego.

Translated by Charles Luk 32

KINH THU LANG NGHIEM QUYEN Mlrd 3 !

1. A Nan! Ngirol tu thien dinh, khi dupt diKyc hanh am, tra ve cho coi
goc cua Thine Am, sanh diet da diet ma nol tinh dieu cua tich diet chya
dwvc vien thong, co the khien luc can thong dung Ian nhau, cung thong vol
cai giac tri cua cac loai trong mwv\ phirong, do sy thong dung ay mm
du^o'c di vao cho coi goc cua ThCpc Am. Neu 6" cho tra ve ma lap cai nhan
Chan Thu'6'ng, sanh tarn thu thang, thi bi doa vao cai chap "Nang nhan, so 1
nhan", lam ban vol bon ngoai dao toe vang, nhan cho "can ban cua vo
minh" lam nci sv quy, me lam tanh Bo De, lac mat tri kien Phat, ay goi la
lap cai tarn so 1 dac, thanh cai qua so 1 quy, trai xa vien thong, ngu'O'c dao
Niet Ban, thanh giong ngoai dao thCp nhat.

2. Ngu'6'i tu thien dinh, khi dupt du^o'c Hanh Am, sanh diet da diet, ma
nci tinh dieu cua tich diet chira du'O'c vien thong, neu 6" cho coi goc cua
thine Am, 6m lam ti/ the cua minh, cho tat ca 12 loai chung sanh khap hu
khong deu phat xuat ti> than ta, sanh tarn thu thang, thi bi doa vao cai chap
"Nang phi nang" (6), lam ban vm bon ma dan hay hien than vo bien 6" coi
Sac giol, me lam tanh Bo De, lac mat tri kien Phat, ay goi la lap cai tarn
nang vi, thanh cai qua nang slp, trai xa vien thong, ngyo'c dao Niet Ban,
sanh Dai Man Thien, thanh giong chap nga thien vien thin hai (thien vien
chira dwyc vien thong, chi co mot nCpa).

Thich Duy Li/c dich n

Surangama sutra VIM

3. As the practiser looks exhaustively into samskara which now
becomes void, he will wipe out birth and death but will not yet achieve
Nirvana. If he clings to consciousness as his refuge, he will interpret
that his body and mind as well as the whole of space spring from that
refuge, thereby wrongly inferring that this source is true Reality, free
from birth and death. Because of his misinterpretation of vijnana
(consciousness) as permanent, he will understand neither the
Uncreate nor (the created) birth and death. For his delight in this
deluded state, he will fall into error because he mistakes
impermanence for permanence and will thus become an adherent

of Isvaradeva, (the divine ego who creates all things), thereby
screening his Bodhi nature and missing the Buddhaknowledge.
This is the third state of the aggregate of consciousness which sets
up the causal mind as ultimate attainment, thus straying far from
Complete Enlightenment and standing opposite to Nirvana and so
sowing the seed of perfection's opposite.

4. As the practiser looks exhaustively into samskara which becomes
void, he will wipe out birth and death but will not yet achieve Nirvana.
If he clings to his knowledge of his all-embracing consciousness
(alaya) and so sets up his own interpretation that all grass and plants
are sentient and do not differ from men and that after death men

will become grass and plants. If he delights in such misconception, he
will fall into error because of wrong knowing and will become an
adherent of the doctrine of Vasistha 264 and Sani, thus screening his
Bodhi nature and missing the Buddha-knowledge.
This is the fourth state of the aggregate of consciousness which sets
up the knowing mind as ultimate attainment, thus straying far from
Complete Enlightenment and standing opposite to Nirvana, thereby
sowing the seed of invertedknowing.

Translated by Charles Luk 33

KINH THU LANG NGHIEM QUYEN Mlro 5 !

3. Ngirol tu thien dinh, khi dupt dircyc Hanh Am, sanh diet da diet, ma
nai tinh dieu cua tich diet chu'a 6w<yc vien thong, neu 6" nol coi goc cua
thCpc am khcn tarn niwng tya, ty nghi than tarn minh ti> do ma ra, mudl
phucng hu khong deu ti> do sanh khol, ben nhan cho do la cai the chcn
thuang, la nci chang sanh diet. Q cho sanh diet chap la thuang tru, chang
nhCpng chang thay tanh chan bat sanh diet, ma con nhan lam tanh sanh
diet hien tai, an tru tai cho me lam nay, sanh tarn thu thang, thi bi doa vao
cai chap "thu'6'ng phi thuo'ng", lam ban v&\ bon 6" coi tro'i Ti/ Tai Thien, me
lam tanh Bo De lac mat tri kien Phat. Ay goi la lap cai tarn nhan y (cai nhan
nucmg tya) thanh cai qua vong ke (vong chap thu'6'ng tru), trai xa vien
thong, ngiKyc dao Niet Ban thanh giong dien dao vien thong thip ba (noi
vien thong ma chu'a du^o'c vien thong).

4. Ngirol tu thien dinh, khi dupt du^o'c Hanh Am, sanh diet da diet, ma
nci tinh dieu cua tich diet chu'a du'O'c vien thong, neu 6" nci sv tri, kien lap
tri giai, cho cac loai cay co mudl phu'O'ng deu goi la hmj tinh, v&'\ ngu^cyi
chang khac; cay co lam ngu'6'i, ngu'6'i chet roi lai thanh cay co, cho den loai
vo tinh deu co sy giac tri, hu^u tinh vo tinh chang co phan biet, sanh tarn
thu thang, thi bi doa vao cai chap "Tri vo tri", lam ban vol hai thCp ngoai dao
Ba Tra va Tien Ni, chap tat ca deu co sy giac tri, me lam tanh Bo De, lac
mat tri kien Phat. Ay goi la lap cai tarn vien tri, thanh cai qua hir vong, trai
xa vien thong, ngu^o'c dao Niet Ban, thanh giong Dien Dao Tri thCp tu\

Thich Duy Lye dich 12

Surangama sutra VIM

5. As the practiser looks exhaustively into samskara which now ends,
he wipes out birth and death but does not yet achieve Nirvana. If he
awakens to the uniformity of the (six) sense organs, as he
contemplates the original transformation (of the four elements), he
may be tempted to worship the brightness of fire, the purity of water,
the freedom of wind and the creativeness of earth. He will regard
them as fundamental causes of creation and as permanent Reality,
thereby falling into error because of his wrong view of creation. He
will follow the teaching of Kasyapa 265 and other Brahmans and will, in
his quest of immortality, offer his body and mind to serve and worship
fire and water, thereby screening his Bodhi nature and missing the
Buddha-knowledge.

This is the fifth state of the aggregate of consciousness which
postulates the worship (of the elements) thus throwing away the mind
to pursue its objects and wrongly seeking the causes of fruition; he
will thus stray far from Complete Enlightenment and will stand
opposite to Nirvana, thereby sowing the seed of inverted
transformation.

264. A Brahman who is said to have denied the permanence of Nirvana and maintained that
plants had lives and sentience.

265. Who sets up a Creator of gods, demons, men and animals.

6. As the practiser looks exhaustively into samskara which now ends,
he wipes out birth and death but does not yet achieve Nirvana. In this
stage of bright and empty consciousness, he may be tempted to
believe that voidness destroys all things and will cling to annihilation
as his last refuge. He will fall into error because he clings to
nothingness and so will think that devas without thought are void
thereby screening his Bodhi nature and missing the Buddha-
knowledge.

This is the sixth state of the aggregate of consciousness
which is completely void and mindless leading to empty fruition; the
practiser will stray far from Complete Enlightenment and will stand
opposite to Nirvana, thereby sowing the seed of annihilation.

Translated by Charles Luk 34

KINH THU LANG NGHIEM QUYEN Mlro 5 !

5. Ngudl tu thien dinh, khi dupt dircyc Hanh Am, sanh diet da diet, ma
nai tinh dieu cua tich diet chira dircyc vien thong, neu 6" nol luc can dung
thong Ian nhau da dwyc tuy thuan vo ngai, roi nucmg theo vien dung nay,
cho la tip dai hay bien hoa tat ca, nen ti> nol tip dai ham cau tanh sang suot
cua hoa; thich tanh trong sach cua thuy; u^a tanh chu Imj cua phong, quan
tanh thanh tu^u cua tran, moi moi deu ton sung, lay cac tran ay nhan lam
ban nhan, chap cho la thu j 6'ng try, thi bi doa vao cai chap "Sanh vo Sanh",
lam ban vol bon ngoai dao Ca Diep Ba va Ba La Mon, sieng tarn ep xac,
they ICpa tho 1 nu^ac de cau du^o'c ra khoi sanh tip, me lam tanh Bo De, lac mat
tri kien Phat. Ay goi la chap tiwc, tho 1 phung, me tarn theo vat, lap cai
nhan vong cau, cau cai qua vong mong, trai xa vien thong, ngu^o'c dao Niet
Ban, thanh giong cua tao hoa dien dao thCp nam.

