Each Thought Illuminates True Principle, Each Mind Quells Illusory Dust

When we cultivate the Śūraṅgama Samādhi, there are two principal methods: the first is contemplative insight into principle, and the second is practical cultivation through conduct.

Contemplative insight into principle means that when this single thought of our mind engages with external forms, sounds, smells, tastes, tangibles, and mental objects during samādhi practice, we must arouse a wisdom of observation within. As the saying goes: "With each thought, illuminate true principle; with each mind-moment, quell illusory dust; observe exhaustively the nature of all dharmas—neither false nor true." These verses outline the entire threefold contemplation of emptiness, provisional existence, and the middle way that constitutes the practice of samādhi.

When engaging with the six sense objects, the most essential point is the opening line—"With each thought, illuminate true principle." We must not be deluded by external false appearances or develop attachment to them; instead, we must contemplate the unchanging truth. As we gradually abide in this truth, "with each mind-moment, we quell illusory dust"—the grasping after phenomenal appearances fades, and within our minds the opposition between self and others gradually dissolves. At this point, "we observe exhaustively the nature of all dharmas, finding neither false nor true," recognizing that life is merely a dream-like, illusory play of conditions.

This shows that the Śūraṅgama Sūtra's approach to subduing afflictions is a fundamental remedy. In the past, we used the contemplation of impurity to counter the affliction of greed—that was a peripheral treatment. But from the perspective of consciousness-only doctrine, the true root of afflictions is conceptually imposed attachment, a kind of opposition. Wherever there is opposition between self and others, afflictions arise.

Why does such opposition arise? Because we grasp after false appearances. We know the root of afflictions lies in grasping after false appearances; from grasping, opposition arises. Therefore, when cultivating the Śūraṅgama Samādhi, the task is to gradually disengage from external phenomenal appearances and abide in the unchanging truth. This concludes our discussion of contemplative insight into principle.

Practical cultivation has two aspects: first, strictly maintaining pure precepts; second, establishing an altar and reciting mantras. We have already discussed the precepts earlier. Regarding the establishment of an altar, we spoke extensively about it before—one must set up a Śūraṅgama altar.

Establishing an altar serves two purposes: first, primarily to show reverence for the Three Jewels and, through their blessing and protection, to remain distant from demonic interference. This is the first purpose.

Second, through the arrangement of the altar space, we can use phenomena to reveal principle. Master Ouyi places great emphasis on this in his Commentary on the Śūraṅgama Sūtra. For example, when you see the lotus flower on the altar, you understand that we should abide in the mind that is neither born nor ceases; when you see the round mirror surrounding the lotus, it represents the threefold contemplation of emptiness, provisional existence, and the middle way that arises from relying on this unborn, unceasing mind; even the incense burner embodies dharma symbolism. Upon entering the altar space and beholding these arrangements, your mind is gradually guided from discriminative engagement with forms toward the truth of emptiness, provisional existence, and the middle way. Thus the altar space has the effect of using phenomena to reveal principle.

Once the altar space—both its interior and exterior adornments—is fully arranged, we now formally explain the method of cultivation. "Clarifying the cultivation method" means explaining how to practice the Śūraṅgama Samādhi. This section contains three parts: first, presenting the practice method; second, explaining why some fail; third, clarifying the benefits obtained.

Let us first examine the first part—formally presenting the method of samādhi practice. This contains two sections: first, the twenty-one-day walking practice; second, the main cultivation after repentance. The twenty-one-day walking practice is primarily aimed at breaking obstacles—removing the hindrances of our afflictions and karmic offenses. In the esoteric tradition, this is called the preliminary foundation. The actual cultivation begins in the second section, "the main cultivation after repentance."

Let us first look at the first section, "the twenty-one-day walking practice."

◎The Repentance Practice—Prostrations and Recitation

During the first seven-day period, with utmost sincerity, pay homage to the Thus Come Ones of the ten directions, the great bodhisattvas, and the arhats; continuously recite the mantra while circumambulating the altar through the six periods of the day; with devoted mind, walk the path, reciting one hundred eight times within each period.

The twenty-one-day walking practice actually has three emphases: the first seven-day period focuses on repentance; the second seven-day period focuses on vow-making; the third seven-day period focuses on mantra recitation.

Regarding repentance: ordinary people who do not practice may not feel that their karmic obstacles are heavy, because they live alongside their karmic obstacles every day without noticing. But once a practitioner begins to settle the mind single-pointedly on the Buddha's name, sustaining this focus continuously, pure merit begins to enter the mind. Since truth and falsehood cannot coexist, this pure merit will force out one's karmic offenses. When this happens, two kinds of manifestations may appear:

First, the practitioner becomes restless and agitated. You may see someone who is perfectly normal at home, living a lax life, but becomes restless and unsettled the moment they enter the practice hall. This person, whether from past lives or this life, certainly has grave offenses of killing, stealing, sexual misconduct, or false speech that have not been purified through repentance. The nature of such karmic offenses is itself agitated and restless, so at this time one must diligently engage in repentance. This is the first case.

Second case: the mind becomes dim and dull. The moment this person sits down, their inner world becomes completely dark. No object of focus—whether the Buddha's name or the mantra—can be raised; they instantly fall into drowsiness. This too is a sign of karmic offenses. Without repentance, they simply cannot practice.

Because these karmic offenses create obstructions, when you encounter restlessness and agitation or dimness of mind during practice, you should diligently engage in repentance. What, then, is the method?

During the first seven-day period, you must with great sincerity, concentration, and reverence pay homage to all the Thus Come Ones of the ten directions, as well as to the sacred names of the great bodhisattvas and arhats. This is the first method of repentance. The second is: "Continuously recite the mantra while circumambulating the altar through the six periods of the day; with devoted mind, walk the path, reciting one hundred eight times within each period." During the six periods (a day has twelve time-periods, each equivalent to two hours), you simultaneously recite the divine mantra while walking in meditation, circumambulating the altar. Within each time-period, you must recite the Heart of the Śūraṅgama Mantra one hundred eight times. We will explain the Heart of the Śūraṅgama Mantra later.

Therefore, the repentance here has two aspects. According to the explanations of the ancient masters, it includes the physical act of prostration for purifying bodily karma, the recitation of mantras for purifying verbal karma, and the sincere devotion of the mind—the heartfelt spirit of taking refuge. Through body, speech, and mind, and by relying on the blessing and protection of buddhas and bodhisattvas, the practitioner's karmic offenses are eradicated.