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The Ten Doors of Discrimination

VOLUME 1, Chapter 1


Foremost Shurangama. Shurangama is a Sanskrit word that means “the ultimate durability of all phenomena.” “All phenomena. refers to everything - all the mountains, rivers, the great earth, buildings, people, and things, as well as all creatures born from wombs, from eggs, from moisture, and by transformation. When one plumbs all things to their unchangeable source, one obtains the basic substance of samadhi, the samadhi of the “secret cause.” When one obtains the samadhi of the “secret cause,” one can then be certified as having attained the “complete meaning.”

When one is certified as having attained the complete meaning, one then cultivates the six paramitas and the myriad practices of a Bodhisattva and thereby attains the “great practice.” When one has attained the great practice, one can then accomplish the samadhi of the ultimate durability of all things, which is the “great result”

The Great Buddha’s Summit, then, refers to the wonderful advantages of the four kinds of greatness: the great cause, the great meaning, the great practice, and the great result. They can also be called the wonderful cause, the wonderful meaning, the wonderful practice, and the wonderful result. However, “wonderful” doesn’t describe them completely, and so the word “great” is used.

”The ultimate durability of all phenomena” refers to samadhi. Without samadhi, the body and mind are distracted and do not work in harmony. You may decide to go south, but your legs refuse to obey; you end up walking north. Or you may want to do good deeds, but you lose control and somehow end up committing crimes instead. A lack of consistency or constancy in carrying things out is also evidence of a lack of samadhi.

In studying the Shurangama Sutra everyone should be firm, sincere, and constant. You should firmly resolve, “I am determined to study until I understand the principles of the Shurangama Sutra.” You shouldn’t stop in the middle of the road and turn around to go back; you shouldn’t hit the drum to adjourn the meeting prematurely. Don’t draw the line when you’ve come only half way. Don’t say, “Ah, I’ve studied so many days and haven’t understood yet. This is extremely difficult material. I don’t think I’ll study it any more.”

With sincerity, you can study in earnest and can keep your mind on what you are doing. You are so delighted by study that all worries are forgotten. You study so industriously that you forget to eat. When you lie down at night to sleep no thoughts arise other than those of the doctrines in the sutra.

With constancy, you don’t study for a few days and then back out, feeling that studying the Buddhadharma is dry and uninteresting. You don’t decide to go play in the park or find some good entertainment. You don’t think up excuses: “There’s no practical value in studying this stuff. It’s antiquated in this scientific age,” and then run away. Without constancy, you lack ultimate durability.

With cultivation of these three - firmness, sincerity, and constancy - you can be “ultimately durable” and gain Samadhi-power. With samadhi-power, you will not be “turned by states”: you won’t be controlled by your environment. This is a general explanation of the specific title of this sutra

Sutra. To translate the Sanskrit word “sutra,” the Chinese used the character that means “to tally,” because a sutra tallies above with the principles of all Buddhas and below with the opportune circumstances for teaching all living beings.

”Sutra” is also defined as a “path,” for it can lead ordinary people to the position of Buddhahood. “Sutra” has four further meanings: stringing together, attracting, constant, and method. A sutra strings together the meanings within it, like beads strung on a thread. It attracts the beings for whom the teaching will be opportune. The sutras present the dharmas appropriate to the particular needs of beings, as medicine is prescribed to cure specific illnesses.

The sutra is like a magnet and living beings are like the iron filings which are attracted to the magnet. The Shurangama Sutra is like a magnet, and so it is called “durable.” But the Shurangama Sutra is even stronger than a magnet. It can keep people from falling ever again. Thus it gathers in living beings so that they cannot possibly fall again into the realms of the hells, or turn into hungry ghosts, or change into animals. They are magnetized so that even if they want to run away they can’t. Even if they want to fall they won’t be able to. That’s how wonderful the sutras are!