6. Ngirol tu thien dinh, khi dupt du^o'c Hanh Am, sanh diet da diet, ma
nci tinh dieu cua tich diet chu^a du'O'c vien thong, neu 6" trong vien minh
chap la hw vo, bac bo cac si/ tao hoa, lay cai vmh diet lam cho quy y, sanh
tarn thang giai, thi bi doa vao cai chap "Quy vo quy" (cho vo quy la Quy),
lam ban vol bon Thuan Nha Da (than hu khong) 6" coi Vo Tu j 6'ng Thien, me
lam tanh Bo De, lac mat tri kien Phat. Ay goi la chap cai tarn hu vo thanh
qua Khong Vong, trai xa vien thong, ngu'O'c dao Niet Ban, thanh giong
doan dietthCpsau.

Thich Duy Li/c dich 13

Surangama sutra VIM

7. As the practiser looks exhaustively into samskara which now ends,
he wipes out birth and death but does not yet achieve Nirvana. In this
continued state of consciousness, he may be tempted by its seeming
permanence to try and make his own body deathless and free it from
mortality. Such misconception will cause him to fall into error because
of his wrong desire and to follow the teaching of Asita-rsi who
postulates longevity, thereby screening his Bodhi nature and missing
the Buddha-knowledge.

This is the seventh state of the aggregate of consciousness which
clings to long life and sets, up the false cause of preservation in the
search for permanent fruition; the practiser will thus stray far from
Complete Enlightenment and will stand opposite to Nirvana, thereby
sowing the seed of false prolongation of life.

8. As the practiser looks exhaustively into samskara which now ends,
he wipes out birth and death but does not yet realize Nirvana. In his
contemplation of the aggregate of consciousness, from which springs
life, he may be apprehensive that its end will cause the total
annihilation of the worldly; he will by means of the power of
transformation (of alaya), sit in a lotus palace and exhibit the seven
treasures and beautiful girls to give rein to his mind. He will thus fall
into error because of his indulgence in falsehood and will follow the
heavenly demon, thereby screening his Bodhi nature and

missing the Buddha-knowledge.

This is the eighth state of the aggregate of consciousness which
gives rise to the cause of worldly fruition; the practiser will thus stray
far from Complete Enlightenment by standing opposite to Nirvana,
thereby sowing the seed of heavenly demons.

Translated by Charles Luk 35

KINH THU LANG NGHIEM QUYEN Mlro 5 !

7. Ngudl tu thien dinh, khi dupt dircyc Hanh Am, sanh diet da diet, ma
nci tinh dieu cua tich diet chira ducyc vien thong, neu 6" nol vien thirorig
sanh long cung co cai than nay, cho la thuwig try dong vol tanh ay, mai
khong tieu diet, sanh tarn thang giai, thi bi doa vao cai chap "Tham phi
tham" (7), lam ban vol bon A Jw Da (chang ai bang), tham cau truang tho,
me lam tanh Bo De, lac mat tri kien Phat. Ay goi la chap truac mang can,
lap cai nhan co vong (kien co cai vong than), cau qua thiKyng try, trai xa
vien thong, ngu'O'c dao Niet Ban, thanh giong vong dien thCp bay (vong
dien: vong muon keo dai).

8. Ngudl tu thien dinh, khi dupt du'O'c Hanh Am, sanh diet da diet, ma
nci tinh dieu cua tich diet chua dugc vien thong, xet thine am la mang can
cua cac loai dung thong Ian nhau, bong so" tieu diet, muon giCp lai tran lao,
ben 6" cho do ngoi cung lien hoa, hoa ra rat nhieu chau bau va my nCp,
buong lung tarn minh, sanh tarn thang giai, thi bi doa vao cai chap "chon
vo chcn" (cho vo chen la chen), lam ban vm coi Tha Hoa Thien, me lam
tanh Bo De, lac mat tri kien Phat. Ay goi la phat cai nhan ta tu^ang, lap qua
tran lao hung thinh, trai xa vien thong, ngiKyc dao Niet Ban, thanh giong
thien mathu'tam.

Thich Duy Lu'C dich 14

Surangama sutra VIM

9. Further, as the practiser looks exhaustively into samskara which
now ends, he wipes out birth and death but does not yet achieve
Nirvana. As he contemplates his bright consciousness, if he begins to
differentiate between its fine 266 and coarse 267 characteristics, thus
implying the duality of reality and falsehood in his search for the truth,
he will stray from the pure and clean Path; he will look into suffering,
the cutting of its cause, its destruction and the way thereto, and will
stop at its annihilation without striving to advance further. By so
doing, he will follow those whose minds are fixed on the sravaka
stage, those devas of the four dhyana heavens and those who refuse
to hear further about the Dharma, and so develop self-conceit,
thereby screening his Bodhi nature and missing the Buddha-
knowledge.

266. Alaya itself.

267. Alaya's objects.

This is the ninth state of the aggregate of consciousness which unites
with its essence for nirvanic fruition; the practiser will thus stray far
from Complete Enlightenment by standing opposite to Nirvana,
thereby sowing the seed of obstructive voidness.

10. Further, as the practiser looks exhaustively into samskara which
now ends, he is free from birth and death but does not yet achieve
Nirvana. As he contemplates the bright and pure essence of
consciousness, if he looks deeper into its depth, he may regard the
latter as Nirvana and will not strive to advance further. He will be one
of those whose minds are set on pratyeka Buddhahood and who live
apart from others to seek self-enlightenment, thereby screening his
Bodhi nature and missing the Buddha-knowledge.

This is the tenth state of the aggregate of consciousness is the union
of mind with pure awareness culminating in clear fruition; the
practiser will thus stray far from Complete Enlightenment by standing
opposite to Nirvana thereby sowing the seed of incomplete
enlightenment.

Translated by Charles Luk 36

KINH THU LANG NGHIEM QUYEN MlTd 3 !

9. Ngirol tu thien dinh, khi dupt dircyc Hanh Am, sanh diet da diet, ma
nai tinh dieu cua tich diet chira 6w<yc vien thong. Q trong nguon goc cua
thCpc am, khcn tarn phan biet tinh, tho, chcm, nguy, nhan qua tra nhau, chi
cau sy cam ung, trai ngircyc dao thanh tinh, chap cai kho, tap, diet, dao
cua Tlp Thanh De, cho la den cho diet roi la xong, chang cau tien them,
sanh tarn thang giai, thi bi doa vao dinh tanh Thanh Van, lam ban vol ke
tang thu^gng man nhu Ty Kheo V6 Van, me lam tanh Bo De, lac mat tri
kien Phat. Ay goi la lap cai tarn cam ung tinh vi, thanh qua tich diet, trai xa
vien thong, ngu^o'c dao Niet Ban, thanh giong Then Khong thCp chin (Trien
Khong: bi rang buoc 6" cho Khong).

10. Ngu'6'i tu thien dinh, khi dut du^o'c Hanh Am, sanh diet da diet, ma
nci tinh dieu cua tich diet chua du'O'c vien thong, 6" nci tanh giac minh, vien
dung thanh tinh, truy clpu sy tham dieu, ben chap do la Niet Ban, chang
cau tien them, sanh tarn thang giai, thi bi doa vao dinh tanh Bich Chi, lam
ban vol nhCmg ngu'6'i Duyen Giac vaDoc Giac, chang biet hoi tarn hucmg
ve Dai Thi>a, me lam tanh Bo De, lac mat tri kien Phat. Ay goi la lap cai
tarn am tham hgp vv\ vien giac (8), thanh cai qua tram minh, trai xa vien-
thong, ngu'O'c dao Niet Ban, sanh cai giac vien minh, thanh giong Bat Hoa
Vien thCp mu^o'i (Bat Hoa Vien: chap vao nci vien ma chang the hoa giai
dugc).

Thich Duy Lye dich 15

Surangama sutra VIM

Ananda, these are the ten states of dhyana leading to wild
speculations because the practiser relies on delusion and regards
inadequate achievement as full realization. They are due to the
intermingling of the fifth aggregate of consciousness with meditative
mind. Deluded and wayward people who do not know their own
capabilities, rest their minds infatuated by former habits on these
states which now manifest and which they regard as their ultimate
abodes. They will wrongly declare that they have realized Supreme
Bodhi and will thus break the rule against lying, thereby forming the
evil karma of heretics and evil demons which will send them down to
the unintermittent hells. As to sravakas and pratyeka-buddhas
(whose minds are fixed), they will not make further progress.

After my Nirvana, in the Dharma ending age, you should all proclaim
this teaching so that living beings will awaken to it, that the demons of
their false perception cannot cause them self-inflicted calamities and
that all practisers can be on their guard and wipe out heterodox
views. You should teach them how to discipline their bodies and
minds so that they achieve the Buddha-knowledge by not going the
wrong way from the start of their practice. This Dharma-door was
followed in past aeons countless as the Ganges, sands by
Tathagatas numberless as dust, who thereby opened their minds and
won the Supreme Tao.

