Sūrangama Samādhi
Śūraṅgama Samādhi is regarded as the king of all samādhis. All meditative absorptions of liberation, miraculous powers at will, and unobstructed wisdom are contained within the Śūraṅgama Samādhi. Practices such as samādhi, meditation, eloquence, liberation, dhāraṇī, spiritual powers, and illuminating liberation are all encompassed by the Śūraṅgama Samādhi. When a Bodhisattva practices the Śūraṅgama Samādhi, all other samādhis follow along. It is like rivers, streams, and brooks—all waters flow into the great ocean. It is like a Wheel-Turning Sage King who has a great and valiant general; the four divisions of the army are all under that general’s command. All dharmas that aid enlightenment follow the Śūraṅgama Samādhi; therefore this samādhi is called Śūraṅgama.
Why must we cultivate the Śūraṅgama Samādhi? Because we wish to eliminate the five evil obscurations:
– Obscuration by desire: For some reason, men seek women and women seek men. They search everywhere, and when they cannot obtain what they seek, they become afflicted. This is desire causing trouble and giving rise to affliction.
– Obscuration by anger: When desire is not fulfilled, affliction and anger arise. Anger is the expression shown on the face; resentment is the hatred concealed within the mind. These two manifestations cause people to act emotionally. When reason is lost, upside-down behavior arises, even to the point of murder and arson—there is nothing they will not do.
– Obscuration by sleep: Because of anger and frustration, one goes to sleep to escape sorrow. But the more one sleeps, the more confused one becomes. The mind grows dull, the body becomes heavy, and one’s true nature is obscured.
– Obscuration by restlessness and regret: After being lost in sleep, one becomes restless and remorseful, unable to distinguish right from wrong, thus falling into delusion.
– Obscuration by doubt of the Dharma: After becoming restless and remorseful, one believes in nothing. Doubt arises toward all dharmas, indecision clouds the mind, and one’s true nature is obscured. Because one is not content, these five obscurations arise and darken everything, to the point that one cannot distinguish east, west, south, or north. Or one may regard wealth, sensual beauty, fame, food, and sleep as the five obscurations. Attachment to wealth obscures wisdom; attachment to beauty, fame, food, and sleep likewise obscures wisdom.
If we wish to leave behind these five defiled and evil states of mind, where should we begin? We should arouse the mind of Anuttara-samyak-saṃbodhi! By bringing forth the resolve for Anuttara-samyak-saṃbodhi, or the Bodhi Mind, we become liberated from bondage. Bodhi means the path of awakening. As cultivators of the Way, we must certainly give rise to the mind of awakening—that is the Bodhi Mind. What is the Bodhi Mind? Simply put, it is to seek the Buddha Way above and transform living beings below.
“Bring forth the great Bodhi Mind,
And a great fruition will be accomplished.”
Question: When a Bodhisattva first brings forth the Bodhi Mind, how much merit is obtained?
Answer: Suppose a person were to offer all kinds of musical instruments to all beings throughout the ten directions and ten asaṃkhyeya worlds for a hundred kalpas. Then he teaches them to cultivate the ten wholesome deeds. He continues making such offerings for a thousand kalpas and then teaches them to abide in the Four Dhyānas. For a hundred thousand kalpas, he teaches them to abide in the Four Immeasurable Minds. For countless kalpas, he teaches them to abide in the Four Formless Concentrations. For a hundred million kalpas, he teaches them to attain the fruit of Stream-Entry (Srotāpanna). For a thousand million kalpas, he teaches them to attain the fruit of Once-Returner (Sakṛdāgāmin). For hundreds of thousands of millions of kalpas, he teaches them to attain the fruit of Non-Returner (Anāgāmin). For nayuta millions of kalpas, he teaches them to attain Arhatship. For hundreds of thousands of nayuta millions of kalpas, he teaches them to attain the state of Pratyekabuddha. Yet the merit of such a person is not equal to even one hundredth, one thousandth, one hundred-thousandth, or even one upaniṣad fraction of the merit gained when a Bodhisattva first brings forth the Bodhi Mind.
Why? Because all those good deeds merely plant the seeds for eventually bringing forth the unsurpassed Bodhi Mind. Why should we wait until thousands of future kalpas to generate the unsurpassed Bodhi Mind? Quickly kneel down, place your palms together, raise your head reverently, and say:
“Today I vow to bring forth the mind of Anuttara-samyak-saṃbodhi.”
