city of 10,000 buddhas - the shurangama sutra with commentar

5
FOUNDER Terms & Conditions Master's Commentaries Master's Dharma Precious Teachings Six Great Principles Questions & Answers Founder's Principles Master's 18 Great Vows Biographical Sketch Year by Year Record Teaching in the West An Ascetic Monk White Universe Photographs Photos Slideshow Master's Parinirvana Master's Shariras In Memoriam BUDDHADHARMA Terms & Conditions Buddhism Sutra Texts Sutras with Commentaries Dharma Talks Audio Video Other Buddhist Text Translation Society Vajra Bodhi Sea Buddhas, Bodhisattvas Sanskrit Other Languages Search EDUCATION Sangha & Laity Training Dharma Realm Buddhist University Instilling Goodness & Developing Virtue Schools Photo Gallery Chinese Orchestra NEWS & EVENTS News Sessions Annual Events Daily Schedule Anniversaries Message Board ABOUT History & Background Pictorial Tour Historical CTTB Photos CTTB Movie Speed Limit Visiting CTTB Directions to CTTB Map Contact Vegetarianism Harvest Sitemap MORE Book & Gift Store Jyun Kang Restaurant Organic Garden Vegetarianism Chinese Orchestra Recycling Sitemap Search LINKS SITE MAP City of 10,000 Buddhas - The Shurangama Sutra with Commentary, Volume 5 http://www.cttbusa.org/shurangama5/shurangama5_21.asp

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City of 10,000 Buddhas - The Shurangama Sutra With Commentar

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  • FOUNDERTerms & ConditionsMaster's CommentariesMaster's DharmaPrecious TeachingsSix Great PrinciplesQuestions & AnswersFounder's PrinciplesMaster's 18 Great VowsBiographical SketchYear by Year RecordTeaching in the WestAn Ascetic MonkWhite UniversePhotographs

    Photos SlideshowMaster's Parinirvana

    Master's SharirasIn Memoriam

    BUDDHADHARMATerms & ConditionsBuddhismSutra TextsSutras with CommentariesDharma TalksAudioVideoOtherBuddhist Text Translation SocietyVajra Bodhi SeaBuddhas, BodhisattvasSanskritOther LanguagesSearch

    EDUCATIONSangha & Laity TrainingDharma Realm Buddhist UniversityInstilling Goodness & Developing Virtue Schools

    Photo GalleryChinese Orchestra

    NEWS & EVENTSNewsSessionsAnnual EventsDaily ScheduleAnniversariesMessage Board

    ABOUTHistory & BackgroundPictorial TourHistorical CTTB PhotosCTTB MovieSpeed LimitVisiting CTTBDirections to CTTBMapContactVegetarianismHarvestSitemap

    MOREBook & Gift StoreJyun Kang RestaurantOrganic GardenVegetarianismChinese OrchestraRecyclingSitemapSearch

    LINKSSITE MAP

    City of 10,000 Buddhas - The Shurangama Sutra with Commentary, Volume 5

    http://www.cttbusa.org/shurangama5/shurangama5_21.asp

  • Volumes: 1 2 3 4 5 6 7 8 Contents Exhortation previous next

    Manjushri Selects the Organ of Entry

    VOLUME 5, Chapter 3

    Sutra:

    You concentrate on learning to uphold the Buddha's Dharma. Why don't you listen toyour own hearing?

    Commentary:

    "You concentrate on learning to uphold the Buddha's Dharma. You expend your energy on study ofthe Buddhadharma," Manjushri Bodhisattva says to Ananda. "With that skill, why don't you listen toyour own hearing? Why don't you return the hearing to hear the self-nature? Why don't you cultivateand develop that skill? Why don't you look into yourself?"

    O2 He explains how with this dharma one gradually transcends.

    Sutra:

    Hearing does not spontaneously arise;Because of sound it gets its name.But when hearing returns and is free of sound,What does one call that which is set free?