If the aggregate of consciousness comes to an end, all your sense
organs will intermingle for uniform functioning and you will enter the
indestructible state of dry wisdom in which your enlightened essence
of mind will manifest, like pure crystal with the precious moon within.
You will then leap over the ten stages each of Bodhisattva faith, the
ten stages each of a Bodhisattva's wisdom, activities and dedication,
the four stages of intensified efforts, the ten indestructible Bodhisattva
positions (Dasabhumi) and the state of Universal Enlightenment to
enter the Tathagata's majestic ocean of Wonderful Enlightenment,
thus perfecting Bodhi to return to where nothing can be won.

Translated by Charles Luk 37

KINH THU LANG NGHIEM QUYEN Mlrd 3 !

- A Nan! Mum thin canh gio'i thien dinh tren, giCpa chi>ng thanh dien, la do
nirong theo me hoac, 6" nci chira clpu canh chap cho la <5u, ay deu do thine
am vol dung tarn giao tranh Ian nhau ma hien ra, chung sanh ngu me
chang ty xet ky, gap nhan duyen nay hien tien, moi moi deu dung tarn me
chap nhung tap quan wa thich cu cua minh, cho la clpu canh ma ngi>ng
nghi tai do, ty noi da day du dao V6 ThiKyng Bo De, thanh dai vong ngCp,
lac vao ta ma ngoai dao, khi het nghiep bao chieu cam, bj doa nguc A Ty,
con hang Thanh Van Duyen Giac thi chang cau tien them. Cac r\g\s&\ da
phat tarn theo dao Nhu Lai, sau khi ta nhap diet, nci thai mat phap, phai
dem phap mon nay truyen day cho dai sau, khien tat ca chung sanh deu ro
biet nghTa nay, cho" de cho kien ma (ty chap tri kien cua minh thanh ma),
tao nghiep chim dam, ho tri cho ho dupt bo ta duyen, khien than tarn ho
nhap tri kien Phat, ti> bat dau den khi thanh tyu chang bi lac ducmg.

- Chw Phat trong qua khCp hang sa kiep deu nho 1 phap mon nay ma khai
ngo, thanh dao V6 Thu^o'ng. Neu dupt du^o'c thCpc am roi thi luc can cua cac
r\gw&\ ho dung Ian nhau, do ho dung nay du'O'c vao cap bac Kim Cang Can
Hue Bo Tat, 6" trong do phat khai chcn tri, trong suot r\hw mat trang 6" trong
ngoc Ilfu ly, ti> do cho den sieu viet thap tin, thap try, thap hanh, thap hoi
hu^ang, tip gia hanh va Kim Cang thap dia, Dang Giac vien minh vao trong
bien Dieu Trang Nghiem cua Nhu Lai, Bo De vien man, quy ve V6 Sv Dae.

Thich Duy Lye dich 16

Surangama sutra VIM

The above are very fine states of Mara discerned by past Buddhas
while abiding in the condition of vipasyana when they practised
samatha. If you know beforehand these mara states, you will be able
to rub off the dust of your mind and will avoid wrong views; the
demons of the five aggregates will vanish; the heavenly demons will
be crushed; the powerful ghosts and spirits will take fright and run
away; the spirits of the rivers and hills will not come to trouble you
until you achieve Bodhi. You will thus begin your practice from inferior
states of mind and then progress toward great Nirvana with a mind
free from delusion and perplexity.

The Falsehood of the Five Aggregates

After hearing the Buddha's instruction, Ananda rose from his seat and
prostrated himself with his head at His feet. Since he had received
the teaching which he could now remember well, he said: As the
Buddha has said, the five kinds of falsehood arising from the five
aggregates are due to the thinking mind but we have not heard your
explanation in detail. Further, should the five aggregates be wiped out
simultaneously or separately one after another? What are their
boundaries? Will you be compassionate enough to teach us so that
everyone here can cleanse his mind-eye and be the future guiding
eye for living beings in the Dharma ending age?.

The Buddha said: Ananda, pure Reality is profound Enlightenment,
and basic Enlightenment is perfect and pure, containing neither birth
and death nor any impurities nor even voidness, all of which spring
from false thinking. From the profound enlightened true essence of
basic Enlightenment arises the illusion of a material universe in the
same way that Yajnadatta deceived himself into believing in the
image of his head. Fundamentally falsehood has no cause but false
thinking sets it up and deluded people (further) mistake it for being
the self as such. Even voidness is but an illusion, (how much more so
are) cause and the self as such which are the product of
discrimination arising in the false mind of living beings.

Translated by Charles Luk 38

KINH THU LANG NGHIEM QUYEN MlTd 5 !

- Day la nhGng ma vi te trong luc tu tap thien dinh ma chu Phat da giac ngo
ti> doi qua khip, canh ma hien tien, cac nguoi nhan biet duoc lien tay tri>
tarn cau nhiem cua minh, chang lot vao ta kien, thi am ma tieu diet, thien
ma vo nat, dai li/c quy than hoang so chay tron. Cac loai yeu tinh ly my
chang con sanh ra, nhQ'ng can ha Net cung duoc tinh tan, tarn chang me
lam noi Dai Niet Ban, thing den Bo De, chang gi thieu sot.

- Neu cac chung sanh ngu don trong doi mat phap chua hieu Thien Na,
chang biet Phat phap ma wa tu tarn muoi, e ho mac phai ta kien, nen mot
long khuyen ho tri chu Phat Danh Da La Ni cua ta; neu chim the tung tri,
thi viet noi thien du'ong, hoac deo trong than, nhu^ the, tat ca ta ma deu
chang dong den du'oc. Nguoi nen kfnh vang loi day sau cung ve du'ong tu
rot rao cua mu^oi phirong Nhu^ Lai.

A Nan nghe Phat day bao, lien ti> cho ngoi dCpng day, danh le kfnh vang,
ghi nho chang sot, lai bach Phat rang:

- Nhu loi Phat day, trong tu'ong ngu am, nam thCp hu^ vong von la ban tarn,
chung con binh throng chu'a du^oc Nhu Lai khai thi ty my nhu^ the. Lai ngu
am nay la tieu trCf mot lu'ot hay theo thCp lop ma diet tri>? Nam lop nay den
dau la bo ben? Xin Nhu^ Lai phat long dai ti>, khien tarn va mat cua dai
chung du'oc trong sang, va lam dao nhan tu'ong lai cho tat ca chung sanh
trong doi mat phap.

Phat bao A Nan:

- Dieu tarn sang to, bon giac trong sach, von chang co sanh tip va nhu^ng
tran cau, tat ca chung sanh, cho den hir khong, deu do vong tu'ong ma
sanh khoi. Cai bon giac von sang to trong sach nay, vong sanh cac tuong
the gian, nhir Dien NhaDatDa me dau nhan bong. Vong von chang nhan,
lai noi vong tu'ong lap tanh nhan duyen, ke me nhan duyen cho la tu"
nhien, that ra, tanh hir khong con la huyen hoa, nhan duyen vatu" nhien
deu do vong tarn cua chung sanh tao thanh. - A Nan, biet cho vong khoi,
thi noi vong duyen, neu vong von khong, thi cac vong nhan duyen von
chang the co, huong la chang biet lai cho la tu" nhien. Vi the, Nhu Lai phat
minh: Ban nhan cua ngu am deu la vong tuong.

Thich Duy Li/c dich 17

Surangama sutra VIM

Ananda, if you know where falsehood arises, you can speak of
cause, but if fundamentally there is no falsehood, how can you speak
of cause? Still less can you speak of the self as such. Therefore, the
Tathagata reveals to you that the basic cause of the five aggregates
is false thinking.

Falseness of the first aggregate of form (rupa)

Your body owes its existence first to your parents. Thought of giving
birth but had you not thought (of being born), there would have been
no chance for your incarnation in their thought. As I said earlier, when
you think of vinegar, your mouth waters and when you think of scaling
a high cliff, you feel distress in the soles of your feet. But there is
neither vinegar nor cliff and if your body is not of the same (illusory)
nature as falsehood, how can water come to your mouth when
you think of vinegar? Therefore, you should know that your physical
body (rupakaya) is the first state of congealation of your false
thinking.

Falseness of the second aggregate of receptiveness (vedana)

We have spoken of the thought of scaling a cliff which can cause your
body to feel distress. This is the aggregate of receptiveness affecting
your physical body which is thus moved by favourable or adverse
feelings. This is the second state of empty reflection of your false
thinking.

Falseness of the third aggregate of conception (sanjna)

Your thought can make your body move but if both are not akin how
can body obey thought's order to act? Therefore, when mind stirs,
body obeys and both act in perfect unison. When you are awake,
your thinking mind works but when you sleep, dreams take the place
of thoughts. 268 Therefore, you should know that your thoughts stir
your false feelings. This is the third state of pervasiveness of your
false thinking.

Translated by Charles Luk 39

KINH THU LANG NGHIEM QUYEN MlTd 5 !

