Patriarch's Teachings: Direct Interpretation
Chapter Seven: Explanation of Passages and Paragraphs in Buddhist Sutras (Part Two)
Eleven: Laṅkāvatāra Sūtra, Volume Three
Original Text: The Buddha said: Mahāmati, what I speak of as Nirvāṇa is the cessation of the discerning and conceptualizing consciousness (vijñāna). Mahāmati said: Bhagavān, did you not establish the existence of eight kinds of consciousness? The Buddha said: I did establish it. Mahāmati said: If it is established, why do you speak only of the cessation of the sixth consciousness (mano-vijñāna) and not the cessation of the seventh consciousness? The Buddha said: Mahāmati, it is because the seventh consciousness arises depending on the sixth consciousness as its cause and condition.
Mahāmati, when the sixth consciousness discriminates objects and gives rise to attachment, it generates habitual tendencies that nurture the storehouse consciousness (ālayavijñāna). Consequently, the self-view (ātma-dṛṣṭi) and self-possessiveness (mamakāra) associated with the seventh consciousness (manas) revolve along with it, lacking independent substance or form. Because the storehouse consciousness serves as the cause and condition, attachment arises to the self-manifested objects of one's own mind. Mental aggregates arise sequentially, each serving as the cause for the next. Mahāmati, it is like ocean waves, which are self-manifested phenomena. Stirred by the wind of objects, they rise and cease. Therefore, when the sixth consciousness ceases, the seventh consciousness also ceases.
Explanation: The Buddha said: Mahāmati, the Nirvāṇa I speak of is the cessation of the six consciousnesses that engage in discrimination and affliction; when they cease discriminating, that is Nirvāṇa. The Bodhisattva Mahāmati asked the Bhagavān: Did you not say that sentient beings have eight kinds of consciousness? The Buddha said: There are eight kinds of consciousness. Mahāmati said: Since there are eight kinds, why do you say that sentient beings attain Nirvāṇa only when the sixth consciousness ceases, and not when the seventh consciousness ceases? The Bhagavān said: Mahāmati, the seventh consciousness arises and functions only by taking the continuous discrimination and attachment of the sixth consciousness as its cause and condition.
When the sixth consciousness continuously discriminates the six dusts (objects of the senses) and clings to them as real, it defiles the seventh consciousness, causing it to form habitual tendencies. These habitual seeds are stored in the eighth consciousness, the storehouse consciousness, defiling it and causing the karmic seeds within it to arise and cease. When a sentient being's five aggregates (skandhas) body is born, the seventh consciousness, the mental faculty (manas), relying on the eighth consciousness, possesses the innate self-view and self-possessiveness. The constant discerning nature of the mental faculty immediately begins to function, precisely because of the seeds deposited by the continuous discrimination and attachment of the sixth consciousness.
After the seeds generated by the functioning of the sixth consciousness are stored in the eighth consciousness, in future lives the eighth consciousness will project these seeds, manifesting the myriad dharmas of the Triple Realm. The seventh consciousness will then continue to cling to these dharmas as self and belonging to self. The seventh consciousness, taking the eighth consciousness as cause and condition, clings to the seeing aspect (dṛṣṭi) of the eighth consciousness as its own seeing, and clings to the objects of the six dusts produced by the eighth consciousness as belonging to itself. Thus, self-view and self-possessiveness revolve around the seeing and seen aspects (dṛṣṭi and nimitta) of the eighth consciousness. The seventh consciousness, the mental faculty, continues to function ceaselessly in this way, therefore preventing Nirvāṇa. The seventh consciousness mental faculty is like the waves of the ocean, arising according to the wind of objects manifested by the ocean of the eighth consciousness. This means that when the ocean of the eighth consciousness manifests the objects of the six dusts, the seventh consciousness arises and functions in accordance with them. As long as the wind of objects does not cease—that is, as long as the discrimination and attachment of the sixth consciousness do not cease—the waves of the seventh consciousness will not cease. The Bhagavān said, therefore, if the sixth consciousness ceases and no longer discriminates or clings, the seventh consciousness will no longer arise or function; it will also cease, and sentient beings will attain Nirvāṇa.
