Patriarch's Teachings: Direct Interpretation
Chapter Five: Interpretation of Selected Passages from the Platform Sutra of the Sixth Patriarch
1. The Sixth Patriarch said: Good friends! What is meant by 'non-existence'? What is it that is non-existent? What is meant by 'mindfulness'? What is it that is mindful? 'Non-existence' means the absence of differentiated appearances, the absence of the mind that perceives illusory dust and afflictions. 'Mindfulness' means mindfulness of the true suchness of the self-nature. True suchness is the substance of mindfulness, and mindfulness is the function of true suchness. The self-nature of true suchness can give rise to mindfulness; it is not the eyes, ears, nose, tongue, or other sense organs that are mindful.
Explanation: The Sixth Patriarch said: Good friends, what should we be non-existent towards when we speak of 'non-existence'? What should we be mindful of when we speak of 'mindfulness'? Practitioners should have no differentiated appearances of all dharmas in their minds; they should not discriminate between this dharma being superior and that dharma being inferior. They should be without appearances of high and low, good and evil, right and wrong, beautiful and ugly; they should be without any mind that engages in illusory discrimination, dust, afflictions, and vexations. Practitioners should always be mindful of the true suchness of the self-nature and should not be mindful of the appearances of dust and afflictions. True suchness is the substance capable of mindfulness, while mindfulness is the function of true suchness. Where there is substance, function can arise; where there is function, there is substance. The self-nature of true suchness can also give rise to mindfulness. What it is mindful of differs from what the six consciousnesses, using the six sense faculties, are mindful of. The six consciousnesses are mindful of forms, sounds, smells, tastes, tangible objects, and mental objects (dharmas), whereas true suchness is not mindful of these dharmas. The dharmas that true suchness is mindful of cannot be apprehended by the six consciousnesses.
True suchness inherently possesses self-nature; therefore, it can give rise to mindfulness in accordance with conditions. When true suchness gives rise to mindfulness, all dharmas necessarily manifest. If true suchness lacked self-nature, eye-forms and ear-sounds would immediately vanish and disintegrate. The absence of differentiated appearances means that all dharmas are transformations of true suchness; they are neither identical to nor different from true suchness, and are all appearances of true suchness, devoid of the appearances of worldly dharmas. The mind that perceives illusory dust and afflictions is the deluded mind of the seven consciousnesses. Since it is illusory, it is not real; it is unreal, false, and not truly existent. The deluded mind can be mindful of true suchness. Mindfulness means that there is the substance of true suchness functioning; without true suchness, the deluded mind could not be mindful. True suchness is the substance of mindfulness; substance is the fundamental essence, the truly existent entity. When true suchness functions, the deluded mind can be mindful; therefore, mindfulness is the function of true suchness.
When true suchness itself gives rise to mindfulness, it differs from the mindfulness of the six consciousnesses. The six consciousnesses are mindful of the six sense faculties and the six sense objects, whereas true suchness is mindful of all dharmas, yet does not fall into the appearances of any dharma. True suchness is also mindful of the seventh consciousness, subsequently cooperating with the seventh consciousness to operate all dharmas. True suchness has a real, substantial nature; it truly exists. If it did not exist, the six sense faculties and the six sense objects would immediately perish and cease to exist, let alone the production of the six consciousnesses.
2. Monk Datong asked Zhichang: What is the original mind and original nature? Monk Datong said: Do you see that space has any appearance? Your original nature is like space. Turning back to contemplate your self-nature, you see not a single thing; this is called right view. Knowing not a single thing is called true knowing. Without green, yellow, long, or short, only seeing the fundamental source pure, awareness luminous and perfect – this is called seeing the nature and becoming a Buddha. It is also called the knowledge and vision of the Tathāgata. The Sixth Patriarch refuted him, saying: Not seeing a single dharma, yet clinging to the view of non-existence, is like floating clouds obscuring the sun's face. Not knowing a single dharma, yet guarding an empty knowing, is like lightning flashing in the great void. Such knowledge and views suddenly arising are mistaken; how could they ever understand skillful means?
Explanation: Monk Datong asked Zhichang: What is the original mind and original nature? Monk Datong said: Do you see that space has any appearance? Your original nature is like space, without any appearance. Turn back to contemplate your self-nature; fundamentally, there is not a single thing to be seen. Seeing without anything seen is called right view. Knowing without a single thing known is true knowing. Not seeing green, yellow, long, or short, only seeing the fundamental source pure, awareness luminous and perfect – this is seeing the nature and becoming a Buddha. This is also called the knowledge and vision of the Tathāgata.
