Surangama Sutra Exposition
by Living Buddha Lian Sheng, Grandmaster Sheng-Yen Lu
We use visualization methods to replace wandering thoughts. By focusing on these visualizations, the mind gradually becomes one-pointed and eventually reaches a a state of no-thought. When no-thought is attained, we naturally become non-leaking. This is very difficult yet essential in spiritual practice.
“By the two appearances of arising and ceasing, attached to the lucid wondrous perfection, knowing arises. The essence of knowing reflects dharmas [everything]; together with dharmas [everything], it becomes the root. The source of the root is called the pure four great elements. Thus it is called the thinking mind, like seeing within a dark chamber. The floating root and four dusts flow and rush toward dharmas [everything].”
This excerpt refers to the mind, which encompasses the perceptions of the other roots: eyes, ears, nose, tongue, and body. The phrase “seeing within a dark chamber” means the mind itself is nonexistent and cannot be found. For example, in deep dreamless sleep, there is no knowing or awareness. This resembles a state of no-thought.
The state of no-thought is the jewel of realizing buddhanature, sambodhi. It is a state of inner stillness, free from any thoughts whatsoever. Each of the six roots gives rise to its own form of deluded thought: the eyes give rise to seeing thoughts, the ears to hearing thoughts, the nose to smelling thoughts, the tongue to tasting thoughts, the body to sensing thoughts, and the mind to thinking thoughts. All of these arise from illusory awareness—which is all false!
These deluded thoughts obscure our wondrous luminous true mind, just as clouds obscure the sun. When delusion is present, we cannot perceive our true nature. When the six roots are purified and no longer moved by delusion, the state of no-thought arises. In this state, the wondrous luminous true mind naturally shines forth and becomes apparent.
Thus, the six roots are ultimately illusory. Many practitioners find that their minds are filled with wandering thoughts during meditation or chanting. Even when reciting a short sutra such as the High King Sutra, distracting thoughts arise continuously. With such distraction, it is difficult to grasp the essence of the teaching, enter samadhi, or reach the state of no-thought. We must learn to chant properly.
Grandmaster often hears people say that they have wandering thoughts during meditation. This is normal, and this is why we need to train ourselves. Spiritual cultivation is inherently difficult, so it is extremely rare for beginners to enter the state of no-thought. Instead, visualization practices are used to overcome wandering thoughts. For example, the Amitayus Contemplation Sutra teaches sixteen contemplations (visualization methods) to gradually eliminate wandering thoughts. This also shows that Pureland School and Tantric practices are not separate.
The method to practice from having myriad thoughts to reach the state of no-thought is:
- Replace wandering thoughts with visualization
- Maintain focus until the mind becomes one-pointed
- One-pointedness naturally leads to no-thought
- No-thought leads to non-leakage
This is very difficult, yet it is essential and must be attained through spiritual practice. In Tantrayana, visualization, recitation of mantras, sutras, and the buddha’s name all serve the same purpose—to prevent wandering thoughts. Through these practices, one gradually overcomes distraction and attains one-pointedness.
There are two prerequisites to reach the pureland Sukhavati:
1. One must have sufficient good roots—good thoughts at the moment of death and good merits. Perform good deeds and practice generosity. There are two kinds of giving. One is giving money and material things such as helping the poor, healing the sick, providing for the needy. The other is giving dharma to alleviate the suffering of sentient beings and teaching them how to liberate themselves.
2. One must be mindful of Amitabha Buddha and chant his name single-mindedly. Chant the Buddha’s name with full concentration, progressing toward one-pointedness and ultimately reaching the state of no thought.
When one reaches true single-mindedness, no stray thoughts arise, and rebirth in the buddhaland becomes possible. Some fellow disciples who were death-row inmates at Changi Prison single-mindedly recited the High King Sutra. Their attainments led them to be reborn in the buddhaland, even though they had committed grave crimes. Thus, we too can attain such rebirth. The key factors are concentration, good roots, and sincere practice.
The mind is the most important of the six roots because it governs all the others. The mind can be compared to a body of water:
- At first, the mind is turbulent like a waterfall
- With practice, it becomes a flowing river
- Then a gentle stream
- Finally, a still, deep pond.
This stillness is single-mindedness, which is also the foundation of non-leakage.