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The Shurangama Sutra is a book written by all schools of Chinese Buddhism that has been recited and studied since the Tang Dynasty, first published in 1918. The content of the book focuses on implementing the teachings on nature. Mind for Buddhists and the realms of attainment in Meditation, including many sections proclaiming the White Tan Cai Da La Ni.

“The Shurangama Sutra” is a book written and recited by all schools of Chinese Buddhism since the Tang Dynasty, first published in 1918. The content of the book focuses on implementing the teachings. about the nature of the Mind for Buddhists and the realms of practice in Meditation. The book includes many sections expounding the Bach Tan Cai Da La Ni and is an important work in Chinese Buddhist culture.

Brief introduction to the book Shurangama Sutra

Category: Buddhist scriptures

Author: Tang Dynasty, Bat Lat Mat De monk (Chinese-Thien-truc) translated from Sanskrit into Chinese

Publisher: Saigon Publishing House 1933

According to tradition, the Shurangama Sutra was translated in 705 by the Indian monk Batala Mat De (般羅蜜帝) and two assistants at Che Chi Pagoda (制止寺) in Guangdong, under the patronage of Fang Rong. (房融), a spymaster of Empress Wu Zetian, had just been demoted to the rank of local official in his hometown. Some people believe that the sutra was rewritten by Phong Dung with a classic, fluent writing style that is different from other translations.

Today, the Chinese Buddhist community and many modern-day experts such as Ron Epsein of the University of San Francisco and Luo Xianglin (羅香林) of the University of Hong Kong, consider the Shurangama Sutra to be a fine translation of the text. material in Sanskrit and is not a Chinese composition.

The Shurangama Sutra (經楞嚴; S: Śūraṅgama sūtra) also has other names:

call later:

• Shurangama Sutra 經首楞嚴
• Sutra of the Great Buddha at Surangama Peak 經大佛頂首楞嚴
• Middle India Sutra Na-lan-Da Maha Dao Trang 經中印那爛陀大道場
• Sutra of the Great Buddha Peak Tathagata Tantra Practitioner Realizing the Meaning of Bodhisattvas Ten Thousand Virtues Holding Shurangama. This is considered the complete name of the sutra, roughly translated: “Sutra of the Great Buddha peak, complete enlightenment due to practicing the secret cause of the Tathagatas, the foundation of the ten thousand actions of all Bodhisattvas”. The sutra includes 10 volumes.

There is often confusion between this sutra and another 2-volume sutra, the Shurangama Samadhi Sutra. The Shurangama Sutra develops the teachings on the nature of the Mind and the realms of practice in Meditation along with the statement of the White Tan Cai Da La Ni. Meanwhile, the Shurangama Samadhi Sutra talks about the basic teachings of Mahayana, with the power of Shurangama Samadhi (solid Great Concentration) that the Bodhisattva in that Mahayana can manifest. He freely teaches and subdues the Demon King everywhere. Although he appears to enter Nirvana in this place, he manifests himself to teach sentient beings in other realms.

Review the book Shurangama Sutra in detail

According to legend, the Shurangama Sutra was said to have been discovered by Nagarjuna, from then on it was considered a national treasure by Indian kings, and it was illegal to take this sutra out of India. Since the Sui Dynasty, the founder of the Tiantai sect, Tri Nghi (智顗), heard of the Shurangama Sutra and every day turned to the West and recited it, praying for the sutra to reach China.

After a fruitless attempt to get the sutra out of India, Emperor Batala Mat decided to hide the sutra in his arm, wrapped in silk and wax. When he arrived in Guangdong, he took the sutra out from its hiding place, so the sutra was also nicknamed the Blood-Soaked Sutra (血漬經). After completing the translation instructions, Bat Lat Mat De returned to his country to accept responsibility for secretly bringing the sutras out and to absolve the border guard who was arrested for spreading the scriptures.

When Phong Dung presented it to Wu Zetian, the sutra was not immediately disseminated because there had recently been a scandal about forgery of the sutra. Later, Zen Master Than Tu (神秀) found the sutra while residing in the royal palace. Chinese Buddhism believes that the Shurangama Sutra was the last to be discovered and would be destroyed first when the time of Maitreya Buddha approached.

