Preface to the Supreme Dharani Sutra of the Buddha's Crown

Preface by Shamen Yancong

The workings of karma are subtle and profound, beyond the reach of the Two Vehicles; the mysterious workings of the divine are elusive, not even the Ten Stages can fully fathom their depths. Thus we see that Confucius rarely spoke of the intricate web of fate, and the Grand Historian remained unclear about the tangled laws of retribution. Therefore, one may first laugh and then wail—the signs of the magpie and hawk are not always certain. What begins as misfortune may end in good fortune—the omen of a predator bird may fail to come true. The saying about leaning and hiding (fortune and misfortune interwoven) only vaguely illuminates the truth; the talk of blessing and calamity from the frontier fort barely touches the surface. If we seek to fully trace the roots of karma, and examine its effects by understanding its causes, no teaching surpasses the Ten Powers. For it can extinguish the myriad evils of good-dwelling, close the round gate of Yama, transform the ordinary into the noble, lengthen the short into the cultivated. Compared to Duke Jing of Song causing the fatal star to retreat—still only a matter of three houses—or the man from Lu Yang causing the setting sun to bounce back—an awkward matter of a second noon—this is far greater. It is not merely about protecting and prolonging blessings, seeing and hearing to gain support, feeling ashamed of divine incense from foreign lands, or being embarrassed by spiritual herbs from jade fields—that is all. Rather, it allows a trifling speck of dust to cling and the nine afflictions to depart; a gentle breeze to blow and the three obstructions to vanish. Its brightness rivals the sun-jewel, its radiance matches the heavenly gold. Although the matter seems as easy as turning over one's hand, it reveals the profound and subtle. How can ordinary people's ears and eyes fathom the mysteries of the Great Sage? This sutra was translated and presented on the fifth day of the first month in the fourth year of Yifeng, by the court gentleman Du Xingyi, acting director of the Court of State Ceremonial, and the general Ningyuan Dubs and others, by imperial decree. At that time, names of temples and states were taboo, and were avoided, so "World-Honored" became "Holy-Honored," "world" became "realm," "Great Might" became "Great Tendency," "healing" became "relieving," and so on. After reading it, the emperor said to Du Xingyi:"Since this is sacred scripture, there is no need to avoid taboos." Du received this decree, but because of certain circumstances, it was set aside. Shortly after, the emperor ordered the Central Indian Master Divakara to transmit and translate the Dharma treasures in the eastern and western capitals and at Hongfu Temple in Taiyuan. Du was often chosen for this work, and I also participated on the sidelines. Du once said to me:"I am of mediocre talent and not versed in literary style. I beg you, Master, to delete and correct according to the decree, and I also hope you will consult the original and polish it." I declined, citing my inadequacy. Time passed, and before long, this gentleman passed away. I sighed and wept, thinking of him. Fearing that the imperial grace would be neglected and the scriptures would be violated, I invited ten monks, including the Sramana Daocheng, and asked the Indian Master to once again examine the subtle meaning. Thus, the text would avoid taboo words to revere the imperial wish, and fully employ local language to benefit readers. Therefore, I composed a memorial detailing the whole matter, so that those who read this teaching would not be confused. This was on the twenty-third day of the fifth month in the first year of Yongchun.

Buddha’s Crown Supreme Dharani Sutra

Translated by the Tripitaka Master Divākara of Tang Dynasty India.

Thus I have heard:

At one time, the Buddha was staying in the Jeta Grove at the Anathapindada Park in the kingdom of Shravasti, together with a great assembly of eight thousand bhikshus. Also present were countless bodhisattvas and mahasattvas, all of whom had attained the bright torch of wisdom, illuminating all phenomena unobstructedly. Their names included: Manjushri Bodhisattva, Lotus-Hidden Treasure Bodhisattva, Dispeller of All Obstacles Bodhisattva, Avalokiteshvara Bodhisattva, Great Might Arrived Bodhisattva, Diamond Holder Bodhisattva, Space Treasury Bodhisattva, Universal Virtue Bodhisattva, Maitreya Bodhisattva, and Earth Holder Bodhisattva Mahasattva, among others. These foremost bodhisattvas numbered thirty-two thousand in total.

