Foreword

The Origin of Transmigration of Birth and Death in the Six Realms

Sentient beings from time without beginning have been transmigrating in the six realms of heaven, Asura, human, animal, hungry ghost and hell; continuously going through different modes of birth (i.e. womb-born, egg-born, spawn-born and birth by transformation). They are unable to escape from the cycle of karmic retribution of cause and effect, nor be liberated from sufferings. It is even more pitiful that sentient beings suffering in continuous transmigration are themselves unable to realise the universal truth of suffering, emptiness, non-self and impermanence. Instead, they regard suffering as happiness and do not seek liberation.

Who actually controls our destination? Who causes us to transmigrate in the six realms of existence, going through the four different modes of birth? Buddha said this is completely caused by the power of our karma. Owing to delusions, we create bad karma that brings sufferings to fruition. Thus, bad karma becomes the root of sufferings for all sentient beings and also the force of continuous transmigration. How is bad karma formed? It is induced by the karma from the impure body, speech and mind of all sentient beings. Hence, to eliminate the three poisons (i,e. desire/greed, hatred and ignorance), one must diligently cultivate the three profound skills (i.e. precepts, meditation and wisdom), in order to purify the body, speech and mind. This is the basic cultivation to remove sufferings and achieve happiness, Diligently cultivating the three profound skills to eliminate the three poisons, turning oneself away from defilement and being awakened to enlightenment, have been the principles propagated through the ages. With reference to complete practice and cultivation, there are eighty-four thousand Dharma-doors of which each and every Dharma-door will lead to the shore of Nirvana. However, prevailing in this Dharma-ending Age are sentient beings Iiving in the evil world of the five turbidities with poor foundation in Dharmacultivation, with the five skandhas blazing in strength, and their karmic hindrances deep and formidable. Hence, the chosen Dharma-door must be suitable for this period and in accordance with the cultivator's original qualities. Therefore, one should not be ignorant of the right selection.

Buddha's Power Protects and Saves Beings

from the Sea of Sufferings

Though there are many Dharma-doors within the Buddha Dharma for cultivation leading to Buddhahood, essentially there are only two mainDharma-doors - those depending on "self effort" and those depending on "others' effort" (with the power and assistance of the Buddhas andBodhisattvas). The "self effort" of sentient beings is very limited and to achieve some rneasure of success, it would be extremely difficult. However, the "Pure Land" and "Dharani" Dharma-doors employing "others' effort" in cultivation display phenomenal success. For example, an ordinary layman, so long as he believes, vows, upholds and recites Amitahha Buddha's name for seven days to achieve a single mind without any confusion, would be ablc to obtain a rebirth in the Land of Ultimate Bliss. Even those sentient beings who have committed various bad karma, just before the end of their lives, if they repent and reform, and are able to be mindful of Amitabha Buddha in ten successive thoughts, would all be reborn in the Pure Land. Once reborn in Ihe Land ofUltimate Bliss, they could immediately leap beyond the three realms(i.e. realm of desire, form and formless), not falling into transmigration, non-retreating until they become Ekajati-pmtibadda and achieve Buddhahood. This achievement depends upon the power of Amitabha Buddha's great vows and the assistance of the cultivator's own three personal provisions (i.e. faith, vows and practice).

To quote the Usnisa Vijaya Dharani Sutra, "... if someone hears this Dharanieven for just a moment, he will not undergo karmic retribution from the evil karma and severe hindrances accumulated from thousands of kalpas ago, that would otherwise cause him to revolve in the cycles of birth and death - in all kinds of life forms in the evil paths - hell, hungry ghost, animal, realm of King Yama, Asuras ... ferocious animals, crawling creatures and even ants and other life forms ... he will be reborn in the Buddhalands, together with all the Buddhas and Ekajati-pratibadda Bodhisattvas, or in a distinguishedBrahmin or Ksatriya family, or in some other wealthy and reputable families ... "