- Than ngiwi truac tien, do mem tuorig cua cha me sanh ra, tarn nguol
neu chang co niem tucmg thi chang the den hop vol tird'ng cua cha me ma
tho sanh. Nhu tiwc ta da noi, tircmg tuwig vi chua thi tiet ra r\w&c mieng,
tucmg tircrng leo doc thi long ban chan ghe ron, doc cao chang co, vat
chua chua den, than nguol neu chang cung loai vol hw vong thi lam sao
nghe noi chua lai tiet ra rustic mieng? Nen biet sac than hien tien cua
ngu'O'i, goi la Kien Co Vong Tucmg thip nhat.

Nhir tren da noi, tucmg tuo'ng leo doc thi khien than that chiu ghe rgn; vi
cai nhan niem tucmg cam tho, lay dong sac than, nay trw&c mat ngu'O'i
ham thuan chan nghich, hai hien tiKmg nay giao tranh vol nhau, goi la Hu
Minh Vong Tucmg thip hai.

- Bol do niem tucmg sai khien sac than; neu sac than vol niem tucmg
chang cung loai, thi tai sao than ngu'O'i lai theo niem tucmg sai khien? Du
thCp hien tuo'ng tiwng ung vm niem tucmg, he tarn sanh thi than nhan, luc
thine la niem tucmg, luc ngu thanh chiem bao. Vay thi niem tucmg cua
nguol lay dong vong tinh, goi la Dung Thong Vong Tuwig thCp ba.

- Ly tao hoa chang ngung, am tham dm doi, mong dai, toe moc, slpc mon,
hinh nhan, ngay dem thay doi ma khong he hay biet.

- A Nan, ay neu chang phai la ngu'O'i, thi tai sao than nguol lai doi doi?
Neu at phai la ngu'O'i, thi sao ngu'O'i lai chang hay biet? Vay thi, hanh am
cua nguol niem niem chang ngi>ng, goi la U An Vong Tu'O'ng thiF tip.

- Lai, cho tanh thine trong lang chang lay dong cua nguol, cho la thuwig
con ay, v noi than ngu'O'i chang ra ngoai Kien, Van, Giac, Tri, neu cho la
chen that, thi chang the huan tap sir vong, tai sao cac nguol da ti>ng xem
mot vat la ti> nam xira, trai qua nhieu nam, nha quen chang con; ve sau
bong thay vat la do, thi nha lai ro rang, chira ti>ng lac mat?

Thich Duy Li/c dich 18

Surangama sutra VIM

Falseness of the fourth aggregate of discrimination (samskara)

Transformation never stops and changes imperceptibly every instant,
as shown by the growth of hair and nails, and the loss of vitality in old
age as revealed by the wrinkles on one's face. This change occurs
day and night, but we do not notice it. Ananda, if this is not you, why
does your body change? (On the other hand) if it is you, why do you
not notice the change? Therefore, you should know that every dis-
crimination does not stop in a flash of thought. This is the fourth state
of concealment of your false thinking.

268. This is probably why the late Prof. C. G. Jung studied dreams in his research into what he
called the unconscious.

Falseness of the fifth aggregate of consciousness (vijnana)

If your pure, bright, profound and subtle (consciousness) is
permanent, why (is it conditioned by and) does not go beyond your
body's seeing, hearing, feeling and knowing? If it is the real, it should
not allow itself to be affected by your false habits. Very long ago you
saw unusual things but you then forgot all about them. Why do you
remember them so vividly when you now see them again? This
shows that the contamination of your clear and still consciousness
continues, instant after instant, in unbroken continuity; how can
you ascertain this? Ananda, you should know that this still
(Consciousness) is not Reality and is like a river which flows swiftly
but seems to be still; if you do not see it flow, this does not mean that
it stops. If consciousness is not the source of false thinking, how can
it be influenced by wrong habits? If you fail to (wipe out separateness
and) achieve the uniform functioning of all your six sense organs,
your false thinking cannot be brought to an end. Therefore, behind
your seeing, hearing, feeling and knowing, there is chain of subtle
worldly habits and within your still consciousness there is something
which seems not to but does exist and which is the fifth subtle state of
your false thinking.

Translated by Charles Luk 40

KINH THU LANG NGHIEM QUYEN MlTd 5 !

- Vay nci tanh thine trong lang chang lay (Jong nay, dau co suy tfnh, ma
niem niem chiu sy huan tap! A Nan nen biet, tanh trong lang nay chang
that, nhu dong nuoc chay gap, trong nhu tich lang, ay la vi chay gap ma
chang thay, chip chang phai khong chay; neu chang phai la coi goc cua
niem tuwig, thi dau the huan tap sy vong? Neu luc can chira duoc ho
dung ty tai, thi vong tuong nay chang bao gio diet tri> duoc.

- Vay nen hien nay cai Kien, Van, Giac, Tri cua nguoi, hoa hop voi tap khf
vi te, thanh muong tu^ong hu vo noi tanh Tram Lieu, goi la tuong vi te cua
Dien Dao Vong Tu^ong thCp nam.

- A Nan! Ngu am nay do nam thip vong tuong ke tren ma thanh.

- Nay nguoi muon biet bo ben sau can, thi Sac voi Khong la bo ben cua
Sac Am; Xuc voi Lia la bo ben cua Tho Am; Nho voi Quen la bo ben cua
Tuong Am, Diet voi Sanh la bo ben cua Hanh Am; Tram nhap hop Tram,
la bo ben cua ThCpc Am.

LUOC GIAI

Tripac kia, A Nan hoi ve ngu am den dau la ba ben, a day Phat giai thich ky cang, co nguyen nhan co ba
ben, tip can vao sau.

Sac chang ty Sac, vi Khong hien Sac, nen sac voi Khong la bo ben cua Sac Am. Tho chang ty Tho, vi
Xuc co Tho, nen Xuc voi Lia la bo ben cua Tho Am; Tirang chang phai Tirang, vi ghi nho goi la Tipong,
nen Nho va Quen la bo ben cua Tirang Am; Hanh chang phai Hanh, vi sanh diet chang ngCmg, goi la
Hanh, nen Sanh voi Diet la bo ben cua Hanh Am; ThCpc goi la Tram Lilu (trong lang sang suot), la da diet
sanh diet, tanh ThCrc nhap vao cho coi goc trong lang, ma hop voi tram nhien, co nhap co hop, tire la bo
ben cuaThiFC Am.

Vi Tram Nhap la ThCrc Am, Tram Xuat la Hanh Am. Chon Tanh chang goi la Tram Nhap, la vi cung khap
phap gioi, nen chang co xuat nhap, nay Tram Nhap dan dan di vao, cho den nhap vo so nhap, tire den
cho chang sanh diet vay

- Coi goc cua ngu am tung lop sanh khoi; sanh do thine ma co, diet theo
sac ma tn>; Ly thi Don Ngo, theo ngo cung tieu. Sy chang the bong diet,
phai dan dan moi duoc dupt sach.

Thich Duy Lye dich 19

Surangama sutra VIM

Ananda, all the five aggregates are created by this fivefold false
thinking. As to their boundaries about which you wish to know, form
and voidness are the boundaries of the aggregate of rupa;
receptiveness and non-receptiveness of vedana; remembrance and
forgetfulness of sanjna; rise and fall of samskara; and the return of
consciousness to, and its union with, its substance are those of
vijnana.

The five aggregates arise by piling themselves upon one another.
They originate from consciousness (mind) and should be eliminated
beginning with form (matter). In principle, they all vanish the moment
one is instantaneously awakened, but in practice, they are wiped out
gradually due to the force of habit. I have shown you how to untie the
six knots in a cloth and all this should have been clear to you; why do
you still ask me (about it)?

Translated by Charles Luk 41

KINH THU LANG NGHIEM QUYEN MlTd 3 !

- Ta da khai thj cho nguol ve that ket cua khan bong, tai sao con chang ro
ma \a\ hoi nua! Ngiwi doi vol coi goc vong tucmg nay, nci tam d\svc khai
ngo, roi mm co the truyen day cho ngum tu hanh trong dm mat phap, khien
ho biet sy hu vong, ty sanh nham chan, biet co Niet Ban, chang luu luyen
tam gio'i.

- A Nan! Neu co ngum dem that bao chat day mum phucmg hu khong de
cung duang vo so Phat, tam chang buong lung, y ngiwi the nao, nguai ay
do nhan duyen cung duang Phat nay, co du'O'c phwdc nhieu chang?

A Nan dap rang:

- Hit khong vo tan, that bao vo bien. Xira kia co ngu'6'i cung Phat bay xu,
con dwyc phu'6'c bao lam Chuyen Luan Wcmg, huong la dung that bao
day knap hw khong de cung duang; that bao ay suot kiep dem mai con
chang the net, lam sao phw&c ay lai co bey ben!

