Shurangama Sutra (with commentary) (English)
by Hsuan Hua | 596,738 words
This is the English translation of the Shurangama Sutra with Commentary By The Tripitaka Master Hsuan Hua. The Shurangamasutra is an influential Mahayana Buddhist text affecting Korean and Chinese Buddhism, especially Zen/Chan. It includes teachings on Buddha-nature, Yogacara, and Tantric or esoteric Buddhism (such as Vajrayana). Topics discussed i...
Five kinds of immediate nirvana
J10 Five kinds of immediate nirvana.
K1 Describes the source and shows the error.
Sutra:
Further, in his practice of samadhi, the good person's mind is firm, unmoving, and proper and can no longer be disturbed by demons. He can thoroughly investigate the origin of all categories of beings and contemplate the source of the subtle, fleeting, and constant fluctuation. But if he begins to speculate on existence after death, he could fall into error with five theories of nirvana.
Commentary:
Further, in his practice of samadhi, the good person's mind is firm, unmoving, and proper and can no longer be disturbed by demons. Since he has solid samadhi power and a pure and proper mind, the demon kings cannot affect him in any way. He can thoroughly investigate the origin of all twelve categories of beings and contemplate the source of the subtle, fleeting, and constant fluctuation. He examines their mind, which is hidden, light, and clear and in which there is a subtle fluctuation. But if he begins to speculate on existence after death, he could fall into error with five theories of nirvana. Beyond the formations skandha, he perceives existence again. Based on the constant, ceaseless fluctuations in the formations skandha, he makes false conjectures of existence and comes to believe in five theories regarding nirvana.
K2 Detailed explanation of their appearance.
Sutra:
He may consider the heavens of the desire realm a true refuge, because he contemplates their extensive brightness and longs for it; or he may take refuge in the first dhyana, because there his nature is free from worry; or he may take refuge in the second dhyana, because there his mind is free from suffering; or he may take refuge in the third dhyana, because he delights in its extreme joy; or he may take refuge in the fourth dhyana, reasoning that suffering and bliss are both ended there and that he will no longer undergo transmigration.
Commentary:
He may consider the heavens of the desire realm a true refuge. That's where he will go. He considers the heavens of the desire realm to be his refuge. Why? Because he contemplates their extensive brightness and longs for it. The heavens of the desire realm appear to be perfect and brilliant, so he gets attached to them and yearns to go there. He takes them as his haven, as the state of nirvana. He thinks the desire realm is a place of true happiness.
Or he may take refuge in the first dhyana, because there his nature is free from worry. He may think that the beings in the heavens of the first dhyana, the Ground of the Joy of Leaving Birth, have left behind the worries and afflictions of living beings and experience a sense of joy. Thus he wishes to be born there. Or he may take refuge in the second dhyana, because there his mind is free from suffering. In his cultivation, he may reach the heavens of the second dhyana, where his mind no longer suffers, because he has developed samadhi. These heavens are known as the Ground of the Joy of Developing Samadhi.
Or he may take refuge in the third dhyana, because he delights in its extreme bliss. He may believe that the bliss of the third dhyana is extremely fine. He thinks he will get whatever he wishes for there, so he considers those heavens to be a state of nirvana. Or he may take refuge in the fourth dhyana, reasoning that suffering and bliss are both ended there and that he will no longer undergo transmigration. He may say that in the fourth dhyana, the Ground of the Purity of Renouncing Thought, suffering and bliss are both gone and so there is no further rebirth in the three realms. Since it is extremely pure, he considers it a state of nirvana and wants to take refuge there.
Sutra:
These heavens are subject to outflows, but in his confusion he thinks that they are unconditioned; and he takes these five states of tranquility to be refuges of supreme purity. Considering back and forth in this way, he decides that these five states are ultimate.
Commentary:
These heavens are subject to outflows, but in his confusion he "mistakes a thief for his own son" and thinks that they are unconditioned; and he takes these five states of tranquility to be refuges of supreme purity. He feels that these five states are peaceful and secure, and that they are especially supreme and pure places of refuge. Considering back and forth in this way, going round and round, he decides that these five states are ultimate. He reckons they are all ultimate states where he can attain nirvana. He does not realize that these heavens are still subject to outflows.
K3 Concludes that it is an externalist teaching.
Sutra:
Because of these speculations about five kinds of immediate nirvana, he will fall into externalism and become confused about the Bodhi nature. This is the tenth external teaching, which postulates confused theories of five kinds of immediate nirvana in the realm of the five skandhas.
Commentary:
Because of these five speculations described above about five kinds of immediate nirvana, he will fall into externalism and become confused about the Bodhi nature. He loses sight of the enlightened nature of Bodhi. This is the tenth external teaching, which postulates confused theories of five kinds of immediate nirvana in the realm of the five skandhas. His theories are incorrect and upside-down.