The Method of Practicing Samatha in the Surangama Sutra

If bodhisattvas solely focus on attaining utter tranquility, and through the power of this tranquility, permanently sever afflictions, ultimately achieve complete accomplishment, and without rising from their seat, enter nirvana, such a bodhisattva is called one who practices śamatha alone. The first method of practicing śamatha alone is the method of cultivating cessation, which is the method of cultivating meditative concentration. Relying on this concentration, one successively severs all afflictions and, without needing to rise from the seat, can enter nirvana. This is the practice of a bodhisattva. Naturally, a bodhisattva does not aim for the nirvana without residue but ultimately attains the non-abiding nirvana of the Buddha-ground, becoming the ultimate nirvana of a Buddha. A key question arises here: these bodhisattvas practice only meditative concentration, making the mind tranquil and utterly tranquil, and relying on this power of tranquility, they permanently sever afflictions. This means that when the mind becomes utterly tranquil and utterly tranquil, distracting thoughts and delusions are extinguished, and afflictions are thus severed, even all afflictions are eradicated. Is it not said that mere concentration alone cannot sever afflictions? Why then does it say here that a bodhisattva cultivating concentration and seeking tranquility can sever all afflictions?

The pure concentration cultivated by non-Buddhists cannot sever the root afflictions; it can only subdue the coarse and heavy branch-like afflictions, the major and minor derivative afflictions. In future lives, when the concentration fades, the root afflictions will re-arise, bringing forth the major and minor derivative afflictions. This is because the wisdom of liberation attained by non-Buddhists within concentration is not complete emptiness; there remains a part that is not empty, the emptiness is not ultimate. Therefore, the root afflictions cannot be severed; only the coarse afflictions can be severed, which is called subduing the afflictions. Relying on the merit of subduing afflictions, non-Buddhists, with even a slight contemplation of the Buddha Dharma, can sever the view of self and the root afflictions, entering the nirvana without residue. Thus, the merit of concentration is still immense; tranquility of mind can give rise to wisdom.

Arhats and Pratyekabuddhas, possessing the wisdom of liberation, attain an emptiness within concentration that is more ultimate, purer, and deeper than that of non-Buddhists. Therefore, they can sever the root afflictions as well as the major and minor derivative afflictions, only they cannot sever the habitual tendencies of afflictions. Bodhisattvas, however, not only possess the wisdom of liberation but also the wisdom of prajñā and the wisdom of consciousness-only (vijñāna-mātra). The emptiness they attain within concentration is even more ultimate and thorough than that of Arhats and Pratyekabuddhas. Through the power of this emptiness, they can exhaustively sever all afflictions, including the habitual tendencies of afflictions. Afflictions are ignorance; the exhaustion of afflictions is the exhaustion of ignorance. When ignorance is exhausted, one accomplishes the ultimate Buddha-fruit and attains the ultimate non-abiding nirvana.

When a bodhisattva severs afflictions, it is permanent; no afflictions or ignorance will ever arise again. It is like refining pure gold from gold ore; it will never again be mixed with impurities. This is the merit of the mind reaching utter tranquility and ultimate tranquility. By not grasping at any dharma, ignorance is exhausted. Not grasping any dharma means there is no ignorance. There is no need to confront afflictions through circumstantial conditions; amidst people, one turns the light inward and directly abandons all conditions, lets go of all dharmas, directly empties the mind to its foundation, empties purely, empties ultimately, and thus enters nirvana. This is the method of a bodhisattva practicing śamatha alone.