Likewise, when the Buddha taught the Śūraṅgama Samādhi Sūtra, it was in the hope that people would read the sūtra and understand the importance of planting the seeds of Bodhi, so that in the future they might bring forth the mind of Anuttara-samyak-saṃbodhi. Why?
– To enable you to continue the Buddha’s wisdom-life, so that the Buddha lineage will never be cut off. This means ensuring that the Buddha’s wisdom-life continues forever, that the lamp of the Buddha’s wisdom shines eternally and illuminates all worlds, and that the seed of Buddhahood remains in the world forever.
– To spread the Buddhadharma throughout all worlds. The Buddha saw that living beings in the Sahā World and other worlds experience much suffering and little happiness, remaining immersed in delusion. Therefore he wished to help them turn away from the dust of worldly defilements and unite with awakening, so that they could leave suffering, attain happiness, and end birth and death.
– To liberate all living beings in all worlds; for this reason the Buddha brought forth the Bodhi Mind.
– Because all worlds undergo the four phases of formation, abiding, decay, and emptiness. The earth undergoes formation, abiding, decay, and emptiness; people undergo birth, aging, sickness, and death; things undergo arising, abiding, changing, and ceasing. There must be reasons for these processes.
– To understand how all living beings in all worlds become defiled and how they attain purity. Attachment to worldly dharmas leads to defilement. Abandoning worldly dharmas, leaving delusion for awakening, and returning to the source bring purity.
– To know that the inherent nature of all worlds is pure.
– To understand the preferences, afflictions, and habitual tendencies within the minds of all living beings.
– To know why living beings die in one place and are reborn in another.
– To understand the different capacities and dispositions of all beings, and what skillful means and Dharma doors can be used to teach them.
– To know the thoughts and mental activities of all beings. Because living beings are deeply deluded and do not know how to return to the source, the Bodhisattva brings forth the Bodhi Mind.
– To know the wisdom of all beings throughout the three periods of time: past, present, and future. These can also be called yesterday, today, and tomorrow; or last year, this year, and next year. In short, however one speaks of them, the three times can be established. Therefore, “The Dharma has no fixed Dharma.” Dharma is not fixed, so do not become attached.
– To understand that the realms of all Buddhas, the realms of living beings, and the realm of mind are equal. Therefore: “The mind, the Buddha, and living beings—these three are not different.” The wish is that you cultivate various causes and conditions and bring forth the unsurpassed Bodhi Mind.
To understand the portions of affliction arising from greed, anger, ignorance, and their combinations, and to cut off all roots of affliction. The one who brings forth the mind of Anuttara-samyak-saṃbodhi is neither a Buddha nor a Bodhisattva, but rather we who are cultivators of the Way. Buddhas and Bodhisattvas have already brought forth the Bodhi Mind and already understand all the states and principles described above. You should be courageous and vigorous, not lazy or careless. Quickly place your palms together and bring forth the mind of Anuttara-samyak-saṃbodhi.
The Avataṃsaka Sūtra says:
“When you first bring forth the resolve and begin to practice the Bodhisattva Path, all Buddhas throughout the ten directions immediately praise you, saying: ‘Ah! In this world there is now another being who has brought forth the Bodhi Mind and who will certainly attain Buddhahood in the future. Excellent! Excellent! This good man possesses great aspiration. He has resolved to practice the Bodhisattva Path. This is cause for joy and celebration.’”
If you wish to see all Buddhas of the ten directions and three times,
If you wish to bestow the inexhaustible treasury of merit and virtue,
If you wish to eliminate all sufferings of living beings,
Then you should quickly bring forth the Bodhi Mind.
Do you wish to see all Buddhas of the ten directions and three times? Then bring forth the Bodhi Mind.
Do you wish to accomplish the inexhaustible treasury of merit and virtue? Then bring forth the Bodhi Mind.
Do you wish to eradicate all afflictions of living beings? Then bring forth the Bodhi Mind.
You should quickly bring forth the mind of Anuttara-samyak-saṃbodhi. Only then can you achieve the ultimate goal and aspiration: the ultimate Nirvāṇa.
