Śūraṅgama (Śūraṃgama) is a Sanskrit term meaning the strongest and most steadfast among all things. Everything—mountains, rivers, land, houses, people, animals, beings born from wombs, eggs, moisture, or transformation—must be experienced through depth and stability in order to attain the essence of samādhi, the essence of the “secret cause.” When a practitioner attains the “great samādhi” of the “secret cause,” that person becomes proof of the “ultimate meaning.” When a practitioner has realized the ultimate meaning, it means that they have cultivated the six perfections and myriad Bodhisattva practices, and have attained the “great practice.” After attaining the “great practice,” one can then accomplish the ultimate and most indestructible samādhi among all phenomena. This is the “great result,” the greatest result among all results. This is the attainment known as the Great Śūraṅgama Samādhi.

What is “Temple” (Tự)? The word Tự means temple. In English, it is “Temple.” The Dalai Lama explained the meaning of the word Temple as follows:

 The mind is the temple, and the temple is the mind. The temple resides within the mind, and within the mind there is a temple. So what is the Śūraṅgama Temple? It is the true mind, which cannot be seen. The heart located within your chest, which you can see, is merely a physical organ whose function is to sustain your life. It is not the true mind. That physical heart certainly cannot lead you to genuine understanding. If the heart in your chest were the true mind, then it should accompany you when you die. Yet after death, your body remains and the heart still lies within it. Therefore, that fleshly heart is not the true mind.

The temples that you visit on pilgrimage are buildings that shelter you from the sun and rain so that you may practice cultivation. They are like your physical heart; their function is to help sustain your life. Such temples require maintenance and care. They are not like the Śūraṅgama Temple, which is indestructible, unborn, and undying. The Śūraṅgama Temple is the true mind, and your true mind is precisely your Buddha-nature. “Then where is the Buddha-nature?”

The Buddha-nature is neither inside, nor outside, nor in between. The scripture explains this principle in great detail. It also explains the “Ten Revelations of the Seeing Nature,” which is the true mind. This is the third reason why the Buddha proclaimed this sutra: to clearly reveal to sentient beings the Ever-Abiding True Mind and the Pure, Bright Essence of

“Nature” refers to essence-nature; the meaning of these two lines is quite profound. “Realm” refers to the six external sense objects; internally there are the six sense faculties and the six consciousnesses. All of these belong to the realm. When our six faculties come into contact with the six sense objects, if you can perceive the nature of that realm, that is excellent.

“How do we ‘abandon consciousness and use the faculties’?” This is a definite principle. How can one see the nature of form? Use the nature of seeing to see the nature of form, use the nature of hearing to hear the nature of sound. These are no longer called the six sense objects, but the six natures. In Chan Buddhism, “illuminating the mind and seeing one’s nature” refers to this state. Illuminating the mind means having a sincere mind, that is, a single-minded state.

You must understand: one-pointed mind is illumination; dual-mindedness is ignorance, delusion, and lack of clarity. One-pointed mind is illumination; therefore, when one-pointed mind perceives external form, it will perceive the nature of form, not the form-as-dust. What is “form-as-dust”? “Dust” means defilement; nature is undefiled. When you use one-pointed mind to hear, you will hear the nature of sound, not sound-as-dust. As long as you can use one-pointed mind, the six sense objects transform into the six natures, and the six natures are one-pointed mind. Therefore, it is called illuminating the mind and seeing one’s nature; “bringing forth manifest activity” is seeing one’s nature. Seeing one’s nature is precisely “nourishing me with the milk of Dharma.”

“Returning to one-pointed mind”: originally, one subtle, luminous essence gives rise to six kinds of harmonious combinations; now we reverse the six harmonious combinations and return to the one subtle, luminous essence.