The Sutra also expresses, "... If one can chant this Dharani 21 times daily, he is worthy of accepting all the immense worldly offerings and will be reborn in the Land of Ultimate Bliss after his death. If one chants this Dharaniconstantly, he will attain Maha Parinirvana and be able to lengthen his lifespan besides enjoying the most extraordinary bliss ... "

Hence, it can be said that both Dharma-doors -"Pure Land" and "Dharani "- are closely linked and are in perfect harmony, complementing each other. Both Dharma-doors are extremely profound and rare, with inconceivable power that can completely eradicate the sufferings of sentient beings in the cycles of birth and death in the six paths.

In the translation of Mantra and Sutm of Usnisa Vijaya Dharani that Eradicates Karmic Obstmction by Dharma Master Divakara, the Lord of Heaven requested the Bhagavan Buddha, "... May the Tathagata have compassion on Devaputra Susthita and all other heavenly beings. AIso, for thc sake of the beings in the future Dharma-ending Age, kindly give a discourse on this Usnisa Vijaya Dharani Mantra so that we could cultivate and may all beings be

eternally freed from the sufferings of the eight adversities ... "

"Beings in the future Dharma-ending Age" refers to the time of the Lord of Heaven's requisition till the endless future.

Owing to the request of the Lord of Heaven, all sentient beings in the six paths are liberated from the cycles of birth and death, and having crossed over the great sea of afflictions, will finally attain the great enlightenment.

Why is this Dharani so great and unsurpassed?

This is because the Lord of Heaven's request gave rise to Usnisa Vijaya Dharani that grants each being a lifebelt from the sea of sufferings. Thus, leaving the agony and pain in the eight adversities forever and enjoying the tranquility and bliss of Maha Parinirvana.

It is apparent that the Buddha does not restrict to saving only the human beings, but also extends to all sentient beings in the six paths in other dimensions of the universe.

Therefore, Usnisa Vijaya Dharani is the unsurpassed and wonderful medicine that can universally free sentient beings from the sufferings in the cycles of birth and death. This has fully demonstrated the great compassion of the Buddha to save the world.

The Reason and Origin of the Buddha's Proclamation

According to the Usnisa Vijaya Dharani Sutra, this Usnisa Vijaya Dharani was proclaimed together by Buddhas as many as eighty-eight kotis (hundred million) of the grains of sand of Ganges River as being able to cradicate all karmic obstructions and destroy the sufferings in all impure evil paths.

This Dharani originated from Devaputra Susthila in Trayastrimsa Heaven, who, after his death, would fall into the animal realm for seven successive lives. Following that, he would fall into hell to endure great sufferings. Only after he had undergone his retribution in hell would

he be born as a human. Even then, he would be born in a poor and disreputable family. For seven hundred lives he would be without eyes and be born blind.

Out of compassion for Devaputra Susthita, the Lord of Heaven paid homage to the Buddha and appealed to the Buddha to give a discourse on the way of liberation from sufferings.

Instantly, multiple rays of light radiated from the usnisa (crown of the head) of the Tathagata, illuminating the world in all ten directions. Then, to liberate Devaputra Susthita from falling into the evil paths, the Buddha proclaimed the Usnisa Vijaya Dharani and the inconceivable, great and unsurpassed merits of upholding and reciting this Dharani.

The Great and Unsurpassed Merits of Usnisa Vijaya Dharani

The merits and awesome power of Usnisa Vijaya Dharani are in-conceivable.

According to the Records of the Teaching of Usnisa Vijaya Dharani Sutra by Great Dharrna Master Fa Cong (in the Tang dynasty), the great and unsurpassed merits of this Dharani can be categorised into ten doors as follows:

1. The door of taking refuge under the sages.
2. The door of revealing the Dharma Body.
3. The door of purifying evil paths.
4. The door of good and brightness initiation.
5. The door of spiritual power protection.
6. The door of lengthening the lifespan.
7. The door of integrating concentration and wisdom.
8. The door of Vajra offering.
9. The door of universally attaining purity.
10. The door of accomplishing Nirvana.

