The Benefits of Shurangama Mantra

The Shurangama Mantra, known in Sanskrit as the Śūraṅgama Mahāmantra and traditionally chanted in Buddhism, is considered one of the longest and most important mantras in Buddhism. According to Buddhist teachings, the benefits of reciting the Shurangama Mantra are numerous and encompass spiritual, mental, and physical realms. Here are some of the benefits often attributed to its recitation:

1. Spiritual Enlightenment: Chanting the Shurangama Mantra is said to cleanse the mind, paving the way for spiritual enlightenment and the attainment of Buddha-hood.

2. Protection: This mantra is often known as a protective mantra, safeguarding the chanter from negative energies, harmful entities, and dangerous situations.

3. Karma Purification: It is believed that the mantra helps purify negative karma and sins accumulated in this life and past lives.

4. Mental Well-being: Regular recitation can promote calmness, reduce stress, and enhance focus and concentration. This can lead to a general sense of mental well-being.

5. Healing and Wellness: The mantra is said to foster healing energy, which can contribute to physical well-being and recovery from illnesses.

6. Cultivation of Compassion: As with many Buddhist practices, chanting the Shurangama Mantra is said to help cultivate compassion and loving-kindness towards all sentient beings.

Remember, the effects and benefits of chanting mantras can be deeply personal and subjective, and they can vary greatly from person to person. For some, the act of chanting itself can bring about a sense of peace and mindfulness, irrespective of the specific mantra being chanted. As always, it’s advisable to approach such practices with respect for their cultural and religious origins.

Here’s what the late Venerable Master Hsuan Hua had to say – excerpt from his lectures. 

Shurangama Mantra

The Efficacious Language of Heaven and Earth

Some people who learn how efficacious the Shurangama Mantra is decide to exclusively recite it and ignore all other aspects of cultivation. That’s going overboard. In cultivation, no matter what Dharma it is, you have to keep to the Middle Way. Don’t do too much and don’t fail to do enough. Although the mantra is definitely efficacious, still, you have to develop samadhi.

The Shurangama Sutra describes how efficacious this mantra is, but it also explains the method of returning the hearing to listen to your own nature by cultivating perfect penetration of the ear organ. That’s also extremely important. While you are reciting the mantra you should be returning your hearing to listen to your own nature. You must reflect within.

Didn’t I explain earlier how the mantra becomes the mind and the mind becomes the mantra? The mind and the mantra cannot be separated; they are non-dual. When you get there, then you can attain whatever you seek; everything will go the way you want it to; and you will have success in whatever you undertake. When the mind and the mantra merge into one, then you have actually attained the samadhi of Chan meditation and have acquired real samadhi-power. That is something you should know.

Every line of the Shurangama Mantra contains infinite meanings as well as infinite functions. You should realize that the Shurangama Mantra is the most efficacious language in the world–the efficacious within the efficacious, the esoteric within the esoteric! It is an unsurpassed Dharma Treasure–the gem that can save living beings’ lives. It embraces all that exists.

From the Buddhas of the ten directions to the Avichi Hell, all the four kinds of sages and six sorts of common realms pay homage to the Shurangama Mantra. None of the ten Dharma realms transcends its scope. All categories of ghosts, spirits, Dharma-protecting deities, Hearers, Condition-enlightened Ones, up to the Buddha Vehicle are contained within the Shurangama Mantra. The Shurangama Mantra contains the names of ghost and spirit kings. When the names of those leaders are recited, all the ghosts and spirits in their retinues become very obedient and behave themselves. They don’t dare to make trouble.

Reciting the Shurangama Mantra every day can cause demonic beings and weird ghosts throughout the world to settle down and stop harming people. The substance and function of the Shurangama Mantra are all-encompassing. It can be said that within the mantra can be found the entirety of Buddhism’s teachings and meanings. If you can understand the Shurangama Mantra, then you have understood the essence of Buddhism’s esoteric teachings.

All the inconceivable wonders and esoteric phenomena in the universe are contained in the Shurangama Mantra. If you master the Shurangama Mantra, then you don’t need to study the esoteric school’s white teaching, black teaching, yellow teaching, red teaching or any other teaching. This is the ultimate method of samadhi and the most esoteric Dharma. Unfortunately no one really understands this esoteric Dharma; no one even recognizes it. Most people study it but cannot absorb it; they can only recite it but don’t know its meanings. Basically it’s not necessary to know the meanings of mantras, you need only realize that they are an ineffable efficacious language.