People come to listen to a sutra lecture and once they’ve heard they become magnetized. They hear one passage and they want to hear the next. “This makes sense!” they exclaim. “I like the flavor. It’s really sweet!” Sutras are said to be constant because from ancient times to the present day they have not changed. Not one word can be added or taken away. They are permanent and unchanging. The sutras are said to be methods, for they are revered by beings in the past, present, and future because they contain methods to cultivate the Way, realize Buddhahood, and teach and transform living beings.

The Buddhist canon is composed of twelve divisions. All twelve may be found within each sutra. The twelve divisions are:

  1. prose;
  2. reiterative verses;
  3. bestowal of predictions;
  4. causes and conditions;
  5. analogies;
  6. past events;
  7. present lives;
  8. broadening passages;
  9. previously non-existent dharma;
  10. unrequested dharma;
  11. interpolations;
  12. discussions.

The first of the twelve divisions consists of the prose sections of the sutras - in Chinese, literally the “long lines.” The second division, the reiterative verses, consists of verses that rephrase the meanings expressed in the prose sections of the sutras.

The third division is bestowal of predictions. In the sutra Shakyamuni Buddha may tell a Bodhisattva, “In such and such an age, you will become a Buddha. Your name will be such and such, your lifespan will be so long and in such and such a country you will teach living beings.”

An example is Dipankara (“Burning Lamp”) Buddha’s bestowing the prediction of Buddhahood upon Shakyamuni Buddha. In a former life, on the cause-ground, Shakyamuni Buddha cultivated the Bodhisattva Way so sincerely in his search for the dharma that once he “spread out his hair to cover the mud.” Why did he do that? Once in a former life, when Shakyamuni Buddha was walking down a road, he noticed a bhikshu walking toward him. He didn’t know the bhikshu was actually a Buddha. The road that lay between them was muddy and full of puddles. “If that old bhikshu walks through all this water, he’s bound to get drenched,” thought the future Shakyamuni Buddha, and out of his respect for the Triple Jewel, the ascetic lay down in the mud and water. He used his body as a mat on top of the water and invited the old monk to walk on his body to cross the puddles. There was a small portion of the puddle still exposed, and fearing the old bhikshu would have to step in the mud, he loosened his hair and spread it out over the mud for the bhikshu to walk on.

Who would have guessed that the old bhikshu was a Buddha! The Buddha, whose name was Dipankara, was pleased to witness such a sincere offering and he said, “So it is, so it is, you are this way and I am also this way.” The first “so it is” meant: “You have now made an offering to me by lying down and allowing me to walk over the top of your body.” The second “so it is” meant “In the past, I was this way, too. I also cultivated the Bodhisattva Way.” His meaning was, “You are correct.”

And then Dipankara Buddha gave him a prediction, saying, “In the future you will become a Buddha named Shakyamuni.” Why did Dipankara Buddha offer this prediction? Because he was moved by the sincerity of the future Shakyamuni Buddha’s heart, and so although he usually paid no attention to other people’s affairs, he took notice of this gesture and gave him a prediction of Buddhahood.

The fourth division of the sutra explains the causes and conditions that lie behind the speaking of various dharmas. In the fifth division, analogies are used to make clear the wonderful aspects of the Buddhadharma. In past events, the sixth division, the sutras relate events in the former lives of Shakyamuni Buddha or of various Bodhisattvas. Present lives, the seventh division, discusses events in Shakyamuni Buddha’s present life or in the present lives of various Bodhisattvas.

Broadening dharma, the eighth division, refers to the universality of the dharma spoken. Previously non-existent dharma, the ninth division, refers to dharma that has never been spoken before. Without a request from anyone, the Buddha himself emits light, moves the earth, and speaks unrequested dharma, the tenth division. Interpolation, the eleventh division, refers to verses that express meanings that have no connection with the passages preceding or following. The twelfth division is discussions.

