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The Shurangama Sutra

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The Shurangama Sutra The Shurangama Sutra The Shurangama Sutra Volume Five a simple explanation by the Venerable Master Hsuan Hua English translation by the Buddhist Text Translation Society Buddhist Text Translation Society Dharma Realm Buddhist University Dharma Realm Buddhist Association Burlingame, California U.S.A. The Shurangama Sutra - Volume Five Published and translated by: Buddhist Text Translation Society 1777 Murchison Drive, Burlingame, CA 94010-4504 © 2002 Buddhist Text Translation Society Dharma Realm Buddhist University Dharma Realm Buddhist Association First edition 1981 Second edition 2002 ISBN 0-88139-___-_ Printed in Malaysia. Addresses of the Dharma Realm Buddhist Association branches are listed at the back of this book. Contents Introduction . vi User’s Guide . viii Exhortation to Protect and Propagate . ix The Eight Guidelines. xii Outline. xiii Chapter 1.The Six Knots . 1 Chapter 2.Twenty-five Means to Enlightenment . 20 The Six Defiling Objects . 25 Five Organs . 45 The Six Consciousnesses . 64 The Seven Elements. 94 The Ear Organ . 131 Chapter 3.Manjushri Selects the Organ of Entry . 191 vi Introduction This is the fifth of eight volumes of the Shurangama Sutra, with commentaries from the Venerable Master Hsuan Hua. In the previous volume, the Buddha demonstrated that the source of ignorance lies with the six organs: eyes, ears, nose, tongue, body and mind. In “The Six Knots”, the Buddha shows how these six ‘knots’ actually originate from the same source. The Buddha also shows that they must be untied in sequence, one after another. In the “Twenty-five Means to Enlightenment”, the Buddha then enquires of those in the assembly which ‘knot’ allowed them entry to perfect penetration. There were twenty-five responses: In “The Six Defiling Objects”, Ajnatakaundinya, Upanishad, Adorned Fragrance, Physician King, Bhadrapala and Kashyapa speak of the objects of sound, form, smell, taste, touch and dharmas. In the “Five Organs”, Aniruddha, Kshudrapanthaka, Gavampati, Pilindavatsa, and Born-into-Emptiness speak of the eye, nose, tongue, body and mind organs. In “The Six Consciousnesses”, Shariputra, Universal Worthy, Sundarananda, Purnamaitreyaniputra, Upali and Mahamaudga- lyayana speak of the eye, ear, nose, tongue, body and mind consciousnesses. vii In “The Seven Elements”, Ucchushma, Maintaining-the- Ground Bodhisattva, Moonlight Bodhisattva, Vaidurya Bodhi- sattva, Treasury-of-Emptiness Bodhisattva, Maitreya Bodhisattva and Great-Strength Bodhisattva speak of the elements fire, earth, water, wind, emptiness, consciousness and perception. In “The Ear Organ”, Gwan Shr Yin Bodhisattva speaks of his entry into perfect penetration via the ear organ. He also speaks of how, via the thiry-two response bodies, the fourteen fearlessnesses and the four inconceivables, he has benefitted and will continue to benefit living beings of the past, present and the future. In “Manjushri Selects the Organ of Entry”, the Buddha requests Manjushri to select the best organ of entry so that Ananda may quickly attain enlightenment, and so that living beings of the present and future may easily cultivate and enter the Bodhisattva vehicle, seeking the unsurpassed Way. Manjushri then, for the sake of Ananda and livings beings of the future, selects the most suitable of the twenty-five modes of entry and praises its efficaciousness. viii User’s Guide to the Shurangama Sutra series Because of the length of the Shurangama Sutra, and the need to provide aid to various readers, the Sutra has been compiled into a series of 9 books: the “Sutra Text and Suppliments”, and the remaining Volumes one to eight. The “Sutra Text and Suppliments” contains: 1. the entire Sutra text, which is in excess of 2700 paragraphs; 2. the entire outline, which contains 1676 entries; 3. and a master index, which has index references for both the “Sutra Text and Suppliments” and the eight volumes. Volumes one to eight contain: 1. the Sutra text, with commentaries; 2. the local outline entries; 3. and a local index. Readers who wish to read or recite the Sutra in its entirety will find the “Sutra Text and Suppliments” very useful. Those who wish to deeply study the Sutra with its commen- taries will find volumes one to eight indispensable. ix Exhortation to Protect and Propagate by Tripitaka Master Hsuan Hua Within Buddhism, there are very many important sutras. However, the most important Sutra is the Shurangama Sutra. If there are places which have the Shurangama Sutra, then the Proper Dharma dwells in the world. If there is no Shurangama Sutra, then the Dharma Ending Age appears. Therefore, we Buddhist disciples, each and every one, must bring our strength, must bring our blood, and must bring our sweat to protect the Shurangama Sutra. In the Sutra of the Ultimate Extinction of the Dharma, it says very, very clearly that