Phat bao A Nan:

- Lai noi cua chw Phat chang co hw vong, neu co ngum gay cac toi Tlp
Tmng (Sat, dao, dam, vong), Thap Ba La Di, phai trai qua dia nguc A-Ty
phuang nay phuo'ng kia, cho den cung tot cac nguc A Ty mifai phuwig
trong sat na, chang noi nao khong trai qua, neu ngircyi ay dung mot niem
dem phap mon nay khai thi cho nguai s<y hoc trong dm mat phap, lien
dwyc toi chuang tieu diet, bien cai nhan kho dia nguc thanh coi an lac
dugc phuac sieu viet hen ngum cung duang trw&c kia gap tram ngan Ian,
ngan van lpc Ian nhu the cho den toan so thi du deu chang the so bang.

Lirac giai

Theo doan tren noi, Pham toi Tlp Trong, Thap Ba La Di la cai toi eye ac, phai chju cai qua bao eye kho
cho den cung tot tat ca dja nguc A-ty. Ke pham toi nhir- vay tai sao chi can dung "mot niem dem phap
mon nay khai thj cho ngipdi so hoc trong doi mat phap lien dirge toi chirong tieu diet, bien cai nhan kho
dja nguc thanh coi an lac". Vay neu that nhif the thanh khong co nhan qua sao? Neu ngiroi hieu lam viec
nay thi cho la lam cai nhan circ ac cung khong sao! Vi chi can biet thuyet phap thi toi Ion den mire nao
cung tieu ngay lai con dirge phiroc bao vo cung tan.

Chirng Dao Ca noi:

"Lieu thi nghiep chirong von la khong,

chira lieu van phai tra ng xu'a".

Thich Duy Luc dich 20

Surangama sutra VIM

You should awaken to the source of false thinking and open your
mind, and then teach practisers in the Dharma ending age so that
they know its falsehood and reject it, become aware of the existence
of Nirvana, and so stop hankering after the three worlds.
Ananda, if a man fills space in the ten directions with the seven
treasures and then offers them to Buddhas uncountable as dust, with
his mind set on serving them faultlessly, what do you think of his
merits from such a good cause?.

Ananda replied: Space is boundless and the treasures cannot be
counted. Once a man only offered seven coins to (seven) Buddhas
and his merit led to his rebirth as a heavenly ruler of the world; how
much more so is the unlimited merit derived from offering treasures
that fill Buddha-lands in boundless space?.

The Buddha said: Ananda, the words of Buddhas are not deceitful. If
another man, after committing the fours 269 and ten 270 sins (parajikas)
and after falling into the avici hells, can, in a flash, think of teaching
this Dharma door to living beings in the Dharma ending age, his evil
sins will vanish and his hells of suffering will change into happy
places for his merit surpasses that of the giver of treasures, because
the latter's cannot be even a hundredth, a thousandth, a hundred
thousandth of the former's, in fact no comparison can be made
between the two.

269. The four sins are: killing, stealing, carnality and lying.

270. The ten sins are: killing, stealing, carnality, lying, selling wine, talking of a monk's misdeeds,
selfpraise for degrading others, meanness, anger at rebuke and vilifying the Triratna.

Translated by Charles Luk 42

KINH THU LANG NGHIEM QUYEN MlTd 3 !

Lilu la lieu ngo tire la a trong chiem bao thirc tinh, thi nghiep chirong a trong chiem bao tir tieu diet, con
chifa lilu thi con a trong chiem bao phai chju nghiep bao trong chiem bao khong the tieu lien dime. Kinh
noi dung "Mot niem dem phap mon nay khai thj cho ngiroi so hoc trong doi mat phap lien dirge toi
chirong tieu diet, bien cai nhan kho dja nguc thanh coi an lac", ay la am chi ngiroi lilu ngo moi co the lien
tieu nghiep chirong.

"Y van giai nghTa, tarn the Phat oan", doc gia hay tir xem xet cho ky.

- A Nan! Neu co chung sanh hay tung tri kinh nay va chu nay nhu ta da noi,
thi phuac bao cung tot so kiep cung chang the net; neu nucmg theo 161 day
cua ta ma tu hanh, thi thing den Bo De chang con nghiep ma.

Phat thuyet kinh nay xong, cac vi Ty Kheo, Ty Kheo Ni, Ifu Ba Tac, Ifu Ba
Di, tat ca coi trai, nguai, A Tu La trong the gian, vol cac vi Bo Tat, Nhi
Thi>a, Than tien, dong ti> 6" coi khac, va dai Ilpc quy than mm phat tarn, deu
rat vui mu'ng, danh le ra ve.

GHI CHU

(1) U-An Vong Tirong va Chung Sanh Trimc:

Hanh Am tai sao goi la U An Vong Tircmg? Vi cai vong tirong cua Hanh Am u nhan an mat, kho ma tir
phat giac dugc, goi la U An Vong Tircmg. Chung Sanh Trimc la sanh diet chang ngirng, nghiep bao
thirong liru chuyen, luan hoi thanh du thir chung sanh, dira theo do ma sanh ra tri kiln chap that, nen goi
la Chung Sanh Trugc.

(2) Phan Vj:

Luan vl thirong, vo thirong, noi vl tanh thi thuoc kiln phan; bien vo bien. Noi vl phan vj thi thuoc tirong
phan. Bon thir HCru Bien Luan noi vl phan vj: Mot la phan vj tarn te, qua khir, hien tai, vj lai, hai la phan vj
kiln van, ba la phan vj nhan nga, bon la phan vj sanh diet, dlu bj ket trong phan vj cua Hanh Am ma
sanh ra vong tarn so do.

(3) Hau Hau Vo:

Vi tru'oc kia thay co hanh am ma chang co tho tirong, sau nay hanh am cung chang co; triroc kia thay
sau khi chit chang tirong la chi noi vl mot cho than diet ma thoi, nay truy ciru hit bay cho tan diet chang
sanh nCra: than diet thuoc due gioi, gom coi troi va coi ngiroi, sac due diet thuoc So thiln, kho diet thuoc
Nhj thiln, circ lac diet thuoc Tarn Thiln, circ xa diet thuoc Tir Thiln, du chi noi 5 cho diet, ky that gom hai
coi Vo Sac (Khong Vo Bien Xir va Vo So HCru Xir) la bay cho diet. Day la lot vao Vo Tirong Thien ngoai
dao, giong nhir Ty Kheo Vo Van, dong mot doan kiln, tir noi chirng qua, chang tho sanh nCra, nen lap
sau khi chit doan-diet-luan.

(4) Hau Hau HCru:

Triroc da noi la Hau Hau Vo, roi nay tai sao lai noi Hau Hau HCru? Boi vi cai coi goc sanh diet lang xang
nay la chang thi diet dirge vi chu'a din cho chon tjch diet, ma vong thay cho diet co sir chirng die, nen
noi Hau Hau HCru. Vi Hanh Am dime tarn ngung sat na tanh vien minh hoi hien, ben cho la chang sanh
diet, tire la Nilt Ban, do so do thanh co nam cho Nilt Ban vay.

Thich Duy Lu'C dich 21

Surangama sutra VIM

Ananda, if someone reads (and practises) this sutra, the whole aeon
will pass long before his merits can be enumerated in full. He who
follows and practices my teaching will be free from all the
obstructions of Mara and will realize Bodhi.
After the Buddha had expounded this sutra, all the monks, nuns,
male and female devotees, devas, men, Bodhisattvas, sravakas,
pratyeka-buddhas, rsis and newly initiated ghosts and spirits were
filled with joy, paid reverence to Him and left.

THE END

Translated by Charles Luk 43

KINH THU LANG NGHIEM QUYEN MUcy\

(5) Dien Dao Vong TLPong va Menh Trimc:

ThCpc Am tai sao goi la Dien Dao Vong TLPong? Vi chap vong tirang hue vo, "Vong" thi giong nhip la
khong. "Tirang" thi giong nhip la co, nhLP co nhip khong, tree thanh hue vo. Hlp vo la the cua Chen NhiF,
chang sanh chang diet, nay co vong tLpgng la bong sanh diet cua thine thip tarn. Neu nipong theo Chon
NhiF thi goi la Chanh Giac, neu nipong theo thine thCp tarn thi goi la vong giac, vi chap cai vong tipgng hip
vo nay, nen thanh dien dao vong tirang. Sinh menh la do slf ho hap, sipc am ciia co the va y thipc ba thin
hoa hop ma thanh, dya theo do ma sanh ra tri kien chap that, nen goi la Menh Tripgc.

(6) Nang Phi Nang:

Chap ta nang sanh tat ca chung sanh (tarn nang vi), nhimg slp that thi chang co cai nang Ilpc ay (qua
nang slp).

(7) Tham Phi Tham:

Than von vo thirang, chang the tham dime, nay khoi tarn chap that, tham cau trimng tho, tham cai
khong the tham goi la tham phi tham.

(8) Lap tarn vien giac thanh cai qua tram minh.