    Commentary:

    Ananda, don't continue to take learning so seriously while neglecting your samadhi power. Hearingdoes not spontaneously arise. It doesn't happen all by itself. Because of sound it gets its name.Because there is sound, there is hearing. We call the perception of a sound "hearing." But whenhearing returns and is free of sound / What does one call that which is set free? We say that thereis hearing because there is sound, but is the hearing still there when there is no sound? It is,because the nature of hearing is not subject to production or extinction. Therefore, turn the hearingaround. From now on, don't follow out after the six sense-objects with your six sense-organs. Bringthem back.

    Returning the hearing,listen to your nature,Till the nature reachesthe Supreme Way.

    What is your self-nature? When you hear it, you will recognize it. Now, before you have heard it, youwon't understand even if I tell you. For instance, when I drink this cup of tea, I myself know whether itis hot or cool, but you still don't have any idea. If you want to know, you will have to drink someyourself. If you want to recognize your self-nature, you first have to return the hearing. If you haven'tdone that, how can you expect to know your own nature?

    "When you return the hearing, how do you listen?" you ask. Use your ears. But don't listen to thesounds outside. Don't try to figure out what's happening out in the street, or who is saying what.Turn the hearing inward and listen inside yourself. In this way your own nature will be revealed.That's how you do it. Now do you understand?

    When the hearing is turned around, one is set free from external sounds. "What does one call thatwhich is set free?" If you can divorce yourself from sounds, and hear and yet not hear, is this reallyhearing, then? It is and it isn't. It isn't, yet it is. Hear and yet do not hear. That's what's meant bygetting free of sounds. One does hear, but it's not the same as the way one heard before.

    City of 10,000 Buddhas - The Shurangama Sutra with Commentary, Volume 5

    http://www.cttbusa.org/shurangama5/shurangama5_21.asp

  • Even though it is said that ordinary hearing can reach far and near, it still has a limit. If yougenuinely attain the state of returning the hearing to hear the self-nature, you can hear throughoutthe dharma-realm. But you can also choose not to listen to any of the sounds throughout thedharma-realm. You have control. It's like a telegram. If I want to send one, I can send one anywhereat any time. But if I don't want to send the telegram, I don't have to do it. If I want to hear some soundin the dharma-realm, I can tune in on it. You try it. What is that which is free of sound called, then? Itdoesn't have a name. That which is beyond even the name hearing is true hearing.

    Sutra:

    As soon as one sense-organ returns to the source,The entire six are liberated.

    Commentary:

    When even the name is gone, one can say that that sense-organ is untied. As soon as one sense-organ returns to the source / The entire six are liberated. The "source" is the nature of the treasuryof the Thus Come One. When one sense-organ reverts to the nature of the treasury of the ThusCome One, all six come back together. The older brother returns and the younger brothers followalong. But if you don't bring one sense-organ back, none of them will return. They are connected,because they were originally one, but then they divided into six.

    Sutra:

    Sight and hearing are like an illusory covering.The triple realm, a vision of flowers in space.When hearing reverts, the cataract is gone.The 'dust' gives way to pure and perfect insight.

    Commentary:

    Why don't we become Buddhas? We are tied up by the six sense-organs and six sense-objects.So we must find a method to attain liberation. We are not the only ones bound by the organs andobjects; at that time, Ananda also had this problem. We are in the same predicament. Ananda tookthis path to attain liberation, and we are now very lucky to learn about this method. We, too, cantravel this path and get free.

    Sight and hearing are like an illusory covering. Seeing and hearing are not something real. Theyare like an illusion, like a film over the eyes, like clouds in the sky. The triple realm, a vision offlowers in space. The desire realm, the form realm, and the formless realm make up the triplerealm. We are within it, gazing into emptiness until our staring makes us tired. Then it looks as ifthere are flowers dancing in space. At the beginning of his verse, Manjushri said,

    The emptiness created within enlightenment,Is like a single bubble in all the sea.

    Emptiness arises out of the vastness of enlightenment and is as insignificant as one bubble in thegreat ocean. And the triple realm is like a bubble in the sea of emptiness. When hearing reverts,the cataract is gone. When one returns the hearing and hears theselfnature, the film disappears.The 'dust' gives way to pure and perfect insight. When the experiencing of the six sense-objectsdissolves, there are no external defiling objects to disturb your self nature. Then your enlightenednature is pure and perfect.

