The Surangama Sutra
Page 39
For more on ghosts, see the commentary at part 6.2, p. 241, and the Sutra text part 9.7. Pretas (Ch. e gui 餓鬼) are the “hungry ghosts.” They cannot eat; whatever they take into their mouths to eat turns to fire.↩
A “pure diet” is one free of animal products and free of the plants of the onion family, as was made clear in part 7.2.↩
That is, the procedure for reciting the mantra over a period of twenty-one days, as set forth above.↩
The five unnatural crimes are matricide, patricide, killing an Arhat, disrupting monastic harmony, and shedding the blood of a Buddha.↩
Skt. pārājika. The four that apply to all monastics were discussed in part 7: sexual misconduct, killing, theft, and making false claims.↩
Caityas are sacred buildings, either free-standing or carved into rock, containing stūpas surrounded by columns and adjacent areas for devotees to gather. The earliest extant caityas date from the Aśoka period (third century B.C.E.).↩
Skt. twelve yojanas, Ch. shi er you xun 十二由旬. A yojana was the distance a bullock could be driven before it had to be relieved of its yoke — about seven miles (eleven kilometers).↩
These are gods whose duty it is to monitor beings’ behavior (Yuanying, 1100).↩
See part 9.11g.↩
The text has a transliteration of the large Sanskrit numbers nayuta and koṭī.↩
“Correct practice” here refers to keeping the precepts and properly reciting the mantra (Yuanying, 1102).↩
The highest of the six heavens in the realm of desire. See part 9.11g.↩
Levels of Being
The Coming into Being of the World of Illusion
Ānanda stood up, bowed at the Buddha’s feet, and said to him respectfully, “I and those like me have been so unwise and dull-witted as to prefer the mere pursuit of learning to the attempt to put an end to our outflows. But now that the Buddha has kindly given us this instruction, our practice has been corrected. We are thoroughly delighted with the great benefit we have gained.
“World-Honored One, suppose someone has cultivated the Buddha’s samādhi in this way but has not yet reached nirvana. What is meant by the stage of ‘arid wisdom’?1 What are the forty-four stages through which the mind must pass in order to reach the goal of spiritual practice? At what stage of mastery does one reach the Ten Grounds?2 What does it mean to be a Bodhisattva at the stage of ‘Equivalent Enlightenment’?”3
Having spoken these words, Ānanda bowed to the ground, and everyone in the great assembly gazed up unblinking with respectful admiration as they waited to hear the sound of the Buddha’s compassionate voice.
The World-Honored One then praised Ānanda, saying, “Excellent! Excellent! On behalf of all in this great assembly and on behalf of all beings who practice samādhi in the time of the Dharma’s ending as they seek to advance in accord with the Great Vehicle, you and others have asked me to point out the supreme right path of self-cultivation that will lead them from their mundane state to the great nirvana. You should listen carefully to what I say to you.”
Ānanda and the others in the great assembly placed their palms together and let their minds become empty as they waited in silence to receive the teaching.4
They cast out their extraneous thoughts, the deluded thinking of their conscious minds, their mad minds and wild natures.... Just as one might hollow out a log to make a boat, they hollowed out their minds so that they could receive the teaching. (VI, 162)
The Buddha said,5 “You should know, Ānanda, that the wondrous enlightened nature is endowed with perfect understanding. It is apart from all names and attributes, and in it, at the fundamental level, there are no worlds and no beings. It is because of delusion that there is coming into being, and because there is coming into being, there is ceasing to be. Coming into being and ceasing to be are delusions. When delusion ceases, reality appears. This turning back from duality to reality is called the supreme awakening. It is also called the great nirvana of the Thus-Come Ones.
“Ānanda, you now wish to practice the true samādhi and to realize the great nirvana of the Thus-Come Ones. You should begin by understanding the causes for two distorted phenomena, that is, beings and the worlds in which beings exist. When these two phenomena do not come into being, the true samādhi of the Thus-Come One appears.
“What is the distorted phenomenon that we call beings, Ānanda? The enlightened nature of the true mind that understands is such that its understanding is perfect and complete. But, Ānanda, from this understanding, another understanding may be created as another entity, and from that other entity, a deluded awareness will come into being. Thus from within the original state which has no attributes whatever, that which has definite attributes comes into being.
Thus from the true the false arises. Based in the nature of the Matrix of the Thus-Come One, beings give rise to ignorance. Another way of putting it is that one tries to add an understanding to enlightenment when all along the nature of enlightenment is that it understands. In that one movement of delusion, coming into being — the first of the three subtle aspects of delusion — is created. And from that false nature, an observing subject is created; this is evolving, the second subtle aspect of delusion.... Next, death and rebirth come into being.... One creates karma, and after that one must undergo a retribution. This is appearance, the third of the subtle aspects of delusion. (VI, 165–6)
“Neither what comes into being nor what it comes into being from are based on anything, nor are they a basis for anything. Beings and the worlds they dwell in have no foundation, and yet, despite their having no foundation, beings and the worlds come into being.
