–Volume8(Par3)
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 principles revealed in Volume Eight of the Śūraṅgama Sūtra.
1. The Original Purity of Nature and the Arising of Delusion
The Buddha teaches that, fundamentally, all sentient beings are truly pure in their original nature. However, it is precisely because of our “delusive view”, which is based upon the Self-Nature yet generates various illusory attachments, that “delusive habits” subsequently arise and become increasingly entrenched. This leads to our life manifesting completely different states in terms of “inner aspect” and “outer aspect.”
Inner Aspect: The Downward Flow of Affection and Lust
The “inner aspect” is the “delusive affection” that arises within sentient beings due to various defilements of affection and lust. When this affection and lust accumulate ceaselessly, it can generate “the water of lust”.
For example, when the mind recalls a delicacy, saliva flows in the mouth. When the mind recalls a person, with either pity or hatred, tears well up in the eyes. When one craves wealth and treasures, the heart secretly longs for it. Even when the mind is attached to lust, the male and female organs naturally secrete fluids.
Although the forms of these affections and lusts vary greatly, their downward tendency of “flowing and congealing” is the same. This moist characteristic cannot rise and will naturally sink downward. This tells us that when a person is pulled by these greedy attachments, they will only become more unfortunate, continuously sinking downward.
Outer Aspect: The Upward Rising Vigor of Wonderful Thought
The “outer aspect” is the “illusory thought” generated externally in sentient beings due to extreme “thirsting and longing”. When this thought accumulates ceaselessly, it can generate “superior vigor”, because it is an upward-rising force.
For example, genuinely upholding the precepts causes the whole body to become light and pure. Genuinely reciting mantras and mudras, through the combination of Dharma power and the power of thought, generates a superior temperament, making the person look strong and resolute, inspiring awe in others. If the mind constantly wishes to be born in the heavens, one will dream of flying. If the mind abides in the Buddha Land and concentrates on contemplation, over time, the supreme sacred realm will manifest in the unseen.
Although these many thoughts are diverse, their tendency to “lightly rise” is the same. This moving, flying momentum does not sink but is a natural transcendence.
In summary, the “inner aspect” is “Affection,” like cold air, leading to descent; while the “outer aspect” is “Thought,” like intense heat, enabling ascent. It is a principle of wisdom.
2. The Continuity of Birth and Death and the Flow of Karma
The phenomenon of “continuity of birth and death” in all mundane worlds arises from “following habits” and dies from “flowing transformation”. In other words, birth conforms to habits and actions, and death follows the stream of karma.
When we are at the end of life, just before the heat is extinguished, the good and evil karma accumulated throughout life will manifest simultaneously. These karmic forces are recorded in the Eight Consciousness Field of the Self-Nature and are not controlled by our consciousness. At this time, regardless of whether it is an inverse death and proper birth, or a new arising, it is no longer controlled by human thought but solely follows the flow of karmic power.
- Pure Thought Leads to Flight, Born in the Heavens: If our contemplation has not a single trace of downward defilement, containing only the pure principle of wisdom, then after death, we will certainly rise and be born in the heavens. If this flying, ascending mind is also endowed with merit, wisdom, and pure vows, this mind will naturally expand, enabling one to see the Buddhas of the ten directions and all pure lands, and be reborn according to one’s vows.
- Little Affection, Much Thought, Lightly Rising but Not Far: If affection is only ten percent, and thought predominates, the body will rise lightly but cannot reach extremely far. Such beings can become flying Xian (Immortals), powerful ghost kings, flying Yakshas, or terrestrial Rakshasas, traveling unimpeded within the Four Heavens. If they have good vows and kind hearts to protect the Dharma, or uphold the precepts, mantras, and Samādhi, or maintain the correct understanding of the True Dharma, they will forever abide beneath the Tathāgata’s seat and protect the Dharma.
- Affection and Thought are Equal, Born Among Humans: If affection and thought each account for half, then one neither flies up nor sinks down, but is born among humans. At this time, clear thought leads to intelligence, while deep affection and lust lead to dullness.
- Much Affection, Little Thought, Flowing into Other Animals: If affection accounts for sixty percent, one flows into the animal realm. Heavy karma leads to mammals (like cattle and sheep), and light karma leads to feathered creatures (like birds).
- Seven Parts Affection, Three Parts Thought, Sinking to the Water Wheel, Becoming Hungry Ghosts: If affection accounts for seventy percent, one sinks to the edge of the Water Wheel at the bottom of the world, born near the fiery boundary, enduring intense fiery burning, becoming a Hungry Ghost. They have no food or drink and are even harmed by water. This suffering lasts for hundreds of thousands of eons.
- Nine Parts Affection, One Part Thought, Sinking Through the Fire Wheel, Falling into Hell: If affection accounts for ninety percent, one sinks through the Fire Wheel, and the body enters the place where wind and fire intermingle. Light karma leads to the “Intermittent Hells”, while heavy karma leads to the “Uninterrupted Hells”.
- Pure Affection Leads to Sinking, Entering Avīci Hell: If it is purely affection without a single trace of wise thought, one sinks directly into the “Avīci Hell.” Especially those who are “purely affectionate” within the Buddhist Dharma, who slander the Mahāyāna, violate the Buddha’s precepts, wildly preach the Dharma, greedily receive offerings from the faithful, recklessly accept respect, or commit the Five Heinous Sins and Ten Grave Precepts, they will be reborn in the Avīci Hells of the ten directions, with almost no chance of emerging again.
3. Conclusion
Everyone, the Buddha’s teaching reveals that our Self-Nature is originally pure, yet due to delusion, affection and thought arise. The power of this affection and thought pulls us toward different life trajectories, leading to the Six Realms of Transmigration and the extreme suffering of the Hells.
These sufferings are not externally imposed but are “received through one’s own karma”. “Each individual creates their own karma and receives their own retribution.” Even with the great compassion of the Buddhas and Bodhisattvas, who can endure suffering on our behalf, the remaining zero point one percent of the retribution will still be unbearable for us. May we “rely on wisdom and not on affection”, and seek the Unsurpassed Way with wonderful wisdom. Thank you!