The meaning expressed in this passage of the Laṅkāvatāra Sūtra is the same as the principle in the Twelve Links of Dependent Origination: "Ignorance conditions volitional formations, volitional formations condition consciousness, consciousness conditions name-and-form." Because sentient beings harbor ignorance within their minds, their bodily, verbal, and mental actions do not cease. As bodily, verbal, and mental actions do not cease, the six consciousnesses are compelled to arise and function. As the six consciousnesses continuously arise, their mental activities are stored as habitual seeds within the eighth consciousness. The mental faculty then grasps these seeds in the eighth consciousness, causing them to manifest. Thus, as long as the mental faculty does not cease, name-and-form in future lives will not cease, and sentient beings cannot attain Nirvāṇa.
Twelve: Laṅkāvatāra Sūtra Original Text: The Buddha said: So-called greed (rāga) involves grasping and rejecting, contact and savoring, being bound to external objects, falling into the two extreme views, and again giving rise to the suffering aggregates—birth, aging, sickness, death, sorrow, lamentation, pain, grief, and despair. All such afflictions arise from craving (tṛṣṇā). This is due to familiarity with worldly theories and those who propound them. I and all Buddhas designate this as greed. This is called embracing greed and desire, not embracing the Dharma.
Explanation: The Buddha said, what is so-called greed? It is either having an attitude of grasping towards worldly dharmas, or having an attitude of aversion, or coming into contact with them, or being immersed in them. The mind is pulled by external objects, falling into the two extreme views of annihilationism and eternalism—either believing that all dharmas are utterly annihilated after death and do not arise again, or believing that all dharmas eternally exist without perishing. These are all manifestations of greed and craving. With such greed, one falls into the suffering aggregate (duḥkha-skandha), and birth, aging, sickness, death, sorrow, lamentation, pain, grief, and despair become unavoidable. All these faults and sufferings of birth and death entirely arise from craving.
The habit of craving is caused by familiarity with worldly theories and close association with proponents of worldly views, giving rise to greed for worldly dharmas. The Bhagavān and all Buddhas unanimously designate this self-mind-familiarized dharma as greed. The Buddha said such familiarity embraces greed and desire, not the Dharma. Here, "embracing" (saṃgraha) means mentally accommodating greed, accepting greed. Greed and the Dharma are diametrically opposed. Greed belongs to the mundane, the Dharma to the supramundane. The two are like the two ends of a scale, rising and falling accordingly.
Original Text: Mahāmati, what is embracing the Dharma? It is skillfully discerning the self-manifested measure (svacitta-dṛśya-mātra), realizing the selflessness of persons (pudgala-nairātmya) and the selflessness of dharmas (dharma-nairātmya), so that conceptualization (vikalpa) does not arise. Skillfully knowing the higher grounds (bhūmi), transcending mind, mentation, and consciousness, receiving the empowerment (abhiṣeka) of the wisdom of all Buddhas, fully embracing the ten inexhaustible expressions (daśa-akṣara), attaining unimpeded mastery over all dharmas without conceptual development (nirvikalpa). This is called the Dharma. It means not falling into any views, any falsehood, any conceptualization, any nature, or any extremes.
Explanation: The Buddha said: Mahāmati, what constitutes embracing the Dharma? It is being able to skillfully perceive that all dharmas one knows and contacts are manifested by one's own mind, the Tathāgatagarbha; they are the combined manifestation of the three transforming consciousnesses, born dependently from the true mind, the Tathāgatagarbha, and are not truly existent. The eighth consciousness, Tathāgatagarbha, is the primary consciousness capable of giving birth to dharmas. The seventh consciousness is the secondary consciousness capable of prompting the birth and manifestation of dharmas. The six consciousnesses are the tertiary consciousnesses capable of guiding and manifesting dharmas. When these three combine, all dharmas are brought into operation.
When contacting all dharmas, one should clearly perceive that the five aggregates and eighteen elements (dhātus) are without a self (pudgala-nairātmya), and perceive that all dharma appearances are without self (dharma-nairātmya)—they lack true existence, are merely produced dharmas, impermanent, subject to change, and unreliable. After realizing the selflessness of persons and dharmas, no conceptualization arises whatsoever. One gives rise to a mind of signlessness (animitta), wishlessness (apraṇihita), and non-origination (anutpāda). Towards all dharmas, one no longer generates any thoughts, the mind no longer depends on these dharmas, one no longer stirs the mind towards them, no longer gives rise to attachment, and no longer generates thoughts of good and evil, right and wrong, beneficial and harmful, etc.