" ... The beings in China have committed many offences, and even those who have left the home life have violated the precepts. Only the Usnisa Vijaya Dharani Sutra can eliminate all the evil karma of sentient beings... "

The old man added: "... If you could bring back this Sutra from India for circulation, that would be equivalent to paying homage to all sages universally, extensively benefiting all sentient beings, liberating the beings in the under world and repaying the kindness of all Buddhas! ..."

Buddhapala heeded the advice and returned to India to get the Sanskritversion of Usnisa Vijaya Sutra. In the fourth year of Yi Feng (679 AD), Buddhapala was back in Changan. Buddhapala translated the first version of the Sutra with Tripitaka Dharma Master Divakara and Du Xing Yi. The Sutra was later translated again with a Chinese monk known as Shun Zhen. After the completion of the second translation, Buddhapala took the originalSanskrit text with him into the Wu Tai Mountain and was never seen again.

A verse was later written:

Buddhapala came from India to Wu Tai Mountain, Brought the Usnisa Vijaya Dharani Sutra from afar, Manjushri Bodhisattva led him into the Vajra Cave, That closed and he was never seen again.

The Translated Text and Annotation of

Usnisa Vijaya Dharani Sutra from Past Dynasties

There were many Dharma masters who latcr scparately translated this Sutra and Dharani, including Dharma Masters Yi Jing, Subhakara-simha, Vajrabodhi, Amoghavajra, Dharmadeya, Dharmaraksa, Jnana, etc. The difference was only in the length of the Mantra.

According to the records of Wu Che in The Mirade Stories ofthe Revised Usnisa Vijaya Dharani, the translated text of Tripitaka Dharma

Master Vajrabodhi (that is the Revised Complete Version of Usnisa Vijaya Dharani) had the most profound and complete verses.

Dharma Master Divakara's translation of Mantra and Sutra of Usnisa Vijaya Dharani that Eradicates Karmic Obstruction was the only version that detailed the causes and conditions of Devaputra Susthita's previous life. Otherwise, the contents of all the translated texts of Usnisa Vijaya Sutra were almost the same. This Sutra explained in detail the law of cause and effect that should not be taken lightly. In particular, the utterance of harsh speech, which is the most fearful amongst the ten evil deeds, is very much like a fierce fire that burns off the seven noble wealth and seven precious wealth. It can also destroy all worldly merits and merits that transcend the world. After the heavenly retribution ends, Devaputra Susthita would fall to hell because he had uttered harsh speeches towards his mother and the Sangha in his previous life.

Therefore, the Buddha explained to the Lord of Heaven in this Sutra that one must not slander one's parents and the Sangha. One has to be respectful and make offerings to them, speak politely, be full of praises, and be grateful for their kindness at all times. Only from our parents can we gain the compassion and love within the three realms. The blessings of the three periods of timecannot exceed the merits from making offerings to the Sangha.

The translation of The Buddha 's Teaching of All Buddhas' Usnisa Vijaya Dharani Sutra by Dharma Master Dharmadeva during the Song dynasty consists of Mantra and Sutra, except that two of the sentences in the Mantrawere doubled and the phrases were generally more repetitive compared to the translated text from the Tang dynasty. In this version, the contents also differ in that it was Amitayus Tathagata who transmitted this Mantra toAvalokitesvara Bodhisattva at the time when Shakyamuni Buddha was at the Good Dharma Hall in the Land of Ultimate Bliss. This Mantra was very similar to the Usnisa Vijaya Dharani Mantra as recorded in the Ming Empress 's Dream of Buddha 's Teaching on the Most Rare, Great Merit and Virtue Sutra and as

recorded in the Complete Mantras in the Tripitaka by Emperor Kang Xi during the Ching dynasty.