The Sixth Patriarch refuted him, saying: To claim that not seeing a single dharma is seeing, while harboring a view of non-existence in the mind, is precisely like floating clouds in the sky obscuring the sun. To know not a single dharma, guarding an empty view of knowing, is like a flash of lightning in the great void. Such knowledge and views arising suddenly are mistaken views; they do not yet understand the teachings of the Buddhas and Patriarchs.
Monk Datong said the self-nature is like space, utterly devoid of anything. This falls into the extreme of absolute nothingness, denying the true substantial nature of the self-nature. The self-nature is not like space, utterly devoid of anything. It is the true reality, the true appearance. Although it is without characteristics, its substance exists. Only because it has substance can it have the function of all dharmas; nothing is more real than it. How many seed functions and roles exist within it? It cannot be like space, utterly devoid of anything. "Seeing not a single thing" as seeing the true suchness of the original nature is a wrong view, not a right view. Right view can perceive the functioning appearances of true suchness. "Knowing not a single thing" is wrong knowing; true knowing can know all the functional roles of true suchness.
3. The Sixth Patriarch said: The self-nature possesses the three bodies; when manifested, they become the four wisdoms. Without departing from seeing, hearing, and conditions, one transcends and ascends to the Buddha-land.
Explanation: In this passage, the Sixth Patriarch clearly explains the Dharma-body (Dharmakāya), Reward-body (Sambhogakāya), and Response-body (Nirmāṇakāya). Since there is the Dharma-body, it can produce the Reward-body and the Response-body, and it can also produce the six sense faculties, six sense objects, and six consciousnesses of sentient beings—that is, it can produce all the phenomenal and principle dharmas we encounter, meaning all dharmas, myriad dharmas, immeasurable dharmas. Since it can produce these dharmas, it shows that the true nature is not an empty nothingness; it truly exists and has real functions. Based on the Buddha's three bodies, there is the Buddha's perfect clarity of the four wisdoms: the Great Mirror Wisdom (Ādarśa-jñāna) is the Dharma-body, true suchness; the Wisdom of Equality (Samatā-jñāna) is the seventh consciousness, the mental faculty (manas); the Wisdom of Wonderful Observation (Pratyavekṣaṇā-jñāna) is the sixth consciousness; and the Wisdom of Perfect Accomplishment (Kṛtyānuṣṭhāna-jñāna) is the first five consciousnesses.
A Buddha also has eight consciousnesses, none missing. The first seven consciousnesses are produced by true suchness; having been produced, they are of a nature subject to birth and cessation, hence illusory. The Buddha uses these deluded minds to discriminate all dharmas, thereby benefiting and bringing joy to sentient beings, widely liberating those with affinity. The Buddha does not possess only true suchness, nor does he not discriminate all dharmas. Having the seventh consciousness mind means he must discriminate all dharmas, and the Buddha skillfully uses this discrimination, whereas sentient beings misuse it.
The self-nature is the Dharma-body Buddha. The Buddha has three bodies; it is not empty, nor devoid of a single dharma. The four wisdoms are transformed from the eight consciousnesses; they are also not empty or non-existent. There is seeing, hearing, and the mind of sensory awareness; there are dharmas produced by conditions; it is not that conditioned dharmas are discarded and unused.
4. The Sixth Patriarch said: To eradicate afflictions is to increase illness; to strive towards true suchness is also deviation.
Explanation: The principle for judging deviation and correctness is whether a dharma is the fundamental, eternally unchanging dharma or a constantly changing illusory dharma. The fundamental dharma is right mindfulness; illusory dharmas are not right dharmas; they are dharmas that can be extinguished, conventionally called deviant. Then, we look at whether the dharma of eradicating afflictions is a fundamental dharma or a later-arisen illusory dharma. Afflictions are illusory dharmas arising later. The mind and actions seeking to eradicate afflictions are illusory dharmas arising later; it is the seven consciousnesses that want to eradicate afflictions; this action is performed by the seven consciousnesses.
The mind of true suchness has never had afflictions, does not wish to eradicate afflictions, and does not go about eradicating afflictions. Therefore, the dharma of eradicating afflictions is not a right dharma; it is an action born of a diseased mind. Only a mind afflicted with greed, hatred, and delusion seeks to eradicate afflictions; this is certainly a diseased state. "To strive towards true suchness is also deviation." Who strives towards true suchness, seeks to realize true suchness, takes refuge in true suchness? It is, of course, the deluded mind of the seven consciousnesses. The deluded mind is not originally existent; therefore, it is not right; conventionally, it is called deviant. Those who are enlightened realize true suchness, but the person is not true suchness. True suchness is true suchness; sentient beings are sentient beings. Some say there are no afflictions to eradicate; that is somewhat acceptable. But to say there is no true suchness to strive towards is the view of annihilationism; it is a wrong view.