A verse says:

Prose and reiterations;
Bestowal of predictions;
Unrequested dharma;
Causes and conditions;
Past lives; analogies;
Discussions; never been before;
This life; broadening passages
Make up twelve divisions;
The shastra of great wisdom
Explains them in roll thirty-three.

Each sutra has within it these twelve divisions. This is not to say that there are only twelve volumes in the Buddhist canon, but that every section of the sutra text falls under one of these divisions.

Causes and Conditions for the Arising of the Teaching

A2 The causes and conditions for the arising of the teaching.

Teachings are the transmissions of a sage - a Buddha or Bodhisattva - in order to teach and transform living beings. The teaching arises from causes and conditions, and these come from living beings. If there were no living beings, there would be no Buddha. If there were no Buddha there would be no teaching.

Therefore the teaching is established for the sake of living beings. The causes and conditions are the reasons for the teaching. They cause living beings to end birth and death. This is the reason Shakyamuni Buddha appeared in the world. The Dharma Flower Sutra says, “The Buddha appeared in the world because of the causes and conditions of one great matter.” What is this matter? It is the problem of everyone’s birth and death. Because people don’t understand why they are born and why they die, they continue to undergo birth and death. Shakyamuni Buddha appeared in the world to cause living beings to understand why they are born and why they die.

Where did you come from when you were born?
Where will you go after you die?

Once born into the world, living beings are busy all their lives finding places to live, clothes to wear, and food to eat. They become so preoccupied with pursuing food, clothing, and shelter that they have no time to solve the problem of birth and death. This is how ordinary people carry on. They say, “We must work hard and keep busy to get two meals, clothes, and a place to live.” Nobody is busy figuring out how to end birth and death. They don’t think about it. They don’t wonder, “Why did I come into this world? How did I get here? Where did I come from?”

When you meet someone, you say, “Where are you from? How long have you been here?” But people never ask these questions of themselves. They have forgotten where they came from, and they have forgotten where they are going. They forget to ask themselves, “Where am I going to go when I die?” It is just because people have forgotten to ask themselves this question that Shakyamuni Buddha came into this world to urge us to investigate the problem of birth and death.

The Dharma Flower Sutra says further that the Buddha appeared in the world to cause all living beings to give rise to the Buddha’s knowledge and vision; to display the Buddha’s knowledge and vision, to become enlightened to the Buddha’s knowledge and vision; and to enter the Buddha’s knowledge and vision.

Originally all living beings inherently possess the Buddha’s knowledge and vision. Their wisdom is identical to the Buddha’s. But in a living being the wisdom is like the gold in the mine mentioned above. Before the mine is excavated the gold is not evident. Once you realize the existence of your inherent Buddha-nature, you can cultivate in accord with the dharma; you can excavate the mine and extract the pure gold that contains no slag or impurities.

”Where is our inherent Buddha-nature? Where is our inherent wisdom?”

The Buddha-nature is found within our afflictions. Everyone has afflictions and everyone has a Buddha-nature. In an ordinary person it is the afflictions, rather than the Buddha-nature, that are apparent. Afflictions are like ice. Our wisdom is like water. Our Buddha-nature is like moisture, which is present in both ice and water. So, too, the Buddha-nature is found within both wisdom and affliction.

But while moisture is common to both ice and water, their physical properties differ. A small piece of ice is hard and can harm people if you hit them with it; in the same way you can injure people by giving rise to afflictions. But a small amount of water is harmless if you pour it over somebody; in the same way, a wise person, by the sound of his voice, can make people happy even when he’s scolding them. If you use your affliction to make trouble for others, your great ignorance will ignite as soon as you speak to them. In fact, you may upset someone so much that the two of you come to blows, and certainly someone will be injured.

People can return to the original source if they can change their afflictions into wisdom. The change is analogous to the melting of ice. You can’t say that the ice is not water, for the ice melts into water. You also can’t say that the water is not ice, for water can freeze into ice. Their common quality is their moisture. In the same way, no one can argue that living beings are not the Buddha or that the Buddha is not a living being. The Buddha belongs to living beings, and living beings belong to the Buddha. You should understand this doctrine. You need only change and melt the ice. This is to be useful to people.

