Lecture on the Shurangama Sutra ——37

–Volume8(Par1)

Author: Fafu

Translator : Gemini

Dear Dharma Friends,Welcome to this episode of the podcast provided by the Buddhas’ Practice Incorporated of Australia.

Today, we will jointly delve into the profound and subtle essence of Dharma realization and cultivation found in Volume Eight of the Śūraṅgama Sūtra.

The Buddha teaches that to cultivate and realize “Buddha Samādhi”, one must establish the “Three Gradual Stages”. This process is likened to cleaning a pure vessel: first, “removing the poisonous honey” (afflictions and karmic habits), then washing it with “hot water and fragrant ashes” (methods of repentance and clearing afflictions), and finally, storing the sweet dew (establishing merits and virtues).

I. The Three Gradual Stages

1. The First Gradual Stage: Eliminating the Auxiliary Causes

Those who seek Samādhi must first “sever the five kinds of pungent roots of the mundane world.” Why? Because “cooked food generates lust, and raw food increases hatred.” Cooked food fosters desire, and eating them raw increases anger and vexation. Therefore, practitioners of Bodhi must “permanently sever the five pungent roots.” This is the “first gradual stage for advancing in practice.” At the beginning of our practice, we must manage our diet to avoid external factors contaminating the body and mind, preventing a foggy mind and laying the foundation for Samādhi.

2. The Second Gradual Stage: Removing the Proper Nature

Next is “removing the proper nature.” For sentient beings to enter Samādhi, one must “first strictly uphold the pure precepts (discipline), permanently sever the mind of lust, not consume alcohol or meat, eat food purified by fire, and not consume raw vitality.” Thus, the practitioner should “hold the body unmoving, and hold the mind unarising,” preventing afflictions from arising within. When “the disciplinary prohibitions are accomplished,” one thoroughly severs evil karma and karmic debts, allowing the body and mind to reach ultimate purity.

Such a “pure person,” cultivating Samādhi, can “naturally perceive the ten directions of the world with their parents’ flesh-body, without needing the divine eye.” They can “see the Buddhas, hear the Dharma, and personally receive the sacred decree,” attaining “great spiritual powers, traveling in the ten directions of the world,” and having a “pure understanding of past lives, free from hardship.” This is the “second gradual stage for advancing in practice.”

3. The Third Gradual Stage: Contradicting the Current Karma

“Because there is no flowing indulgence, one revolves and returns to the source.” The mind no longer rushes outward but abides in the Self-Nature. Ultimately, this person “immediately obtains the Patience toward the Non-arising of all Dharmas”. The perfectly pure, subtle, and secret nature is completely and perfectly manifested. From here, “gradually cultivating according to what is practiced, one establishes the stages of the Sages,” achieving the pure establishment and all the merits and abilities of the Buddha. This is the “third gradual stage for advancing in practice.”

• Dry Wisdom Ground: Only possessing fundamental wisdom is called the Dry Wisdom Ground.

II. The Ten Stages of Faith:

The “Ten Faiths” are different stages of recognizing and manifesting the Self-Nature.

• Abode of Faith Mind: “All false thoughts are completely extinguished without remainder. The Middle Way is purely true.” (Purely relying on the Self-Nature, without re-activating external function.)
• Abode of Mindfulness: True faith is clearly understood (when one truly abides in the Self-Nature’s luminosity and genuinely perceives the Self-Nature, this faith is called True Faith). “All is perfectly penetrating.” (Relying on the Self-Nature to manifest the function of illumination, able to illuminate the past and future.)
• Abode of Diligence: “Beginingless habits pervade the singular bright essence.” One can transform beginingless habits into the singular bright original Self-Nature.
• Abode of Wisdom: “Purely with wisdom.” The True Suchness nature completely manifests its illuminating function, reaching the state of purely relying on wisdom.
• Abode of Samādhi: “Tranquility and subtlety are constantly congealed.” Truly stabilizing in the luminous state.
• Abode of Non-Retrogression: The light of Samādhi shines forth; “only advancing, without retreating.”
• Abode of Dharma Protection: “The energetic breaths of the Tathāgatas of the ten directions intersect.” (Increasingly approaching the state of the Tathāgata.)
• Abode of Transferring Merit: “Transferring the Buddha’s compassionate light, abiding toward the Buddha.” Establishing all the Buddha’s merits and virtues, and manifesting all the subtle powers of the Self-Nature.
• Abode of Precepts: “Abiding in the non-active, obtaining no loss.” Abiding upon the non-active essence, obtaining no loss.
• Abode of Vows: “Abiding in discipline freely. Able to travel in the ten directions, going where one vows.” Not departing from the Self-Nature, yet able to manifest subtle functions, traveling in the ten directions, going where one vows.

III. The Ten Stages of Abode:

• Abode of Generating the Mind: “The essence of the mind shines forth. The ten functions enter and mingle, perfectly completing the one mind.” This is relying on the Self-Nature to generate function, using this as an expedient means.
• Abode of Governing the Ground: “With the previous wonderful mind, one treads upon it to form the ground.” The initial thought of generating the mind and the points established in function are now beginning to take shape.
• Abode of Practice: “Traveling in the ten directions, one obtains no hindrance.” One is able to travel throughout the ten directions without any obstruction.
• Abode of Born Nobility: “Entering the Tathāgata’s seed.” Truly entering the Buddha’s family and becoming a true disciple of the Tathāgata.
• Abode of Complete Expediency: “Like a fetus already formed, the human features are not lacking.” The Buddha’s specific merits and virtues have begun to grow.
• Abode of Proper Mind: “The appearance is like the Buddha’s, and the mind-nature is also the same.” Achieving identity with the Buddha’s external appearance and internal mind-nature.
• Abode of Non-Retrogression: “Body and mind are united, increasing day by day.” The Buddha’s merits and virtues increase day by day, never retreating.
• Abode of Pure Youth: “The ten spiritual forms of the body are fully complete at once.” All the Buddha’s merits begin to sprout, but the fruit has not yet manifested.
• Abode of Dharma Prince: “Forming and emerging from the womb, personally becoming the Buddha’s son.” The Bodhisattva of the Ninth Stage is the true son of the Buddha.
• Abode of Consecration: “Indicating one has come of age… the consecration is arranged.” Just as a king consecrates the crown prince, the Dharma Prince in the stage of consecration in the Buddha’s family is the Bodhisattva of the Equal Enlightenment Stage who is about to become a Buddha. All Bodhisattvas who have received the prediction of becoming a Buddha in their next life are called the Abode of Consecration.

To be continued… Thank you all!