Surangama Sutra Exposition
by Living Buddha Lian Sheng, Grandmaster Sheng-Yen Lu
Grandmaster elucidates “enlightenment” very clearly—it is to recognize that other than the buddhanature or the wondrous luminous true mind, everything else is momentary and illusory. Although this truth has been repeatedly explained, we remain deluded by appearances and mistake the false for the real. Therefore, purity of the body, speech, and mind is extremely important, although it is also very difficult to achieve.
At that time, the World-Honored One, out of compassion for Ananda and all the learners in the assembly, and also for all future sentient beings, so that they might establish the cause for transcending the world and serve as the guiding eye for generations to come, placed His Jambunada purple-golden radiant hand upon Ananda’s crown.
Instantly, throughout the buddhaverses of the ten directions, the earth quaked in six ways. From every Tathagata abiding in worlds as numerous as motes of dust, a precious light shone forth from the crown of each one. At the same moment, these lights traveled from their respective worlds to the Jeta Grove and poured into the crown of the Tathagata. The entire assembly witnessed what they had never seen before.
Grandmaster elucidates “enlightenment” very clearly—it is to recognize that other than the buddhanature or the wondrous luminous true mind, everything else is momentary and illusory. Zen Buddhism states that everything is non-existent, including humans.
He reiterates that maintaining purity of body, speech, and mind produces the greatest merit, yet it is extremely difficult due to the delusion created by the six roots, which are glued to the wondrous luminous true mind. Although we know that the six senses and what they perceive are all illusory, we still cannot let go of our attachments. Only sages in the Four Sagely Realms are considered pure, having overcome the delusion of the six roots and their attachments.
There are two different worlds: the real world of the buddhanature, and the illusory world in which we live. Failing to recognize this, or our inability to let go of our delusions and attachments causes us to continue the endless rebirth cycle.
The sravakas, the learners, and anyone who has encountered the buddhadharma, have good spiritual roots. However, they have neither attained unborn endurance, nor the wisdom and dharma eyes—they cannot break free from the bondage of samsara and the six roots.
Once liberated from samsara, one is reborn in the pureland, where one is surrounded by wholesome teachers and a wholesome environment. It is much easier to attain higher realization in the purelands. This realm is above the heavens, since the heavens are still within the rebirth cycle. The human realm is an excellent training ground for spiritual cultivation, but one should avoid falling into the three lower realms of hungry ghosts, animals, and hells. Sentient beings who continue to violate the Five Basic Precepts—not to kill, not to steal, not to lie, not to engage in sexual misconduct, and not to become intoxicated—are likely to fall into these lower realms. The beings there were once humans as well. Wars are the gravest form of killing; scams and fraud are among the worst forms of deception; and conflict between individuals or nations generates negative karma. Becoming a sage is no simple matter!
Remember: “Do not do unto others what you do not want done unto yourself!”
When the Buddha was giving this dharma teaching at the Jetavana Grove, all the buddhas in the ten directions radiated brilliant light upon him and the Buddha himself radiated light throughout. Light reflecting upon light created supreme marvels never seen before by the whole assembly.
Our experiences of illness and suffering cultivate greater compassion for those who are suffering. Sometimes, it is even worthwhile to become seriously ill, for during such times we naturally let go of many desires and are able to realize the wondrous luminous true mind more easily.