I say that water can’t harm people; but someone may argue that everyone is aware of the danger of drowning and the danger brought by floods.

It is true that a lot of water can harm people; but in the analogy I referred to a small amount of water. If you want to come up with unreasonable objections, the possibilities are endless. You should grasp the meaning and not be obstructed by the particulars. Without faith your genuine wisdom won’t ever manifest. Genuine wisdom arises out of genuine stupidity. When the ice turns to water, there is wisdom; when the water freezes into ice, there is stupidity. Afflictions are nothing but stupidity. If you are thoroughly clear, then you are without afflictions.

In lecturing the sutras, I refer to principle. Don’t try to use specifics to criticize principles; the two are different. You should continue to listen, and when you have heard a lot of dharma you will understand. Having only heard a little, you are unable to put it together. “What is he talking about?” you wonder. “I don’t understand.” You’ve never heard it at all before; how could you understand? If you could understand the dharma without ever having heard it before, your wisdom would be truly exceptional. Perhaps you have heard it in the past; but this is the first time for you in this life. The first time you hear it, it seems familiar; but even then, hearing it is a gradual process. In the same way, if you meet someone for the first time, he may seem familiar to you, but it takes several meetings before you can easily recognize him.

Once you understand that your own nature is the Buddha-nature, you can change your afflictions into Bodhi. To realize Bodhi means to become enlightened: enlightened to the fact that you should not be attached to anything. If you have attachments, you cannot become enlightened.

A Bodhisattva is not the same as you. Although he has attachments, he is not enlightened. If you had no attachments, you’d be enlightened. A Bodhisattva is not enlightened because he doesn’t want to be enlightened. He wants to be together with living beings. But your thoughts are not the same as the attachments of a Bodhisattva, for he can’t forsake living beings and he sees everyone as good. For this reason he doesn’t want to be enlightened. One with the heart of a Bodhisattva wishes for the welfare of others and is unconcerned for himself.

A Bodhisattva would willingly descend into the hells and undergo limitless sufferings if it would cause people to realize enlightenment. If there are good things to eat, he tastes a little bit and then gives the food to others. In the same way, he has already tasted a bit of the flavor of enlightenment and wants to give everyone a taste. To taste the flavor of enlightenment, you must sever your afflictions. When you are without afflictions and devoid of ignorance, wisdom comes forth and you become liberated. That is to give rise to the Buddha’s knowledge and vision.

Once you give rise to the Buddha’s knowledge and vision - once you’ve excavated the gold mine - then you need to display the Buddha’s knowledge and vision. You still need to work hard, just as it takes manpower to bring up the gold. First you must get rid of the dirt and then gradually you remove the gold from the sand. To display the Buddha’s knowledge and vision, you instruct living beings in how to be truly vigorous.

Displaying requires cultivation - sitting in meditation and investigating Chan every day, until one day, while you are sitting, your contemplation will suddenly penetrate through, and you will become enlightened. You will understand, “Oh, originally it was thus. Originally it was all just this way.” You will have truly solved the questions of human existence. This is to be enlightened to the Buddha’s knowledge and vision.

The Buddha’s knowledge and vision are not to be mistaken for the knowledge and vision of living beings. Living beings use their knowledge and vision to give rise to incessant false thoughts. Deep attachments cause them to become afflicted by the least impoliteness. “How can you be so mean to me?” you say. In fact, people will inevitably be good to you if you are truly good to them. It is not that people are not good to you but rather that you have not been good to them. If you understand this doctrine, then no one can be mean to you.

One hand claps,
but makes no sound
Only two hands clapping
can make a sound.

Everyone bows to the Buddha with utmost respect because the Buddha is truly good. This is why no one is not good to the Buddha.