After realizing the selflessness of dharmas and attaining the wisdom of consciousness-only (vijñapti-mātra), becoming a Bodhisattva on the grounds (bhūmi), one should skillfully know the characteristics of higher ground Bodhisattvas and the dharmas they should practice. One's mind does not cling to the true suchness, the mental faculty, or the six consciousnesses; it clings to no dharmas whatsoever. All Buddhas will bestow wisdom empowerment upon such a Bodhisattva. The mind fully embraces the ten inexhaustible expressions, initiating the ten pure great vows of a ground Bodhisattva. Towards all dharmas, conceptualization no longer arises; one no longer thinks "I can do such and such," knowing that all dharmas are dependently originated and lack autonomy. Henceforth, one never again falls into any views, any false appearances, any conceptualizations, any dharma natures, nor into any extremes such as existence or non-existence.
Thirteen: Laṅkāvatāra Sūtra Original Text: The Buddha told Mahāmati: The Tathāgatagarbha is the cause of both wholesome and unwholesome [dharmas]. It can universally create all destinies of birth. Like an actor, it manifests all destinies, free from self and what belongs to self. Unaware of that, due to the conjunction of three conditions, it arises expediently. Outsiders (tīrthikas), unaware, imagine an author. Defiled by beginningless false and evil habits, it is called the consciousness-store (vijñāna-garbha). It gives rise to the abode of ignorance (avidyā-vāsa-bhūmi), together with the seven consciousnesses. Like a wave-body of the ocean, it constantly arises without interruption. Free from the fault of impermanence, free from theories of self, its intrinsic nature is undefiled, ultimately pure.
Explanation: This passage explains the nature of Tathāgatagarbha. The Buddha said Tathāgatagarbha is the cause of all wholesome and unwholesome dharmas; it is because of Tathāgatagarbha that all wholesome and unwholesome dharmas exist. Tathāgatagarbha can create the life forms of all beings in the six destinies, like a skilled actor who can manifest all destinies. Moreover, it does not regard the dharmas it creates as self or belonging to self; it is unaware of self and unaware of what these dharmas truly are. This is the selfless nature of Tathāgatagarbha, utterly different from the self-nature of the seven consciousnesses, whose sense of self is extremely strong.
All dharmas arise from the conjunction of Tathāgatagarbha, karmic seeds, and the conceptualizations of the mental faculty (manas); they arise expediently when causes and conditions assemble. Outsiders, however, cannot perceive this inner cause; they believe these phenomena must have a creator, such as Maheśvara, God, etc., utterly unaware of the marvel of Tathāgatagarbha. Since beginningless time, Tathāgatagarbha has been defiled by the false, deluded evil habits of sentient beings, storing within it the seeds of infinite wrong views and the evil habit of clinging to the reality of all dharmas. Therefore, Tathāgatagarbha is also called the consciousness-store (vijñāna-garbha), which stores seeds.
Because Tathāgatagarbha stores these seeds of sentient beings' ignorance and evil karma, it gives rise to the mundane dharmas of the Triple Realm for sentient beings—the five aggregates and eighteen elements. After giving rise to these dharmas, it constantly abides with the seven consciousnesses, jointly functioning to create, transform, and sustain these dharmas. Like the ocean, the body that gives rise to waves, it constantly gives rise to waves without cessation. Tathāgatagarbha constantly gives rise to all dharmas, yet itself has no fault of impermanence, nor any self-nature. Its intrinsic nature is without ignorance, afflictions, or defilements; its mind-nature is ultimately pure, perfectly pure.
Fourteen: Laṅkāvatāra Sūtra Original Text: The other consciousnesses—mind, mentation, consciousness, etc.—have arising and cessation. Thought-moment after thought-moment, there are seven [consciousnesses]. Due to unreal conceptualization, they grasp various objects, forms, and locations, conceptually designating names and characteristics. Unaware of the forms manifested by their own mind, unaware of suffering and happiness, they do not reach liberation. Bound by names and characteristics, greed arises, giving rise to craving.
