Summary

1. Manifestations of the End of the Formations Skandha: Describes the state of the cultivator when the Formations Skandha ends, such as the disappearance of dreams and the clarity and stillness of awareness.
2. Ten Kinds of Crazy Explanations of Dhyana: Details the ten kinds of wrong understandings and attachments encountered in cultivation:
   • Two Theories of No Cause
   • Four Theories of Pervasive Permanence
   • Four Distorted Views (Partial Impermanence and Partial Permanence)
   • Four Theories of Finiteness
   • Four Kinds of Distortion (Confused and Reckless Theories of Immortality)
   • Delusion of Form After Death
   • Delusion of Formlessness After Death
   • Delusion of Neither Existence Nor Non-existence After Death
   • Seven Theories of Annihilation
   • Five Theories of Nirvana
3. Region of the Consciousness Skandha: Explains the characteristics of the Consciousness Skandha and the manifestations of the cultivator attaining this state.
4. Ten Kinds of Errors in the Consciousness Skandha: Details the ten kinds of wrong views and attachments that may arise in the stage of the Consciousness Skandha.
5. The Essence of the Five Skandhas: The Buddha explains that the five skandhas are all formed by false thinking and details the characteristics of each skandha.
6. Sequence of Cultivation: Explains the sequence of arising and eliminating the five skandhas, and the difference between theory and practice.
7. Merit of Holding and Reciting the Sutra: Emphasizes the supreme merit of reciting and holding the Shurangama Sutra and Mantra, which can eliminate obstacles from offenses until Bodhi is achieved.
8. Transmission of Teachings: The Buddha instructs Ananda to transmit this Dharma door to future generations to help sentient beings recognize demonic events and avoid deviant views.
9. Boundaries of the Five Skandhas: Explains the boundaries of each skandha to help cultivators understand the scope of each skandha.
10. Conclusion: Emphasizes the importance of practicing according to the teachings and the supreme merit of this Sutra.

These key points cover the main content of the 10th Volume of the Shurangama Sutra, including the various states in the cultivation process, the obstacles that may be encountered, and how to correctly understand the nature of the five skandhas, providing important guidance for cultivators.

The Shurangama Sutra Volume 10 Complete Text

If this shimmering disturbance of the original nature returns to its original stillness, and the habits of disturbance are extinguished like waves settling into calm water, this is called the end of the formations skandha. This person can then transcend the turbidity of living beings. Contemplating the cause of this, the subtle hidden false thought is its root.

Ananda, you should know that when good men obtain correct knowledge in Shamatha, their minds are solid and bright, and the ten kinds of heavenly demons cannot disturb them. They can then deeply investigate the origin of the categories of life. When the origin of these categories is revealed, they observe the subtle, clear, and pervasive disturbance of the origin. If they start to speculate and calculate within this perfect origin, they will fall into the two theories of non-causality.

First, the person sees the origin as causeless. Why? Because this person has completely destroyed the mechanisms of life. relying on the eight hundred merits of the eye faculty, he sees all living beings in the eighty thousand aeons, flowing in the currents of karma, dying here and being born there. He only sees the cycle of beings within this period but cannot see anything beyond eighty thousand aeons. He then concludes: ‘All living beings in the ten directions of this world exist naturally without cause since eighty thousand aeons.’ Because of this speculation, he loses correct and pervasive knowledge, falls into external paths, and becomes confused about the Bodhi nature.

Second, the person sees the end as causeless. Why? Since this person sees the root of life, he knows that humans give birth to humans and birds give birth to birds. Crows have always been black, and swans have always been white. Humans and gods stand upright, while animals walk horizontally. White color is not achieved by washing, and black is not created by dyeing. These have not changed for eighty thousand aeons. Now that he has exhausted this form, it will continue to be so. ‘I have never seen Bodhi, so how can there be such a thing as attaining Bodhi? You should know that all phenomena today naturally have no cause.’ Because of this speculation, he loses correct and pervasive knowledge, falls into external paths, and becomes confused about the Bodhi nature. This is called the first external path, which establishes the theory of non-causality.

Ananda, in this Samadhi, good men with solid and bright minds are not disturbed by demons. They investigate the origin of life categories and observe the subtle, clear, and constant disturbance of the origin. If they start to speculate about the perfect constancy, they will fall into the four theories of pervasive permanence.

First, the person investigates the mind and its object, and finds both natures are causeless. through cultivation, he knows that in twenty thousand aeons, all beings’ births and deaths circulate without being lost. He calculates this as permanence.

Second, the person investigates the four great elements and finds their nature to be permanent. Through cultivation, he knows that in forty thousand aeons, the existence of all living beings and their births and deaths remains constant in substance and is never lost. He calculates this as permanence.

Third, the person investigates the six sense organs, the Manas, and the consciousnesses, finding the origin of the mind to be constant. Through cultivation, he knows that in eighty thousand aeons, all living beings circulate without loss. Since the origin is always present and never lost, he calculates this as permanence.

Fourth, since the person has exhausted the source of thinking, there is no more flow or movement regarding physiological arising and ceasing. Since the thinking mind of arising and ceasing is now forever extinguished, he naturally perceives the state as non-arising and non-ceasing within reason. Because of this mental measurement, he calculates it as permanence. Because of this speculation on permanence, he loses correct and pervasive knowledge, falls into external paths, and becomes confused about the Bodhi nature. This is called the second external path, which establishes the theory of perfect permanence.

Again, in this Samadhi, good men with solid and bright minds are not disturbed by demons. They investigate the origin of life categories and observe the subtle, clear, and constant disturbance of the origin. If they calculate existence regarding self and others, they fall into the four distorted views of partial impermanence and partial permanence.

First, the person observes the subtle bright mind pervading the ten directions and takes this stillness as the ultimate spiritual self. From this, he calculates: ‘I pervade the ten directions,凝ming and unmoving. All living beings are born and die within my mind.’ Thus, he considers his mind nature to be permanent, while that which arises and ceases is truly impermanent.

Second, the person does not observe his own mind but broadly observes the lands in the ten directions as numerous as Ganges sands. He sees places where aeons are destroyed as having the nature of ultimate impermanence, and places where aeons are not destroyed as ultimate permanence.

Third, the person observes his own mind separately, finding it fine and subtle like dust particles. flowing through the ten directions, its nature involves no change. It can cause this body to be born and die. He calls its indestructible nature his permanent self, and all that flows out from him as birth and death is the nature of impermanence.

Fourth, the person knows the thinking skandha is exhausted and sees the flow of the formations skandha. He calculates the continuous flow of the formations skandha as the nature of permanence, and the form, feeling, and thinking skandhas which have already extinguished as impermanence. Because of this speculation of partial impermanence and partial permanence, he falls into external paths and becomes confused about the Bodhi nature. This is called the third external path, which establishes the theory of partial permanence.

Again, in this Samadhi, good men with solid and bright minds are not disturbed by demons. They investigate the origin of life categories and observe the subtle, clear, and constant disturbance of the origin. If they calculate regarding location and time, they fall into the four theories of finiteness.

First, the person speculates on the origin of life flowing endlessly. He calculates the past and future as finite, and the continuous mind as infinite.

Second, the person observes eighty thousand aeons and sees that before eighty thousand aeons there was silence with no seeing or hearing. He calls the place of no seeing and hearing infinite, and the place with living beings finite.

Third, the person calculates that his pervasive knowledge makes him infinite. Since all people appear within his knowledge, but he has never known their knowledge nature, he says others do not have an infinite mind but only a finite nature.

Fourth, the person thoroughly investigates the emptiness of the formations skandha. Based on what he sees, he measures with his mind. He calculates that within the body of every living being, half is living and half is perishing. Thus he concludes that everything in the world is half finite and half infinite. Because of this speculation on finiteness and infiniteness, he falls into external paths and becomes confused about the Bodhi nature. This is called the fourth external path, which establishes the theory of finiteness.

Again, in this Samadhi, good men with solid and bright minds are not disturbed by demons. They investigate the origin of life categories and observe the subtle, clear, and constant disturbance of the origin. If they calculate regarding knowledge and views, they fall into the four kinds of confused and reckless theories, which are distorted speculations about immortality.

First, the person observes the origin of change. seeing the flow, he calls it change; seeing the continuity, he calls it permanence; seeing what is visible, he calls it existence; seeing what is not visible, he calls it non-existence. Seeing the nature of continuity as unbroken, he calls it increase; seeing the separation within the continuity, he calls it decrease. He calls the arising of each as existence and the mutual cessation as non-existence. Viewing with reason but seeing with a differentiating mind, if someone seeking the Dharma asks its meaning, he replies: ‘I am now both living and dying, both existing and non-existing, both increasing and decreasing.’ He speaks confusingly at all times, causing the listener to lose the thread.

Second, the person carefully observes his mind and finds no existence anywhere, achieving a realization based on non-existence. If someone comes to ask, he answers with only one word: ‘Nothing.’ Apart from ’nothing,’ he says nothing else.

Third, the person carefully observes his mind and finds existence everywhere, achieving a realization based on existence. If someone comes to ask, he answers with only one word: ‘Yes.’ Apart from ‘yes,’ he says nothing else.

Fourth, the person sees both existence and non-existence. Because his state branches out, his mind becomes confused. If someone comes to ask, he answers: ‘Existence is also non-existence. Within non-existence, there is no existence.’ Everything is chaotic and cannot be questioned further. Because of this chaotic and empty speculation, he falls into external paths and becomes confused about the Bodhi nature. This is called the fifth external path, the four distorted theories of confused and reckless immortality.

Again, in this Samadhi, good men with solid and bright minds are not disturbed by demons. They investigate the origin of life categories and observe the subtle, clear, and constant disturbance of the origin. If they calculate existence after death in the endless flow, they fall into the distorted view that there is form after death. They may say ‘form is myself,’ or ‘I am perfect and contain all lands, so I have form,’ or ’external conditions return to me, so form belongs to me,’ or ‘I rely on the continuity of formations, so I am in form.’ In all these calculations, they say there is form after death. Circulating like this, there are sixteen forms. From this, they speculate that afflictions and Bodhi are both permanent, running parallel without touching each other. Because of this speculation on existence after death, they fall into external paths and become confused about the Bodhi nature. This is called the sixth external path, which establishes the theory of form after death in the five skandhas.

Again, in this Samadhi, good men with solid and bright minds are not disturbed by demons. They investigate the origin of life categories and observe the subtle, clear, and constant disturbance of the origin. If they calculate in the skandhas of form, feeling, and thinking which have already been extinguished, they fall into the distorted view that there is no form after death. Seeing that form is extinguished and shape has no cause; observing that thinking is extinguished and the mind has no attachment; knowing that feeling is extinguished and there is no further connection—the skandhas have dispersed. Even if there is physiological life, without feeling and thinking, it is like grass and wood. Since this substance is currently unattainable, how can there be any form after death? Based on this, they verify that there is no form after death. circulating in this way, there are eight kinds of formlessness. From this, they may conclude that Nirvana and cause and effect are all empty, merely names with ultimate annihilation. Because of this speculation on non-existence after death, they fall into external paths and become confused about the Bodhi nature. This is called the seventh external path, which establishes the theory of formlessness after death in the five skandhas.

Again, in this Samadhi, good men with solid and bright minds are not disturbed by demons. They investigate the origin of life categories and observe the subtle, clear, and constant disturbance of the origin. If they calculate that existence implies mutual non-existence and mutual destruction, they fall into the distorted view that there is neither form nor formlessness after death. In form, feeling, and thinking, they see existence as non-existence; in the flowing of formations, they view non-existence as not non-existence. Circulating in this way, they exhaust the limits of the skandhas and the realms. If they obtain any one aspect of the eight forms of neither existence nor non-existence, they claim that after death there is neither form nor formlessness. Furthermore, because they calculate that the nature of all formations is changing and false, their minds generate a partial understanding that existence and non-existence are both false, and they lose touch with reality. Because of this speculation on neither existence nor non-existence after death, and because the future is obscure to them and cannot be spoken of, they fall into external paths and become confused about the Bodhi nature. This is called the eighth external path, which establishes the theory of neither existence nor non-existence after death in the five skandhas.

Again, in this Samadhi, good men with solid and bright minds are not disturbed by demons. They investigate the origin of life categories and observe the subtle, clear, and constant disturbance of the origin. If they calculate extinction after creation, they fall into the seven theories of annihilation. They may calculate that the body is extinguished, or that desire is extinguished, or that suffering is extinguished, or that ultimate joy is extinguished, or that ultimate renunciation is extinguished. Circulating in this way, they exhaust the seven limits of annihilation, believing that once extinguished, there is no return. Because of this speculation on annihilation after death, they fall into external paths and become confused about the Bodhi nature. This is called the ninth external path, which establishes the theory of annihilation after death in the five skandhas.