Being able to recite the Shurangama Mantra is a benefit to all beings. Not being able to recite it, you cannot offer that benefit to beings. Quickly learn it, memorize it, investigate and understand it! Then you will be doing what Buddhist disciples should do. The very best is for those who want to recite the Shurangama Mantra to do it for the sake of the entire world; transfer all the merit to the whole world. There isn’t anything more important in Buddhism than the Shurangama Mantra. The Shurangama Mantra is a sure sign of the Proper Dharma. The existence of the Shurangama Mantra ensures the existence of the Proper Dharma.

When the Shurangama Mantra is gone, the Proper Dharma is gone. Those who cannot recite this mantra are not worthy of being Buddhist disciples. The Shurangama Mantra is nicknamed “six months’ stupor” because for most people it takes a half year of diligent recitation to get it memorized.

Those of us who can recite the Shurangama Mantra have been planting and nurturing good roots for countless eons. Being able to memorize it perfectly and never forget it is evidence of those good roots. Without good roots, not only will you not be able to recite it, you will never even hear of the existence of the Shurangama Mantra; or if you hear of it you won’t understand it and won’t be able to recite it. Truly, then, those who can recite it by heart do have great good roots!

The Shurangama Mantra is a Dharma-door difficult to encounter in billions of eons. For every line we learn and understand, we activate one part of its power. But, then, we must actually put it into practice. However it’s not that you try to make use of the mantra’s vast efficacy and tremendous power. If you use this Dharma but you don’t hold the precepts–like most people who aren’t clear about anything and casually kill, steal, are lustful, lie, and indulge in intoxicants, and who only recite the Five Great Hearts Mantra when some crisis happens–then you are defiling the Dharma and there is no merit in that.

If you insist on trying to control the ghosts and order the Dharma protectors around, then you’re just going to be increasing your own karmic offenses. You will bring calamities down upon yourself. Therefore, the first criterion for people who want to cultivate a Dharma is to hold the precepts and place emphasis on developing virtuous conduct. You must not fight, be greedy, seek, be selfish, pursue your own advantages, or lie. If your virtue in the Way is insufficient but you pretend to be a sage who can transmit teachings, or pass yourself off as the leader of a nation, then your behavior is unacceptable. Nowadays everyone is interested in getting the most magic out of mantras, but they are not attentive to their own moral character. And so in fact their recitation will be ineffectual.

Therefore those who study the Shurangama Mantra Dharma must be proper in their behavior, proper in their intent; must not have defiled thoughts, and must not do impure deeds. They should be very attentive to cultivating purity. If on the one hand they cultivate the Shurangama Mantra and on the other hand they don’t follow the rules, then they will get themselves into deep trouble. Everyone should pay close attention to this point. If your intent is not proper and your conduct is not proper, then the Vajra Treasury Bodhisattvas will lose their respect for you and won’t protect you.

The Buddhas and Bodhisattvas are compassionate and would not hurt any living being or harm beings out of anger. But their attendants–the Dharma-protectors, gods, dragons, ghosts, and spirits will become enraged. Those evil ghosts and evil spirits, upon seeing you cultivating the mantra while committing offenses, will bring disaster and harm down upon you; will make you feel very uncomfortable; will cause you to get in grave trouble; or make you have to undergo a series of misfortunes or a series of retributions.

This is really no joking matter! Therefore you must eat vegetarian food and purify yourself. Most of all your mind must be pure. Don’t have defiled false thoughts. Maintain physical purity and don’t practice defiling dharmas. At all times guard your purity. Don’t commit even the slightest infractions of the rules.

Reciting the Shurangama Mantra is more valuable than any amount of gold. Reciting the mantra once is equivalent to tons of gold! But your recitation shouldn’t be motivated by greed! If you hold the precepts, then you won’t be jealous or obstructive; you won’t be greedy or angry and your recitation of the mantra will generate pervasive responses and massive benefits.

But if your behavior doesn’t accord with the rules, the Dharma protecting good spirits will stay far away from you and when something happens to you they won’t pay any attention. Therefore, those who recite the Shurangama Mantra shouldn’t be cunning or behave in ways that continually create offenses. At all times they should be open and public-spirited; they should strive to benefit others, not themselves; they should cherish the ideals of Bodhisattvas; and cultivate the practices of Bodhisattvas.

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

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

The Shurangama Mantra is an efficacious language. Every line has its own particular efficacy. But you don’t need to think: Why don’t I get any responses from holding the Shurangama Mantra. Don’t pay any attention to whether there are responses or not, just keep reciting it. It’s like practicing martial arts, every day you have to practice your punches, regardless of what your skill is like. Skill comes through training. It’s impossible to have skill without training. By the same principle, you should cultivate your Dharmas every day, no matter what happens, no matter how busy you are. Don’t slack off after you’ve been at it for a while, losing interest in the Shurangama Mantra.