The Shurangama Sutra has been recited and studied by all schools of Chinese Buddhism since the Tang Dynasty and was often interpreted in subsequent centuries. The scriptures were very popular among the “Unification of the Three Teachings” (Tham Giao Nhat Nguyen 三教一源) people of the Song and Ming dynasties.

The Shurangama Sutra gradually later received special attention from Zen sect ancestors, including Truong Thuy Tu Due (長水子鋭 – Song Dynasty), Ham Son Duc Thanh (憨山德清 – Ming Dynasty) and Tuyen Hoa (宣化; 1918-1995) contributed a lot to popularize and explain. According to Ron Epstein, we can recognize the influence of Tantric 密宗 and Duy Thuc sect 唯識宗 (Yoga Hanh sect 瑜伽行宗) in the Shurangama Sutra through two unfortunate events of the attendant Ananda such as after:

• Book 1: The sutra talks about the origin of the Shurangama mantra and the situation of Mr. A-Nan, who was about to lose his precepts, due to losing mindfulness when he met Madang-old.
• Book 2: The Buddha talks about the mind, and affirms that the mind is the reference system of birth and death, of suffering and Nirvana, of mortals and saints. The discussion between Buddha and Venerable Ananda also revolved around the position of the mind.
• Book 3: Explains the relationship between the mind and objects of discrimination, including forms for the eyes, sounds for the ears, pleasant and unpleasant tastes for the nose, and sweet tastes for consciousness. eating as well as bitter, salty, sweet for the tongue, pleasant and unpleasant hot and cold feelings for the body, thoughts about the past, present, future or creative thinking or mental activities for the body. idea.
• In addition, the mind also goes beyond all categories, all ideas of harmony or disharmony. The mind in the sutra is considered the focal point of spiritual levels, and is compatible with Cause and Effect in the human life process. The relationship between the mind and the 5 aggregates, 6 senses, 12 senses, 18 realms, and 7 elements is analyzed very clearly and concisely in this chapter.
• Book 4: Overview of the nature of the four elements such as Earth, Water, Wind, Fire. The relationship between emptiness and form, form and emptiness, object and emptiness (emptiness), emptiness and object is discussed very deeply. Virtue
• Buddha taught that the false mind is the focal point of the cycle of birth and death, and the permanent true mind is the focal point of the holy realm. Tathagatagarbha is the place containing the seeds of Buddhas, saints, humans and other living beings. In particular, the Buddha also revealed the nature of hearing. All activities of seeing, hearing and understanding are continuous activities.
• Book 5: Ignorance is the source of the cycle of birth and death. If you do not transform ignorance, you will forever be immersed in the cycle of birth and death. Under the influence of the senses, if one does not transform ignorance, one will drift forever in the stream of birth and death. The truth of Dependent Origination (Impermanence + Selflessness) in all Buddhas is the same. Twenty-four Bodhisattvas presented the cause of their enlightenment. These methods lead to Arahantship.
• Book 6: Bodhisattva Avalokiteśvara presents the method of cultivating the ear to perfection and is confirmed by the Buddha as the optimal method for sentient beings in the Saha world, suitable for the majority of the masses. Depending on the circumstances, Bodhisattva Avalokiteśvara manifests himself in 32 forms and accompanies the four fearless beings in propagating the Dharma.
• Book 7: Introduction to the mental power of Shurangama mantra. This is an introductory chapter on Tantra in China.
• Book 8: Methods and processes of cultivating enlightenment, dialectics of suffering and joy. Types of suffering caused by the 6 senses.
• Book 9: Introduction to the 2 realms of Form Realm and Formless Realm, 4 types of A-tula. A detailed introduction to the Five Skandhas: Form, Feeling, Perception, Action, and Consciousness.
• Book 10: Introducing more Actions and Consciousness in the process of practice.

