Great Buddha's Summit Foremost Shurangama Sutra: An Accessible Explanation

annotation: Ming Dynasty Shaolin Ci'en Chan Monastery monk, Yuanran Ying, annotated by Master Zhiran of Xiansheng Temple, Huiji.

A visitor asked about the title of the *Śūraṅgama Sūtra*: "Some explain the word 'Great' (Da) using Emptiness, Illusion, and the Middle Way, while others explain 'Great Buddha's Crown' (Da Fo Ding) using Essence, Form, and Function. Which is correct?"

The answer: "Essence, Form, and Function collectively explain the single word 'Great.' That is, a Great Essence, a Great Form, and a Great Function. Essence corresponds to Emptiness, because the true essence has no shape—we cannot find its appearance or form. Form corresponds to Illusion, because it manifests from the essence and seems tangible. Function corresponds to the Middle Way, combining essence and form into a wondrous activity. The essence of Emptiness is boundless—we cannot find its edges or limits—so we call it Great Essence. The wondrous form is beyond conceptual thought; we cannot gaze upon its summit—so we call it Great Form. The function is immeasurable; even demons or outsiders cannot fathom its scope—so we call it Great Function. These three are collectively called 'Great' because their merit is equal. The three are not separate from each other, yet they are constantly one; the one is not fixed as one, yet it is constantly three. Mention one, and all three are included; speak of three, and they converge into one. The three and the one, whether seen as separate or united, can all be called 'Great.' That is why it is said: 'If there is one without two, it is not Middle; if it is not Middle, it is not Complete. If there are two without one, it is also not Middle; if it is not Middle, it is not Complete.' From this we know they are interwoven freely, unobstructed in unity and multiplicity. Unobstructed, they are called Complete; Complete, they are called Great. 'Buddha' refers to the person, and 'Crown' is a metaphor—meaning the Buddha reveres these three principles like a crown upon his head. If we try to match these three words with separate meanings, the logic becomes disjointed and likely goes against the Buddha's intent, so that is not adopted. Furthermore, you should know that these three principles are all reflections of the mind itself. If you see your own mind directly, then both the three and the one become illusory and unreal."

"But surely these three principles are what the Buddhas have realized, and are likened to a crown. Your previous explanation was clear, but now you say they are illusions! This is contradictory and confusing."

"Do you understand? Arhats cultivate Emptiness, ordinary people cultivate Illusion, and Bodhisattvas cultivate the Middle Way—are these all called the Mind of the Path?"

"Yes."

"Then when Ānanda saw the Buddha's features and awakened the mind to follow him, wasn't that mind also the Mind of the Path?"

"It was indeed the Mind of the Path."

"If so, why did the Buddha rebuke him, saying: 'All beings do not know their everlasting true mind, but use various deluded thoughts. These thoughts are not true, hence they revolve in samsara.' Those 'various deluded thoughts'—didn't they refer precisely to that Mind of the Path which Ānanda had aroused?"

"Yes, that's right."

"Thus the Tathāgata examined that mind—which arose from seeing—in seven different locations: inside, outside, and in between. He found it completely unattainable. Since the nature of seeing was like that, so too were hearing, smelling, tasting, touching, and knowing. Arhats who cultivate Emptiness and emerge from Illusion have been rebuked in this way. It follows that the same applies to Illusion and the Middle Way—no exception. Since none of them can be found upon investigation, how are they not illusions? Therefore, because the Buddhas realize that they are unattainable, their wondrous functions flow freely. Learners, however, mistakenly think they attain something, and so never connect with it in their entire lives. Hence the *Perfect Enlightenment Sūtra* says: 'To recognize any form of self as Nirvāṇa, to claim realization or enlightenment as accomplishment—this is like someone mistaking a thief for his son; the family's treasure will never be secured.' From this we know that—whether three or one—they are all reflections of the mind itself. When you directly realize your own mind, you see that they are fundamentally unattainable, just like illusions."

"If that is the case, why doesn't the Buddha simply point directly to the mind? Why does He elaborate on so many names and concepts, causing later people to become confused and unable to enter? Is that the Buddha's intention?"