Some say serenity is true suchness, but serenity is not true suchness. True suchness has no concept of serenity or non-serenity; it does not interact with the six sense objects and has no feelings; therefore, it has no serenity. Only the conscious mind of sentient beings, interacting with the six sense objects, has serenity or lack thereof. The true and the false must not be confused. True suchness means true and suchness-like; it is not "like true." "Like true" means seeming to be true, like something true, whereas true suchness is truly true, without any "seeming."
When the Buddha was in the world, he realized the non-abiding Nirvāṇa (Apratiṣṭhita-nirvāṇa). He did not dwell in the state of Nirvāṇa but constantly manifested the Buddha's form body to benefit and bring joy to sentient beings. He did not like Arhats who extinguish the five aggregates and eighteen elements, abandoning the form body. The Buddha, out of compassion and pity for sentient beings, did not seek the bliss of Nirvāṇa for himself while disregarding the suffering of sentient beings.
The Nirvāṇa with residue (Sopadhiśeṣa-nirvāṇa) is what third and fourth fruit Arhats realize. It means the Arhats still have a body existing. Because of this body, there is still a little suffering present: wind, sun, mosquito bites, illness, etc. After extinguishing the five aggregates and eighteen elements, they enter the Nirvāṇa without residue (Nirupadhiśeṣa-nirvāṇa). Without a basis for suffering, there is no suffering. However, the Buddha never takes the Nirvāṇa without residue and instructs Bodhisattvas also never to take it, because entering the Nirvāṇa without residue prevents self-benefit through practice and benefiting others by liberating sentient beings.
5. The Sixth Patriarch said: The Buddha Dharma only discusses seeing the nature; it does not discuss meditation (dhyāna) or liberation. Because meditation and liberation are dualistic dharmas, not the Buddha Dharma. The Buddha Dharma is the non-dual dharma.
Explanation: Our inherent nature itself possesses concentration (samādhi); it is always in concentration and has never been out of concentration. If one cultivates another concentration separately, this concentration is the concentration of the deluded mind of sensory awareness; it is not the original concentration of true suchness. The later-cultivated concentration and the original concentration of true suchness are two kinds of concentration, not one. Therefore, the later-cultivated concentration is a dualistic dharma separate from true suchness; it is not the dharma inherently possessed by true suchness.
Liberation is also like this. True suchness itself is liberated; there is no ignorance that can bind it, no birth and death that can bind it. It does not seek liberation. It is the deluded mind of sensory awareness that seeks liberation and can also attain liberation. Therefore, the liberation of the sensory awareness mind and the originally existent liberation of true suchness are dualistic dharmas. Hence, the liberation of the sensory awareness mind is not the inherent Buddha Dharma.
Buddha-nature is the wondrous true suchness nature arising from the Tathāgatagarbha (Buddha-womb/embryo). All dharmas that sentient beings contact and perceive are Buddha-nature; they are all the wondrous true suchness nature of the Tathāgatagarbha. There are no substantial things existing. Buddha-nature manifests when the six sense faculties contact the six sense objects; therefore, it is constantly present. However, if one sense faculty is lacking or that faculty does not contact its object, and no consciousness arises to perceive, then Buddha-nature does not manifest on that faculty but manifests in the contact of other faculties with their objects. Therefore, Buddha-nature is also not permanent.
Although neither permanent nor impermanent, Buddha-nature never ceases. Buddha-nature manifests in wholesome dharmas and also functions wondrously in unwholesome dharmas; therefore, Buddha-nature is neither wholesome nor unwholesome. Ordinary people regard the five aggregates and the eighteen elements as dualistic dharmas. Enlightened sages understand that they are all the wondrous true suchness nature of the Tathāgatagarbha; they are all Buddha-nature; therefore, they are also non-dual dharmas.
6. The Sixth Patriarch said: When the mind is level, why bother upholding precepts? When conduct is straight, what use is meditative investigation (chan)?
