The Aggregate of Form Is the Product of Solidified Delusive Thinking

Because of the manas' firmly entrenched delusive thinking, which takes the aggregate of form (rūpa) to be the self—real, indivisible, and indestructible—the aggregate of form severely obscures and seals off one's own mind, and the mind's functions become severely constrained and obstructed, unable to break through these constraints, with its functions impeded. Whatever we take to be ourselves, to be real, that very thing becomes our burden, dragging us down so that we cannot attain liberation, cannot manifest great supernatural powers, and cannot be perfectly unobstructed with respect to all dharmas.

In reality, due to ignorance (avidyā) and afflictions, one obscures oneself. One could clearly be a Buddha, could possess immeasurable supernatural powers and powers of the Path, with no limitations whatsoever, yet everywhere one fails to penetrate through, and everywhere there are obstructing conditions. So many people are burdened all day long with layers of afflictions and endless conflicts and gossip, mutually contending over wealth, sensual pleasures, fame, food, and sleep with "I'm right, you're wrong," fighting over power, status, fame, and profit, envying and resenting one another—utterly foolish indeed. All of this is setting up obstacles for oneself everywhere, and in the end, the one who suffers is none other than oneself.

Because sentient beings' afflictions are so heavy, whenever they gather together—whenever there are three or more people—there will inevitably be disputes and conflicts, inevitable mutual contention and jealousy, openly or covertly competing with one another, seeking to highlight themselves and overpower the other.

In any group, there will always be one part squeezing out another part. After the split, the remaining part will again contend, envy, and exclude one another, leaving only a small portion; then the disputes continue on, and only when one person is left can there be some quiet. That is why I dread crowds the most, dread people with heavy afflictions the most, dread people full of conflicts and gossip with impure minds the most, dread people who love to sow discord the most, dread people with heavy resentment and jealousy the most, and also dread the most those fools who cannot distinguish right from wrong. Yet such people are everywhere, impossible to avoid—this is the true character of the sentient beings of the Saha world.

No matter how difficult the Śūraṅgama Sūtra may be, we must all study and cultivate it. As long as the Śūraṅgama Sūtra exists, the Buddha-Dharma will not perish; as long as the Śūraṅgama mantra exists, the Buddha-Dharma will not perish either. Every chapter, every section, every passage of the Śūraṅgama Sūtra points out to us how to see one's true mind and awaken to one's nature, to discard the false and see the true, and to eliminate afflictions, ignorance, and karmic obstructions. Every sentence is a pearl, every paragraph is gold and precious jewels—the supreme Dharma treasure for attaining the Path and achieving buddhahood.