Again, in this Samadhi, good men with solid and bright minds are not disturbed by demons. They investigate the origin of life categories and observe the subtle, clear, and constant disturbance of the origin. If they calculate existence after creation, they fall into the five theories of Nirvana. They may take the Desire Realm as the true transition and reliance because they see its perfect brightness and develop admiration for it. Or they may take the First Dhyana as Nirvana because its nature is free from worry. Or they may take the Second Dhyana because its mind is free from suffering. Or they may take the Third Dhyana because of its extreme joy. Or they may take the Fourth Dhyana because suffering and joy are both gone, and it is not subject to the arising and ceasing of rebirth. They mistake the flawed heavens for the unconditioned state and consider these five places of peace as supreme pure reliance. Circulating in this way, they consider these five places as ultimate. Because of this speculation on five present Nirvanas, they fall into external paths and become confused about the Bodhi nature. This is called the tenth external path, which establishes the theory of five present Nirvanas in the five skandhas.

Ananda, these ten kinds of crazy explanations of Dhyana are due to the interaction of the formations skandha with the mind, manifesting these understandings. Living beings are stubborn and deluded; they do not assess themselves. When these states appear, they mistake confusion for understanding. They claim to have ascended to sagehood, commit the great lie, and fall into the Uninterrupted Hell. After my Nirvana, you must transmit the Tathagata’s mind to the Dharma-ending Age, causing all living beings to awaken to this meaning. Do not let the demons of the mind arise and create deep karma. Protect and cover them, eliminate deviant views, and teach them to awaken to the true meaning of body and mind. Do not let them stray onto branch roads in the Unsurpassed Way. Do not let them be satisfied with a little achievement. You should serve as a pure guide for the Great King of Awakening.

Ananda, when a good man cultivating Samadhi has put an end to the formations skandha, the subtle, clear disturbance of worldly nature and the shared basis of life suddenly shatter. The deep ties of the retribution of karma and the deep pulse of sensing and responding are suspended. He is about to have a great awakening in the sky of Nirvana, like a rooster crowing for the second time, looking towards the east where there is already a refined light. His six sense organs are empty and still, no longer running out. Using inner and outer clarity, he enters a state where there is nothing to enter. He deeply understands the origin of the lives of the twelve categories of beings in the ten directions. He observes the source but is not drawn into any category. He has obtained identity with the ten directions. The refined light does not sink but discovers secrets solely. This is called the region of the consciousness skandha. If he has become identical with the groups of beings and has worn out the six gates so that they open and join, seeing and hearing becoming neighborly and functioning interchangeably in purity, and the worlds of the ten directions as well as his own body and mind are like clear colored glass, transparent inside and out, this is called the end of the consciousness skandha. This person can then transcend the turbidity of life. Contemplating the cause of this, the distortion of relying on voidness and unreality is its root.

Ananda, you should know that this good man has exhausted the emptiness of all formations and has returned consciousness to the source. He has ended arising and ceasing, but he has not yet perfected the subtle wonder of tranquil extinction. He can cause his own sense organs to merge and open, and he also has mutual awareness with all categories of beings in the ten directions. His awareness is pervasive and enters the perfect source. If, in returning to the truth, he establishes a cause of true permanence and gives rise to a supreme understanding, this person falls into the attachment to the cause of what is causeless. Kapila and Sankhya who return to the Dark Truth become his companions. He becomes confused about the Bodhi of the Buddha and loses his knowledge and vision. This is the first state, establishing a mind of attainment and achieving the fruit of what is returned to. It violates perfection and turns away from the City of Nirvana, generating the seed of an external path.

Ananda, again, the good man has exhausted the emptiness of all formations and has ended arising and ceasing, but he has not yet perfected the subtle wonder of tranquil extinction. If, in what he returns to, he views it as his own self, and considers all living beings in the twelve categories throughout space to flow out from his own body, giving rise to a supreme understanding, this person falls into the attachment of ability and non-ability. Mahesvara, who manifests a boundless body, becomes his companion. He becomes confused about the Bodhi of the Buddha and loses his knowledge and vision. This is the second state, establishing a mind of ability and achieving the fruit of ability. It violates perfection and turns away from the City of Nirvana, generating the seed of the Great Pride Heaven where ‘I’ am distinct and perfect.

Again, the good man has exhausted the emptiness of all formations and has ended arising and ceasing, but he has not yet perfected the subtle wonder of tranquil extinction. If, in what he returns to, he takes refuge, suspecting that his body and mind flow out from there and that all space in the ten directions arises from there, he establishes a true permanent body free from arising and ceasing explanation at the place where everything arises. Within arising and ceasing, he prematurely calculates permanence. Being confused about non-arising and also deluded about arising and ceasing, he rests in confusion and gives rise to a supreme understanding. This person falls into the attachment of permanence and impermanence. The God of Sovereignty becomes his companion. He becomes confused about the Bodhi of the Buddha and loses his knowledge and vision. This is the third state, establishing a mind of relying on a cause and achieving the fruit of false calculation. It violates perfection and turns away from the City of Nirvana, generating the seed of inverted perfection.

Again, the good man has exhausted the emptiness of all formations and has ended arising and ceasing, but he has not yet perfected the subtle wonder of tranquil extinction. If, because his knowledge is pervasive and perfect, he establishes an understanding based on this knowledge that all grass and wood in the ten directions are sentient and not different from humans—that grass and wood become humans, and humans die and become grass and trees in the ten directions—and purely on this lack of selection he gives rise to a supreme understanding, this person falls into the attachment of knowledge and non-knowledge. Vasishtha and Seni who hold that everything has awareness become his companions. He becomes confused about the Bodhi of the Buddha and loses his knowledge and vision. This is the fourth state, establishing a mind of perfect knowledge and achieving the fruit of falseness and error. It violates perfection and turns away from the City of Nirvana, generating the seed of inverted knowledge.

Again, the good man has exhausted the emptiness of all formations and has ended arising and ceasing, but he has not yet perfected the subtle wonder of tranquil extinction. If he has obtained accord in the perfect interfusion and mutual functioning of the sense organs, he may utilize this perfect transformation for everything to happen. He may seek the brightness of fire, enjoy the purity of water, love the circulation of wind, or observe the accomplishment of earth. He revers and serves these elements. Establishing them as the fundamental cause, he establishes an understanding of permanence. This person falls into the attachment of arising and non-arising. The Kasyapas and Brahmans who diligently serve fire and worship water, seeking to escape birth and death, become his companions. He becomes confused about the Bodhi of the Buddha and loses his knowledge and vision. This is the fifth state, establishing a mind of attached worship and losing the mind to objects, establishing a false cause to seek a false fruit. It violates perfection and turns away from the City of Nirvana, generating the seed of inverted transformation.

Again, the good man has exhausted the emptiness of all formations and has ended arising and ceasing, but he has not yet perfected the subtle wonder of tranquil extinction. If, in the perfect brightness, he calculates that the brightness is void, and he denies the extinction of all transformations to take eternal extinction as his reliance, giving rise to a supreme understanding, this person falls into the attachment of returning and non-returning. Those in the Heaven of No Thought and the Shunyata gods become his companions. He becomes confused about the Bodhi of the Buddha and loses his knowledge and vision. This is the sixth state, establishing a mind of perfect voidness and achieving the fruit of emptiness and destruction. It violates perfection and turns away from the City of Nirvana, generating the seed of severance and extinction.

Again, the good man has exhausted the emptiness of all formations and has ended arising and ceasing, but he has not yet perfected the subtle wonder of tranquil extinction. If, in the perfect permanence, he solidifies his body for long residence, similar to the essence which is perfect and does not decay, giving rise to a supreme understanding, this person falls into the attachment of craving and non-craving. Asita and those who seek long life become his companions. He becomes confused about the Bodhi of the Buddha and loses his knowledge and vision. This is the seventh state, establishing a firm false cause based on attachment to the source of life and achieving the fruit of long toil. It violates perfection and turns away from the City of Nirvana, generating the seed of false prolongation.

Again, the good man has exhausted the emptiness of all formations and has ended arising and ceasing, but he has not yet perfected the subtle wonder of tranquil extinction. Observing the mutual communication of life, he wants to retain worldly objects and fears their extinction. At this juncture, he sits in a lotus palace, transforms the seven treasures, increases beautiful maidens, and indulges his mind, giving rise to a supreme understanding. This person falls into the attachment of truth and non-truth. Chakravartin and world rulers become his companions. He becomes confused about the Bodhi of the Buddha and loses his knowledge and vision. This is the eighth state, generating the cause of deviant thinking and establishing the fruit of blazing dust. It violates perfection and turns away from the City of Nirvana, generating the seed of heavenly demons.

Again, the good man has exhausted the emptiness of all formations and has ended arising and ceasing, but he has not yet perfected the subtle wonder of tranquil extinction. In the brightness of life, he distinguishes between the refined and the coarse, decides on the true and the false, and deals with cause and effect reciprocally. He only seeks induction and turns his back on the Pure Way. This is called creating suffering, severing accumulation, witnessing extinction, and cultivating the Way. Residing in extinction and stopping there, without advancing, he gives rise to a supreme understanding. This person falls into the fixity of a Hearer. Those unlearned monks and those with overweening pride become his companions. He becomes confused about the Bodhi of the Buddha and loses his knowledge and vision. This is the ninth state, perfecting a mind of essential response and achieving the fruit of tranquil stillness. It violates perfection and turns away from the City of Nirvana, generating the seed of entanglement in emptiness.

Again, the good man has exhausted the emptiness of all formations and has ended arising and ceasing, but he has not yet perfected the subtle wonder of tranquil extinction. If, in the perfectly fused and pure enlightenment, he investigates the profound mystery and establishes it as Nirvana without advancing further, giving rise to a supreme understanding, this person falls into the fixity of a Pratyekabuddha. Those who realize solitary enlightenment and do not turn their minds back become his companions. He becomes confused about the Bodhi of the Buddha and loses his knowledge and vision. This is the tenth state, perfecting a clear understanding of the mind and achieving the fruit of clear brightness. It violates perfection and turns away from the City of Nirvana, generating the seed of clear understanding that does not transform perfectly.

Ananda, these ten kinds of crazy explanations of Dhyana are due to the interaction of the formations skandha with the mind, manifesting these understandings. Living beings are stubborn and deluded; they do not assess themselves. When these states appear, they mistake confusion for understanding. They rest in what they love, established on the habit of previous confusion, and consider it to be the ultimate place of peace and rest. They claim to have satisfied Unsurpassed Bodhi. This is a great lie, and they become external path demons. After their karma ends, they fall into the Uninterrupted Hell. The Sound Hearers and Pratyekabuddhas cannot advance further. You should keep the Tathagata’s Way in mind and transmit this Dharma door to the Dharma-ending Age after my Nirvana, causing all living beings to awaken to this meaning. Do not let the demons of views create deep karma. Protect and comfort them, eliminate deviant connections, and help their bodies and minds enter the Buddha’s knowledge and vision. From the beginning of their accomplishment to the end, do not let them go astray. This Dharma door was used by Buddhas as numerous as motes of dust in past aeons; relying on this mind, they opened to the Unsurpassed Way. When the consciousness skandha ends, your present sense organs will function interchangeably. From this mutual functioning, you will enter the Bodhisattva’s Vajra Dry Wisdom. The perfect, bright, pure mind will transform within, like a pure lapis lazuli containing a precious moon. You will then transcend the Ten Faiths, Ten Dwellings, Ten Practices, Ten Dedications, and the Four Additional Practices, entering the Bodhisattva’s Vajra Ten Grounds, Equal Enlightenment, and Wonderful Enlightenment, entering the Tathagata’s Sea of Wonderful Adornment. You will perfect Bodhi and return to having attained nothing. This is the specific explanation of subtle demonic events perceived in Shamatha and Vipasyana by past Buddhas and World Honored Ones. When demonic states appear, you will be able to recognize them. Wash away the defilement in your mind and do not fall into wrong views. The skandha demons will be destroyed, the heavenly demons smashed, the powerful ghosts and spirits will lose their wits and flee, and the li and mei ghosts will no longer be born. You will advance directly to Bodhi without any lack or inferiority. In the Great Nirvana, your mind will not be confused or dull. If there are dull and slow living beings in the Dharma-ending Age who do not recognize Dhyana and do not know the Dharma, who reckless cultivate Samadhi, you should fear they will fall into deviant ways. You should single-mindedly exhort them to hold the Shurangama Mantra of the Buddha’s Summit. If they cannot recite it, they should write it down and place it in the meditation hall or wear it on their bodies so that no demons can move them. You should respect and honor the ultimate cultivation and progress of the Tathagatas of the ten directions as the final model.