The three subtle aspects of delusion are said to arise from ignorance, but ignorance has no independent existence. It cannot actually be the basis for anything. Ignorance itself is a false creation, an empty appearance. Therefore, although it seems to be that the three subtle aspects arise from ignorance, it does not really happen that way, because ignorance itself doesn’t actually exist. (VI, 167)
“Confusion about the original perfect understanding results in delusion, but this delusion has no essential nature of its own; it is based on nothing. One may wish to return to what is real, but to wish for the real is already a falsification. The true nature of the suchness of reality is not a reality that one can seek to return to. If one were to try to return to it, one would merely experience something that does not have the attributes of reality.
It is a mistake to decide that you want to return to the truth, to go back to the source in order to seek for the truth. You will have just created more falseness. If you want to return to the truth, you should merely refrain from adding an understanding to your enlightened understanding. Don’t place another head on top of your head. Don’t go looking for your donkey while you’re riding your donkey. The real nature of true suchness is not a truth that you can try to return to. It’s not that you decide to return to inherent truth. Rather, you simply dispense with ignorance; that dispensing is itself the truth. There is no need to seek further. (VI, 168)
“Through their mutual interaction, there comes into being what does not really come into being, as well as what does not really abide, what is not really the mind, and what are not really phenomena. From the force of their coming into being, an understanding is created, and its influence leads to activity subject to karma. Similar karma mutually attracts, and because of the karma of this mutual attraction, there is a coming into being and then a ceasing to be. This is the reason for the distorted phenomenon of beings.
“What does not really come into being” refers to fundamental ignorance. “What does not really abide” refers to the eighth consciousness. “What is not really the mind” refers to the observing division of the eighth consciousness, and “what are not really phenomena” refers to the observed division of the eighth consciousness. Ignorance, karmic consciousness, and the observing and observed divisions have no real source and no independent existence of their own. Their very existen
ce is illusory. Nonetheless, this sickness is contagious; that is what is meant by “through their mutual interaction.” It is the same as with the interconnection of the eyes, ears, nose, tongue, body, and mind. As the faculties continue to gain strength, so does the karma they create.... and because of the karma they have created, there is death and rebirth. That is the reason for the deluded state that beings are in. The one unenlightened thought which is ignorance has the effect of a disorienting drug or the effect of too much wine. They no longer know what they should be doing. These beings simply go along with their karma. Whatever deeds of karma they create, they undergo retribution for those deeds. This is how the world comes into being. (VI, 169–71)
“Ānanda, what is the distorted phenomenon of worlds? Because of the existence of the mind and of what the mind observes, there arises the unreal phenomenon of beings divided into individual bodies, and from this, boundaries are established. Yet these bodies and their boundaries are neither based on anything nor a basis for anything. There is no abiding nor any place of abiding; there is only a constant and unending flux. The three periods of time and the four directions of the worlds intersect and combine, and in this way, beings are transformed into any one of twelve classes.
“Thus in this world, because there is movement, there are sounds, and because there are sounds, there are visible objects. Because there are visible objects, there are odors. Because there are odors, there are objects of touch. Because there are objects of touch, there are flavors. Because there are flavors, there are objects of cognition. Because of the karma created by these six kinds of disordered mental activity, the twelve classes of beings are bound to the cycle of death and rebirth.
“Therefore, because of the visible objects, sounds, odors, flavors, objects of touch, and objects of cognition in this world, beings may be born in succession through the twelve classes, thus making a complete sequence. Beings are bound to the cycle of death and rebirth, and according to their various distorted attributes, they may be born into this world from an egg, or from a womb, or in the presence of moisture, or via metamorphosis. Some beings are born with bodies that they may or may not make visible, while others may be born without physical form. Some beings are born capable of cognition but lacking a physical body; others are born with their cognitive function inactive. Some beings have physical forms that are not self-sufficient, and others sometimes lack and sometimes do not lack physical form. Still other beings have a deficient understanding, and others sometimes lack and sometimes do not lack a cognitive capacity.
There are four conditions necessary for birth from an egg: there must be a father, a mother, individual karma, and warmth. Birth from a womb requires three conditions: a father, a mother, and individual karma. Birth in the presence of moisture requires only individual karma and the presence of moisture; and birth via metamorphosis requires only individual karma. (VI, 175)
Twelve Classes of Beings
[1]6 “Thus, Ānanda, beings are bound to the cycle of death and rebirth in this world as a result of illusion, which arises from distorted mental activity. That mental activity7 combines with vital energies to create eighty-four thousand kinds of disordered predilections for flying or for being submerged. The result is the fetal stage8 of beings who are born from eggs. These become the fish, birds, turtles, and snakes. In their multitudes, they have spread throughout the world.
[2] “Further, beings are bound to the cycle of death and rebirth in this world as a result of impure mingling, which arises from distorted desires. Those desires combine with procreative substances to create eighty-four thousand kinds of disordered predilections for standing upright or on four legs. The result is the fetal stage9 of beings who are born from wombs. These become the humans, beasts, dragons, and ascetic masters. In their multitudes, they have spread throughout the world.
