Surangama Sutra Exposition
by Living Buddha Lian Sheng, Grandmaster Sheng-Yen Lu
Physical bodies in the world of form are coarse and temporary and undergo birth and death. But in the realm of dharma bodies, there is no birth or death.
“Ananda, as you have said, ’the interplay of the four elements results in all the transformations in the world.’ Ananda, if the nature of those elements were not one of interplay, they would not be able to interact with one another—just as the nature of space does not interact with form. If the nature of the elements were one of interplay, it would be the same as change and transformation. There is a continuous process of ending and beginning, a ceaseless cycle of birth and death, of dying and being born, of being born and dying again—like a flaming wheel that turns without rest.
“Ananda, it is like water becoming ice and ice melting back into water.”
The four elements of the body (earth, water, fire, wind) combine to form a person, and the interplay between the four results in countless transformations. Actually, we transform every day. Many cells die and many are born; our bodies change constantly without us noticing, like grass that grows daily even though you don’t see it happening.
People also change as they age. Beautiful young girls become elderly women. Men who were once strong eventually lose their strength. Athletes peak in youth, but most retire in their thirties because they cannot perform at the same level. Everything is constantly changing.
The human body is an aggregate, while vast emptiness is not, because emptiness does not combine with anything and does not interact with form. Anything that is an aggregate will continue to transform. When you appear in this world, the aggregates come together (creation). Your present existence is “abiding”, the daily changes in your body are “deterioration,” and finally, in the end there is nothing, “emptiness.” This is the continuous process of generation, existence, deterioration, and annihilation, endlessly going through the cycle of birth and death.
Every time Grandmaster blesses and responds to letters sent to True Buddha Foundation, he notices the age of those requiring bardo deliverance. Today, one died in their sixty, one in his seventies, and one at 80. Grandmaster realized he is older than all of them. That’s why nowadays he should only sing the song “Farewell.” Once someone leaves this life, there is nothing left.
Grandmaster reflected on the five desires: wealth, sensuality, fame, food, and sleep.
Wealth? When you pass away, you cannot take even a needle. He is already content with what he has and has let go of wealth.
Sensuality? At age eighty-two, the feelings of lust from his youth are long gone. He lets everything follow its natural course.
Fame? As the founder of True Buddha School, he already has the highest status. He does not seek fame.
Food? He eats at the temple, taking whatever is offered. He avoids sugar and minimizes salt, so at times the kitchen prepares simple dishes such as vegetables or tofu boiled in water. Still, a small amount of salt is necessary for the body. He enjoys seaweed and other sea vegetables, while fancy foods do not appeal to him.
Sleep? He sleeps well for seven hours, but he does not crave sleep—when it’s time to wake up, he wakes up, and when it’s time to sleep, he sleeps.
Fortunately, Grandmaster can use his spiritual power to go to the Auspicious Copper-Colored Mountain (Zangdok Palri) to see Guru Padmasambhava. This is Guru Padmasambhava’s pureland, where he is surrounded by not only the five great consorts Yeshe Tsogyal, Mandarava, Sakyadevi, Kalasiddhi, and Tashi Khyidren, but also the twenty-five key consorts, along with many accomplished practitioners, disciples, and dakas and dakinis.
As mentioned in Sukhavati Sutra (Amitabha Sutra), Grandmaster, too, can bring wondrous flowers throughout all buddhaverses to offer to all buddhas and bodhisattvas. At the Auspicious Copper-Colored Mountain he sees palaces adorned with red rubies, majestic and magnificent. The exotic flowers and grass there transcend life or death. Physical bodies in the world of form are coarse and temporary and undergo birth and death. But in the realm of dharma bodies, there is no birth or death.