During the Song dynasty, Great Dharma Master Aksobhya Vajra from India included Usnisa Vijaya Dharani into Yoga Offering Ceremony. The Mantrawas identical to that translated by Dharma Master Dharmadeva.

The prologue to this Sutra can be t'ound in the Records of the Teaching of Usnisa Vijaya Dharani Sutra, Volumes 1 & 2 by Dharma Master Fa Cong during the Tang dynasty, and the Explanation of Usnisa Vijaya Dharani Sutra by Dharma Master Bo Ting (Xu Fa) from Ciyun Mountain during the Ching dynasty.

The annotation of Usnisa Vijaya Dharani was written by Great DharmaMaster Vajrabodhi and Hong Fa in the Sanskrit-Chinese Bilingual Text. Another source of reference is the Explanation of Usnisa Vijaya Dharani by Tripitaka Dharma Master Amoghavajra.

The Scholastic Study of Usnisa Vijaya Dharani Sutra

In 1884, a German scholar in England, Muller Friedrich Max, together with a Japanese, Bunyiu Nanjio, and others, proof-read the Usnisa Vijaya Dharani writlen on palm leaves from the Horiuzi Monastery, records of Asharagio, the revised text of Ziogon from the Ling Yun Monastery and the inscription in the Asakusa Monastery. The study was published in the Anecdota Oxoniensia, Aryan Series, Volume 1, Part 111 together with the Sanskrit Prajna Paramita Hrdaya Sutra.

Muller described in his book that circulation of this Dharani was very widespread. It was not restricted to the Northem Buddhism; and in fact it was recorded in the Southern Buddhism as well.

In recent years, the study of Usnisa Vijaya Dharani has been seen in the works of Ogihara Kumoki (in the Japanese language), and Wang Hong Yuan from Hong Kong (in the Chinese language), in their respective publications of The Study of Usnisa Vijaya Dharani.

In addition, the world famous Japanese Zen scholar D.T. Suzuki translated the Usnisa Vijaya Dharani into the English language and this was included in the Manual of Zen Buddhism. Another Japanese scholar, Takenaka Tomoyasu, also translated thc Usnisa Vijaya Dharani into Romanised phonetic transcriptions and further explained the sentences in the Mantra. His work was kept in The Dharanis of the School of Lin Ji (in the Japanese language).

In 1992, Upasaka Liu Guo Xiang (Yuan Xiang) from Taiwan translated the Usnisa Vijaya Dharani Sutra and The Miracle Stories of the Revised Usnisa Vijaya Dharani from the Classical Chinese version into the Modern Chinese version. In 1993, it was jointly published with the Medicine Master Sutra.

Usnisa Vijaya Dharani was once Widely Circulated

in China and Japan

There were many cultivators who upheld this Dharani in China, Japan and Tibet. It was frequently adopted in the daily recitation by Zen School and was very efficacious. Tibetan cultivators chanted the Dharani as part of their morning and evening recitations or for transferring merits to those who had passed away.

As recorded in Wu Che's The Miracle Stories of the Revised Usnisa Vijaya Dharani, during the Tang dynasty, Buddhapala brought the Sutra into China between 676 AD - 679 AD. It was translated and later circulated to all Buddhist monasteries in China and there were many people who upheld and recited it. It was common lo experience miracles and there were too many to be recorded. in his article, Wu Che emphasized the importance of sincerity, but the merits would be feeble and not obvious if there were mistakes or omissions in the Mantra. There is a specific way to uphold and recite the Dharani as stated in the sagely teaching. One might not get a response if one simply did just as one wished.

In the summer of 925 AD, there was a severe drought throughout Japan. The Great Dharma Master Zun Yi from the School of Tian Tai was commanded by the Emperor to request for rain by reciting the Usnisa Vijaya Dharani. There was a favourable response and the whole nation was delighted. Since then, the secret Dharma of the Usnisa Vijaya Dharani was very prevalent in Japan.