It’s certainly not the case that you will have some efficacious response as soon as you begin reciting it. Regardless of whether you perceive any response, you should continue reciting it every day. You must deepen your skill day by day. Success doesn’t happen overnight. For instance you have to study for ten, twenty, or even thirty years before you gain real scholarship. It’s the same with cultivation. You must keep your mind on your recitation of the mantra, continuing your recitation without ever letting it get cut off. It should be just as important as putting on clothes, eating food, and going to sleep; you shouldn’t be able to be without it for a single day. It doesn’t matter whether there’s any response, because by reciting every day you will gradually have a foundation and quite naturally the mantra will function.

If you hope for its wonderful functions and inconceivable power, then you must not keep having false thoughts, always day-dreaming and fantasizing. If you cut off your recitation of the mantra, then you will not be able to attain samadhi. You must use your true mind and practice the Shurangama Mantra with sincerity. What’s a true mind? It means that for the sake of reciting the Shurangama Mantra you can forget all about time and even space disappears. You don’t know if it’s day or night; you don’t know if you’ve eaten or not; you don’t know if you’ve slept or not. You forget everything else.

Everything disappears and one thought extends for infinite eons, while infinite eons is one thought. That’s the kind of spirit you should have–forgetting to eat and sleep for the sake of cultivating the Shurangama Mantra. In that way you certainly can attain the Shurangama Samadhi. If you cannot be that way, then you aren’t really cultivating the Shurangama Dharma-door. You should be that way not only in cultivating the Shurangama Mantra, but in the cultivation of any Dharma door–walking without realizing you are walking; sitting with being aware you are sitting; being unaware that you are thirsty or hungry. “Well,” you say, “isn’t that just turning into a stupid person?” That’s right. It’s said,

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

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

When you are developing your skill in reciting the Shurangama Mantra, you may dream of yourself bowing to the Buddhas; or in a dream see the Buddhas emitting light; or dream that you see the Buddha come as rub the crown of your head; or dream that the Buddhas speak Dharma for you; or dream that you see the Bodhisattvas, or Condition-enlightened Ones, or Hearers, or Sagely Sanghans or gods and heavenly generals; or in a dream see yourself ascending into space; or dream that you can fly. All of these are good experiences.

Or you may be riding a horse or crossing a river and encounter all sorts of auspicious lights; or there may be other extremely rare appearances that manifest. If you do attain responses such as these, then you should be very careful. You should bring forth the resolve for Bodhi; guard the purity of the karma created by your body, mouth, and mind; and increase your efforts and tighten your skill in reciting the mantra.

You should not tell others what kinds of responses you’ve had in order to get others to believe in you or to think highly of you. It’s enough for you yourself to know what responses you’ve had. If you keep advertising your own merits and selling your cultivation out on the streets, then you are wrong. If you act like that, you leave yourself open and the demons will attack. That’s like failing to put your jewels in a safebox. If you leave them at the doorway, then someone is certainly going to steal them.

Therefore, we must be very careful in our cultivation of the Buddhadharma. Don’t let the heavenly demons and externalists have their way with you. But you can report your experiences to your fellow-cultivators if you are not doing it in order to get famous or rich or to make people respect and praise you.

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

In the past, Great Master Hongren, the Fifth Patriarch, was cultivating in Hubei at East Mountain. He upheld the precepts strictly and cultivated with unusual intensity. Once when a group of bandits surrounded the city of Hubei, Great Mater Hongren could bear it no longer and decided to try to save the people in that city.

He came down the mountain and walked into that city. As soon as the bandits saw Great Master Hongren coming, they were terrified, dropped their armor and weapons, and fled. Why? Because although Great Master Hongren came alone into the city, the bandits saw an army of heavenly generals and heavenly troops clad in golden armour. It was as if the gods themselves had come down to earth–all donning golden armour and carrying jeweled swords and other awesome weapons. That’s what caused the bandits to retreat in such haste.

And so, without the use of a single knife, spear, or arrow, he routed the bandits. It was because Great Master Hongren recited the Shurangama Mantra that the bandits found him to be so terrifying. You could say that was a manifestation created by the Vajra Treasury Bodhisattvas or you could say it was the awesome virtue of Great Master Hongren that frightened them. That a cultivator was able to frighten the bandits into retreat without the use of a single soldier or weapon is verification of his genuine skill. How else could there have been such a response in the Way?

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

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