Ananda arose from his seat. Upon hearing the Buddha’s instruction, he prostrated and held it with reverence, remembering it without loss. Then, in the midst of the assembly, he again addressed the Buddha, saying: ‘As the Buddha has said, in the five skandhas, the five kinds of falseness are the root of thinking. We have not previously received such detailed instruction from the Tathagata. Are these five skandhas to be eliminated together, or do they end in sequence? What are the boundaries of these five layers? I only hope the Tathagata, out of great compassion, will clarify the minds and eyes of this assembly, and serve as a guiding eye for all living beings in the future Dharma-ending Age.’

The Buddha told Ananda: ‘The true, wonderful, bright, primordially enlightened perfect purity does not contain birth and death or any defilements. Even emptiness arises because of false thinking. This source, the primordially enlightened, wonderful, bright, true essence, falsely produces the material world. Like Yajnadatta who got confused about his head and recognized his shadow, the false origin has no cause. Within false thinking, the nature of causes and conditions is established. Those who are confused about causes and conditions call it spontaneity. Even the nature of emptiness is substantialized illusion. Both causes and conditions and spontaneity are merely the calculations of living beings‘ false minds. Ananda, if you know the origin of falseness, you can speak of false causes and conditions. If the false origin doesn’t exist, then the false causes and conditions have no basis. How much less is this understood by those who advocate spontaneity? Therefore, the Tathagata has revealed to you that the fundamental cause of the five skandhas is purely false thinking.

Your body was first born from your parents’ thoughts. If your mind had no thoughts, you could not have come to receive life through their thoughts. As I have said before, when you think of vinegar, saliva appears in your mouth. When you think of climbing heights, your feet tingle. Since the cliff doesn’t exist and the vinegar hasn’t come, if your body were not of the same category as falseness, how could saliva come out just from talking about vinegar? Therefore, you should know that your present physical body is called the first layer of solid false thinking. The thought of climbing heights can cause your body to physically feel tingling. Since the physical body is moved by feelings resulting from causes, and you are currently driven by the two manifestations of favoring what is beneficial and opposing what is harmful, this is called the second layer of hollow and bright false thinking. Your thoughts drive your physical body. Since the body is not of the same category as thoughts, why does your body assume various postures in response to your thoughts? The mind arises and the form adopts it, corresponding to the thought. When awake it is thinking; when asleep it becomes dreams. Thus, your thinking stirs up false emotions. This is called the third layer of interpenetrating false thinking. The biochemical processes do not stop; they move secretly and shift. Nails grow, hair flourishes, vitality wanes, and the face wrinkles. Day and night they replace each other, yet you never notice. Ananda, if this is not you, how can your body change? If it is truly you, why are you unaware of it? Thus, your conduct passes in every thought without stopping. This is called the fourth layer of subtle and hidden false thinking. Also, your refined clarity, which is still and unmoving, is called constant. Yet, within your body, it does not go beyond seeing, hearing, feeling, and knowing. If it were truly refined and true, it would not contain false habits. Why, then, do you see a strange object and, after years of having forgotten it, suddenly see it again and remember it clearly without any loss? In this refined clarity which is still and unmoving, how can there be calculations simply from receiving habits in every thought? Ananda, you should know that this stillness is not real. It is like rapidly flowing water that looks still from a distance. Because it flows too fast, it is not seen as flowing, but it is not non-flowing. If it were not the source of thought, how could it receive the habits of thought? Unless your six sense organs function interchangeably and open, this false thinking will never be extinguished. Therefore, your present seeing, hearing, feeling, and knowing are strings of habits. Within the profound clarity, there is illusory nothingness. This is the fifth layer of inverted, subtle, and refined investigation.’

Ananda, these five receiving skandhas are created by five kinds of false thinking. You now want to know the shallow and deep boundaries. Form and emptiness are the boundaries of form. Contact and separation are the boundaries of feeling. Remembering and forgetting are the boundaries of thinking. Arising and ceasing are the boundaries of formations. Entering stillness and merging with stillness are the boundaries of consciousness. These five skandhas arise in overlapping layers. Their arising is due to consciousness; their cessation begins with the elimination of form. Principle can be enlightened to suddenly, and with enlightenment, they are merged and eliminated. But phenomena cannot be removed suddenly; they must be exhausted in sequence. I have already shown you the tying and untying of the knots only the Yashodhara towel. What is still not clear that you ask about this again? You should cause your mind to understand the root of this false thinking, and transmit this to future cultivators in the Dharma-ending Age. Let them recognize falseness and become deeply repulsed by it, knowing that there is Nirvana and not being attached to the Triple Realm.

Ananda, if someone were to fill the empty space of the ten directions with the seven treasures and offer them to the Buddhas as numerous as motes of dust, serving and making offerings with a mind that is not empty or wasteful, what do you think? Would this person obtain many blessings from such causes and conditions of giving to the Buddhas?

Ananda answered: ‘Space is endless, and the treasures are boundless. Formerly, a living being gave the Buddha seven coins and obtained the position of a Wheel-Turning King as a result of relinquishing his body. How much more if the limit of space is filled and the Buddha lands are full of precious treasures given in charity? Through endless aeons, it cannot be conceived. How could there be a limit to such blessings?’

The Buddha told Ananda: ‘The words of the Buddhas and Tathagatas are not false. Suppose there is another person who has committed the Four Parajikas and the Ten Parajikas, and in an instant passes through the Avici Hells of this direction and other directions, exhausting them all without exception. If he can, with a single thought, explain this Dharma door to those who have not learned it in the Dharma-ending Age, this person’s karmic obstacles will be extinguished in response to that thought, and the causes for the hellish suffering he was to receive will turn into a land of peace and happiness. The blessings he obtains will surpass those of the previous person who gave charity by a hundred times, a thousand times, ten million times, and indeed by amounts that calculation and analogy cannot reach. Ananda, if there are living beings who can recite this Sutra and hold this Mantra, even if I were to speak for endless aeons, I could not finish describing it. If they rely on my teachings and practice as instructed, they will directly attain Bodhi without any further demonic karma.’

When the Buddha had finished speaking this Sutra, the Bhikshus, Bhikshunis, Upasakas, Upasikas, and all the gods, humans, and Asuras in the world, as well as Bodhisattvas, Sound Hearers, Pratyekabuddhas, Sages, and Immortals from other directions, and the ghost and spirit kings who had initially resolved their minds, were all greatly delighted. They made obeisance and departed.

The Shurangama Sutra Volume 10 Vernacular Translation

Ananda, those good men who cultivate Samadhi and whose thinking skandha has ended are consistently the same whether awake or asleep, as their dream-thinking has vanished. Their bright awareness is empty and still, like a clear sky, no longer burdened by coarse and heavy shadows of former sense objects. When they observe the mountains, rivers, and dry land of all worlds, it is like looking at a clear reflection in a mirror: things come without sticking and pass without leaving traces. They accept and reflect emptiness, understanding that old habits are gone and only the essence of truth remains. The root of birth and death is exposed from this point on. They see all twelve categories of living beings in the ten directions and completely exhaust their kinds. Although they have not yet penetrated the individual threads of destiny for each, they see the common basis of life, which is like a shimmering mirage, flickering and pure, serving as the ultimate pivot of the illusionary sense organs and objects. This is called the region of the formations skandha. If this flickering and pure original nature returns to its original stillness, and the habits of the original nature are extinguished like waves settling into calm water, this is called the end of the formations skandha. This person can then transcend the turbidity of living beings. Contemplating the cause of this, the subtle hidden false thought is its root.

Ananda, let me tell you an interesting story. Once there was a kind cultivator who diligently practiced Samadhi. When his thinking skandha was eliminated, some wonderful changes occurred.

Ordinary people have all sorts of strange imaginations when they dream, but this cultivator was different. His dream-thinking vanished, and his state of mind was the same whether asleep or awake. His consciousness became clear and peaceful, like a clear sky, free from coarse worldly thoughts and worries. When he observed the mountains, rivers, and the earth of the world, everything was clear like a reflection in a mirror. All scenes left no trace in his mind, like wind passing over water, coming without a shadow and leaving without a trace.

This cultivator’s mind became so pure that only the most authentic spirit remained. He began to see the origin of life, as if lifting a mysterious veil. He could see all lives in the ten directions. Although he didn’t fully understand the history of each life, he saw the common origin of all lives. This origin was like shimmering floating light, clear yet slightly disturbed; it is the root of all life.

The cultivator continued to practice deeply, and finally, his mind became like a calm lake without a single ripple. At this time, he finally transcended the turbidity of living beings and saw clearly the essence of all falseness.

Ananda, you should know that when good men obtain correct knowledge in Shamatha, their minds are solid and bright, and the ten kinds of heavenly demons cannot disturb them. They can then deeply investigate the origin of the categories of life. When the origin of these categories is revealed, they observe the subtle, clear, and pervasive disturbance of the origin. If they start to speculate and calculate within this perfect origin, they will fall into the two theories of non-causality.

Ananda, you should know that when good men correctly cultivate Samatha, their minds become firm and bright. At this time, even the ten kinds of heavenly demons cannot disturb them.

However, when they begin to deeply investigate the origin of life, some may generate wrong ideas during the process. They may misunderstand the pure yet slightly disturbed origin of life and start to make various speculations and calculations. If they do this, they will fall into the erroneous concept of ‘Two Theories of Non-Causality’.

First, the person sees the origin as causeless. Why? Because this person has completely destroyed the mechanisms of life. Relying on the eight hundred merits of the eye faculty, he sees all living beings in the eighty thousand aeons, flowing in the currents of karma, dying here and being born there. He only sees the cycle of beings within this period but cannot see anything beyond eighty thousand aeons. He then concludes: ‘All living beings in the ten directions of this world exist naturally without cause since eighty thousand aeons.’ Because of this speculation, he loses correct and pervasive knowledge, falls into external paths, and becomes confused about the Bodhi nature.

The Buddha continued to explain the ‘Two Theories of Non-Causality’, which are two wrong views. The first wrong view is the ‘Theory of Original Non-Causality’. Some cultivators see the root of life and can see the cycle of living beings over eighty thousand aeons. They see beings living and dying in different worlds, but they know nothing about what happened before eighty thousand aeons.

Therefore, they form a wrong idea: ‘These living beings have existed naturally for eternity since eighty thousand aeons ago, without any cause.’ Because of this wrong speculation, they lose correct wisdom, turn into external paths, and lose the nature of Bodhi.

Second, the person sees the end as causeless. Why? Since this person sees the root of life, he knows that humans give birth to humans and birds give birth to birds. Crows have always been black, and swans have always been white. Humans and gods stand upright, while animals walk horizontally. White color is not achieved by washing, and black is not created by dyeing. These have not changed for eighty thousand aeons. Now that he has exhausted this form, it will continue to be so. ‘I have never seen Bodhi, so how can there be such a thing as attaining Bodhi? You should know that all phenomena today naturally have no cause.’ Because of this speculation, he loses correct and pervasive knowledge, falls into external paths, and becomes confused about the Bodhi nature. This is called the first external path, which establishes the theory of non-causality.

The second wrong view is the ‘Theory of Final Non-Causality’. Other cultivators, after seeing the root of life, discover some interesting phenomena: humans give birth to humans, and birds give birth to birds. Crows are always black, and white cranes are always white. Humans and gods always stand upright, while animals always lie horizontally. These characteristics seem to have never changed for eighty thousand aeons.

So they think: ‘Since these things have never changed, achieving Buddhahood is probably impossible, right?’

They come to this conclusion: ‘All things now have no cause; everything is naturally so.’ Both of these views are wrong. Because of these wrong speculations, these cultivators lose correct wisdom, turn into external paths, and lose the nature of Bodhi. The Buddha said this is the first external path of non-causality.

The Buddha said gently: ‘Ananda, look, there are many traps on the path of cultivation. We must remain vigilant and not be confused by superficial phenomena. True wisdom is to see through to the truth behind these phenomena.’

Ananda, in this Samadhi, good men with solid and bright minds are not disturbed by demons. They investigate the origin of life categories and observe the subtle, clear, and constant disturbance of the origin. If they start to speculate about the perfect constancy, they will fall into the four theories of pervasive permanence.

The Buddha continued to describe the traps that cultivators might encounter:

The Buddha said gently: ‘Ananda, some cultivators in Samadhi have firm minds and are not confused by demons. They deeply investigate the origin of life and observe the subtle, pure, and constantly disturbing source. However, when observing this perfect and constant source, some start to think wildly and fall into the trap of the ‘Four Theories of Pervasive Permanence’.’

‘What are the Four Theories of Pervasive Permanence?’ Ananda asked curiously.

First, the person investigates the mind and its object, and finds both natures are causeless. Through cultivation, he knows that in twenty thousand aeons, all beings’ births and deaths circulate without being lost. He calculates this as permanence.

The Buddha smiled and explained: ‘The first wrong view is that some cultivators observe that in the span of twenty thousand aeons, the cycle of birth and death of all living beings continues endlessly and has never disappeared. So they think this cycle is eternal and unchanging.’