The circulation of the Usnisa Vijaya Dharani originated in 776 AD. On the eighth day of the second lunar month, Imperial Emperor Dai of the Tang dynasty specifically instructed all bhiksus and bhiksunis in China to recite this Dharani. His Majesty gave them a time limit of one month to master and to memorise the Dharani. Everyday, they had to recitc thc Dharani twenly-one times. Since then, on the first day of the first lunar month, they had to submit an annual report to the Emperor. In the fourth month of year 860 AD, Japanese Emperor Ching He issued the same order nationwide to persistently recite the Usnisa Vijaya Dharani 21 times a day.

From the large circulation and the prevailing disseminaliun of the Dharani as mentioned above, it can be seen that the Chinese and the Japanese had a truly deep affinity with the Usnisa Vijaya Dharani.

The Vestiges of Usnisa Vijaya Dharani Stone Banners

The construction of Usnisa Vijaya Dharani Sutra banners (i.e. stone banners carved with the Usnisa Vijaya Dharani Sutra) was very prevalent late on in the Tang dynasty and the Five Dynasties (Song, Qi, Liang, Chen, Sui), and there are many banners remaining in China. It originated from the teachings in the Usnisa Vijaya Dharani Sutra translated by Buddhapala.

In the Sutra, the Buddha preached to the Lord of Heaven:

"... If someone could write this Dharani and place It on the top of a tall banner, high mountain or in a tall building or even keep It in a stupa; Lord of Heaven! If there are bhiksus or bhiksunis,

upasakas or upasikas, laymen or laywomen who have seen this Dharaniatop the above structures; or if thc shadows of these structures should fall on beings who come near to the structures, or particles of dust from the written Dharani are blown onto their bodies; Lord of Heaven! If the accumulated evil karma of these beings should cause them to fall into the evil paths such as realms of hell, animal, King Yama, hungry ghost, Asura and others, they will all be spared from the evil paths, and they will not be tainted with filth and defilement. Lord of Heaven! Instead, all Buddhas will bestow predictions (Vyakarana) onto these beings who will never regress from the path to Anuttara-samyak-sambodhi (complete enlightenment) ... "

In 840 AD, Emperor Wen of the Tang dynasty built a banner carved with theDharani Sutra at a gully in the Huyang Mountain Range. It was located between Ru Village and Dou Village in Wu Tai County. This was where Buddhapala met the old man (where the Usnisa Vijaya Monastery now stands). The ones that remain now were built later. One was constructed in 1026 AD (Song dynasty) and the other was in the early years of the Republic of China.

Situated 5 kilometres northeast of Dou Village is the Fo Guang Monastery. It is the trcasured jewel of China's ancient architecture and historical sites. It is weJl known both locally and internationally. An octagonal Sutra banner was built in front of its main shrine hall in the tenth lunar month of 857 AD (Tang dynasty) by a female disciple, Ning Gong Yu. Another banner, constructed in 877 AD (Tang dynasty), was located outside the Manjushri Hall.

Not far away, southwest of the Fo Guang Monastery, is the Guang Ji Monastery. It is located in the backyard of Wu Tai County Museum, commonly known as the Xi Monastery. At the front of Manjushri Hall of the Xi Monastery, there is an octagonal Usnisa Vijaya Dharani Sutra stone banner. From its shape and decorative carving, it should have been constructed during the Tang dynasty. There is another stone Sutra banner about seven metres tall built in 1035 AD (Song dynasty) at the

Yan Qing Monastery, northwest of the Guang Ji Monastery.

The Qi Fo Monastery is located north of Taihuai City (i.e. the location of the Great White Stupa) in Wu Tai Mountain. There is another octagonal stone banner constructed on the hillside in front of the monastery in 1080 AD (Song dynasty). On the hilltop, a short distance away, stands another octagonal stone banner about 2 metres in height. Built in the same year, it has collapsed but the top and the body structure of the banner is still intact and complete.