Lay cai giac lam vien minh: cho la "vien" thi bj ket o noi vien, cho la "minh", thi bj ket noi minh. La "minh"
thi chang me o noi nhan qua cam img; la "vien" nen chang me vao cho "diet roi la xong", tip do truy cipu
slp tham dieu, tham lai cang tham, chang doa noi him, dieu lai them dieu, chang doa noi Vo, thi o cho
"Phi hipu phi vo" nay lap cai Niet Ban chang sanh chang diet, co chap khong the hoa giai dLpgc, nen
chang cau tien them, thanh qua djnh tanh Bich Chi.

Thich Duy Li/c djch 22

Surangama sutra VIM

Glossary
Abhasvara: The third dhyana heaven of the second region where
infinite light is the theme of the teaching voice that preaches purity
and cleanness to all who can respond.

Abhimukhi: The stage of the appearance of the absolute; the sixth of
the ten highest stages of Bodhisattva attainment.
Abhisecana: Consecration by sprinkling, or pouring water on the head.
Acala: Stage of imperturbability; the eighth of the ten highest stages
of Bodhisattva attainment.

Ajnata-kaundinya: A disciple of the Buddha who attained arhatship by
means of meditation on the sound.

Akanistha: The last of the five heavens from which there is no return.
Akasagarbha: A Bodhisattva who realized enlightenment by means of
meditation on the element of space.

Akasanantyayatana: The heaven of boundless emptiness, the first of
the four heavens beyond form.

Akincanyayatana: The heaven of nothingness; the third of the four
heavens beyond form.

Alaya: The store of consciousness, also called the eighth
consciousness.

Amitabha: The Buddha of Infinite Light of the Western Paradise of
Bliss, with Avalokitesvara on his left and Mahasthamaprapta on his
right.

Anabhraka: The heaven of felicitous delight, the second of the four
dhyana heavens of the fourth region.

Anagamin: A non-coming or non-returning arhat who will not be
reborn; the third stage of the path.

Ananda: A cousin of the Buddha. He was noted as the most learned
disciple, and famed for hearing and remembering His teaching. He
was a compiler of sutras and the Second Patriarch of the Ch.an sect.
Aniruddha: A disciple of the Buddha who realized enlightenment by
turning the organ of sight back to its source.

Anutpattika-dharma-ksanti: The patient endurance of the uncreate, or
rest in the imperturbable reality which is beyond birth and death and
requires a very patient endurance. The Prajnaparamita-sastra defines
it as the unflinching faith and unperturbed abiding in the underlying
reality of all things, which is beyond creation and destruction. It must
be realized before attainment of Buddhahood.
Apramanabha: The heaven of infinite light; the second of the three
dhyana heavens of the second region.

Translated by Charles Luk 44

Surangama sutra VIM

Apramanasubha: The heaven of infinite purity; the second of the three

dhyana heavens of the third region.

Arbuda: Or a mass, during the second week of formation of a foetus.

Arcismati: The state of glowing wisdom; the fourth of the ten highest

stages of Bodhisattva attainment.

Arhat: A saintly man, the highest type or ideal in Hinayana in contrast

with a Bodhisattva as the saint in Mahayana.

Arupadhatu: The realm beyond form.

Asanjnisattva: The heaven of thoughtless devas; the last of the four

dhyana heavens of the fourth region.

Asrava: Worldly or impure efflux from the mind, as contrasted with

anasrava, i.e. outside the passion-stream.

Asura: Titanic demons, enemies of the gods, with whom, especially

Indra, they wage constant war.

Atapa: A heaven free from the heat of minor trouble; the second of

the five heavens from which there is no return.

Avalokitesvara: Kuan Yin or Goddess of Mercy in China, so called

because of his appearance as a benevolent lady. He attained

enlightenment by means of the faculty of hearing.

Avici: The last and deepest of the eight hells, where sinners suffer,

die and are instantly reborn to suffer without interruption.

Avrha: A heaven free from trouble; the first of the five heavens from

which there is no return.

Ayatana: The twelve: Six sense organs and six sense data.

Bhadrapala: A Bodhisattva who realized enlightenment by means of

meditation on touch.

Bhaisajya-raja: The elder of the two brothers, who was the first to

decide on his career as Bodhisattva of healing and led his younger

brother to adopt the same course.

Bhaisajya-samudgata: The Bodhisattva of healing whose office is to

heal the sick; younger brother of Bhaisajya-rnja.

Bhiksu, bhiksuni: Buddhist monk and nun.

Bhisma-garjita-ghosa-svara-raja: The king with a an aweinspiring

voice, the name of countless Buddhas successively during the kalpa

or aeon called .the kalpa free from the calamities of decadence,

famine, epidemics, etc.

Bhutatathata: Bhuta is substance, that which exists; tathata is

suchness, thusness, i.e. such is its nature. It means the real, thus

always, or eternally so; i.e. reality as contrasted with unreality, or

Translated by Charles Luk 45

Surangama sutra VIM

appearance; and the unchanging or immutable as contrasted with

form and phenomena.

Bodhi: Enlightenment.

Bodhimandala: Holy site, place of enlightenment; the place where the

Buddha attained enlightenment or where He expounded the Dharma;

a monastery.

Bodhisattva: A Mahayanist seeking enlightenment to enlighten others;

he is devoid of egoism and devoted to helping all living beings.

Buddha: The Enlightened One; the first of the Triple Gem, the second

being Dharma (Doctrine) and the third, Sangha (Order).

Buddha Dharma: The doctrine or teaching of the Buddha.

Brahma: The father of all living beings; the first person of the

Brahminical Trimurti (trinity): Brahma, Visnu and Siva, recognized by

Buddhism as devas but as inferior to a Buddha or enlightened man.

Brahmacarin: A Brahman ascetic with his mind set on pure living.

Brahmakayika: Assembly of brahma-devas.

Brahmapurohitas: Retinue of Brahma.

Brhatphala: The heaven of Abundant Fruit; the third of the four

dhyana heavens of the fourth region.

Candraprabha: A Bodhisattva who realized enlightenment by means

of meditation on the element of water.

Candra-surya-pradipa: The title of 20,000 Buddhas who succeeded

each other preaching the Lotus Sutra.

Catur-maharaja-kayika: The four heavens of the four devakings; the

first of the six heavens of the realm of desire.

Ch'an: Name of mind; ch.an being name and mind being substance;

wrongly interpreted as meditation, abstraction, or dhyana in Sanskrit.

Dana: Charity, almsgiving, i.e. of money, goods or doctrine.

Danaparamita: The first of the six paramitas, consisting in the perfect

exercise of almsgiving for the purpose of crossing over from this

shore of mortality, or samsara to the other shore, or Nirvana. The five

other paramitas are: sila, moral conduct; ksanti, patient endurance;

virya, zeal and devotion; dhyana, abstract meditation and prajna,

wisdom.

Dasabhumi: The ten highest stages of Bodhisattva attainment.

Devas: The gods; the highest incarnations of the six worlds of

existence.

Devaloka: The realm of gods.

Translated by Charles Luk 46

Surangama sutra VIM

Dharani: Or mantra; an incantation, spell, oath; mystical formulae
employed in yoga to control the mind so that it cannot be affected by
external influence.

Dharanimdhara: Or .Ruler of the Earth; a Bodhisattva who realized
Bodhi by means of meditation on the element of earth.
Dharma: The truth, law or doctrine; a thing, all things, anything great
or small, visible or invisible, real or unreal, concrete thing or abstract
idea. It connotes Buddhism as the perfect religion and has the
second place in the triratna, or Triple Gem.
Dharmadhatu: (a) A name for things in general, noumenal or
phenomenal; for the physical universe, or any part of it. (b) The
unifying underlying spiritual reality regarded as the ground or cause
of all things, the absolute from which all proceeds, (c) One of the
eighteen dhatus, or realms of senses. There are categories of three,
four, five and ten dharmadhatus. The ten are the realms of (1)
Buddhas, (2) Bodhisattvas, (3) pratyeka-buddhas, (4) sravakas,
(5) devas, (6) men, (7) asuras, or titans, (8) animals, (9) hungry
ghosts and (10) hells. The four are: (1) the phenomenal realm, with
differentiation; (2) the noumenal realm, with unity; (3) the realm of
both the noumenal and phenomenal which are interdependent and
(4) the realm of phenomena which are also interdependent. The
three are the above four minus the phenomenal realm i.e. (1) the
noumenal realm, (2) the realm of both noumenal and phenomenal
which are interdependent, and (3) the realm of phenomena which are
also interdependent. The five are:(l) the worldly, or the above
phenomenal realm; (2) the transcendental, or the above noumenal;
(3) the realm of both the worldly and transcendental, or the above
.noumenal and phenomenal which are interdependent; (4) neither the
worldly nor the transcendental or the above .noumenal and
phenomenal which are interdependent; and (5) the unhindered realm,
or the above .phenomena which are also interdependent.
Dharmakaya: Body in its essential nature, or that of the Buddha as
such; it is perceptible to Buddhas only.

Dharmamegha: The stage of Dharma-clouds in which sheltering
clouds of compassion cover the ocean of Nirvana; the ten highest
stages of Bodhisattva attainment.