Second, the person investigates the four great elements and finds their nature to be permanent. Through cultivation, he knows that in forty thousand aeons, the existence of all living beings and their births and deaths remains constant in substance and is never lost. He calculates this as permanence.

‘The second wrong view is that other cultivators observe that in the span of forty thousand aeons, the four elements of earth, water, fire, and wind that make up living beings seem to have always existed and never disappeared. So they think these four elements are eternal and unchanging.’

Third, the person investigates the six sense organs, the Manas, and the consciousnesses, finding the origin of the mind to be constant. Through cultivation, he knows that in eighty thousand aeons, all living beings circulate without loss. Since the origin is always present and never lost, he calculates this as permanence.

‘The third wrong view is that still other cultivators observe that in the span of eighty thousand aeons, the six sense organs (eyes, ears, nose, tongue, body, mind), the Manas consciousness (seventh consciousness), and the Alaya consciousness (eighth consciousness) of living beings seem to have always existed and never disappeared. So they think these consciousnesses are eternal and unchanging.’

The Buddha paused for a moment and then continued: ‘These cultivators, because they see phenomena that have not changed for a long time, mistakenly think these phenomena are eternal.

But they overlook an important fact: even a very long time does not equal eternity.’

The Buddha said earnestly: ‘Ananda, remember that true wisdom is not simply observing phenomena, but seeing the truth behind them. We cannot think that just because we see things that haven’t changed for a long time, they are eternal. Such thoughts will make us lose our way and hinder us from truly understanding the nature of the world.’

Fourth, since the person has exhausted the source of thinking, there is no more flow or movement regarding physiological arising and ceasing. Since the thinking mind of arising and ceasing is now forever extinguished, he naturally perceives the state as non-arising and non-ceasing within reason. Because of this mental measurement, he calculates it as permanence. Because of this speculation on permanence, he loses correct and pervasive knowledge, falls into external paths, and becomes confused about the Bodhi nature. This is called the second external path, which establishes the theory of perfect permanence.

The Buddha continued to describe the fourth wrong view. He said: ‘There are also some cultivators who observe that their imagination has completely stopped, and the physiological movement seems to no longer exist. They think that the mind of arising and ceasing has disappeared forever, leaving only a nature that is neither arising nor ceasing. Thus, they think this state is eternal.’

The Buddha sighed: ‘These people, because of this wrong speculation, lose correct wisdom, turn into external paths, and lose the nature of Bodhi. This is the second external path of perfect permanence.’

Again, in this Samadhi, good men with solid and bright minds are not disturbed by demons. They investigate the origin of life categories and observe the subtle, clear, and constant disturbance of the origin. If they calculate existence regarding self and others, they fall into the four distorted views of partial impermanence and partial permanence.

Next, the Buddha discussed another wrong view: ‘Ananda, some cultivators in Samadhi have firm minds and are not confused by demons. They deeply investigate the origin of life and observe the subtle, pure, and constantly disturbing source. However, when they begin to compare themselves with others, they fall into the trap of ‘Four Distorted Views’, believing that some things are eternal while others are impermanent.’

First, the person observes the subtle bright mind pervading the ten directions and takes this stillness as the ultimate spiritual self. From this, he calculates: ‘I pervade the ten directions,凝ming and unmoving. All living beings are born and die within my mind.’ Thus, he considers his mind nature to be permanent, while that which arises and ceases is truly impermanent.

The first distorted view:

‘Some cultivators observe that their minds pervade the ten directions, clear and still. They believe this is the ultimate spiritual self. They think their mind is eternal and unchanging, while other living beings are born and die within their mind and are thus impermanent.’

Second, the person does not observe his own mind but broadly observes the lands in the ten directions as numerous as Ganges sands. He sees places where aeons are destroyed as having the nature of ultimate impermanence, and places where aeons are not destroyed as ultimate permanence.

The second distorted view:

‘Some cultivators do not observe their own minds but instead observe the countless worlds in the ten directions. Seeing some worlds being destroyed, they consider those as impermanent; seeing other worlds not being destroyed, they consider those as eternal.’

The Buddha paused and looked at Ananda gently: ‘Look, Ananda, these cultivators all make the same mistake. They only see part of the truth and think they understand the whole. They do not realize that in this world, nothing is truly eternal and unchanging, nor is anything completely impermanent. True wisdom is to understand the interconnectedness and changing nature of all things.’

Third, the person observes his own mind separately, finding it fine and subtle like dust particles. Flowing through the ten directions, its nature involves no change. It can cause this body to be born and die. He calls its indestructible nature his permanent self, and all that flows out from him as birth and death is the nature of impermanence.

The third distorted view:

The Buddha said: ‘Some cultivators observe their own minds and find them to be fine and subtle like dust. They believe this mind circulates through the ten directions without ever changing. They feel this mind causes the body to undergo birth and death, so they consider the mind to be eternal and birth and death to be impermanent.’

Fourth, the person knows the thinking skandha is exhausted and sees the flow of the formations skandha. He calculates the continuous flow of the formations skandha as the nature of permanence, and the form, feeling, and thinking skandhas which have already extinguished as impermanence. Because of this speculation of partial impermanence and partial permanence, he falls into external paths and becomes confused about the Bodhi nature. This is called the third external path, which establishes the theory of partial permanence.

The fourth distorted view:

The Buddha continued: ‘There are also some cultivators who find that their imagination has disappeared, but the impulse of formations continues. They consider this continuous impulse of formations to be eternal, while the form, feeling, and thinking that have disappeared are impermanent.’

The Buddha sighed: ‘These people, because of this wrong judgment, believe some things are eternal and others are impermanent. As a result, they lose their direction, lose correct wisdom, and become external paths. This is the third external path of partial permanence.’

Again, in this Samadhi, good men with solid and bright minds are not disturbed by demons. They investigate the origin of life categories and observe the subtle, clear, and constant disturbance of the origin. If they calculate regarding location and time, they fall into the four theories of finiteness.

Then, the Buddha discussed another wrong view:

The Buddha said gently: ‘Ananda, some cultivators in Samadhi have firm minds and are not confused by demons. They deeply investigate the origin of life and observe the subtle, pure, and constantly disturbing source. However, when they start thinking about the limits of the world, they fall into the trap of the ‘Four Theories of Finiteness’.’

‘What are the Four Theories of Finiteness?’ Ananda asked curiously.

The Buddha smiled and said: ‘These are the misconceptions some cultivators have regarding the scope of the world. They try to determine if the world is finite or infinite, but in reality, none of them see the full picture.’

The Buddha paused and continued: ‘Ananda, remember, truth is often not black and white. The nature of the world is complex, and we cannot simply define it as finite or infinite. True wisdom is understanding the interconnectedness of the world, not trying to define it.’

First, the person speculates on the origin of life flowing endlessly. He calculates the past and future as finite, and the continuous mind as infinite.

The Buddha continued to explain the ‘Four Theories of Finiteness’. The first theory of finiteness:

The Buddha said: ‘Some cultivators believe the origin of life flows ceaselessly. They view the past and future as finite, and the continuous consciousness as infinite.’

Second, the person observes eighty thousand aeons and sees that before eighty thousand aeons there was silence with no seeing or hearing. He calls the place of no seeing and hearing infinite, and the place with living beings finite.

The second theory of finiteness:

‘Some cultivators observe events before eighty thousand aeons,’ the Buddha continued. ‘They find that before that time, there seemed to be no life. So they think the place without life is infinite, and the place with life is finite.’

Third, the person calculates that his pervasive knowledge makes him infinite. Since all people appear within his knowledge, but he has never known their knowledge nature, he says others do not have an infinite mind but only a finite nature.

The third theory of finiteness:

The Buddha explained: ‘Some cultivators believe their own knowledge is infinite. They feel that other people’s knowledge falls within their own cognitive scope, yet they do not know the nature of others’ knowledge. Therefore, they think others’ knowledge is finite, and only their own is infinite.’

Fourth, the person thoroughly investigates the emptiness of the formations skandha. Based on what he sees, he measures with his mind. He calculates that within the body of every living being, half is living and half is perishing. Thus he concludes that everything in the world is half finite and half infinite. Because of this speculation on finiteness and infiniteness, he falls into external paths and becomes confused about the Bodhi nature. This is called the fourth external path, which establishes the theory of finiteness.

The fourth theory of finiteness:

The Buddha said: ‘There are also some cultivators who deeply observe the emptiness of the formations skandha and then speculate based on their own understanding. They believe that within each person’s body, half is alive and half is dying. They extend this idea to the whole world, thinking that half the world is finite and half is infinite.’

The Buddha sighed: ‘Because of these wrong judgments, these people think the world is finite or infinite. As a result, they lose their direction, lose correct wisdom, and become external paths. This is the fourth external path of finiteness.’

The Buddha paused and looked at Ananda gently: ‘Ananda, look, these cultivators all make the same mistake. They try to understand the infinite universe with limited knowledge. They do not realize that the nature of the world transcends concepts like finite and infinite.’

The Buddha summarized: ‘True wisdom is understanding that our cognition is limited, and the nature of the world is difficult to define with simple concepts. We should maintain a humble and open mindset, constantly learning and exploring, rather than rushing to conclusions.’

Again, in this Samadhi, good men with solid and bright minds are not disturbed by demons. They investigate the origin of life categories and observe the subtle, clear, and constant disturbance of the origin. If they calculate regarding knowledge and views, they fall into the four kinds of confused and reckless theories, which are distorted speculations about immortality.

The Buddha continued to describe the traps that cultivators might encounter:

The Buddha said gently: ‘Ananda, some cultivators in Samadhi have firm minds and are not confused by demons. They deeply investigate the origin of life and observe the subtle, pure, and constantly disturbing source. However, when they start to speculate about their own knowledge and views, they fall into the trap of ‘Four Kinds of Distorted Views’, generating some strange and chaotic thoughts.’

First, the person observes the origin of change. Seeing the flow, he calls it change; seeing the continuity, he calls it permanence; seeing what is visible, he calls it existence; seeing what is not visible, he calls it non-existence. Seeing the nature of continuity as unbroken, he calls it increase; seeing the separation within the continuity, he calls it decrease. He calls the arising of each as existence and the mutual cessation as non-existence. Viewing with reason but seeing with a differentiating mind, if someone seeking the Dharma asks its meaning, he replies: ‘I am now both living and dying, both existing and non-existing, both increasing and decreasing.’ He speaks confusingly at all times, causing the listener to lose the thread.

The first distortion:

The Buddha explained: ‘Some cultivators observe the changes in things. They call what flows ‘change’ and what continues ‘permanence’. They call what can be seen ‘birth’ and what cannot be seen ’extinction’. They also create concepts like ‘increase’, ‘decrease’, ’existence’, and ’non-existence’. When someone asks them a question, their answers are always confusing, saying things like ‘both born and extinguished’, ‘both existing and non-existing’, ‘both increasing and decreasing’, leaving the questioner completely baffled.’

Second, the person carefully observes his mind and finds no existence anywhere, achieving a realization based on non-existence. If someone comes to ask, he answers with only one word: ‘Nothing.’ Apart from ’nothing,’ he says nothing else.

The second distortion:

The Buddha continued: ‘Some cultivators carefully observe their own minds and find that many things do not exist. So, when someone asks a question, they only answer with the word ‘Nothing’ and say nothing else.’

Third, the person carefully observes his mind and finds existence everywhere, achieving a realization based on existence. If someone comes to ask, he answers with only one word: ‘Yes.’ Apart from ‘yes,’ he says nothing else.

The third distortion:

The Buddha said: ‘Other cultivators observe their own minds and find that many things do exist. So, when someone asks a question, they only answer with the word ‘Yes’ and say nothing else.’

Fourth, the person sees both existence and non-existence. Because his state branches out, his mind becomes confused. If someone comes to ask, he answers: ‘Existence is also non-existence. Within non-existence, there is no existence.’ Everything is chaotic and cannot be questioned further. Because of this chaotic and empty speculation, he falls into external paths and becomes confused about the Bodhi nature. This is called the fifth external path, the four distorted theories of confused and reckless immortality.

The fourth distortion:

The Buddha said: ‘Finally, some cultivators see both ’existence’ and ’non-existence’ simultaneously, resulting in confusing themselves even more. When someone asks a question, their answer becomes very chaotic, saying things like ’existence is also non-existence’ and ‘within non-existence, it is not existence’, which is completely incomprehensible.’

The Buddha sighed: ‘These people, because of these wrong speculations, generate chaotic and false thoughts. As a result, they lose their direction, lose correct wisdom, and become external paths. This is the fifth external path of four kinds of distortion, generating strange and chaotic ideas.’

The Buddha paused and looked at Ananda gently: ‘Ananda, look, these cultivators all make the same mistake. They rely too much on their own reasoning and ignore real experience. True wisdom does not come from complex concepts or extreme views, but from direct understanding and experience of reality. We should maintain an open mind and not be bound by our own thoughts.’

