How to Use the Śūraṅgama Mantra to Cultivate Samādhi and Investigate Dharma Teachings

When the Shurangama Mantra has been recited with relative proficiency, and as recitation gradually deepens into a state of absorption where samadhi quietly arises, continuing the recitation may feel somewhat forced. At this point, one should focus solely on the syllable "Na" of "Namo," letting the subsequent syllables fade away. Fix the mind steadily on the syllable "Na," concentrating deeply and continuously, free from distracting thoughts or delusions.

Once the mind is stabilized, give rise to the "doubt sensation" (yíqíng). Doubt this syllable "Na": where does it come from? Where does it arise? Where is it located right now? Without resorting to language, words, or sound, simply sustain this doubt. Do not engage in conscious thinking, reasoning, or pondering. Let the doubt sensation hang profoundly within the root of the mind (the manas or seventh consciousness). When this practice becomes adept, shift the focus to another Dharma principle one wishes to investigate. This could be doubting the "I" of the form aggregate (rùn), or the "I" of the feeling, perception, mental formations, and consciousness aggregates (shòu xiǎng xíng shí), or doubting "Who is dragging this corpse?" This is the practice of investigating the "hua-tou" (cān huàtóu).

The choice of which doubt sensation to cultivate should be based on one's own spiritual capacity (gēnjī) and current stage of practice. Most people lack deep Mahayana roots; their merit and virtue (fúdé) are not yet fully cultivated, and the great Bodhicitta aspiration (pútí dàyuàn) has not yet arisen. If they choose to investigate a Mahayana hua-tou aiming to realize the true nature of mind (míngxīn jiànxìng), it will likely be ineffective and possibly a waste of time. It is better to diligently solidify the foundation of the Hinayana path. Engage more in contemplation (guānxíng) and reflection within the Hinayana teachings for now, temporarily setting aside Mahayana considerations, and certainly avoid expending excessive energy on the profound tenets of Vijnaptimātratā (Consciousness-Only). Life is impermanent. Do not wander hungry in the cornfield; quickly pick an ear of corn to take home and eat. Once your belly is full, you can continue wandering without delay.

Some individuals, although not yet having severed the view of self (wǒjiàn), possess a relatively stable Hinayana foundation. They have thoroughly understood the selflessness of the five aggregates (wǔyùn wú wǒ) and have given rise to the Mahayana Bodhicitta mind and pure great vows (qīngjìng dàyuàn). Their Bodhisattva heart dedicated to benefiting and bringing joy to sentient beings is relatively strong. Such individuals may choose to practice Chan meditation (cān chán). Through this process of investigating, they can gradually distance themselves from the entanglements of the five aggregates, gradually eradicate the wrong view of taking the five aggregates as self, and attain fruition (zhèng guǒ) before realizing the true nature of mind and seeing the path (jiàn dào), or attain fruition in the very moment of realizing the true nature and seeing the path, thus passing through the gates of both Mahayana and Hinayana simultaneously. However, simultaneous attainment is relatively rare; more often, one attains fruition first, and only after some time realizes the true nature and sees the path. Those who can realize the path in this present life, whether Mahayana or Hinayana, are invariably individuals with deep roots planted in past lives, possessing great good roots (shàngēn) and merit (fúdé), who were already very close to realizing the path. But such people are exceedingly rare. Therefore, everyone should not readily misconstrue themselves as having attained fruition, become enlightened, etc. It is not so easy.

In summary, using the Shurangama Mantra as an opportunity and a stepping stone can lead one swiftly onto the correct path. Whether in terms of samadhi and wisdom (chándìng hé zhìhuì), precepts (jièlǜ), or eliminating karmic obstacles (xiāochú yèzhàng), practice progresses very rapidly. The reason is the immense blessing power (jiāchí lì). Our practice relies partly on self-power (zìlì) and partly on the power of Buddhas, Bodhisattvas, and Dharma protectors (hùfǎ shén). When these two forces are combined, practice proceeds smoothly. When there is power to borrow, borrow it; when there is light to borrow, borrow it. But remember that borrowed things must be repaid. When the time comes that you yourself can offer aid and light to sentient beings, you must not be stingy. If a stingy mind arises, concerned only for oneself and indifferent to sentient beings, the power of the Buddhas and Bodhisattvas will certainly not bestow blessings, and you yourself will gain nothing.