Explanation: "The mind is level" means treating all worldly people, affairs, and phenomena equally, without discrimination, making no distinction between good and evil, good and bad, right and wrong, correct and incorrect, without regard to gender, age, race, culture, power, status, wealth or poverty, whether it is a Buddha or a hell-being, whether creating good or creating evil, whether in the superior realm of a heavenly palace or the inferior realm of hell. Treat them all equally without discrimination, impartially.
How to treat them equally? Treat all these dharmas strictly according to the law of cause and effect, manifesting them as they truly are, realizing them as they truly are. Give what needs to be given: give the seeds for doing evil to those doing evil, give the seeds for doing good to those doing good, give the seeds for creating a heavenly palace to those creating a heavenly palace, give the seeds for creating hell to those creating hell—without the slightest hesitation, without taking subjective actions of liking or disliking, without subjective initiative. Treat the Buddha with proper offerings; treat beings in the evil destinies also with proper offerings. Aid wholesome actions; also aid unwholesome actions. Interact equally, then record equally and truthfully, and realize the karmic results equally and truthfully.
This mind has no subjective initiative; it does not wish to deliberately create anything. It has no thoughts of its own; it acts completely in accordance with conditions. Therefore, it does not need to uphold any precepts or practices. Only a mind with intention needs to uphold precepts; a mind without intention does not need to uphold precepts. This is the true meaning of "When the mind is level, why bother upholding precepts?" So, what kind of mind is this? Reflect upon it: Can our deluded mind, the seven evolving consciousnesses, do this? No matter how pure these seven evolving consciousnesses become, no matter how non-discriminating, they cannot do this.
Because the seven consciousnesses mind has always discriminated; its nature is inherently discriminatory. If the seven evolving consciousnesses were made not to discriminate, how would the world be established? How would the five-aggregate body survive? How would the Buddha path be practiced and completed? If the deluded mind follows conditions, creating wholesome karma with wholesome conditions and unwholesome karma with unwholesome conditions, when could it ever achieve liberation through practice? If the deluded mind rejoices in creating good and also rejoices in creating evil, does not punish evil or promote good, does not actively help good or eliminate evil, what would the world be like? How could one even speak of practice? Other aspects can be understood upon careful reflection.
Therefore, the true equal mind is not the deluded mind of the seven evolving consciousnesses. The mind that can follow all conditions is not the seven evolving consciousnesses. The mind that does not need to uphold precepts is not the seven evolving consciousnesses. Even Bodhisattvas up to certain stages (bhūmis) need to uphold precepts; they still have precepts associated with concentration (samādhi) and precepts associated with the path (mārga). Excluding the mind of the seven evolving consciousnesses, it is the true mind, the Tathāgatagarbha. It truly possesses these virtues and this nature: both equal and following conditions, without needing to uphold precepts.
"When conduct is straight, what use is meditative investigation (chan)?" Whose conduct is the straightest? It is that which truthfully realizes all causes and effects, without any ambiguity, letting all things be as they should be, letting the world appear as it should appear, letting the five-aggregate body manifest as it should manifest. In dealing with all people, affairs, and phenomena, there is no crooked or bent mental conduct, no turning corners or detours to cover up or praise anything. It always acts according to the true nature of reality, fulfilling its duties. What mind is this? The deluded mind of the seven evolving consciousnesses cannot do this. The deluded mind always wants to change something, always hoping that all people, affairs, and phenomena will manifest according to its own cognition and intentions, rejoicing only when they conform to its thoughts and will.
But the true mind, the Tathāgatagarbha, is not like this. It has no opinions or views of its own; things are as they are; it is straight. The Vimalakīrti Nirdeśa Sūtra says: "A straight mind is the place of practice (bodhimaṇḍa)." The true mind, the Tathāgatagarbha, is a vast place of practice; the worlds of the ten directions are all within it.
Now, regarding meditative investigation (chan): The purpose of investigating chan is to awaken to and realize the Tathāgatagarbha, to break through ignorance. The deluded mind of the seven evolving consciousnesses has ignorance; it does not know its own delusion, does not know where the true suchness mind is, and needs to investigate chan to clarify the mind. The true mind, the Tathāgatagarbha, has no ignorance; it does not need to break through ignorance. Therefore, the self-nature Tathāgatagarbha has no need to investigate chan to realize the Way. So, "When conduct is straight, what use is meditative investigation?" is describing the nature of the true mind, the Tathāgatagarbha. The Sixth Patriarch was a great enlightened one; he was very clear about the nature of the true mind, the Tathāgatagarbha. His teachings always revolved around true suchness, expounding the principle of true suchness, never lingering on the deluded mind of the seven consciousnesses.