The Pi Shan Monastery, located 2.5 kilometres northeast of the Great White Stupa in Guangming Village, is famous among countries in South East Asia. There is a carved Sutra stone banner erected in the eighth lunar month of 1488 AD (Ming dynasty).

35 kilometres southwest of the Great White Stupa lies the County of Fanzhi. The Mi Mo Monastery is located 2.5 kilometres northeast of Yantou Village. There stand two carved octagonal stone banners on its hillside. One was built in 1178 AD and the other in 1147 AD (Jing dynasty).

Other stone banners like that of the Shang Hua Yan Monastery in the City of Datong, Shanxi Province, was built in 1076 AD (Liao dynasty). There are two more Sutra banners outside the Bai Ta Monastery on Zongnan Mountain. One of them was written by Wu Ke in 831 AD (Tang dynasty).

Another Sutra banner was erected in 885 AD (Tang dynasty) at the Kai Yuan Monastery of Zheng State in Henan Province. It was rebuilt in 930 AD (Tang dynasty). In the County of Guan, Hebei Province, a Sutra banner was constructed between 1117 AD - 1122 AD (Jing dynasty) in Wanglong Village. This banner had nine levels, about 7 metres tall, with the largest diameter at about 1 metre, but it did not have a foundation base.

In addition, the Usnisa Vijaya Dharani wall carvings in six styles of calligraphy including Sanskrit and Chinese, were found inside Ju Yong Guan, in the Province of Hebei. The sentences were identical to

those recorded in The Important Collection of Yoga Meal Offering Ceremony.

The Usnisa Vijaya Dharani stone banners, Usnisa Vijaya Dharani bells and Usnisa Vijaya Dharani stupas can be easily found in parts of China, Japan and Tibet. We cannot possibly narrate them all in detail.

The Usnisa Vijaya Dharani stupa in Malaysia is located at Klebang Kecil, Malacca. It was built by the Karma Kagyu Dharma Society Malacca from the School of Vajrayana in 1991.

The Causes and Conditions of

the Large Circulation of Usnisa Vijaya

Dharani in Malaysia and Other Places in the World

In 1985, Upasaka Chua Boon Tuan, Chairman of the Rawang Buddhist Association in the state of Selangor, Malaysia, translated the Dharma Master Vajrabodhi's Sanskrit version of the Revised Complete Usnisa Vijaya Dharani mto Romanised phonetic transcriptions. He has commendable knowledge of both Siddham Sanskrit and Roman transliteration. The Dharanis that he translated (such as Shurangama Mantra, the Great Compassionate Mantra, the Ten Small Mantras, Mantra Amoga-pasa Hrdaya Mantra, Maha-pratisaravidya, and The Hundred Syllables Mantra of Vajrasattva} are based on the Chinese-Sanskrit Dictionary written by Professor Ogihara Kumoki and Professor Tsujinao Shirou. They are Japanese scholars of the Sanskritlanguage. The accuracy of the phonetics is very high and incomparable.

On 13Ul April 1993, Dharma Master Shi Yi Xiu, resident bhiksuni of Ching Lian Hall in the town of Petaling Jaya, Malaysia, was the pioneer who introduced Usnisa Vijaya Dharani Sutra in the Ci Hang (Journey of Compassion) column of a local Chinese newspaper, Nanyang Siang Pau. Copies of Usnisa Vijaya Sutra (translated into Modern Chinese version by Upasaka Liu Guo Xiang) and Usnisa Vijaya Dharani cassettes (in Sanskritphonetic) were freely distributed.

On 17th June 1993, I introduced this Sutra again in the Fo Xue (Buddhism) column in another Chinese daily, Sin Chew Jit Poh. This Sutra was introduced and published again in the ncwspaper for the few years that followed. The responses from the readers were very encouraging. Through telephone conversations, many disciples professed that they had experienced the inconceivable and meritorious power of this Dharani themselves.