”I don’t believe it,” someone may say. “Some people slander the Buddha.”

People who slander the Buddha can’t even be counted as people. They simply don’t understand how to be people and so they slander the Buddha, the Dharma, and the Sangha. They don’t understand the basic question of their own lives. If they knew how to be human, they wouldn’t slander the Triple Jewel.

We should enter the Buddha’s knowledge and vision once we are enlightened to them. This also takes work. You must work to understand and then you must work some more. You must return the light and illumine inwardly. When your light illumines your heart and you become truly wise, then you will have entered the Buddha’s knowledge and vision, with no duality, no difference. The Buddha spoke the sutras in order to cause beings to give rise to, to display, to become enlightened to, and to enter the Buddha’s knowledge and vision.

In general, these are the reasons that Shakyamuni Buddha, in over three hundred dharma assemblies held for over forty-nine years, spoke the sutras and taught the dharma in the world. With particular reference to the Shurangama Sutra, six causes and conditions lie behind its being spoken.

The first of these six is:

1.The dependence on erudition and the neglect of Samadhi-power.

The Buddha’s disciple and cousin, Ananda, was very learned; he read widely and he was very knowledgeable. He followed the Buddha for several decades and could remember the dharma spoken at every dharma assembly. His memory was so keen that once he heard something, he never forgot it. Ananda didn’t have to force himself to remember, it came very naturally.

Often, however, learned people force themselves to remember the principles they read in books and they come to rely upon their learning. “Look at me,” is their attitude, “I know more than all of you. I have Ph.D.’s in science, philosophy, and literature. Why, I have more than a hundred Ph.D.’s!”

Although Ananda’s ability to learn came naturally, he also relied on it too much, and he neglected developing his samadhi-power. He thought samadhi was not important. “I know a lot of things and have wisdom. That’s sufficient. Samadhi-power isn’t important. It is said that through samadhi one develops wisdom, but I already have wisdom.” So he forgot about samadhi.

The Shurangama Sutra was spoken for Ananda’s sake, precisely because he didn’t have sufficient samadhi-power. He had not done the work of meditation required to develop it. When others were sitting investigating dhyana, Ananda would go read a book or write instead. The wonderful quality of the Shurangama Lecture and Cultivation Session, in which this sutra is being explained, is that it combines the actual practice of sitting in meditation with the understanding gained from the study of the sutra. You can practice meditation in accord with your new understanding. Through the application of effort, you can become enlightened. But it is essential both to develop samadhi and to acquire learning.

In other words, Ananda hadn’t cultivated true-appearance prajna; he thought he could realize Buddhahood through literary prajna alone. He thought that since he was the Buddha’s cousin, the Buddha, who had realized Buddhahood, would certainly help him realize Buddhahood, too. Thinking that it didn’t really matter whether he cultivated or not, he ended up wasting a lot of time.

One day, as the Shurangama Sutra relates, Ananda went out to receive alms by himself. He took his bowl and went from house to house. While walking alone on the road, he encountered the daughter of Matangi. Ananda was particularly handsome, and when Matangi’s daughter saw him, she was immediately attracted to him. But she didn’t know how to snare him. So she went back and told her mother, “You absolutely must get Ananda to marry me. If you don’t, I’ll die.”

Now the mother, Matangi, belonged to the religion of the Kapilas, the “tawny-haired,” and she cultivated this religion’s mantras and dharma-devices, which were extremely effective. Since Matangi really loved her daughter, she used a mantra of her sect - a mantra that they claimed had come from the Brahma Heaven - to confuse Ananda. Ananda didn’t have any Samadhi-power, so he couldn’t control himself. He followed the mantra and went to Matangi’s daughter’s house, where he was on the verge of breaking the precepts.