Because recognizing true suchness and understanding the nature of the true suchness mind, the deluded mind will naturally transform; it will gradually rely on the nature of the true suchness mind and change its mental conduct. As long as one recognizes true suchness, afflictions are no longer a major problem; the three kinds of ignorance will eventually be exhausted, and one will ultimately accomplish the Buddha Way. The first step, realizing the true suchness Tathāgatagarbha, is the most difficult. Once one enters the gate, one will do the inner work and speak the inner language. Only then will one gradually accord with the true suchness mind and accord with the Buddha mind. We should skillfully discern the Patriarch's meaning, skillfully understand the Dharma principles, skillfully use the mind, and skillfully practice.
7. The Sixth Patriarch said: To be externally free from appearances is meditation (chan); to be internally undisturbed is concentration (ding/samādhi).
Explanation: Appearances include the appearances of the five aggregates: form, feeling, perception, mental formations, and consciousness; the appearances of the eighteen elements: the six sense faculties, six sense objects, and six consciousnesses. The six sense objects include forms, sounds, smells, tastes, tangible objects, and mental objects (dharmas). The universe and the worlds of the ten directions are all appearances, all within the six sense objects. After contemplation and reflection, one knows that only the Tathāgatagarbha is without these appearances. The Tathāgatagarbha fundamentally has no appearance in terms of external form or image. This is the meaning of "externally free from all appearances."
"Internally undisturbed" means the mind does not interact with the six sense objects, does not cling to them, and thus does not discriminate or give rise to thoughts. Then, when the six sense objects appear before it, the Tathāgatagarbha mind is undisturbed. The definition of meditation (chan) is the true mind, the Tathāgatagarbha. Investigating chan means investigating the Tathāgatagarbha, clarifying the Tathāgatagarbha mind. Therefore, "To be externally free from appearances is meditation; to be internally undisturbed is concentration" is describing the nature of the Tathāgatagarbha. And "concentration and wisdom equally maintained," "concentration and wisdom are one substance," are also describing the nature of the Tathāgatagarbha.
The entire Platform Sutra of the Sixth Patriarch describes the nature of the Tathāgatagarbha, the true suchness mind; this is beyond doubt. The Dharma meaning spoken by great enlightened ones does not contradict that of the Buddha; they breathe the same breath as the Buddha. It is not like the gradual cultivation method of Monk Shenxiu, which requires the deluded mind of the seven consciousnesses to subdue afflictions, to cultivate precepts, concentration, and wisdom, constantly diligently watching over one's deluded mind to prevent it from creating karmic actions or giving rise to thoughts. The Sixth Patriarch's sudden enlightenment method does not speak like this.
"To initiate practice is all deluded movement; to guard is not the true essence." Practice is the deluded mind of the seven evolving consciousnesses within the five-aggregate body that needs to practice. Because the seven consciousnesses mind has ignorance, it needs to practice to eradicate ignorance. The Tathāgatagarbha itself is perfectly complete; it has no ignorance; therefore, it does not need to practice. So, what practices is the deluded mind of the seven consciousnesses. Through practice, the seven consciousnesses eliminate evil, increase good, destroy unwholesome karma, and exhaust ignorance.
Therefore, initiating practice is all the action of the deluded mind of the seven consciousnesses; it is deluded movement; giving rise to thoughts is all deluded movement. The mind that can guard—guarding the mind, guarding precepts—whatever it guards, it is the deluded mind of the seven consciousnesses that guards. The true mind guards nothing; it is not a guarding mind because it has no nature of attachment and does not interact with the six sense objects; thus, there is nothing to guard. Therefore, "to guard is not the true essence" means guarding is not done by the true mind; it is not the true essence.
8. The Sixth Patriarch said: The self-nature, source of awareness, the essence-body, / Follows illumination in vain, flowing and changing. / Without entering the Patriarch's chamber, / One drifts confusedly towards the two extremes.
Explanation: The self-nature pure mind is the essence of awareness, also the source of all dharmas. It flows along with the deluded thoughts of the seven consciousnesses mind. When the seven consciousnesses give rise to thoughts, it follows along, responding and cooperating. It flows along with the bodily, verbal, and mental actions of the five aggregates. As long as the five aggregates act, it follows along, responding and cooperating with the bodily, verbal, and mental actions of the five aggregates. Thus, it vainly, without reason, flows along with the deluded dharmas. Itself without joy or sorrow, without worry, without good coming or evil, not suffering pain or enjoying pleasure, neither gaining nor losing, neither grasping nor rejecting.