These are quotations from the Śūraṅgama Sūtra. “One subtle luminosity” is one’s own one-pointed mind; the “six harmonious combinations” are the six sense faculties. From your true mind arise six different functions through the six sense faculties: in the eyes it is seeing, in the ears it is hearing, in the nose it is smelling, in the tongue it is tasting; in reality, they are all functions of one mind. If you do not understand this meaning, we can give an analogy to make it easier to understand. For example, electricity coming from a power plant is one and the same, yet electricity in a lamp produces light. The lamp is a device that manifests light as its function. In a recorder, electricity allows it to record our sound. In an electric heater, it produces heat. According to different devices, electricity manifests different functions. Although the functions differ, it is all the same current of electricity—you cannot say that the electricity producing light and the electricity in the recorder are two different things, not one! That is impossible.

The functions of our six sense faculties are truly one, not two; it is the true mind. Our eyes are like lamps, our ears are like recorders, and electricity manifests its function in those places. Therefore it is said: “originally relying on one subtle luminosity, it divides into six harmonious combinations.” Within the six sense faculties arise six different functions; although they are different in function, one must understand that they are entirely one mind.

“Now reversing the six harmonious combinations, returning to one subtle luminosity”: now we turn back and unify the minds of the six faculties into one. A “sincere mind” then appears. One mind disperses into the six faculties; this is separation. Now they are returned to unity, expressing utmost sincerity and reverence—this is the meaning of “returning to one mind.”

In the Śūraṅgama Mantra, this is the first verse of the Fourth Assembly, the Vajra Treasury of Philosophical Assimilation.

“Bà già phạm” means Tathāgata. In this mantra phrase there are two characters “Đát”; the first is pronounced “đãn,” the second “đáp.”
“Tát” means “empty.”
“Bác” means “non-empty.”
“Đát Ra” means “treasury nature.”

This phrase “Bà già phạm tát đát đa bác đát ra” encompasses the Empty Tathāgata Treasury, the Non-Empty Tathāgata Treasury, and the Treasury that is neither empty nor non-empty. What is called the Empty Tathāgata Treasury? It means that all things are empty. The Non-Empty Tathāgata Treasury means existence. The Treasury that is neither empty nor non-empty means the Middle Way; it neither falls into emptiness nor clings to existence, but is the ultimate meaning of the Middle Way.

“The Empty Tathāgata Treasury is wondrous beyond measure”: the wondrous meaning within the Empty Tathāgata Treasury is boundless and inexhaustible; there is no way to fully express it.

“The Non-Empty Treasury nature transcends the work of transformation”: the nature of the Non-Empty Tathāgata Treasury surpasses the inconceivable functions of creation and transformation.

“The Treasury that is neither empty nor non-empty is beyond words”: the ultimate meaning of the Middle Way is beyond speech; there is nothing that can be said about it.

“The ultimate meaning of the Middle Way is perfectly inclusive and harmonious”: this is the ultimate destination of the Middle Way’s complete meaning. In summary, this is the great dhāraṇī, the spiritually efficacious text that is perfectly integrated and unobstructed. If one continually recites this mantra, one will illuminate the mind, see one’s true nature, subdue celestial demons, and restrain heterodox paths—depending on whether one can truly apply it.

Within the Tathāgata Treasury, even the Six Pāramitās are empty. Here we are discussing the emptiness of the Tathāgata Treasury. To describe its emptiness, the word “empty” must be used, but this is not complete negation. Something still exists within it: the fundamentally wondrous and perfectly complete mind. Yet that mind is not called by that name. Thus the Empty Tathāgata Treasury has already been described.

“And so on” refers to the levels of enlightenment, from the Six Pāramitās to the Ten Abodes, Ten Faiths, Ten Practices, Ten Dedications, and Ten Grounds; even Buddhahood itself is included within the Empty Tathāgata Treasury. From the stages of Bodhisattvas to the fruition of Buddhahood requires immense time and countless practices, yet all of it is empty; even Buddhahood is empty.

“Not the Tathāgata.” Even the title Tathāgata is empty. “Not an Arhat, not Right and Universal Knowledge.” Even the titles Worthy of Offerings and Right and Universal Knowledge are empty. Right Knowledge means knowing that the mind encompasses all dharmas. Knowing that all dharmas are only mind is Universal Knowledge. Right Knowledge is true wisdom that clearly reveals the principle. Universal Knowledge is expedient wisdom that illuminates phenomena. “Not the Great Nirvāṇa.” Even the notion of non-arising and non-ceasing is empty.