Again, in this Samadhi, good men with solid and bright minds are not disturbed by demons. They investigate the origin of life categories and observe the subtle, clear, and constant disturbance of the origin. If they calculate existence after death in the endless flow, they fall into the distorted view that there is form after death. They may say ‘form is myself,’ or ‘I am perfect and contain all lands, so I have form,’ or ’external conditions return to me, so form belongs to me,’ or ‘I rely on the continuity of formations, so I am in form.’ In all these calculations, they say there is form after death. Circulating like this, there are sixteen forms. From this, they speculate that afflictions and Bodhi are both permanent, running parallel without touching each other. Because of this speculation on existence after death, they fall into external paths and become confused about the Bodhi nature. This is called the sixth external path, which establishes the theory of form after death in the five skandhas.

The Buddha continued to describe the traps that cultivators might encounter:

The Buddha said gently: ‘Ananda, some cultivators in Samadhi have firm minds and are not confused by demons. They deeply investigate the origin of life and observe the subtle, pure, and constantly disturbing source. However, when they start thinking about the endless flow of life, they generate some strange ideas.’

‘The sixth external path: The Theory of Form After Death’

The Buddha explained: ‘Some cultivators believe that after death, some form of existence continues. They have various ideas, for example:

1. ‘My body is myself’
2. ‘My existence contains the whole land’
3. ‘Everything outside follows me’
4. ‘I exist within the body’

These thoughts vary in sixteen ways. They believe that afflictions and Bodhi exist side by side and do not interfere with each other. Because of this false thought, they lose correct wisdom and become external paths.

Again, in this Samadhi, good men with solid and bright minds are not disturbed by demons. They investigate the origin of life categories and observe the subtle, clear, and constant disturbance of the origin. If they calculate in the skandhas of form, feeling, and thinking which have already been extinguished, they fall into the distorted view that there is no form after death. Seeing that form is extinguished and shape has no cause; observing that thinking is extinguished and the mind has no attachment; knowing that feeling is extinguished and there is no further connection—the skandhas have dispersed. Even if there is physiological life, without feeling and thinking, it is like grass and wood. Since this substance is currently unattainable, how can there be any form after death? Based on this, they verify that there is no form after death. Circulating in this way, there are eight kinds of formlessness. From this, they may conclude that Nirvana and cause and effect are all empty, merely names with ultimate annihilation. Because of this speculation on non-existence after death, they fall into external paths and become confused about the Bodhi nature. This is called the seventh external path, which establishes the theory of formlessness after death in the five skandhas.

The seventh external path: The Theory of Formlessness After Death

The Buddha continued: ‘There are also some cultivators who observe that form, feeling, and thinking will disappear, so they believe that nothing will exist after death. Their thinking is as follows:

1. Once the body disappears, there is no basis for existence
2. Once thoughts disappear, the mind has no place to rely on
3. Once feelings disappear, there is no continuity

They believe that even if there is life, without feelings and thoughts, it is the same as grass and trees. Since these things cannot be seen now, how can they exist after death? There are eight variations of this idea. They even believe that Nirvana and cause and effect are empty, just empty names. Because of this wrong thinking, they also lose correct wisdom and become external paths.’

The Buddha paused and looked at Ananda gently: ‘Ananda, look, these cultivators all make the same mistake. They are too attached to what will happen after death and ignore the cultivation of the present moment. Some think there is some kind of existence after death, while others think there is nothing after death. But true wisdom does not come from guessing about the unknown, but from direct understanding and experience of reality.’

The Buddha concluded: ‘Remember, the truth of life transcends concepts like existence and non-existence. We should not be bound by these concepts, but should strive to realize the essence of life. What matters is how we live in the present and how we cultivate, not focusing excessively on what happens after death.’

Again, in this Samadhi, good men with solid and bright minds are not disturbed by demons. They investigate the origin of life categories and observe the subtle, clear, and constant disturbance of the origin. If they calculate that existence implies mutual non-existence and mutual destruction, they fall into the distorted view that there is neither form nor formlessness after death. In form, feeling, and thinking, they see existence as non-existence; in the flowing of formations, they view non-existence as not non-existence. Circulating in this way, they exhaust the limits of the skandhas and the realms. If they obtain any one aspect of the eight forms of neither existence nor non-existence, they claim that after death there is neither form nor formlessness. Furthermore, because they calculate that the nature of all formations is changing and false, their minds generate a partial understanding that existence and non-existence are both false, and they lose touch with reality. Because of this speculation on neither existence nor non-existence after death, and because the future is obscure to them and cannot be spoken of, they fall into external paths and become confused about the Bodhi nature. This is called the eighth external path, which establishes the theory of neither existence nor non-existence after death in the five skandhas.

The Buddha continued to describe the traps that cultivators might encounter:

The Buddha said gently: ‘Ananda, let us continue to talk about those who lose their way in cultivation.’

The eighth external path: The Theory of Neither Existence Nor Non-existence After Death

The Buddha explained: ‘Some cultivators observe that the formations skandha still exists, but the feeling and thinking skandhas have disappeared. They start to consider existence and non-existence simultaneously, and end up confusing themselves. Their thinking is as follows:

1. In form, feeling, and thinking, they see both existence and non-existence
2. In the flow of formations, they observe both non-existence and not non-existence

This contradictory thinking has eight variations. They say that after death, it is neither having form nor lacking form. Because they see everything changing, they think it is neither existence nor non-existence, neither illusion nor reality. Because they cannot determine the state after death, they lose correct wisdom and become external paths.’

Again, in this Samadhi, good men with solid and bright minds are not disturbed by demons. They investigate the origin of life categories and observe the subtle, clear, and constant disturbance of the origin. If they calculate extinction after creation, they fall into the seven theories of annihilation. They may calculate that the body is extinguished, or that desire is extinguished, or that suffering is extinguished, or that ultimate joy is extinguished, or that ultimate renunciation is extinguished. Circulating in this way, they exhaust the seven limits of annihilation, believing that once extinguished, there is no return. Because of this speculation on annihilation after death, they fall into external paths and become confused about the Bodhi nature. This is called the ninth external path, which establishes the theory of annihilation after death in the five skandhas.

The ninth external path: The Theory of Annihilation After Death

The Buddha continued: ‘There are also some cultivators who believe that everything will be annihilated after death. They have seven different ideas:

1. Once the body is gone, there is nothing
2. Once desire is gone, there is nothing
3. Once suffering is gone, there is nothing
4. Once bliss is gone, there is nothing
5. Once extreme renunciation is gone, there is nothing

They believe that what can be seen now will disappear, and after disappearing, there will be nothing left. Because of this wrong thinking, they also lose correct wisdom and become external paths.’

The Buddha paused and looked at Ananda gently: ‘Ananda, look, these cultivators all make the same mistake. They are excessive attached to what happens after death, ignoring the cultivation of the present. Some think that after death it is neither existence nor non-existence, while others think that everything will be annihilated. However, true wisdom does not come from guessing about the unknown, but from direct understanding and experience of reality.’

The Buddha summarized: ‘Remember, the truth of life transcends these concepts. We should not be bound by these ideas, but focus on the cultivation of the present. What matters is how we live in the present, how we understand and experience the essence of life, rather than focusing excessively on matters after death.’

Again, in this Samadhi, good men with solid and bright minds are not disturbed by demons. They investigate the origin of life categories and observe the subtle, clear, and constant disturbance of the origin. If they calculate existence after creation, they fall into the five theories of Nirvana. They may take the Desire Realm as the true transition and reliance because they see its perfect brightness and develop admiration for it. Or they may take the First Dhyana as Nirvana because its nature is free from worry. Or they may take the Second Dhyana because its mind is free from suffering. Or they may take the Third Dhyana because of its extreme joy. Or they may take the Fourth Dhyana because suffering and joy are both gone, and it is not subject to the arising and ceasing of rebirth. They mistake the flawed heavens for the unconditioned state and consider these five places of peace as supreme pure reliance. Circulating in this way, they consider these five places as ultimate. Because of this speculation on five present Nirvanas, they fall into external paths and become confused about the Bodhi nature. This is called the tenth external path, which establishes the theory of five present Nirvanas in the five skandhas.

The Buddha continued to describe the last trap that cultivators might encounter:

The Buddha said gently: ‘Ananda, now let us talk about the tenth external path.’

The tenth external path: The Theory of Five Present Nirvanas

The Buddha explained: ‘Some cultivators believe that they can attain Nirvana in the present life. They have five different ideas:

1. Some consider the Desire Realm as Nirvana because they see beautiful things and develop admiration.
2. Some consider the First Dhyana as Nirvana because there is no worry there.
3. Some consider the Second Dhyana as Nirvana because there is no suffering there.
4. Some consider the Third Dhyana as Nirvana because it is full of joy.
5. Some consider the Fourth Dhyana as Nirvana because there is no suffering or joy, nor the cycle of birth and death.

These people mistake the leaking heavens for the unconditioned Dharma and regard these five places as pure reliance. They believe that they can attain Nirvana in the present life, thus losing correct wisdom and becoming external paths.’

Ananda, these ten kinds of crazy explanations of Dhyana are due to the interaction of the formations skandha with the mind, manifesting these understandings. Living beings are stubborn and deluded; they do not assess themselves. When these states appear, they mistake confusion for understanding. They claim to have ascended to sagehood, commit the great lie, and fall into the Uninterrupted Hell. After my Nirvana, you must transmit the Tathagata’s mind to the Dharma-ending Age, causing all living beings to awaken to this meaning. Do not let the demons of the mind arise and create deep karma. Protect and cover them, eliminate deviant views, and teach them to awaken to the true meaning of body and mind. Do not let them stray onto branch roads in the Unsurpassed Way. Do not let them be satisfied with a little achievement. You should serve as a pure guide for the Great King of Awakening.

The Buddha paused and looked at Ananda seriously: ‘Ananda, these ten kinds of misunderstandings in meditation are all illusions produced by the interaction of the formations skandha. Those ignorant living beings cannot judge correctly. When they encounter these states, they think they have become enlightened, and even claim to be saints. This is a great lie and will cause them to fall into the Uninterrupted Hell.’

The Buddha said earnestly: ‘Ananda, after my Nirvana, you must transmit the intention of the Tathagata to the living beings in the Dharma-ending Age. Let all living beings understand these principles, and do not let the demons of the mind create deep karma. Protect them, eliminate their wrong views, and teach them to understand the true truth. Do not let them go astray in the pursuit of the Supreme Way, nor let them be satisfied with a little achievement. Let them become kings of great awakening and pure examples.’

The Buddha concluded: ‘Remember, Ananda, true Nirvana is not in a specific state or place. It transcends all these concepts. Our goal is not to pursue a specific experience, but to thoroughly understand the nature of life and get rid of all attachments and illusions. This is the true way of liberation.’

Ananda, when a good man cultivating Samadhi has put an end to the formations skandha, the subtle, clear disturbance of worldly nature and the shared basis of life suddenly shatter. The deep ties of the retribution of karma and the deep pulse of sensing and responding are suspended. He is about to have a great awakening in the sky of Nirvana, like a rooster crowing for the second time, looking towards the east where there is already a refined light. His six sense organs are empty and still, no longer running out. Using inner and outer clarity, he enters a state where there is nothing to enter. He deeply understands the origin of the lives of the twelve categories of beings in the ten directions. He observes the source but is not drawn into any category. He has obtained identity with the ten directions. The refined light does not sink but discovers secrets solely. This is called the region of the consciousness skandha. If he has become identical with the groups of beings and has worn out the six gates so that they open and join, seeing and hearing becoming neighborly and functioning interchangeably in purity, and the worlds of the ten directions as well as his own body and mind are like clear colored glass, transparent inside and out, this is called the end of the consciousness skandha. This person can then transcend the turbidity of life. Contemplating the cause of this, the distortion of relying on voidness and unreality is its root.

The Buddha continued to speak about the deeper level of cultivation:

The Buddha said gently: ‘Ananda, now let us talk about those good men whose formations skandha has ended.’

‘When a cultivator’s formations skandha ends, all the subtle, pure but disturbing natures of the world suddenly disappear like a broken thread. Those deep life connections and the deep veins of karmic retribution are all suddenly interrupted.’

The Buddha’s eyes shone with wisdom: ‘At this time, the cultivator is about to understand the true meaning of Nirvana. Just like before the rooster crows, there is already a glimmer of light in the east.’

‘His six sense organs become quiet and no longer wander around. Both the inner and outer are clear and transparent, entering a state where there is nothing to enter. He can deeply understand the life origin of the twelve categories of sentient beings in the ten directions, observing that all categories of sentient beings are no longer summoned.’

The Buddha continued: ‘In the ten directions, he has obtained identity. The exquisite form no longer sinks but manifests. This is the range of the consciousness skandha.’