Then tens of thousands of Brahman kings and beings like those from the Shanzha heavens came from their other worlds to where the Buddha was.

Then twelve thousand heavenly kings, along with countless beings of the celestial realms, eight kinds of supernatural beings (dragons, spirits, and others), humans, and non-humans, all came to where the Buddha was.

At that time, the World-Honored One was surrounded by the fourfold assembly, who offered him their reverence and respect as he taught the Dharma. Among the hosts of the Trayastrimsa Heaven, there was a deva named Sudatta, who dwelt in a great jewelled palace with many celestial maidens, indulging in pleasure and delight. One night, a voice called to Sudatta: "In seven days, you will surely die. You will undergo seven rebirths in Jambudvipa, and after that, you will fall into the hell realms. Emerging from hell, you will be reborn as a human, but blind, poor, and afflicted with all kinds of suffering." Upon hearing this, Sudatta was filled with terror. His hair stood on end, and he trembled uncontrollably. He rushed to the king of the Trayastrimsa Heaven, recounted what he had heard, and begged for help and rescue. When the king of the Trayastrimsa Heaven heard Sudatta's words, he was deeply shaken and silently thought: "What kind of existence will these seven lives take?" As he pondered this, he saw Sudatta's death signs manifest before him—first as a pig, then as a dog, then successively as a fox, a monkey, a venomous snake, a crow, and a vulture. In all these seven lives, he would constantly consume filth and decay. Seeing this, the king of the Trayastrimsa Heaven deeply grieved that Sudatta was bound to suffer such misery. He realized he himself could do nothing to help; only the Buddha, the World-Honored One, had the power to save him.

Then, in the latter part of the night, Shakra, the King of the Devas, came to the city of Shravasti carrying various flower garlands, robes, necklaces, and fragrant incense to make offerings to the World-Honored One. He bowed at the Buddha’s feet, stepped back to one side, and said to the Buddha:

"World-Honored One, in my celestial palace there is a divine being named Shanjian (Well-Dwelling), who indulges in worldly pleasures and amusements, giving himself over to unrestrained pursuits. Suddenly, in the middle of the night, a voice called out to him, saying: 'In seven days, your life will most certainly end. You will undergo seven terrible consequences in the Jambudvipa realm—wherever you are reborn, you will constantly consume foul and disgusting things. After that, you will fall into the hells, and upon emerging from them, you will be reborn as a human, blind and poor, suffering greatly.' He came to me seeking refuge, but I could do nothing to help him. I think only the World-Honored One has the power to save him."

At that time, the World-Honored One, having heard the full request from Śakra, emitted from the crown of his head a multitude of bright lights of various colors. These lights shone across all worlds in the ten directions, then returned to the Buddha, circled him three times clockwise, and entered through the Buddha’s mouth. The Buddha then smiled and said to Śakra: "I have this supreme and pure great dhāraṇī for consecration into all favorable realms. It can fulfill your wishes, relieve their suffering, and bring great benefit to all beings. Lord of Gods! The power of this sacred mantra can eliminate all karmic obstacles and the various sufferings of hells, animal realms, and Yama’s world. It can also shatter the paths of the lower realms and guide beings toward the path of true awakening. Lord of Gods! Anyone who merely hears this mantra, even for a short while, will have all their karmic obstacles and the sufferings of birth and death completely dissolved. They will gain great benefits and obtain the wisdom of remembering past lives. From one buddha-land to another, from one heavenly realm to another, wherever they are reborn, they will always remember their past lives. For those who study and recite this sutra and mantra, their lifespan within a hundred years will be extended, their body, speech, and mind will become pure, and they will dwell in peace and joy. All Buddhas will look upon them with compassion, all gods will protect them, and all bodhisattvas will regard them with loving kindness. If one regularly recites this sutra and mantra, all the sufferings of the three lower realms will cease and disappear, and the beings will be guided into the gates of blessings of all buddha-lands and heavenly realms."

Then Sakra, Lord of the Devas, heard the Buddha praise this Dharani. He stepped forward and said to the Buddha, "World-Honored One! Please, out of compassion and care for all beings, teach us the most excellent Dharani of the Buddha's Crown, the one that purifies all states of existence, as you have just indicated."