“There is no permanence, bliss, self, or purity.” “Permanence” means unmoving and unchanging. “Bliss” means being filled with the joy of the wondrous Dharma. “Self” means attaining the true self. “Purity” is the intrinsic characteristic of Nirvāṇa. These names, too, do not exist. It is entirely empty.

You may ask, then, what exists within the Tathāgata Treasury? I have already told you that all dharmas still exist there. If you ask what does not exist there, then nothing exists there. Everything arises from mind. The Tathāgata Treasury is empty, non-empty, empty and non-empty. Its subtle wonder is inexhaustible. You may say that all dharmas exist, then say that all dharmas are empty, and then say that all dharmas are both empty and non-empty. Only after a long period of deeply entering the Buddhadharma can one understand this. This is precisely the Empty Tathāgata Treasury. Therefore it is neither worldly nor transcendental dharmas. The Tathāgata Treasury is empty. Within it there is no dharma.

The Tathāgata Treasury is the fundamentally wondrous and perfectly complete mind. It is not your discriminating consciousness, nor is it mere emptiness. It is earth, water, fire, and wind. It is eye, ear, nose, tongue, body, and mind. It is form, sound, smell, taste, touch, and dharmas. It is the realm of visual consciousness all the way through to the realm of mental consciousness. Therefore the Empty Tathāgata Treasury is also the Non-Empty Tathāgata Treasury; the Tathāgata Treasury is not empty at all. Thus, within the Tathāgata Treasury, emptiness and non-emptiness are originally one; it is the primordial luminous and wondrous mind. It is the Five Aggregates, the Six Entrances, the Twelve Sense Bases, and the Eighteen Realms.

Previously, the Empty Tathāgata Treasury was explained. Now the Non-Empty Tathāgata Treasury is being discussed. If the Tathāgata Treasury is originally empty, why is it now called non-empty? Once it is empty, how can it also be non-empty? If the Tathāgata Treasury were merely empty, or if everything were simply contained within it, there would be nothing wondrous about it. But because wondrous existence arises from true emptiness, and true emptiness emerges from wondrous existence, the Tathāgata Treasury, though originally empty, gives rise to wondrous existence. Therefore the Five Aggregates, Six Entrances, Twelve Sense Bases, Eighteen Realms, Four Noble Truths, Twelve Links of Dependent Origination, and so forth—none of them are absent. They can be both empty and non-empty because they are indeterminate dharmas.

If you have not yet understood the meaning of the Tathāgata Treasury Nature, it is because you are attached to dharmas; in that case, you are one who clings to dharmas. If you are bound by dharmas, it is the same as not understanding them. Originally you were attached to a self, but after studying Buddhadharma you become attached to dharmas. Therefore, in Buddhism, one should not carry any attachment whatsoever. If you are attached to nothing, the non-empty is the empty. If you still cling, then emptiness becomes existence.

Apart from the meanings of “is,” apart from “exists,” and apart from “is not,” “does not exist.” It is neither existent nor nonexistent. This is true emptiness and wondrous existence. Therefore, the principle of the Tathāgata Treasury is that it is empty yet non-empty; it transcends both emptiness and non-emptiness, yet is not separate from emptiness and non-emptiness.

In the Śūraṅgama assembly, among the six faculties, the Buddha singled out the eye faculty. At the beginning of the Śūraṅgama Sutra there is a very long passage known as the “Ten Revelations of Seeing.” “Seeing” here is not visual consciousness, nor is it the “five-associated mental consciousnesses” that arise simultaneously with visual consciousness. It is not those. Once visual consciousness and the associated mental consciousnesses are left behind, what remains is the seeing-nature. The seeing-nature is the true nature. In the eyes it is called the nature of seeing; in the ears, the nature of hearing; in the nose, the nature of smelling. It is one nature, not two. If one can truly discover this, one attains the unsurpassed Way.

For this reason, Buddhism is called an “inner study.” One must turn inward, reflect the light back upon oneself, and not follow external circumstances. If one follows external circumstances, one will never attain the true reality. The Buddha teaches us to cultivate through this method.