[3] “Further, beings are bound to the cycle of death and rebirth in this world as a result of attachments that arise from distorted inclinations. Those inclinations combine with warmth to create eighty-four thousand kinds of distorted predilections for fluttering motion. The result is the fetal stage of beings10 who will be born in the presence of moisture. These are the dull-witted beings who creep or swim. In their multitudes, they have spread throughout the world.
[4] “Further, beings are bound to the cycle of death and rebirth in this world as a result of transformations, which arise from the distorted desire to assume another form. This desire to assume another form, upon contact with another being’s physical nature, combines to create eighty-four thousand kinds of distorted predilections for exchanging the old for the new. The result is the fetal stages11 of beings that are born by metamorphosis. These are the creatures that fly or crawl. In their multitudes, they have spread throughout the world.
[5] “Further, beings are bound to the cycle of death and rebirth in this world as a result of stagnation, which arises from distortions due to hindrance. This hindrance, combining with an attachment to display, produces eighty-four thousand kinds of distorted predilections for glittering and shining. The result is the development of beings who may or may not make their bodies visible. These are the bioluminescent beings of either an auspicious or an inauspicious nature. In their multitudes, they have spread throughout the world.
[6] “Further, beings are bound to the cycle of death and rebirth in this world as a result of dispersion, which arises from distortions due to doubt. That doubt combines with darkness to create eighty-four thousand kinds of distorted predilections to avoid visible form. The result is the development of beings who have no physical form. These are the beings who abide in boundless space, or in boundless consciousness, or in infinite nothingness, or at the highest point where cognition is and yet is not absent.12 In their multitudes, they have spread throughout the world.
This group consists of beings without form; these are the beings in the four heavens on the formless planes.... Although their circumstances imply total negation, they still have consciousness and karma, and therefore they are subject to rebirth. (VI, 181)
[7] “Further, beings are bound to the cycle of death and rebirth in this world as a result of deceptive imaginings, which arise from distortions due to shadowy images. Those shadowy images combine with memories to produce eighty-four thousand kinds of predilections for attachment to seclusion and obscurity. The result is the development of beings who are capable of cognition but lack a physical body. These are spirits, ghosts, and phantoms. In their multitudes, they have spread throughout the world.
These are such beings as spirits, ghosts, and uncanny essences. In the beginning these beings come about because of shadowy images that unite with memory to become eighty-four thousand kinds of deluded thoughts that are hidden away, and no one is aware of them. Their random thoughts mass together, and from this comes the development of the beings that are capable of cognition but have no physical form. They multiply throughout the lands in the form of spirits, ghosts, and uncanny essences until their kinds abound. Some ghosts and spirits are devious, and some behave properly. Some ghost-kings are even manifestations of Bodhisattvas, while others are unreliable beings. Uncanny essences, however, are totally disorderly and devious. (VI, 182)
[8] “Further, beings are bound to the cycle of death and rebirth in this world as a result of dullness, which arises from distortions due to mental insufficiency. That insufficiency combines with obtuseness to produce eighty-four thousand kinds of predilections for the drying up of vitality. The result is the development of beings whose cognitive function is inactive. Their vital spirits come to inhabit earth, wood, metal, or stone. In their multitudes, they have spread throughout the world.
[9] “Further, beings are bound to the cycle of death and rebirth in this world as a result of mutual dependency, which arises from distortions due to the assumption of false identities. These false identities combine with impure influences to produce eighty-four thousand kinds of predilection for symbiosis. The result is the development of beings whose physical
forms are not self-sufficient. These include various kinds of beings, such as sea anemones which rely on shrimp in order to see.13: In their multitudes, they have spread throughout the world.
[10] “Further, beings are bound to the cycle of death and rebirth in this world as a result of an interaction, which arises with the invoking of beings whose fundamental natures are distorted. These invocations combine with the utterance of mantras or spells to produce eighty-four thousand kinds of predilections for being summoned. The result is the development of beings who sometimes lack and sometimes do not lack a physical form. These are the beings who are commanded by mantras, spells, and curses. In their multitudes, they have spread throughout the world.
“Hooking and summoning,” which has already been explained,14 applies to these mantra spirits. One summons them by calling them by name. Usually one does not see such beings, but when someone recites a mantra, the beings may reveal their bodies, and often one can see them.... They are the hidden beings of mantras and incantations. In the Esoteric school there exist mantras which summon these kinds of beings. (VI, 185–6)
[11] “Further, revolving in a cycle of death and rebirth in this world may come about from a false commonality, which arises from distortions due to deception. This deception combines with what is different to produce eighty-four thousand kinds of predilections for making substitutions. The result is the development of beings whose understanding has a deficiency.15 These are such beings as the potter wasps and other creatures whose bodies develop among those of a different species. In their multitudes, they have spread throughout the world.