‘If he can dissolve the six sense organs in this identity, making them communicate with each other, pure and unobstructed. Then the ten directions and his own body and mind will become transparent inside and out like lapis lazuli. This is the state of the end of the consciousness skandha. At this time, he can transcend the turbidity of life and see the essence of all illusory and inverted false thoughts.’

Ananda, you should know that this good man has exhausted the emptiness of all formations and has returned consciousness to the source. He has ended arising and ceasing, but he has not yet perfected the subtle wonder of tranquil extinction. If, in returning to the truth, he establishes a cause of true permanence and gives rise to a supreme understanding, this person falls into the attachment to the cause of what is causeless. Kapila and Sankhya who return to the Dark Truth become his companions. He becomes confused about the Bodhi of the Buddha and loses his knowledge and vision. This is the first state, establishing a mind of attainment and achieving the fruit of what is returned to. It violates perfection and turns away from the City of Nirvana, generating the seed of an external path.

The Buddha paused and looked at Ananda seriously: ‘But, Ananda, you should know that even if one has cultivated to this level, although birth and death have been extinguished, the subtle wonder of tranquil extinction is not yet perfect.’

‘At this time, the cultivator can connect his body with the outside world and also connect with the awareness of all kinds of beings in the ten directions, entering the perfect source. However, if he becomes attached to a certain eternal cause at this stage and believes it to be the ultimate truth, he will fall into the attachment of the cause of what is causeless.’

The Buddha said earnestly: ‘Such a person will be like Kapila, lost in the Dark Truth, far away from the Buddha’s Bodhi, and losing correct knowledge and vision. This is the first attachment, violating the principle of perfection, turning away from the City of Nirvana, and instead generating seeds of external paths.’

The Buddha summarized: ‘Therefore, Ananda, there are still traps on the path of cultivation, even at very high levels. We must always remain vigilant, not attaching to any state or view, but constantly transcending until final perfection.’

Ananda, again, the good man has exhausted the emptiness of all formations and has ended arising and ceasing, but he has not yet perfected the subtle wonder of tranquil extinction. If, in what he returns to, he views it as his own self, and considers all living beings in the twelve categories throughout space to flow out from his own body, giving rise to a supreme understanding, this person falls into the attachment of ability and non-ability. Mahesvara, who manifests a boundless body, becomes his companion. He becomes confused about the Bodhi of the Buddha and loses his knowledge and vision. This is the second state, establishing a mind of ability and achieving the fruit of ability. It violates perfection and turns away from the City of Nirvana, generating the seed of the Great Pride Heaven where ‘I’ am distinct and perfect.

The Buddha continued to describe more traps that cultivators might encounter:

The Buddha said gently: ‘Ananda, let us continue to talk about those cultivators who have transcended the formations skandha and extinguished birth and death but have not yet fully achieved the subtle wonder of tranquil extinction.’

The second trap: The Attachment to Ability and Non-Ability

The Buddha explained: ‘Some cultivators may think that the entire universe and all living beings flow out from their own bodies. They think: ‘I am the source of everything, and I can create everything.’ This is falling into the trap of attachment to ability and non-ability.’

The Buddha sighed: ‘Such people are like Mahesvara, manifesting a boundless body. They lose the Buddha’s Bodhi and lose correct knowledge and vision. This is the second mistake. They are attached to their own abilities, violating the principle of perfection, turning away from the City of Nirvana, and instead generating the seed of the Great Pride Heaven, thinking they pervade everything.’

Again, the good man has exhausted the emptiness of all formations and has ended arising and ceasing, but he has not yet perfected the subtle wonder of tranquil extinction. If, in what he returns to, he takes refuge, suspecting that his body and mind flow out from there and that all space in the ten directions arises from there, he establishes a true permanent body free from arising and ceasing explanation at the place where everything arises. Within arising and ceasing, he prematurely calculates permanence. Being confused about non-arising and also deluded about arising and ceasing, he rests in confusion and gives rise to a supreme understanding. This person falls into the attachment of permanence and impermanence. The God of Sovereignty becomes his companion. He becomes confused about the Bodhi of the Buddha and loses his knowledge and vision. This is the third state, establishing a mind of relying on a cause and achieving the fruit of false calculation. It violates perfection and turns away from the City of Nirvana, generating the seed of inverted perfection.

The third trap: The Attachment to Permanence and Impermanence

The Buddha continued: ‘There are also some cultivators who suspect that their bodies and minds flow out from a certain source, and believe that the entire universe arises from there. They view this source as eternal and unchanging, thinking they have transcended birth and death.’

Compassion flowed from the Buddha’s eyes: ‘These people mistake finding eternity within birth and death. They neither understand non-birth nor understand birth and death. They rest in this confusion and develop a wrong understanding. This is falling into the trap of attachment to permanence and impermanence.’

‘Such people are like those who worship the God of Sovereignty, losing the Buddha’s Bodhi and losing correct knowledge and vision. This is the third mistake. They attach to an eternal source, violating the principle of perfection, turning away from the City of Nirvana, and instead generating seeds of inversion.’

The Buddha paused and looked at Ananda gently: ‘Ananda, look, even at such a high level of cultivation, there are still so many traps. This is why we must constantly remain vigilant and not become attached to any state or view.’

The Buddha summarized: ‘True cultivation is not about gaining special powers or finding something eternal and unchanging. It is about clearly seeing the essence of everything, without attachment or confusion, keeping an open and clear mind. This is the path to true liberation.’

Again, the good man has exhausted the emptiness of all formations and has ended arising and ceasing, but he has not yet perfected the subtle wonder of tranquil extinction. If, because his knowledge is pervasive and perfect, he establishes an understanding based on this knowledge that all grass and wood in the ten directions are sentient and not different from humans—that grass and wood become humans, and humans die and become grass and trees in the ten directions—and purely on this lack of selection he gives rise to a supreme understanding, this person falls into the attachment of knowledge and non-knowledge. Vasishtha and Seni who hold that everything has awareness become his companions. He becomes confused about the Bodhi of the Buddha and loses his knowledge and vision. This is the fourth state, establishing a mind of perfect knowledge and achieving the fruit of falseness and error. It violates perfection and turns away from the City of Nirvana, generating the seed of inverted knowledge.

The Buddha continued to describe more traps that cultivators might encounter:

The Buddha said gently: ‘Ananda, let us continue to talk about those cultivators who have transcended the formations skandha and extinguished birth and death but have not yet fully achieved the subtle wonder of tranquil extinction.’

The fourth trap: The Attachment to Knowledge and Non-Knowledge

The Buddha explained: ‘Some cultivators believe their knowledge has pervaded everything. They think: ‘All grass and trees in the ten directions are sentient and no different from humans. Humans become grass and trees after death, and grass and trees become humans.’ They think they have an omniscient understanding of everything.’

The Buddha shook his head: ‘Such people are like Vasishtha and Seni, clinging to the idea that everything has awareness. They lose the Buddha’s Bodhi and lose correct knowledge and vision. This is the fourth mistake. They attach to their own knowledge, producing false results, violating the principle of perfection, turning away from the City of Nirvana, and instead generating seeds of inverted knowledge.’

Again, the good man has exhausted the emptiness of all formations and has ended arising and ceasing, but he has not yet perfected the subtle wonder of tranquil extinction. If he has obtained accord in the perfect interfusion and mutual functioning of the sense organs, he may utilize this perfect transformation for everything to happen. He may seek the brightness of fire, enjoy the purity of water, love the circulation of wind, or observe the accomplishment of earth. He revers and serves these elements. Establishing them as the fundamental cause, he establishes an understanding of permanence. This person falls into the attachment of arising and non-arising. The Kasyapas and Brahmans who diligently serve fire and worship water, seeking to escape birth and death, become his companions. He becomes confused about the Bodhi of the Buddha and loses his knowledge and vision. This is the fifth state, establishing a mind of attached worship and losing the mind to objects, establishing a false cause to seek a false fruit. It violates perfection and turns away from the City of Nirvana, generating the seed of inverted transformation.

The fifth trap: The Attachment to Arising and Non-Arising

The Buddha continued: ‘There are also some cultivators who, having obtained some experiences in the interpenetration of the six sense organs, begin to worship various elements of nature. Some worship fire, some worship water, some worship wind, and some worship earth. They view these elements as the eternal source.’

Compassion flowed from the Buddha’s eyes: ‘These people are like the Kasyapas and some Brahmans, diligently worshipping fire or water, hoping to escape birth and death. They fall into the trap of attachment to arising and non-arising, losing the Buddha’s Bodhi and correct knowledge and vision.’

The Buddha summarized: ‘This is the fifth mistake. They are attached to worshipping external objects and lose their minds in matter. They establish a wrong cause to pursue a false result. This violates the principle of perfection, turns away from the City of Nirvana, and instead generates seeds of inverted transformation.’

The Buddha paused and looked at Ananda gently: ‘Ananda, look, there are so many traps on the path of cultivation. Some are attached to knowledge, some to natural phenomena. But true wisdom does not come from the accumulation of knowledge or the worship of external objects, but from a direct understanding of the essence of life.’

The Buddha concluded: ‘True cultivation is to transcend all these attachments and prejudices, keeping an open and clear mind. Do not be confused by any state or view, but directly realize the truth of life. This is the path to true liberation.’

Again, the good man has exhausted the emptiness of all formations and has ended arising and ceasing, but he has not yet perfected the subtle wonder of tranquil extinction. If, in the perfectly bright state, he calculates that brightness is empty, and rejects the extinction of transformations, taking eternal extinction as his refuge, giving rise to a supreme understanding, this person falls into the attachment of returning and non-returning. Those in the Heaven of No Thought and the Shunyata gods become his companions. He becomes confused about the Bodhi of the Buddha and loses his knowledge and vision. This is the sixth state, establishing a mind of perfect voidness and achieving the fruit of emptiness and destruction. It violates perfection and turns away from the City of Nirvana, generating the seed of severance and extinction.

The Buddha continued to describe more traps that cultivators might encounter:

The Buddha said gently: ‘Ananda, let us continue to talk about those cultivators who have transcended the formations skandha and extinguished birth and death but have not yet fully achieved the subtle wonder of tranquil extinction.’

The sixth trap: The Attachment to Returning and Non-Returning

The Buddha explained: ‘Some cultivators, in the state of perfect brightness, believe that everything is void. They do not aim to extinguish all phenomena, but take eternal extinction as their refuge.’

The Buddha shook his head: ‘Such people are like those celestial beings in the Heaven of No Thought. They lose the Buddha’s Bodhi and lose correct knowledge and vision. This is the sixth mistake. They attach to voidness, achieving a result of emptiness and destruction, violating the principle of perfection, turning away from the City of Nirvana, and instead generating seeds of severance and extinction.’

Again, the good man has exhausted the emptiness of all formations and has ended arising and ceasing, but he has not yet perfected the subtle wonder of tranquil extinction. If, in the perfectly eternal state, he solidifies his body to remain forever, wishing to be as enduring as the subtle perfection and not decay, giving rise to a supreme understanding, this person falls into the attachment of craving and non-craving. Asita and those who seek long life become his companions. He becomes confused about the Bodhi of the Buddha and loses his knowledge and vision. This is the seventh state, establishing a firm false cause based on attachment to the source of life and achieving the fruit of long toil. It violates perfection and turns away from the City of Nirvana, generating the seed of false prolongation.

The seventh trap: The Attachment to Craving and Non-Craving

The Buddha continued: ‘There are also some cultivators who cling to making their bodies live forever, wanting to be as enduring and immortal as the subtle and perfect state.’

Compassion flowed from the Buddha’s eyes: ‘These people are like the Asita cultivators who seek immortality. They lose the Buddha’s Bodhi and lose correct knowledge and vision. This is the seventh mistake. They cling to the source of life, establishing a wrong cause, pursuing the fruit of long toil. This violates the principle of perfection, turns away from the City of Nirvana, and instead generates seeds of false prolongation.’

Again, the good man has exhausted the emptiness of all formations and has ended arising and ceasing, but he has not yet perfected the subtle wonder of tranquil extinction. Observing the mutual communication of life, he wants to retain worldly objects and fears their extinction. At this juncture, he sits in a lotus palace, transforms the seven treasures, increases beautiful maidens, and indulges his mind, giving rise to a supreme understanding. This person falls into the attachment of truth and non-truth. Chakravartin and world rulers become his companions. He becomes confused about the Bodhi of the Buddha and loses his knowledge and vision. This is the eighth state, generating the cause of deviant thinking and establishing the fruit of blazing dust. It violates perfection and turns away from the City of Nirvana, generating the seed of heavenly demons.

The eighth trap: The Attachment to Truth and Non-Truth

The Buddha continued: ‘There are also some cultivators who observe that life is interconnected, but fear the exhaustion of worldly pleasures. So they imagine themselves sitting in a lotus palace, manifesting seven treasures, increasing wealth and beauties, and indulging their desires.’