Dhyana: Meditation, abstract contemplation; meditative study of the
.mean, which is inclusive of both unchanged noumenon and changing
phenomena.

Translated by Charles Luk 47

Surangama sutra VIM

Dhyana-paramita: The fifth of the six paramitas, consisting in the

perfect meditation for the purpose of crossing over from this shore of

mortality, or samsara to the other shore, or Nirvana.

Dipamkara Buddha: The twenty-fourth predecessor of Sakyamuni,

who predicted the latter's attainment of Buddhahood.

Duramgama: The all-embracing stage, the seventh of the ten highest

stages of Bodhisattva attainment.

Gandharvas: Spirits on the fragrant mountain so call because they do

not eat meat or drink wine, but feed on incense and give off fragrant

odours.

Garuda: A mythical bird, the queen of the feathered race, enemy of

the serpent race; vehicle of Visnu.

Gatha: Stanza, poem or chant; one of the twelve divisions of the

Mahayana canon.

Gavampati: A disciple of the Buddha, who attained arhatship by

means of meditation on the organ of taste.

Ghana: A solid lump during the fourth week of formation of a foetus.

Han Shan: Silly Mountain., a name adopted by Chan master Te Ching

who was responsible for the revival of the Chan Sect in China in the

Ming dynasty. Born in 1546 and died in 1623.

Hetupratyaya: Hetu, primary cause, eg. a seed; pratyaya, condition or

secondary cause, eg. the earth, rain, sunshine. Translated as cause

and condition.

Hinayana: Small Vehicle., also called half-word, preliminary teaching

given by the Buddha to His disciples who were still not qualified for

receiving His Mahayana doctrines, called .whole-word.

Hsu Yun: Also called Te Ch.ing, a Ch.an master regarded as the right

Dharma Eye of the present generation, 1840-1959.

Jambudvipa: Our earth.

Jetavana park: A park near Sravasti, said to have been obtained from

Prince Jeta by the elder Anathapindada, in which monastic buildings

were erected. It was the favourite resort of the Buddha.

Jnanakaya: Wisdom-body of the Buddha.

Kakuda Katyayana: An Indian philosopher who said that when the

body died, its annihilation was Nirvana.

Kalala: A slippery coagulation, the human embryo during the first

week of formation of a foetus.

Kalpa: Aeon. The period of time between the creation, destruction

and recreation of a world or universe.

Translated by Charles Luk 48

Surangama sutra VIM

Kalyanamitra: A man of good counsel, or one who is ready to teach

the Dharma to others.

Kamadhatu: The realm of desire.

Karma: Moral action causing future retribution, and either good or evil

transmigration.

Kasaya: A period of turbidity, impurity or chaos, i.e. of decay.

Katyayana: Also called Mahakatyayana and Mahakatyayaniputra,

one of the ten noted disciples of the Buddha.

Kausthila: Also called Mahakausthila, an arhat, maternal uncle of

Sariputra, who became an eminent disciple of the Buddha.

Kinnara: The musicians of Kuvera (the god of riches) with men's

bodies and horses, heads.

Klesa: Worry, anxiety, trouble, distress and whatever causes them.

Klista-mano-vijnana: The seventh consciousness; it is the

discriminating and constructive sense, more than the intellectually

perceptive; it is the cause of all egoism and individualizing, i.e. of men

and things.

Ksana: The shortest measure of time; 60 ksana equal one fingersnap,

90 a thought, 4,500 a minute.

Ksantiparamita: The third paramita consisting in practice of patient

endurance to cross over from this shore of mortality, or samsara to

the other shore, or Nirvana.

Ksudrapanthaka: A disciple of the Buddha who realized arhatship by

means of meditation on the organ of smell.

Kukkutapark: Cook's Foot mountain in Magadha, on which Kasyapa

entered into Samadhi but where he is to be living.

Madhyamika: The Middle School, founded by Nagarjuna.

Mahabrahma heaven: The last of the three dhyana heavens of the

first region.

Mahakasyapa: A Brahmin of Magadha, disciple of the Buddha, to

whom was handed down the Mind Dharma, outside of Scriptures; the

First Patriarch of the Chan sect; accredited with supervising the first

compilation of the Buddha's sermons.

Maha-Maudgalyayana: Also called Maudgalaputra, one of the ten

chief disciples of the Buddha, specially noted for his transcendental

powers.

Mahasthama: Also called Mahasthamaprapta, a Bodhisattva

representing the Buddha-wisdom of Amitabha. He is on Amitabha's

right with Avalokitesvara on the left. They are called the Three Holy

Ones of the Western Paradise of Bliss.

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Surangama sutra VIM

Mahayana: The Great Vehicle which indicates universalism, or

salvation for all, for all are Buddhas and will attain enlightenment.

(See Hinayana.)

Mahoraga: A class of demons shaped like the boa.

Maitreya: The Buddhist Messiah, or next Buddha, now in Tusita

heaven, who is to come 5,000 years after the Nirvana of Sakyamuni

Buddha.

Manjusri: A Bodhisattva who is the symbol of wisdom and is placed

on the Buddha's left with Samantabhadra on the right. His

bodhimandala is on the Five-Peaked mountain (Wu T.ai Shan) in

China.

Mano-vijnana: The faculty of mind, usually called the sixth

consciousness.

Mantra: See Dharani.

Manusya: A man.

Mara: A demon.

Maskari Gosaliputra: One of the six heretics who denied that the

present lot was due to karmic deeds in former lives.

Matangi: A low-caste woman who inveigled Ananda.

Mrgadava park: A deer park north-east of Varanasi, a favourite resort

of the Buddha.

Mudra: Manual gestures used in yoga which stands for deed (body)

while the repetition of mantra for word (mouth) and meditation for

thought intellect). The three are necessary to disengage the mind

from externals in the practice of dhyana.

Naga: A dragon.

Naivasamjnana-samjnayatana: The heaven of devas who are neither

thoughtful nor thoughtless; the last of the four heavens beyond form.

Narakagati: The realm of hells.

Nirmanakaya: Transformation body of a Buddha, that of power to

transform himself at will into any form for the omnipresent salvation of

those needing him. It is perceptible to men and devas.

Nirmanarati: A heaven where joy is attainable at will.

Nisad: See Upanisad.

Pancanantarya: The five rebellious acts parricide, matricide, killing an

arhat, shedding the blood of a Buddha, and destroying the harmony

of the Order.

Parajika: The ten grave sins: killing, stealing, carnality, lying, dealing

in spirits, talking of a monk's misdeeds, self-praise for degrading

Translated by Charles Luk 50

Surangama sutra VIM

others, meanness, anger at rebuke and vilifying the Buddha, Dharma

and Sangha.

Papiyan, papiyas: A very wicked demon, the Evil One, Devil.

Paramita: Crossing over from this shore of births and deaths to the

other shore, or Nirvana.

Paramiti: An Indian monk from Central North India who came to

China to translate the Surangama Sutra.

Paranirmata-vasavartin: The last of the six heavens of the realm of

desire.

Parinamana: Dedicating merits acquired by oneself to further

progress in Bodhi, or to others so that they succeed in their practice

of the Dharma.

Parinirvana: Final extinction of samsaric existence with complete end

of its concomitant suffering for entry into the transcendental realm of

true permanence, bliss, self and purity as described in the

Mahaparinirvana Sutra.

Parittabha: The heaven of Minor Light, the first of the three dhyana

heavens of the second region.

Parittasubha: The heaven of Minor Purity, the first of the three dhyana

heavens of the third region.

Pesi: A piece of soft flesh during the third week of formation of a

foetus.

Pilindavatsa: A disciple of the Buddha who attained arhatship by

means of meditation on the body.

Prabhakara: The stage of illumination, the third of the ten highest

stages of Bodhisattva attainment.

Prajna: Wisdom.

Prajna-paramita: The last of the six paramitas consisting in the

perfect arousal and exercise of inner wisdom for the purpose of

crossing over from this shore of mortality, or samsara to the other

shore, or Nirvana.

Pramudita: The stage of joy; the first of the ten highest stages of

Bodhisattva attainment.

Prasakha: A foetus with organs during its fifth week of formation.

Prasenajit: Kings of Sravasti, contemporary of the Buddha.

Pratyeka-buddha: One who lives apart from others and attains

enlightenment alone, or for himself, in contrast with the altruism of the

Bodhisattva principle.

Preta: A hungry ghost.

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Surangama sutra VIM

Punyaprasava: The heaven of felicitous birth; the first of the four

dhyana heavens of the fourth region.

Purnamaitrayaniputra: A disciple of the Buddha who realized

arhatship by means of meditation on tongue perception.

Rahula: The eldest son of Sakyamuni and Yasodhara.

Raksasa: A female demon.

Rsi: A seer, an immortal.

Rupa: The first aggregate; form, matter, the physical form related to

the five sense organs.

Rupadhatu: The realm of form.

Sadhumati: The stage of finest wisdom; the ninth of the ten highest

stages of Bodhisattva attainment.