TABLE OF CONTENTS TRANSLATION AND LECTURE OF THE SHUNGANGIMA SUTRA BY HT. PROMOTION

Vol 1

• Dependent Origination
• Questions and Answers About the Mind

Volume 2

• Seeing Nature
• Seeing and Not Seeing

Volume 3

• Twelve Lands
• Ten Eight Precepts

Volume 4

• Explanation – 4.1
• Explanation – 4.2

Volume 5

• Six Nodes Six Roots
• 25 Yuan Thong

Volume 6

• Nhi Can Vien Thong
• Manjushri chose Yuantong

Volume 7

• Lap Da Trang
• Shurangama Mantra – Explanation
• Shurangama Mantra – Secret Mantra
• Shurangama Mantra – First
• Shurangama Mantra – Second
• Shurangama Mantra – Third
• Shurangama Mantra – Fourth
• Shurangama Mantra – Fifth
• Abhidharma Mantra
• Two Crazy People

Volume 8

• Third Shop
• Fifty Five Flavors
• Famous Sutras
• Ten People
• Thirty-Six Living Beings

Volume 9

• Realm of Form
• Formless Realm
• 50 Ma Am
• 10 Warm Colors
• 10 Tho Am
• 10 Tuong Am

Volume 10

• 10 Action Warm
• 10 Warm Consciousness

TABLE OF CONTENTS TRANSLATION AND LECTURE OF THE SHANGYANG SUTRA BY BS. TAM MINH LE DINH THAM

Vol 1

Part One: Preface.

Part Two: The Main Tong Part.

Chapter I: Pointing to Enlightenment.

• 01. Questioning the Mind.
• 02. Clearly Show the Nature of Seeing.

Book Two

Clearly Showing the Nature of Seeing (Continued).

• 03. Buddha Points Out the Nature of Seeing Beyond Meanings and Non-Connotations.
• 04. Destroying Cause and Nature Theories to Express Perceived Truth. Seeing.
• 05. Pointing out Misperceptions to Express Truthfulness.
• 06. Summarize the Four Faculties and Seven Elements to the Tathagata Treasury to Arise True Enlightenment.

Book Three

• Summarizing the Four Faculties and Seven Elements to the Tathagata Treasury to Arise True Enlightenment (Continued).

Book Four

• 07. Pointing out the Continuity of False Generation and the Elements not obstructing each other.
• 08. Only the Miraculous Nature Returns to the Tathagatagarbha, Leaving Both Non-Meanings (not being) and Meanings (i.e.).
• 09. Only delusion without causes, the end of delusion is Bodhi.
• 10. Breaking the Chain of Cause and Effect Again, Nature and Blame Only Know Too Much.
• 11. Only Meaning Decisive .
• 12. Ringing a Bell to Test Normality.

Book Five

Chapter II: Relying on Enlightenment to Cultivate.

• 01. State the Basics to Clearly Point Out the Place of Confusion.
• 02. Tie the Scarf to Point the Knot.
• 03. Only Unbutton the Front and Back.
• 04. Asking the Public About Vien Thong.

Book Six

• Yuan Thong Returns to Ear Can.
• 05. Purpose of Cultivation Magic.
• Chapter III: Wide Leaves the Practice of Practice.
• 01. On the occasion of Ananda’s request for salvation in the future, the Buddha briefly stated three decisive meanings.
• 02. Point Out Four Clear and Decisive Teachings.

Book Seven

• 03. Buddha Revealed Secret Buddhism, Silently Helping Practitioners.
• 04. Revealing the Rules for Establishing a Religious School.
• 05. Revealing the Benefits of Wide Mindfulness.
• 06. Revealing the Before and After Practice Positions.

Book Eight

• 07. Only Teaching the Name of the Sutra.
• 08. Listening to the Dharma Improves.
• Chapter IV: Carefully Distinguishing Karmas, Clearly Dissecting Evil Demons of Paganism.
• 01. Ask about the inherent Habits that give rise to the Six Paths.
• 02. Asking about the fact that you don’t have cause and effect, you will fall forever into hell and about common karma and personal karma.
• 03. Revealing the Inner and Outer Fates of Living Beings.
• 04. Point out the Ten Novices and the Six Retributions.
• 05. Private Cultivation, False Achievements.
• 06. Different Heavens.

Book Nine

• 07. Revealing the Falsehoods of the Seven Species to Encourage Dharma Practice.
• 08. Distinguishing the Skandhas.

Book Ten

• 09. Specify the Class of Destroying the Kettles and Limiting the Range of the Kettles. Part Three: Circulation Part.
• 01. Circulation of This Sutra.
• 02. General Circulation.

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