The Buddha sighed: ‘Such people are like the heavenly demons such as Chakravartin. They lose the Buddha’s Bodhi and lose correct knowledge and vision. This is the eighth mistake. They generate wrong thoughts, pursuing the fruit of blazing dust. This violates the principle of perfection, turns away from the City of Nirvana, and instead generates seeds of heavenly demons.’

The Buddha paused and looked at Ananda gently: ‘Ananda, look, there are so many traps on the path of cultivation. Some cling to voidness, some to eternal life, and others to sensory enjoyment. But true cultivation is not about pursuing these, but transcending all attachments and directly realizing the truth of life.’

The Buddha summarized: ‘True cultivation is to maintain a clear mind, not confused by any state or view. We must face the truth of life directly, without escape or attachment. This is the path to true liberation.’

Again, the good man has exhausted the emptiness of all formations and has ended arising and ceasing, but he has not yet perfected the subtle wonder of tranquil extinction. In the brightness of life, he distinguishes between the refined and the coarse, decides on the true and the false, and deals with cause and effect reciprocally. He only seeks induction and turns his back on the Pure Way. This is called creating suffering, severing accumulation, witnessing extinction, and cultivating the Way. Residing in extinction and stopping there, without advancing, he gives rise to a supreme understanding. This person falls into the fixity of a Hearer. Those unlearned monks and those with overweening pride become his companions. He becomes confused about the Bodhi of the Buddha and loses his knowledge and vision. This is the ninth state, perfecting a mind of essential response and achieving the fruit of tranquil stillness. It violates perfection and turns away from the City of Nirvana, generating the seed of entanglement in emptiness.

The ninth trap: The Fixed Nature of a Sound Hearer

The Buddha’s gaze swept over the assembly as he continued: ‘There are also some cultivators who, when observing the nature of life, distinguish between the refined and the coarse, judge the true and the false, and investigate the reciprocal nature of cause and effect. They only seek results and turn their backs on the Pure Way.’

‘This is called ‘Seeing Suffering, Cutting off Accumulation, Witnessing Extinction, and Cultivating the Way’.’ (The Four Noble Truths)

The Buddha explained: ‘They reside in extinction and stop there, moving no further. These people fall into the trap of the Fixed Nature of a Sound Hearer. They become companions to unlearned monks and those with overweening pride, losing the Buddha’s Bodhi and losing correct knowledge and vision.’

The Buddha said gently: ‘This is the ninth mistake. They perfect a mind of essential response but tend towards the fruit of tranquil stillness. This violates the principle of perfection, turns away from the City of Nirvana, and instead generates seeds of entanglement in emptiness.’

Again, the good man has exhausted the emptiness of all formations and has ended arising and ceasing, but he has not yet perfected the subtle wonder of tranquil extinction. If, in the perfectly fused and pure enlightenment, he investigates the profound mystery and establishes it as Nirvana without advancing further, giving rise to a supreme understanding, this person falls into the fixity of a Pratyekabuddha. Those who realize solitary enlightenment and do not turn their minds back become his companions. He becomes confused about the Bodhi of the Buddha and loses his knowledge and vision. This is the tenth state, perfecting a clear understanding of the mind and achieving the fruit of clear brightness. It violates perfection and turns away from the City of Nirvana, generating the seed of clear understanding that does not transform perfectly.

The tenth trap: The Fixed Nature of a Pratyekabuddha

The Buddha said slowly: ‘There are also some cultivators who delve into the profound principles within the perfect, pure light of enlightenment. They immediately claim to have reached the state of Nirvana and are unwilling to move forward.’

The Buddha’s gaze swept over everyone present: ‘These people fall into the trap of the Fixed Nature of a Pratyekabuddha. They become companions to those who cultivate solitary enlightenment and are unwilling to turn their minds to the Mahayana.’ There was a trace of regret in his tone, ‘What a pity, they lose the Buddha’s Bodhi and lose correct knowledge and vision.’

The Buddha summarized: ‘This is the tenth mistake. They perfect the mind of enlightenment but only achieve the fruit of clear brightness. This violates the principle of perfection and turns away from the City of Nirvana.’

The Buddha’s voice became gentle, full of infinite compassion: ‘Although they have reached the state of clear and perfect enlightenment, they generate seeds that do not evolve or perfect further.’ The Buddha paused here, allowing everyone present to ponder the meaning of these words. His teachings were like a bright lamp, illuminating the traps on the path of cultivation and guiding living beings towards the path of true enlightenment.

Ananda, these ten kinds of crazy explanations of Dhyana are due to the interaction of the consciousness skandha with the mind, manifesting these understandings. Living beings are stubborn and deluded; they do not assess themselves. When these states appear, they mistake confusion for understanding. They rest in what they love, established on the habit of previous confusion, and consider it to be the ultimate place of peace and rest. They claim to have satisfied Unsurpassed Bodhi. This is a great lie, and they become external path demons. After their karma ends, they fall into the Uninterrupted Hell. The Sound Hearers and Pratyekabuddhas cannot advance further. You should keep the Tathagata’s Way in mind and transmit this Dharma door to the Dharma-ending Age after my Nirvana, causing all living beings to awaken to this meaning. do not let the demons of views create deep karma. Protect and comfort them, eliminate deviant connections, and help their bodies and minds enter the Buddha’s knowledge and vision. From the beginning of their accomplishment to the end, do not let them go astray. This Dharma door was used by Buddhas as numerous as motes of dust in past aeons; relying on this mind, they opened to the Unsurpassed Way. When the consciousness skandha ends, your present sense organs will function interchangeably. From this mutual functioning, you will enter the Bodhisattva’s Vajra Dry Wisdom. The perfect, bright, pure mind will transform within, like a pure lapis lazuli containing a precious moon. You will then transcend the Ten Faiths, Ten Dwellings, Ten Practices, Ten Dedications, and the Four Additional Practices, entering the Bodhisattva’s Vajra Ten Grounds, Equal Enlightenment, and Wonderful Enlightenment, entering the Tathagata’s Sea of Wonderful Adornment. You will perfect Bodhi and return to having attained nothing. This is the specific explanation of subtle demonic events perceived in Shamatha and Vipasyana by past Buddhas and World Honored Ones. When demonic states appear, you will be able to recognize them. Wash away the defilement in your mind and do not fall into wrong views. The skandha demons will be destroyed, the heavenly demons smashed, the powerful ghosts and spirits will lose their wits and flee, and the li and mei ghosts will no longer be born. You will advance directly to Bodhi without any lack or inferiority. In the Great Nirvana, your mind will not be confused or dull. If there are dull and slow living beings in the Dharma-ending Age who do not recognize Dhyana and do not know the Dharma, who reckless cultivate Samadhi, you should fear they will fall into deviant ways. You should single-mindedly exhort them to hold the Shurangama Mantra of the Buddha’s Summit. If they cannot recite it, they should write it down and place it in the meditation hall or wear it on their bodies so that no demons can move them. You should respect and honor the ultimate cultivation and progress of the Tathagatas of the ten directions as the final model.’

The Buddha’s eyes shone with infinite wisdom and compassion as he looked around at Ananda and the assembly. His voice was gentle yet firm as he continued his teaching:

The Buddha said: ‘Ananda, the ten states of Dhyana I just described are all causes of madness encountered on the path of cultivation. Some people think they have attained satisfaction before they are truly fulfilled.’

The Buddha’s tone became serious: ‘These are all states produced by the interaction of the consciousness skandha and the mind. Sadly, many ignorant living beings do not know how to self-reflect. Once they encounter these states, they think they have reached the ultimate destination.’

He shook his head, compassion in his eyes: ‘They claim to have attained Unsurpassed Bodhi; this is the greatest lie. They may become external path demons and eventually fall into the Uninterrupted Hell. Even Sound Hearers and Pratyekabuddhas will stagnate because of this.’

The Buddha’s voice became gentle and firm: ‘You must keep the Tathagata’s Way in mind. After my Nirvana, transmit this Dharma door to living beings in the Dharma-ending Age, so that they can all understand this principle.’

His gaze became profound: ‘Do not let them fall due to demonic obstacles. Protect them, save them, eliminate evil connections, and let their bodies and minds enter the Buddha’s knowledge and vision. From the very beginning, stay on the right path and do not go astray.’

The Buddha continued: ‘This Dharma door has helped countless Tathagatas in the past aeons to attain the Unsurpassed Way. When your consciousness skandha is exhausted, your current sense organs can function interchangeably, and from this, you can enter the Bodhisattva’s Vajra Dry Wisdom.’

His voice was full of hope: ‘Your perfect, bright, and pure mind will transform within, like pure lapis lazuli containing a precious moon. In this way, you will transcend the Ten Faiths, Ten Dwellings, Ten Practices, Ten Dedications, and the Four Additional Practices, entering the Bodhisattva’s Vajra Ten Grounds, reaching Equal Enlightenment and Wonderful Enlightenment, and finally entering the Tathagata’s Sea of Wonderful Adornment, perfecting Bodhi, and returning to the state of having attained nothing.’

The Buddha’s eyes shone with wisdom: ‘This is the subtle demonic activity observed by past Buddhas in Dhyana. When demonic states appear, you must be able to recognize them. Wash away the filth in your heart and do not fall into wrong views. In this way, the skandha demons will be wiped out, the heavenly demons will be destroyed, the powerful ghosts and spirits will flee in terror, and all kinds of evil spirits will no longer appear.’

His voice became firm and powerful: ‘You will advance directly until you attain Bodhi, lacking nothing and never regressing. In the Great Nirvana, your mind will not be confused or bewildered.’

Finally, the Buddha looked at Ananda kindly: ‘If in the Dharma-ending Age, there are dull living beings who do not understand Dhyana and do not know how to speak the Dharma, but like to cultivate Samadhi, you should fear that they fall into evil ways. You should single-mindedly exhort them to hold and recite the Shurangama Mantra of my Buddha Summit. If they cannot recite it, write it in the meditation hall or carry it on their bodies, so that all demonic obstacles cannot shake them.’

The Buddha’s words were filled with infinite compassion: ‘You should respect and honor the Tathagatas of the ten directions, practice diligently, and follow their final teachings.’

Ananda arose from his seat. Upon hearing the Buddha’s instruction, he prostrated and held it with reverence, remembering it without loss. Then, in the midst of the assembly, he again addressed the Buddha, saying: ‘As the Buddha has said, in the five skandhas, the five kinds of falseness are the root of thinking. We have not previously received such detailed instruction from the Tathagata. Are these five skandhas to be eliminated together, or do they end in sequence? What are the boundaries of these five layers? I only hope the Tathagata, out of great compassion, will clarify the minds and eyes of this assembly, and serve as a guiding eye for all living beings in the future Dharma-ending Age.’

After hearing the Buddha’s teaching, Ananda was filled with awe and gratitude. He stood up from his seat, respectfully bowed to the Buddha, and then asked again:

Ananda’s voice was sincere: ‘Respected Buddha, you just said that within the five skandhas, there are five kinds of falseness, all originating from the mind of false thinking. We have usually not received such detailed instructions from the Tathagata.’

Ananda paused for a moment and continued asking: ‘Should these five skandhas be eliminated together, or should they be removed one by one in sequence? What are the boundaries of these five layers?’

His eyes shone with a desire for knowledge: ‘I earnestly request the Tathagata to explain this compassionately, to clear away confusion for our assembly and brighten our minds. This is not only for us, but also for the living beings in the Dharma-ending Age, serving as their future eyes.’

The Buddha told Ananda: ‘The true, wonderful, bright, primordially enlightened perfect purity does not contain birth and death or any defilements. Even emptiness arises because of false thinking. This source, the primordially enlightened, wonderful, bright, true essence, falsely produces the material world. Like Yajnadatta who got confused about his head and recognized his shadow, the false origin has no cause. Within false thinking, the nature of causes and conditions is established. Those who are confused about causes and conditions call it spontaneity. Even the nature of emptiness is substantialized illusion. Both causes and conditions and spontaneity are merely the calculations of living beings‘ false minds. Ananda, if you know the origin of falseness, you can speak of false causes and conditions. If the false origin doesn’t exist, then the false causes and conditions have no basis. How much less is this understood by those who advocate spontaneity? Therefore, the Tathagata has revealed to you that the fundamental cause of the five skandhas is purely false thinking.

The Buddha looked at Ananda kindly and spoke slowly:

The Buddha’s voice was gentle and firm: ‘Ananda, the true, wonderful, and bright original enlightenment is originally perfect and pure, and should not contain birth and death or worldly defilements. Even empty space arises from false thinking.’

The Buddha’s gaze became profound: ‘This wonderful, bright, true essence of original enlightenment produced the world we see because of false thinking. Just like Yajnadatta who lost his head and mistook a thief for his father, this false thinking has no root.’

He continued to explain: ‘In false thinking, people establish the concept of causes and conditions. Those who do not understand causes and conditions call it nature. But you should know that even the nature of empty space is born of illusion. Whether causes and conditions or nature, they are all speculations of the false minds of living beings.’