    Sutra:

    When purity is ultimate, the light is penetrating.A stillness shines and includes within it all of emptiness.Looking at the world from this point of view,Everything that happens is just like a dream.Matangi's daughter, too, is part of the dream.Who was able, then, to physically detain you?

    Commentary:

    Ah, Manjushri Bodhisattva talks tough. He's not the least bit polite. He's downright rude to Anandahere: "When purity is ultimate, the light is penetrating. Once your insight is pure and perfect, then, atthe ultimate point, a light pervades. You become enlightened. A stillness shines and includes withinit all of emptiness. When you attain this skill, emptiness is found within you. Your own nature is thegreat enlightened nature. When you return to that nature which was always yours, you include all ofspace.

    Looking at the world from this point of view / Everything that happens is just like a dream. As youcontinue to use this skill, you contemplate the world and find that it is all nothing but a dream.Matangi's daughter, too, is part of the dream / Who was able, then, to physically detain you? She ispart of the illusion. Who was able to capture you? You lost face. You wanted to be there. You likedit. If you could reach the level just described, who could restrain you?" Not very polite, wouldn't you

    City of 10,000 Buddhas - The Shurangama Sutra with Commentary, Volume 5

    http://www.cttbusa.org/shurangama5/shurangama5_21.asp

  • say?

    O3 He brings up an analogy to relate to the dharma just explained.

    Sutra:

    It is like a puppeteer who plays with shadowsAnd works the dolls to seem as real as people.Although one sees them move about freely,They are really governed by a set of strings.Cease operating the controls and they return to stillness.The entire illusion is without a nature.

    Commentary:

    It is like a puppeteer who plays with shadows. This refers to the puppet shows of old when thepuppets danced and acted behind a screen of framed oil-paper. Behind it puppets made ofdonkey skin attached to strings are manipulated by the puppeteer, and the audience sees theirshadows against the screen. Nowadays we have movies. The puppets look life-like, but actuallythey are controlled by the puppet-master.

    They used to fight noisy battles on stage with swords and guns. I remember watching them as achild. He works the dolls to seem as real as people. Dressed as men and women, they cavort onstage. Although one sees them move about freely / They are really governed by a set of strings. Itseems like they can move their arms and legs and even their eyes and lips, but it's all mechanical.They are strung up to an apparatus. Nonetheless, people watch transfixed. Cease operating thecontrols and they return to stillness / The entire illusion is without a nature. There was nothing to itafter all. In this section, Manjushri Bodhisattva explains how everything is like an illusion. Theprevious section made clear how we are in a dream.

    Sutra:

    The six sense-organs are also thus.At first there was one essential brightness.Which split into a six-fold combination.If but one part ceases and returns,All six functions will stop as well.In response to a thought, defiling objects vanish,Becoming pure and wonderful perfect brightness.

    Commentary:

    Why does he speak about dreams and illusions? It is because the six sense-organs are like animaginary play. The six sense-organs are also thus. The six organs are like the play put on by thepuppeteer. It's as if a mechanism is controlling them. But if one organ can become pure, the otherswill be freed as well. At first there was one essential brightness. Originally there was the singlebrightness of the nature of the treasury of the Thus Come One. It split into a six-fold combination. Itdivided into eyes, ears, nose, tongue, body, and mind.

    If but one part ceases and returns, if the knot is untied, all six functions will stop as well. If onefunction stops, the others will also cease; they will no longer function. In response to a thought,defiling objects vanish. All the involvement between the six sense-organs and six sense-objectscomes to an end, becoming pure and wonderful perfect brightness. They become the everlastingpure nature and bright substance of the treasury of the Thus Come One.

    O4 He concludes by telling that the cause and effect are ultimate.

    Sutra:

    If there is residual defilement, one must still study.When the brightness is ultimate, that is the Tathagata.