If one does not enter the Patriarch's chamber, attain mind-awakening, and find the source of life, recognize the true substance that is neither born nor perishes, one will forever drift confusedly amidst the two extremes of existence and non-existence, annihilation and eternity, birth and death, heading towards the six paths of birth and death, not free from afflictions, not attaining liberation. From this, we know that seeking out a true Patriarch and studying under him will lead to swift sudden awakening. If one studies under someone who does not understand the Way, does not seek out a true enlightened master to study under, the result is either falling into existence or falling into inert emptiness, failing to attain liberation. One should know that a famous teacher (ming shi) and an enlightened teacher (ming shi - same pronunciation, different character meaning 'illumined') are as different as heaven and earth; their content and essence are vastly different.
9. The Sixth Patriarch said: If all dharmas are impermanent, then each thing would have its own self-nature, capable of undergoing birth and death, and the true permanent nature would have places it does not pervade. Therefore, when I speak of permanence, it is precisely what the Buddha spoke of as the true meaning of impermanence.
Explanation: The self-nature produces all dharmas; the essence of all dharmas is also the self-nature. The self-nature is permanent; all dharmas, relying on the self-nature, can thus be said to be permanent. If all dharmas were impermanent, then all dharmas would have their own self-nature, capable of self-generation and self-extinction; they would not be born from the self-nature, nor would they need the self-nature to produce them. Then the self-nature would have places it does not pervade. However, this is impossible. Therefore, all dharmas, relying on the self-nature, are all the permanent nature of the true suchness self-nature. If there were a dharma that is impermanent, then that dharma would have its own self-nature, because having self-nature allows for talk of birth and death. Then wouldn't true suchness have places it does not pervade? Wouldn't there be dharmas it cannot produce?
All dharmas, relying on the true suchness self-nature, are all the nature of true suchness, neither born nor perishing. Because these dharmas are all produced by the true suchness self-nature, they all possess the nature of true suchness; therefore, all dharmas are also permanent and indestructible. As long as there is the true suchness self-nature, there will always be the appearance of all dharmas. If all dharmas were impermanent, then once extinguished, they could not be reborn. If they cannot be reborn, it means the true suchness self-nature does not function; it cannot produce dharmas. That would mean the true suchness self-nature has places it does not pervade. However, this is impossible. The true suchness self-nature pervades all places; all places and all dharmas are the true suchness self-nature. Wherever there are all dharmas, there is the true suchness self-nature. Moreover, true suchness inherently possesses seeds that are neither born nor perish, eternally enduring. As long as conditions are met, it will produce all dharmas.
The Sixth Patriarch's meaning is: If all dharmas were impermanent, then all things would have their own self-nature. These things would be capable of self-generation and self-extinction, ceaselessly being born and dying. Then there would be no need for the true suchness self-nature to produce them, and the self-nature would have places it does not pervade. This contradicts the meaning of the scriptures. Therefore, when the Sixth Patriarch says all dharmas are permanent, it is precisely what the Buddha spoke of as the true meaning of impermanence. That all dharmas are permanent indicates that all dharmas are produced and manifested by the self-nature; therefore, all dharmas have no self-nature of their own and are thus impermanent.
10. The Sixth Patriarch said: The Buddha Dharma is within the world; it is not apart from worldly awakening. To seek Bodhi apart from the world is like searching for a rabbit's horn.
Explanation: The Sixth Patriarch's meaning is that the Buddha Dharma, this Tathāgatagarbha, exists and functions within the world of the five aggregates and eighteen elements. To clarify the mind and awaken, to find the Tathāgatagarbha, one must seek within the five aggregates. Apart from the five-aggregate world, one cannot find the Tathāgatagarbha; then one cannot awaken. Apart from the five aggregates and eighteen elements, without the threefold world, how could the Tathāgatagarbha, this Buddha Dharma, exert its functional roles? The World-Honored One, in the Ten Links of Dependent Origination in the Āgama Sūtras, expounded: "Consciousness conditions name-and-form (nāmarūpa); name-and-form conditions consciousness." Consciousness and name-and-form are like bundled reeds (nalakalāpikā), mutually dependent to manifest. Name-and-form relies on the Tathāgatagarbha to arise; the Tathāgatagarbha relies on name-and-form to manifest its function and to be discovered and realized by Bodhisattvas. In the Platform Sutra, the Sixth Patriarch hardly ever spoke of worldly dharmas apart from the Tathāgatagarbha, let alone spiritual platitudes.