“To observe, investigate, and examine thoroughly”: “Observe” means to comprehend with the mind; when the mind understands clearly, that is “observation.” The three words “observe,” “investigate,” and “examine” all mean “to understand clearly.” This clarity comes from direct realization, not from research, thinking, or reasoning. The moment one uses those methods—research, thinking, reasoning—one goes astray and falls into the realm of discriminating consciousness.

“To trace it to its root source” means to pursue it to the utmost and penetrate its deepest depths. Consider this: are we able to accomplish these three phrases—“turn the thought back and observe, investigate and examine thoroughly, trace it to its root source”? Why can we not do so? To speak frankly, our minds are too coarse. Here, a very subtle mind is required. What is a subtle mind? It is a mind in concentration, a pure mind. Therefore, we understand that the One Mind at the level of Principle comes after the One Mind at the level of Phenomena. If afflictions are not severed, there is no way to accomplish this practice. As long as we still have notions of right and wrong, self and others, greed, anger, ignorance, arrogance, worries, gains and losses, there is no way to carry out this work. Only someone whose mind is extremely pure can do so.

“To investigate to the utmost”: investigation and realization are the work of concentration. Concentration is not “dead concentration”—rigid, lifeless, and inflexible. If it were dead concentration, there would be no contemplation within it. True concentration contains contemplation, as mentioned earlier: “turn the thought back and observe it.” In the Tiantai teaching this is called “cessation and contemplation practiced together.” In Chan, meditation is “stillness and reflection”: stillness is concentration, reflection is wisdom. It is “maintaining concentration and wisdom equally.” By applying this practice and deepening it sufficiently, one suddenly awakens. “Suddenly accords with one’s own original mind.” This is enlightenment. In Chan it is called “seeing one’s nature through understanding the mind”; in the doctrinal schools it is called “great and complete understanding.”

“Dharmas” are all phenomena. What is their wonder? What the eyes see is the nature of form. What the ears hear is the nature of sound. Whether one says “nature of sound” or “sound-nature,” the meaning is the same. In the Śūraṅgama Sutra, the Buddha said: “The six faculties, when in contact, are wondrous nature.” This is precisely “seeing the nature.” The eyes see the nature, the ears hear the nature, the nose smells the nature, the tongue tastes the nature, the body touches the nature. There is nothing that is not nature. Ordinarily, we use one phrase to express it: “understand the mind and see the nature.” Upon seeing the nature, one becomes a Buddha.

The Śūraṅgama Sutra says: “Arising at that very place, ceasing at that very place.” It is almost as though arising and ceasing occur simultaneously. If scientists were to study the Śūraṅgama Sutra, perhaps science would advance further and be able to verify the truths spoken of in the Buddhist scriptures. Today, we investigate in the wrong direction. We always assume that things occur in sequence and always assume that they have a beginning. Regarding the origins of the universe, life, and humanity, science constantly says they have a before and after, not realizing that they do not.

This can be understood and verified through dreams. When we dream, the dream world suddenly appears. Does that dream world arise in sequence? When one thing arises, everything arises. The moment we awaken, the dream disappears. When one thing ceases, everything ceases. It does not cease sequentially, nor does it arise sequentially. The phenomena of the entire universe are the same. This reveals the meaning of the “indestructible seal of mind.” Both the subject and the object are indestructible. The phenomena that appear are merely “continuity appearances.” Phenomena continuously appear and disappear, yet if one searches for true arising and ceasing, they cannot be found. Entering this state is called “attaining the Patience of the Unborn Dharma.”

“Unborn” means that all dharmas truly have no arising and no ceasing. If there is no arising and no ceasing, that is the unborn. If there is no arising, there is no extinction. “Dharmas” refers to all phenomena. “Patience” means acceptance. When one has seen this reality and accepts the Buddha’s teaching that “all dharmas are neither born nor destroyed,” this is called “attaining the Patience of the Unborn Dharma.” The truth that all dharmas are unborn and undying is the meaning of the “indestructible seal of mind.”