The Usnisa Vijaya Dharani Group Chanting Session of the Rawang Buddhist Association Malaysia, was established in 1992. The discipies also had numerous inconceivable experiences. Upasaka Lee See Guan and Upasika Chuang Ean Leng documented some special cases in a video cassette entitled Documentary of Speaking the Dharma through Experience. The cassette is now kept at the Rawang Buddhist Association. Many other Way places in Kota Bharu, Ipoh and other towns in Malaysia also hold the Usnisa Vljaya Dharani Group Chanting Session.

The Guan Yin Monastery in the town of Sandakan, Sabah, Malaysia, led by resident bhiksuni Dharma Master Guang Ci, also founded a Group Chanting Session and there were many miraculous responses as well.

From the above mentioned cases, it was proven that Usnisa Vijaya Dharani is the most invaluable Dharma treasure that can solve the problems of various pains and sufferings, afflictions, karmic hindrances, retribution, etc., of a realistic human life (including sentient beings in the six paths).

In addition, in May 1995, a fine audio-cassette featuring the origin of Usnisa Vijaya Dharani Sutra, its great and unsurpassed merits, miraculous responses and the Sanskrit phonetic recitation, was produced by Upasaka Wong Tian Hock, Upasaka Poo Chin Chuan and television artist Upasaka Teoh Kee Hock. This cassette and the Modern Chinese Usnisa Vijaya Sutra by Upasaka Liu Guo Xiang were jointly sponsored by Associate Professor Lim Ah Lan and her sister Lim Tiew Ming, Lee Kim Hong and others. These materials have been distributed throughout

Malaysia, Singapore, Thailand, the Philippines, Hong Kong, China, Taiwan, Australia, the America, Canada and other important Way places.

Other than those mentioned above, through the assistance of Upasaka Liu Guo Xiang, the books and cassettes were distributed to over one hundred important Way places in Taiwan.

The Widespread Distribution of Usnisa Vijaya Dharani

Sacred Stone Tablets Over

Continents, Oceans, Lakes, and Seas

Upasaka Chua Boon Tuan revised and cdited the Siddham Sanskrit version of Usnisa Vijaya Dharani, The Sanskrit Revised Complete Version of Usnisa Vijaya Dharani by Dharma Master Vajrabodhi was taken as the core text. Using the Chinese-Sanskrit Dictionary as the yardstick, he proof-read the core text with the Sanskrit text of Dharma Master Subhakara-Simha and Chi Song Acarya (Guru). He also made references to all Sanskrit Usnisa Vijaya Dharani in Anecdota Oxoniensia, Aryan Series, Volume 1, Part III edited by Muller Friedrich Max. Any omissions and mistakes were then revised and corrected.

During the period of late 1993 to 2000, members of the Malaysian Usnisa Vijaya Dharani Group Chanting Session resolved to accomplish the great vows of Earth Store Bodhisattva. The newly revised Sanskrit Usnisa Vijaya Dharani was carved on granite stone tablets that were donated by the members. The back of the tablets were carved with the Sanskrii names of Shakyamuni Tathagata, Ratna-shikin and the Seven Tathagatas, the Four Maha Bodhisattvas and Maitreya Bodhisattva. Each tablet measured 60.96 cm by 45.72 cm, was about 2.5 cm thick and weighed about 20 kg. These Sacred Stone Tablets were later dropped into the Pacific Ocean, Atlantic Ocean, Indian Ocean, Arctic Ocean, Antarctic Ocean, South China Sea, Mediterranean Sea, Red Sea, Black Sea, Caspian Sea as well as other big lakes and sources of some major rivers.

This was done to help and liberate sentient beings suffering in the three evil paths and all beings of the four modes of birth and the nine types of life form, so that they would be eternally freed from the evil destinies of hell, animal and hungry ghost, and quickly.be reborn in the Buddhalands.