The first five precepts prohibit killing, stealing, sexual misconduct, lying, and the taking of intoxicants; and Ananda was about to break the precept against sexual misconduct. The Buddha knew about it as it was happening. Realizing his cousin was in trouble, he quickly spoke the Shurangama Mantra to break up the former Brahma Heaven mantra of the Kapila religion. Ananda’s confusion had made him as if drunk or as if he had taken dope - he was totally oblivious to everything. But when the Buddha recited the Shurangama Mantra, its power woke Ananda up from his confusion, and there he was wondering how he had gotten himself into such a situation.

He returned, knelt before the Buddha, and cried out in distress. “I have relied exclusively on erudition and have not perfected any strength in the Way. I haven’t any samadhi-power. Please, Buddha, tell me how the Buddhas of the ten directions have cultivated so they were able to obtain samadhi-power.” In reply the Buddha spoke the Shurangama Sutra. This was the first reason that it was spoken.

The second reason it was spoken was:

2. To warn about those with insane wisdom who cherish deviant thoughts.

There are many intelligent people in the world who, despite their intellectual ability, do not follow proper paths, but instead use their knowledge in ways that harm people. This is deviant thought. They harbor deviant thoughts and have no desire to put an end to them, because they think they are correct. They outsmart themselves and act in a very confused way. The sutra issues a warning about them.

There is a proverb that says:

Intelligence is helped by hidden virtue.
Hidden virtue leads you to enter the path of intelligence.
Those who do not practice hidden virtue,
but make use of intelligence alone,
Will be defeated by their own intelligence.

People are intelligent because in past lives they undertook virtuous practices. Perhaps they studied hard in past lives, or they read many Buddhist sutras. But intelligence is established by doing this good work in secret. It is “hidden virtue” that others do not see. Intelligence does not come to people who do a good deed and then strike the gong, beat the drum, and put an ad in the paper or on television saying, “I, so-and-so, have just now done something good.” Such a person may have done good deeds, but this is not hidden virtue. Good deeds that are done unknown to anyone are hidden virtue; they are genuine good deeds. So it is said:

Good done hoping others will notice it is not true good.
Evil done fearing others will discover it is great evil.

People who want the good they do to be known haven’t done genuine good; they’re just being greedy for a good reputation. The very greatest kind of evil is done secretly in the fear that people will find out.

Hidden virtue practiced in the past may endow us with intelligence, but if we don’t use our intelligence correctly, if we don’t practice hidden virtue and do good deeds, but instead do evil, our intelligence defeats us and we defeat our intelligence. It becomes merely a petty knowledge, a petty intelligence, not true intelligence.

For example, the great general Cao Cao of the Three Kingdoms period in China was extremely intelligent, but as deceptive as a ghost. But great Emperor Yao of China was said to have divine wisdom. Wise people are sometimes even called gods. But, one should not view gods too highly in the Buddhadharma. They do not hold a very high position. They are simply dharma protectors whose job is to protect the Triple Jewel of the Buddha, the Dharma, and the Sangha.

One of great good who falls will join the ranks of evil. If someone who does great evil recognizes it and changes, he can be considered a person of great good because he has had the courage to change. However, when someone who ordinarily does good deeds decides to do evil and cheat people because he doesn’t notice any particular response to his former conduct, he thereby becomes a very evil person since he is one who clearly knows what is right and intentionally does wrong.

A person with “insane wisdom” does upside-down things - improper things - and still feels he is correct. He may go so far as to commit murder and say: “If I hadn’t killed that man, he might have killed others. But because I have killed him, he won’t kill anyone else.” In truth, the victim was not a potential murderer at all, but the killer had a grudge against him. This is deviant thought. Someone basically in error makes up a rationale for his behavior; he makes up a fine story to avoid the judgment of the courts. Although he is wrong, he is very convincing and he wins his case. This is insane wisdom.

The Shurangama Sutra warns people against making arguments based on deviant thoughts. It warns people who do this not to cherish deviant thoughts, not to be convinced that they are right, but to change their ways and to correct their thinking so they may return to the proper path, to proper thought.

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