in the Dharma Ending Age, the Shurangama Sutra is the first to disappear, and the rest of the sutras disappear after it. If the Shurangama Sutra does not disappear, then the Proper Dharma Age is present. Because of that, we Buddhist disciples must use our lives to protect the Shurangama Sutra, must use vows and resolution to protect the Shurangama Sutra, and cause the Shurangama Sutra to be known far and wide, reaching every nook and cranny, reaching into each and every dust-mote, reaching out to the exhaustion of empty space and of the Dharma Realm. If we can do that, then there will be a time of Proper Dharma radiating great light. Why would the Shurangama Sutra be destroyed? It is because it is too true. The Shurangama Sutra is the Buddha’s true body. The Shurangama Sutra is the Buddha’s sharira. The Shurangama Sutra is the Buddha’s true and actual stupa and shrine. Therefore, because x the Shurangama Sutra is so true, all the demon kings use all kinds of methods to destroy the Shurangama Sutra. They begin by starting rumors, saying that the Shurangama Sutra is phony. Why do they say the Shurangama Sutra is phony? It is because the Shurangama Sutra speaks too truly, especially in the sections on The Four Decisive Deeds, the Twenty-five Sages Describing Perfect Penetration, and the States of the Fifty Skandha Demons. Those of off-center persuasions and externally-oriented ways, weird demons and strange freaks, are unable to stand it. Conse- quently there are a good many senseless people who claim that the Shurangama Sutra is a forgery. Now, the principles set forth in the Shurangama Sutra are on the one hand proper, and on the other in accord with principle, and the weird demons and strange freaks, those in various cults and sects, all cannot hide away their forms. Most senseless people, in particular unwise scholars and garbage-collecting professors “Tread upon the holy writ.” With their extremely scant and partial understanding, they are confused and unclear, lacking real erudition and true and actual wisdom. That is why they falsely criticize. We who study the Buddhadharma should very deeply be aware of these circumstances. Therefore, wherever we go, we should bring up the Shurangama Sutra. Wherever we go, we should propagate the Shurangama Sutra. Wherever we go, we should introduce the Shurangama Sutra to people. Why is that? It is because we wish to cause the Proper Dharma long to dwell in the world. If the Shurangama Sutra is regarded as true, then there is no problem. To verify its truth, let me say that if the Shurangama Sutra were phony, then I would willingly fall into the hells forever through all eternity—for being unable to recognize the Buddhad- harma—for mistaking the false for true. If the Shurangama Sutra is true, then life after life in every time I make the vow to propagate the Great Dharma of the Shurangama, that I shall in every time and every place propagate the true principles of the Shurangama. xi Everyone should pay attention to the following point. How could the Shurangama Sutra not have been spoken by the Buddha? No one else could have spoken the Shurangama Sutra. And so I hope that all those people who make senseless accusations will wake up fast and stop creating the causes for suffering in the Hell of Pulling Out Tongues. No matter who the scholar is, no matter what country students of the Buddhadharma are from, all should quickly mend their ways, admit their mistakes, and manage to change. There is no greater good than that. I can then say that all who look at the Shurangama Sutra, all who listen to the Shurangama Sutra, and all who investigate the Shurangama Sutra, will very quickly accomplish Buddhahood. Composed by Gold Mountain Shramana Tripitaka Master Hua Translated by Bhikshuni Heng Hsien Reviewed by Shramanerika Heng Wen xii The Eight Guidelines of the Buddhist Text Translation Society 1. A volunteer must free him/herself from the motives of personal fame and profit. 2. A volunteer must cultivate a respectful and sincere attitude free from arrogance and conceit. 3. A volunteer must refrain from aggrandizing his/her work and denigrating that of others. 4. A volunteer must not establish him/herself as the standard of correctness and suppress the work of others with his or her fault-finding. 5. A volunteer must take the Buddha-mind as his/her own mind. 6. A volunteer must use the wisdom of Dharma-Selecting Vision to determine true principles. 7. A volunteer must request Virtuous Elders in the ten directions to certify his/her translations. 8. A volunteer must endeavour to propagate the teachings by printing Sutras, Shastra texts, and Vinaya texts when the translations are certified as being correct. xiii Outline of the Shurangama Sutra The outline for the Shurangama Sutra was compiled by Dharma Master Yuan Ying, which categorizes the various parts of the Sutra text consisting of over 2,700 paragraphs to 1,676 entries.
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