    Commentary:

    If there is residual defilement, one must still study. When ignorance is cut off initially, there remainsa subtle ignorance called "appearance of production ignorance." That is what is meant here by"residual defilement." Bodhisattvas must still cut that off. When the brightness is ultimate, that is theTathagata. That is the basic substance of the Thus Come One.

    M4 He urges everyone to diligently cultivate and certify.

    Sutra:

    Ananda, and everyone in the great assembly,Turn yourselves around and revert the hearing.

    City of 10,000 Buddhas - The Shurangama Sutra with Commentary, Volume 5

    http://www.cttbusa.org/shurangama5/shurangama5_21.asp

  • Return the hearing and listen to the self natureTill the nature reaches the Supreme Way.That is what perfect penetration really means.

    Commentary:

    Ananda, and everyone in the great assembly / Turn yourselves around and revert the hearing. Youshould cultivate according to this method. Don't let yourselves run outside. Come back. Look withinand find yourself. Return the hearing and listen to the self nature / Till the nature reaches theSupreme Way. Your nature can accomplish the unsurpassed path. That is what perfect penetrationreally means. Why does he select the organ of the ear? It is the easiest to cultivate successfully.

    I believe that some of you already know how to develop this skill, while others do not. What does itmean to return the hearing to hear the self-nature? It is the skill used in investigating Chan. Whenyou investigate Chan, you don't want to expend all your energy on seeking outside. You want to turnthe light around and shine it within. Then you ask yourself, "Who is mindful of the Buddha?" "Who?"You want to put the "Who?" in your heart and then listen with your ears. Pursue "Who?" Do thisnonstop. Don't let your skill become dispersed. You investigate this topic in everything you do.

    Walking, standing, sitting, reclining,don't be apart from this.If you depart from this,you've made a mistake.

    What is "this?" It is the question, "Who is mindful of the Buddha?" You don't have to ask out loud;ask in your heart and listen with your ears. Listen within, not outside. After you have listened within,your heart and your hearing-nature will eventually merge into one. And then in some unexpectedway, at some unexpected moment, you will suddenly open enlightenment. But you definitely mustbring your mind and nature together. Don't let them scatter in all directions. Don't let them getdissipated outside. Collect them within. Return the hearing and listen to your own nature.

    Eventually and naturally your skill will develop. Investigating a Chan topic and returning the hearingto listen to the self-nature are the same. And now everyone knows that using the organ of the ear incultivation is the easiest method. So put your energy there and cultivate this dharma-door.

    Sutra:

    It is the gateway entered by Buddhas as many as dust motes.It is the one path to nirvana.Thus Come Ones of the past perfected this method.Bodhisattvas now merge with this total brightness.People of the future who study and practiceWill also rely on this dharma.Through this method I, too, have been certified.Guan Shi Yin Bodhisattva was not alone in using it.

    Commentary:

    Now Manjushri Bodhisattva certifies as authentic this dharma he has selected. It is the gatewayentered by Buddhas as many as dust motes / It is the one path to nirvana. He says, "Not only wasGuan Shi Yin Bodhisattva certified through his use of this dharma door, this method of perfectpenetration that I am explaining, I, too, Manjushri, gave proof to this doctrine of perfect penetrationof the organ of the ear. Not only myself, but in the past countless Buddhas also found this the onepath to nirvana. It was by this Way that they reached the fruition of nirvana.

    Thus Come Ones of the past perfected this method. They became accomplished by means of theperfect penetration derived from returning the hearing to hear the self-nature. Bodhisattvas nowmerge with this total brightness. Bodhisattvas cultivating right now are on the same road. People ofthe future who study and practice / Will also rely on this dharma. People of the future who as yethaven't even encountered the Buddhadharma will come to select this method for cultivation.Through this method I, too, have been certified. A long time ago I gave proof to this dharma-door ofperfect penetration. Guan Shi Yin Bodhisattva was not alone in using it."

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    City of 10,000 Buddhas - The Shurangama Sutra with Commentary, Volume 5

    http://www.cttbusa.org/shurangama5/shurangama5_21.asp