Sagara-varadhara-buddhi-vikriditabhijna Buddha: The Buddha who

taught Candraprabha to wipe out the conception of body in order to

realize Bodhi.

Saha: Our world of birth and death.

Sakrdagamin: Once more to come, or be reborn; the second stage of

Hinayana path involving only one rebirth.

Samadhi: Internal state of imperturbability, exempt from all external

sensation; this state precedes the attainment of Buddhahood.

Samantabhadra: A Bodhisattva, symbol of the fundamental law,

dhyana and the practice of all Buddhas. He is the right-hand assistant

of the Buddha and Manjusri is His left-hand assistant. Mount O-Mei in

Szechuan, China, is his bodhimandala, and devotees go there to see

myriad Buddha lamps in the sky at night:

Samapatti: Holding the mind in equilibrium or holding oneself in

equanimity; abstract meditation preparatory to the final attainment of

Samadhi.

Samatha: Rest, peace, power to end passion; etc; interpreted by the

Tien Tai (Tendai) School as Chih which stops the wandering mind,

silences or puts to rest the active mind; the mind steadily fixed on one

place, or in one position; getting rid of distraction for moral ends; it is

abstraction and is complemented by Kuan which observes,

contemplates, sifts evidence.

Samatha-Vipasyana: Interpreted as Chih and Kuan in Chinese. Chih is

silencing the active mind and Kuan is developing an insight into the

still mind. The chief object is the concentration of the mind by special

methods for the purpose of clear insight into the truth and to be rid of

illusion.

Translated by Charles Luk 52

Surangama sutra VIM

Sambhoga-kaya: Reward body of a Buddha, that of bliss or enjoyment

of the fruits of his past saving labours. It is perceptible to

Bodhisattvas only.

Samsara: The realm of births and deaths

Samskara: Action, activity, conception, disposition.

Samyak-sambodhi: Abbreviation for Anuttara-samyaksa mbodhi:

unexcelled complete enlightenment, an attribute of every Buddha.

Translated into Chinese: the highest, correct and complete or

universal knowledge or awareness, the perfect wisdom of a Buddha.

Omniscience.

Sangha: The Buddhist Order, the last of the Triple Gem.

Sanjna: The third aggregate; conception or discerning; the functioning

of mind in discerning.

Sariputra: A disciple of the Buddha, noted for his wisdom.

Sauvastika: A reverse Svastika with its arms turned to the left; an

auspicious sign in the centre of the chest of the Buddha.

Sila: Precept, prohibition, command, discipline, rule, morality.

Silaparamita: The second of the six paramitas, consisting in the

perfect observance of precepts and discipline for the purpose of

crossing over from this shore of mortality or samsara to the other

shore or Nirvana.

Simhasana: A lion throne, or couch, a Buddha seat, where the

Buddha sits, even when on the bare ground.

Sitataprata: A white canopy. White stands for pure, immaculate and

spotless, i.e. the One Mind in the store of consciousness which is

beyond all defilements. Hence the .white canopy, or pure mind that

embraces all things and protects all living beings.

Skandhas, The five: Pancaskandha in Sanskrit, the five aggregates:

form, feeling, ideation, reaction and consciousness.

Sravaka: A hearer, disciple of the Buddha who understands the Four

Noble Truths, rids himself of the unreality of the phenomenal and

enters the incomplete Nirvana.

Sravasti: The famous City, near which was Jetavana park, the

favourite resort of the Buddha.

Srota-apanna: One who has entered the stream of holy living, the first

stage of the Hinayana path.

Subhakrtsna: The heaven of universal purity; the last of the three

dhyana heavens of the third region.

Subhuti: A senior disciple of the Buddha who realized arhatship by

means of meditation on the intellect.

Translated by Charles Luk 53

Surangama sutra VIM

Sudarsana: The heaven of excellent perception; the third of the five

heavens from which there is no return.

Sudrsa: The heaven of excellent manifestations; the fourth of the five

heavens from which there is no return.

Sudurjaya: The stage of mastery of utmost difficulties; the fifth of the

ten highest stages of Bodhisattva attainment.

Sunaksatra: One of the three sons of the Buddha. After reading the

sutras, he succeeded in keeping from troubles (klesa) in the world of

desire and in achieving the mental concentration of the fourth dhyana

heaven which he mistook for the real Nirvana. Later, he followed

heterodox teachers, backslid and did not believe in the doctrine of

Nirvana and the law of causality. He became hostile to the Buddha

and was reborn in the world of hells. Hence he was called the

.Unbelieving bhiksu.

Sundarananda: A disciple of the Buddha who attained arhatship by

means of meditation on smell perception.

Sunya: Empty, void, vacant, non-existent.

Sunyata: Voidness, emptiness; non-existence, immateriality, unreality,

the illusory nature of all existence, the seeming which is unreal.

Surupa: The wonderful form or body, i.e. of a Buddha's

sambhogakaya and his Pure Land. When form or rupa is successfully

looked into as identical with the underlying principle from which it

springs, it becomes surupa or wonderful form.

Sutra: The Buddha's sermons; one of the twelve divisions of the

Mahayana canon.

Suyama heaven: The heaven the brightness of which eclipses the light

of sun and moon; the third of the six heavens of the realm of desire.

Tao: Road, way, path, doctrine, truth, reality, self-nature, the

absolute.

Tathagata: He who came as did all Buddhas; who took the absolute

way of cause and effect, and attained to perfect wisdom; one of the

highest titles of a Buddha.

Tathagata-garbha: Tathagata store or womb, the absolute in the midst

of delusion of desires and passions.

Tirthika: Or Tirtyas, the heretics in India.

Tiryagoni: Animals.

Tiryagoni-gati: The realm of animals.

Trayastrimsa: The heavens of the thirty-three devas; the heaven of

Indra on mount Sumeru; the second of the six heavens of the realm

of desire.

Translated by Charles Luk 54

Surangama sutra VIM

Tusita: The fourth of the six heavens of the realms of desire; the

heaven of contentment which has an inner court, the Pure Land of

Maitreya who will descend to earth as the next Buddha.

Ucchusma: The Fire-head,, an arhat who attained enlightenment

by means of meditation on the element of fire.

Upali: A disciple of the Buddha who attained arhatship by means of

meditation on the perception of the object of touch.

Upananda: A disciple of the Buddha.

Upanisad: A disciple of the Buddha who attained arahatship by

means of meditation on form. See also Nisad.

Uruvilva Kasyapa: One of the chief disciples of the Buddha, so-called

because he practised asceticism in the Uruvilva forest.

Vairatiputra, Sanjaya Vairatiputra: An Indian heretic who taught that

there is no need to seek the right path, as when the necessary aeons

have passed, mortality ends and Nirvana naturally follows; a teacher

of naturalism.

Vajra: The thunderbolt.

Varuna: A Buddha who controlled the waters and taught Bodhisattvas

to meditate on the element of water in order to realize Samadhi.

Vedana: The second aggregate; reception, sensation, feeling, the

functioning of mind and senses in connection with affairs and things.

Also the seventh of the twelve links in the chain of existence.

Vihara: A garden, park, monastery, temple.

Vijnana: The fifth aggregate; mental faculty in regard to perception

and cognition, discriminative of affairs and things. Consciousness.

Also the third of the twelve links in the chain of existence.

Vijnananantyayatana: The heaven of boundless consciousness;

the second of the four heavens beyond form.

Vimala: The stage of freedom from all defilement; the second of the

ten highest stages of Bodhisattva attainment.

Vira: A demigod.

Virya-paramita: The fourth of the six paramitas, consisting in the

perfect exercise of zeal and progress for the purpose of crossing over

from this shore of mortality, or samsara to the other shore of Nirvana.

Visvabhu: The 1,000th Buddha of the Glorious Aeon who taught

Dharanimdhara Bodhisattva to meditate on the element of earth in

order to realize enlightenment.

Wu Wei: Or Asamskrta, anything not subject to cause, condition or

dependence; out of time, eternal, inactive, transcendental.

Translated by Charles Luk 55

Surangama sutra VIM

Yajnadatta: A mad man of Sravasti who thought himself bedevilled

when one morning he failed to see his head while looking into a

mirror.

Yaksa: Demons in the earth, air or lower heavens.

Yasodhara: Wife of the Buddha before his enlightenment and mother

of Rahula.

Translated by Charles Luk 56

May the Merit and virtue,

accrued from this work,

adorn the Buddha's pureland,

repay the four great kindnesses above,

and relieve the suffering of those on the three

paths below,

may those who see or hear of these efforts

generates Bodhi Mind,

spend their lives devoted to the Buddha

Dharma, the Land of Ultimate Bliss

Nguyen dem cong dux nay,
trang nghiem Phat Tinh Do,
tren den bon an nang,
du^ai giup ba dipang kho,
moi ngwai thay nghe dipgc,
deu phat long Bo Oe,
het mot bao than nay,
sinh qua coi Cu^c Lac.

Minh-Khong

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