The Buddha’s voice became gentle: ‘Ananda, you know the origin of false thinking, so you can speak of the causes and conditions of false thinking. But if false thinking does not exist in the first place, then the so-called causes and conditions of false thinking also cease to exist. How much less is this understood by those who only advocate nature?’

Finally, the Buddha concluded: ‘Therefore, I want to clarify to you that the origin of the five skandhas is all from false thinking.’

Your body was first born from your parents’ thoughts. If your mind had no thoughts, you could not have come to receive life through their thoughts. As I have said before, when you think of vinegar, saliva appears in your mouth. When you think of climbing heights, your feet tingle. Since the cliff doesn’t exist and the vinegar hasn’t come, if your body were not of the same category as falseness, how could saliva come out just from talking about vinegar? Therefore, you should know that your present physical body is called the first layer of solid false thinking. The thought of climbing heights can cause your body to physically feel tingling. Since the physical body is moved by feelings resulting from causes, and you are currently driven by the two manifestations of favoring what is beneficial and opposing what is harmful, this is called the second layer of hollow and bright false thinking. Your thoughts drive your physical body. Since the body is not of the same category as thoughts, why does your body assume various postures in response to your thoughts? The mind arises and the form adopts it, corresponding to the thought. When awake it is thinking; when asleep it becomes dreams. Thus, your thinking stirs up false emotions. This is called the third layer of interpenetrating false thinking. The biochemical processes do not stop; they move secretly and shift. Nails grow, hair flourishes, vitality wanes, and the face wrinkles. Day and night they replace each other, yet you never notice. Ananda, if this is not you, how can your body change? If it is truly you, why are you unaware of it? Thus, your conduct passes in every thought without stopping. This is called the fourth layer of subtle and hidden false thinking. Also, your refined clarity, which is still and unmoving, is called constant. Yet, within your body, it does not go beyond seeing, hearing, feeling, and knowing. If it were truly refined and true, it would not contain false habits. Why, then, do you see a strange object and, after years of having forgotten it, suddenly see it again and remember it clearly without any loss? In this refined clarity which is still and unmoving, how can there be calculations simply from receiving habits in every thought? Ananda, you should know that this stillness is not real. It is like rapidly flowing water that looks still from a distance. Because it flows too fast, it is not seen as flowing, but it is not non-flowing. If it were not the source of thought, how could it receive the habits of thought? Unless your six sense organs function interchangeably and open, this false thinking will never be extinguished. Therefore, your present seeing, hearing, feeling, and knowing are strings of habits. Within the profound clarity, there is illusory nothingness. This is the fifth layer of inverted, subtle, and refined investigation.’

The Buddha’s gaze gently swept over the assembly as he continued his teaching:

The Buddha said slowly: ‘Ananda, your body was originally born from your parents’ false thinking. If your mind did not have false thinking, it would be impossible to come to this world and continue life within false thinking.’

The Buddha used a vivid analogy to explain: ‘Just as I said before, when you think of the taste of vinegar, your mouth will salivate. When you imagine standing on a high place, the soles of your feet will tingle.’

His voice carried the light of wisdom: ‘The cliff does not exist, and the vinegar has not appeared, but your body has truly reacted. If your body were not composed of false thinking, why would saliva be secreted just by talking about vinegar?’

The Buddha’s tone became serious: ‘So you must understand that your current physical body is the first kind of solid false thinking.’

He continued to explain: ‘The thought of standing on a high place just mentioned can make your body truly feel sour and tingly. This phenomenon of being able to drive the physical body due to feelings is the second kind of false thinking of emptiness and brightness.’

The Buddha’s voice became gentle: ‘Your thoughts can control your physical body, but the body itself does not belong to the category of thoughts. Why does your body produce various images following the command of thoughts? This is the third kind of interpenetrating false thinking.’

His eyes became profound: ‘Life changes continuously; nails are growing, hair is growing, vitality is fading, and looks are aging. Day and night alternate, yet you never notice. Ananda, if this is not you, why does your body change? If this is really you, why are you unaware of it? This is the fourth kind of subtle and hidden false thinking.’

The Buddha continued: ‘You think that the refined clarity which is still and unmoving is constant, but it cannot go beyond seeing, hearing, feeling, and knowing. If it were truly pure essence, why would it be affected by false thinking? Why do you suddenly remember a strange object seen years ago, with the memory as fresh as new? This seemingly still refined clarity is actually constantly receiving habits. Ananda, you should know that this stillness is not real, just like the surface of a rapidly flowing river looks calm, but it is not without flow.’

Finally, the Buddha concluded: ‘If it were not for the nature of false thinking, how could it receive the habits of false thinking? this false thinking does not come from your six sense organs, but is produced by the mutual interaction of the six sense organs. As long as this false thinking exists, it can never be eliminated. Therefore, your present seeing, hearing, feeling, and knowing are all full of these habits. This is the fifth kind of inverted, subtle false thinking.’

The Buddha’s teaching was like cooling nectar, nourishing everyone’s heart and giving them a deeper understanding of the nature of life.

Ananda, these five skandhas are formed from five kinds of false thinking. If you want to know their shallow and deep boundaries, form and emptiness are the boundaries of form; contact and separation are the boundaries of feeling; remembering and forgetting are the boundaries of thinking; arising and ceasing are the boundaries of formations; and entering the stillness and joining the stillness are the boundaries of consciousness. These five skandhas arise in layers. Their arising is due to consciousness, and their ceasation begins with the elimination of form. In principle, there is sudden awakening, and with awakening, they are all dispelled. In practice, they are not eliminated suddenly but are exhausted in sequence. I have already shown you the tying and untying of the knots in the Karpasa cloth. What is still unclear that causes you to ask again? You should open your mind to this root of false thinking and transmit it to cultivators in the future Dharma-ending Age. Let them recognize falseness and become deeply disgusted with the self-arising, knowing that there is Nirvana and not craving the Three Realms.’

The Buddha’s gaze kindly swept over the assembly as he continued his teaching:

The Buddha said gently: ‘Ananda, these five skandhas are formed from five kinds of false thinking. If you want to know their boundaries, I will explain them to you.’

The Buddha explained patiently: ‘The boundary of the form skandha lies between form and emptiness; the boundary of the feeling skandha lies between contact and separation; the boundary of the thinking skandha lies between remembering and forgetting; the boundary of the formations skandha lies between arising and ceasing; and the boundary of the consciousness skandha lies in entering the stillness and joining the stillness.’

His voice became deep: ‘These five skandhas arise in layers. Their arising is due to consciousness, and their elimination begins with the removal of form.’

The Buddha’s eyes shone with wisdom: ‘In principle, one can have sudden awakening, and with awakening, they are all dispelled. But in practice, they cannot be eliminated suddenly, but must be exhausted in sequence.’

He reminded gently: ‘I have already demonstrated this to you with the tying and untying of the knots in the Karpasa cloth. Is there anything still unclear that you need to ask again?’

The Buddha’s tone became serious and compassionate: ‘You should thoroughly understand the root of this false thinking and transmit it to the cultivators in the future Dharma-ending Age. Let them recognize the nature of falseness, develop disgust from the depths of their hearts, know that there is Nirvana to be attained, and no longer crave the Three Realms.’

Ananda, suppose there were someone who filled the empty space of the ten directions with the seven treasures and offered them to Buddhas as numerous as motes of dust, serving and making offerings without a moment’s mental waste. What do you think? Would this person obtain many blessings from such offerings to the Buddhas?

After saying this, the Buddha paused for a moment and then asked a question: ‘Ananda, suppose someone could fill all the empty space in the ten directions with the seven treasures and offer them to countless Buddhas, serving and making offerings sincerely without any negligence. Do you think this person would gain many blessings from offering to the Buddhas?’

Ananda answered: ‘Space is endless, and the treasures are boundless. In the past, a living being offered seven coins to the Buddha and obtained the position of a Wheel-Turning King after death. How much more so if the present empty space were exhausted and all Buddha lands filled with precious treasures were offered? Even thinking about it for endless aeons would not reach the end. How could there be a boundary to such blessings?’

Ananda listened to the Buddha’s question, thought deeply for a moment, and answered respectfully:

Ananda’s voice was full of awe: ‘World Honored One, empty space is endless, and treasures are also boundless. I remember that someone once offered only seven copper coins to the Buddha and obtained the fruit of a Wheel-Turning Sage King. How much more so if one offers precious treasures filling the endless empty space to the Buddhas?’

Ananda’s eyes shone with wisdom: ‘Even thinking about it for an entire aeon, one cannot imagine how great such blessings would be. How could there be a boundary to such blessings?’

The Buddha told Ananda: ‘The words of the Buddhas, the Tathagatas, are not false. Suppose there were another person who had committed the four major offenses and the ten parajikas, and in an instant passed through the Avici Hells in this world and other worlds, exhausting the ten directions without missing any place. If he could, for just one thought, explain this Dharma door to those who have not learned it in the Dharma-ending Age, this person’s obstacles from offenses would be extinguished in that thought, and the causes of suffering in the hells he was to undergo would become a land of peace and happiness. The blessings he obtains would surpass those of the previous person by a hundred times, a thousand times, ten thousand million times, indeed, by numbers and analogies that cannot express it. Ananda, if living beings can recite this Sutra and hold this Mantra, I could speak of it for endless aeons without finishing. relying on my teaching and practicing according to the teaching, they will directly attain Bodhi without any more demonic karma.’

Hearing Ananda’s answer, the Buddha smiled kindly and spoke slowly:

The Buddha’s voice was gentle and firm: ‘Ananda, the words spoken by the Buddhas, the Tathagatas, are absolutely true. Let me tell you something even more incredible.’

The Buddha’s gaze became profound: ‘Suppose a person committed the four major offenses and the ten parajikas, and should have fallen into hell. In an instant, he went through all the Avici Hells in this world and other worlds, exhausting the ten directions without missing any place.’

The Buddha’s tone suddenly became brisk: ‘However, if this person could, in a single thought, explain this Dharma door to those who have not learned it in the Dharma-ending Age, his obstacles from offenses would be immediately extinguished. Not only that, the bitter fruit of hell he was supposed to suffer would turn into a land of peace and happiness.’

The Buddha’s eyes shone with wisdom: ‘The blessings this person obtains far exceed those of the person who offered the seven treasures to the Buddhas earlier. Not just a hundred times, a thousand times, ten thousand million times, but even numbers and analogies cannot describe it.’

Finally, the Buddha looked compassionately at Ananda and everyone present, and said gently: ‘Ananda, if living beings can recite this Sutra and hold this Mantra, and practice according to what I have widely proclaimed, even endless aeons would not be enough to finish speaking of their merits. If they can practice according to my teachings, they will directly attain Bodhi and will never be disturbed by demonic karma again.’

When the Buddha finished speaking this Sutra, the Bhikshus, Bhikshunis, Upasakas, Upasikas, all the heavenly beings, humans, and Asuras in the world, as well as Bodhisattvas, Sound Hearers, Pratyekabuddhas, Sages, Immortals, and youths from other directions, and the powerful ghosts and spirits who had first resolved their minds, were all greatly delighted, made obeisance, and departed.

After the Buddha finished speaking this Sutra, a solemn and joyful atmosphere filled the entire assembly. Every living being present was shaken by the Buddha’s wisdom, their hearts filled with gratitude and admiration. The Bhikshus were solemn and respectful, the Bhikshunis joined their palms with understanding shining in their eyes. The Upasakas and Upasikas had joyful smiles on their faces, as if they had found the direction of life.

Not only the living beings in the human world, but even the heavenly beings in the heavens bowed down to listen. The Asuras showed a rare gentle expression on their faces. The Bodhisattvas from other worlds smiled and nodded, and the Sages and Immortals of the Two Vehicles were thoughtful. Even the young children listened attentively, their immature faces filled with curiosity and awe.

Those cultivators who had first resolved their minds for Bodhi had firm light shining in their eyes, as if they had found the motivation to move forward. Even more surprisingly, the usually fierce powerful ghosts and spirits also put away their fierce looks and bowed their heads respectfully.

When the Buddha’s last word fell, a burst of joy and inspiration erupted in the entire assembly. All living beings, regardless of race or realm, sincerely prostrated to the Buddha. They leaned their bodies slightly forward, joined their palms, and touched their foreheads lightly to the ground to show their highest respect.

At this moment, all discrimination disappeared, leaving only the common yearning for truth and infinite gratitude to the Buddha.

After the ceremony, the living beings stood up reluctantly, carrying inner joy and hope for the future, and slowly left. They knew that this was not the end, but the beginning of a new journey. Everyone carried the Buddha’s teachings, ready to practice in their own worlds, bringing the light of liberation and wisdom to themselves and all living beings.

Reference

• Selected Buddhist Sutras: Shurangama Sutra