Currently, the Sacred Stone Tablets have been released into the rivers, lakes and oceans of many countries, including China, Tibet, Nepal, India, Japan, Taiwan, the Philippines, Thailand, Vietnam, Indonesia, Malaysia, Bangladesh, the Maldives, Mauritius, Australia, New Zealand, Palau, Guam, Hawaii, Fiji, Rarotonga, Tahiti, Norway, Sweden, Finland, thc United Kingdom, Ireland, Iceland, Spain, Italy, Greece, Turkey, Azerbaijan, Saudi Arabia, the United Arab Emirates, South Africa, Kenya, Alaska, Canada, the USA, Bahamas, Bermuda and Argentina.

Wherever the Sacred Stone Tablets were placed, the awesome spiritual power of Usnisa Vijaya Dharani was inconceivable, with the protection of devas and dragons and the frequent appearances of auspicious phenomena. To avoid criticism, this is not discussed in detail in this book.

During the period from 27th September 1996 to 9th October 1996, Upasika Tew King Hek and other members of the Rawang Buddhist Association, Malaysia, vowed to bring fifteen pieces of Usnisa Vijaya Dharani Sacred Stone Tablets (each tablet weighing 5 kg, and measuring about 42 cm in length, 30 cm in width and 2.5 cm in thickness) to be presented to the twelve important monasteries of Wu Tai Mountain in China as follows:

The Dai Luo Ding Monastery, Pi Shan Monastery, Shu Xiang Monastery, Luo Hou Monastery, Xian Tong Monastery, Ta Yuan Monastery, Zhu Lin Monastery, Long Quan Monastery, Pu Hua Monastery, Pu Sa Ding, Yuan Zhao Monastery, and Zun Sheng (Usnisa Vijaya) Monastery.

This was meant as making offerings to all Triple Jewel of ten

directions and three periods of time. At the same time, they also distributed copies of Sanskrit phonetic cassettes and Malaysian newspaper articles on Usnisa Vijaya Dharani Sutra to the Sangha in the respective monasteries. The remaining three tablets were presented to the HuaYen Monastery in Datong, the Da Ci En Monastery in Xian and the Guang Ji Monastery in Beijing.

On 27th June 1999, the students from Sunway College Buddhist Society, in the state of Selangor, Malaysia (Wong Shui Yun, Wu Swee Ting, etc.) erected a 72 kg Usnisa Vijaya Dharani Sacred Stone Tablet, at the highest mountain in South East Asia - Mount Kinabalu (4095m above sea level), which is located in the state of Sabah, Malaysia.

Other occasions regarding the distribution of Usnisa Vijaya Dharani Sacred Stone Tablets throughout the world are recorded in Appendix 8.

Summary

The Sutra carved on the stonc wall in the Zhong Yuan Monastery of Suzhou, China, reads:

• To lead all beings of four modes of birth and nine types of life form,
• To attam Maha Parinirvana,
• No being, in fact, has been liberated,
• No teoching surpasses the Vajra Sutra.
• To eradicate the offences and accumulate blessings,
• To purify all evil paths,

No sutra supersedes the usnisa vijaya Dharani.

Another verse of an ancient cultivator says:

Reverend Buddhapala paid Homage to Wu Tai Mountain, Bodhisatb/a Manjushri transformed as a cultiuator and conveyed that, without Usnisa Vijaya Dharani in the Eastem Land, All sentient beings would not be able to leave sufferings.

Hence, this Mantra is the treasure of the Dharma and is rare in this world. It has immense spiritual power and its merits, virtues and rewards are incomparable and inconceivable. It could even benefit the whole nation as well as the future generations. There is no other Dharani that can universally and expediently liberate all sentient beings and purify all destinies.

Any true disciples of the Triple Jewel who have the affinity to encounter this invaluable, incomparable, sacred, responsive and the most unique treasure of the Dharma should follow and practise the teaching and propagate it widely. Only then could we repay the four kinds of kindness, aid those suffering in the three evil paths, and live up to the compassion and teachings of all Buddhas of the ten directions.

Tee Chwee Kiat written at Sunway College, Malaysia.

1/10/2000