"This is because the Buddha does not speak to Buddhas, but to ordinary people. Speaking to a Buddha, He would hang His mouth on the wall. Ordinary people are confused, so He wants them to awaken. That is why He gives explanations, hoping they will awaken and enter. For example, someone points to another person and says: 'Your face has oil and ink; your eyes have a film or a cataract'—or describes features like 'dragon brow,' 'phoenix nose,' 'tiger head,' 'swallow jaw'—whether auspicious or inauspicious. These words are not spoken to oneself, nor are they false. Why? Because if that person accepts the description by letting it sink in, none of it would be wrong. But if they try to turn around to see it themselves, they will never see it in their lifetime. If they search outward, they will not find it even over countless eons. The Buddha's teaching is the same. Silently matching the mind with truth—that is the way. If you resort to moving thoughts, you have already strayed. How much worse is it to search for peace of mind among names and concepts? I fear you will never find it. That is why I called them illusions."

"What you say about the Three Virtues and Three Greatnesses is fully consistent in principle. But your dismissing them as illusions is plausible in theory, yet unlikely in practice. Why? Because this sūtra is called the 'Secret Cause,' its title is 'Ultimate Meaning,' and the Bodhisattva is called 'Myriad Practices.' Doesn't this refer to these three principles—or to something else? If they are indeed these three, then what is meant by cultivation and realization? Does cultivation mean realizing an illusion?"

"This is precisely pointing to the three principles. The Buddhas realize them as unattainable, yet attain them—hence their wondrous function is free. Ordinary people do not know this, hence they revolve through beginningless samsara. The three vehicles each cling to one extreme, unable to advance. The relative merits of the three can be understood by comparison. Because all phenomena do not go beyond these three—yet the three principles are originally reflections of the mind itself. When you realize the mind directly, both name and form dissolve. This is like the earlier example of oil and ink: it can be recognized as unattainable, known but not seen, existent yet nonexistent, nonexistent yet not absent. Hence the *Lotus Sūtra* says: 'The wisdom I have attained is the most subtle and foremost.' Ordinary people turn their backs on good and move toward evil—this is the deep root of samsara. The three vehicles despise evil and joyfully pursue good—this is the source of biased views. If we say greed, anger, and ignorance are real, ordinary people fall into nihilism. If we say greed, anger, and ignorance are not real, the three vehicles fall into bias alone. Therefore, for this inconceivable Dharma, it is taught in a hidden way. What does 'hidden teaching' mean? When Ānanda mistakenly fell into the māra's chamber, he returned to where the Buddha was and requested the wondrous Śamatha, Samādhi, and Dhyāna, subsequently asking about the 'initial expedient.' Ānanda clearly knew that these three Dharmas depend on one mind; if the one mind is awakened, the three principles reveal themselves—was this not a case of seeming enlightened yet still deluded? To this, the World-Honored One used a tactic: 'If a thief breaks in, you must break the house.' He sized up the situation carefully. He did not question Ānanda's error in falling into the māra chamber, nor did He speak about the wondrous Śamatha. He only asked about the initial awakened mind. Why? Because the two vehicles do not understand their own mind; they wrongly generate aversion and desire. They see falling into the māra chamber as a fault and the awakened mind as a virtue. Fault and virtue are two, yet their nature is the same—one reality, no difference. Aversion and desire become sickness. The World-Honored One investigated that 'mind of the Path' they themselves valued through seven inquiries, until they realized it was nowhere to be found. Since your mind of the Path had no location, where then was the mind that fell into desire? Sharp faculties and superior wisdom can immediately know where to return. As Vimalakīrti said: 'The mind is not inside, not outside, and not in between. As the mind is, so too is the nature of offense.' The two bhikṣus were suddenly and greatly awakened. Ānanda, though not yet directly understanding, still recognized his own mind. Out of compassion for the future, he further asked. This kind of teaching—is it not what is called 'concealed yet wondrous instruction'? The Buddhas cultivate and realize this; bhikṣus should study it. All sūtras expound this as the ultimate meaning; Bodhisattvas cultivate it as myriad practices. Among the myriad appearances, Emptiness is the ultimate. Among all rivers, the ocean is the ultimate. Among all dharmas, the mind is the ultimate. The mind is the great foundation of total holding, the wondrous gate of all meanings. This sūtra directly reveals the everlasting true mind. If you awaken to this mind, then all things are ultimately solid. The meaning and name are thus. What more doubt do you have?"