Surangama Sutra Exposition
by Living Buddha Lian Sheng, Grandmaster Sheng-Yen Lu
To untie the knots, first, one must realize the emptiness of self. This is crucial, yet extremely difficult to do. Upon reaching the emptiness of self, through samadhi, one can reach the emptiness of everything. As such, one will never regress, and become a bodhisattva of the eighth ground.
“Ananda, I now ask you: when the six knots in this kapala cloth are present, can they all be untied and removed at the same time?”
“No, World-Honored One. These knots were originally tied one after another. Today, they must likewise be untied one after another. Although the six knots are all tied in the same cloth, they were not tied at the same time. How then could they all be untied at the same time?”
The Buddha said:
“The liberation of the six roots is the same. When one root is first liberated, one first realizes the emptiness of self. When the nature of emptiness becomes perfectly luminous, one attains liberation from dharmas. Once liberated from dharmas, even the emptiness of both self and dharmas no longer arises.
“This is called a bodhisattva attaining unborn endurance through samadhi.”
The six knots—representing the six roots—were tied one after another and therefore must be untied sequentially. Untying the first is realizing the “emptiness of self.” As the remaining knots are successively untied, one realizes “the emptiness of dharmas (everything).” In that state, one reveals the wondrous luminous true mind and becomes a bodhisattva with unborn endurance on the eighth ground—such a being will never regress.
There are two kinds of emptiness: the emptiness of self and the emptiness of everything.
To realize the emptiness of self, one must cast aside the self—and this is incredibly difficult! This relates to what Grandmaster will expound at the Fall Grand Ceremony 2026. Worldly beings have a notion of self and act for its sake. Emptiness of self means there is no “I.” Letting go of self is the only way to untie the knots.
Thinking we are right while others are wrong is the notion of self. For example, a student who is used to ranking first may be unable to accept coming second, and in an extreme case, take his own life. Family discord, racial tensions, and conflicts between nations likewise arise from attachment to self. Without this attachment, there would be peace on earth.
Once we cast aside the self, we can view the saha world with equanimity. Both the Heart Sutra and Vajra Sutra teach that the self and all phenomena are empty; and ultimately even the universe has no inherent existence. Through deep samadhi, one realizes the emptiness of dharmas (everything) and attains unborn endurance, becoming a bodhisattva.
Suffering is inherent in the saha world. From the perspective of buddhas and bodhisattvas, humans are like ants: we consider ourselves important, yet we are miniscule within the universe. There are countless suns and solar systems, so why assume that only the human world is inhabited? Formless beings and extraterrestrials exist though we cannot see them—can you see the gods and the ghosts? Of the three lower realms, we can only see the animals but not the hungry ghosts or hells, although in the human world, hospitals are likened to hells.
The two famous authors Qiong Yao and San Mao suffered from insomnia and depression, ended their lives, and subsequently came to seek help from Grandmaster as formless beings. Grandmaster experienced some depression after his hospitalization, but Golden Mother kindly let him relax a little and find joy in his life. As people age, they should find their own joy, within proper boundaries. Human life is a dream, yet we should have a happy dream—not a nightmare! The Buddha does not teach us to avoid happiness, nor is asceticism the way.
Repenting for one’s karma is best done with the emptiness of self. When there is no more self, where would karma land? Without karma, one can easily ascend to the buddhaverse. Without attachment to self, the mind becomes at peace and at ease. There is no contention, and it does not really matter who is who; who does what; who owns what, as everyone is equal—I am you and you are me. Nothing is worth fighting over. Wealth and status cannot prevent suffering; Qiong Yao was very wealthy, yet she still committed suicide.
All beings are equal regardless of wealth, status, or gender. That is why Grandmaster can give away a watch worth four hundred thousand dollars, as giving to others is like giving to oneself; someone gives it to you and you give it to someone else. If you are reincarnated, you will receive what you have given, and if you are liberated and reborn in the buddhaverse, it does not matter there. This is something worthy of deep contemplation! There is nothing we can hold onto and nothing we can bring with us to the netherworld.
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