Explanation: Apart from the inherently pure mind of Tathāgatagarbha, all others—the mental faculty (manas), consciousness, etc.—are subject to arising and cessation. Sentient beings manifest the impermanent nature of arising, cessation, and change of the seven consciousnesses in every thought-moment. Because they do not know the true reality of the Dharma Realm, they give rise to frivolous conceptualizations, clinging to objects as real, grasping the various forms and appearances of the six dusts, and then attaching names and concepts to them. Unaware that all these appearances and characteristics are merely illusory appearances manifested by the inherently pure mind, they remain ignorant of the suffering and happiness brought by clinging to objects. Having suffering and happiness, they cannot attain liberation. Sentient beings, bound since beginningless time by worldly names and appearances, give rise to all kinds of greed and afflictions.
In the past, Patriarchs transmitted the Dharma and confirmed disciples' enlightenment using the Laṅkāvatāra Sūtra as the standard for mind-sealing. It was not until the Sixth Patriarch that it was changed to the Diamond Sūtra. The Laṅkāvatāra Sūtra contains standards for verifying the realization of the first to fourth fruits (from Stream-enterer to Arhat) through the cessation of self-view. The practice of the Small Vehicle (Hīnayāna) can also be verified using the Laṅkāvatāra Sūtra.
Fifteen: Laṅkāvatāra Sūtra Original Text: Mahāmati, this Tathāgatagarbha consciousness-store is what Śrāvakas and Pratyekabuddhas perceive through mental conception. Although its intrinsic nature is pure, because it is covered by adventitious defilements, they still perceive it as impure. Not so with the Tathāgatas. Mahāmati, for the Tathāgata, the presently manifest objects are like viewing an Amala fruit in the palm of his hand.
Explanation: Here it is said that Śrāvakas and Pratyekabuddhas can only think about Tathāgatagarbha; they mentally conceive that there is a Tathāgatagarbha which is the inherently pure mind, the true self. They merely hold this view; they cannot truly realize it. Only Bodhisattvas with great resolve can realize it; it is not a matter of conjecture or mental conception. Although Śrāvakas and Pratyekabuddhas know there is an inherently pure mind, they are still obscured and covered by the adventitious defilements accumulated since beginningless time, unable to perceive it. Therefore, their understanding is still insufficient. Although they have attained the purity of the Dharma-eye in the Small Vehicle, regarding the Dharma of Tathāgatagarbha, they have not yet given rise to the Dharma-eye; their understanding is still impure. Therefore, Śrāvakas and Pratyekabuddhas cannot realize the eighth consciousness, Tathāgatagarbha. If they could realize it, they would be Arhat-Pratyekabuddha-Bodhisattvas; their spiritual lineage would change.
All Buddhas and Tathāgatas are not like this. For the Tathāgatas, when all dharmas manifest, they are present objects; they are also perceived directly (pratyakṣa), without imagination, thought, or conjecture; it is entirely a direct perception. When an object appears before them, they know it immediately, as clearly, transparently, purely, and truly as viewing an Amala fruit in the palm of their hand.
Sixteen: Laṅkāvatāra Sūtra, Volume Two Original Text: Then the Bodhisattva-Mahāsattva Mahāmati again addressed the Buddha: Bhagavān, I beseech you to explain the state that is free from identity and difference, from both and neither, from existence and non-existence, from neither existence nor non-existence, from permanence and impermanence—a state not traversed by all outsiders, traversed by the self-awakened noble wisdom, free from conceptualization of individual and shared characteristics, entering the supreme meaning of ultimate truth. [Explain] the sequential stages of the grounds, progressively advancing to higher and higher levels of purity, ultimately entering the stage of the Tathāgata, fulfilling the original vow without deliberate effort.
Like the mani-jewel realm of various colors, with boundless characteristic activities, the self-manifested partial appearances of mental objects—all dharmas. I and the other Bodhisattva-Mahāsattvas, freed from such conceptualizations of individual and shared characteristics inherent in such conceptual natures, will swiftly attain Anuttarā-samyak-saṃbodhi.
Explanation: The Bodhisattva Mahāmati requested the Bhagavān to expound the supreme meaning of the ultimate truth (paramārtha-satya). After Bodhisattvas comprehend the supreme meaning, they can progressively advance ground by ground, enter the Tathāgata stage, and become perfect Buddhas. This supreme meaning is free from identity and difference, free from both and neither, free from existence and non-existence and neither existence nor non-existence, free from permanence and impermanence. This wisdom realm of the supreme meaning is unknown to all outsiders; they cannot realize it. Only the awakened saints who have attained the grounds (bhūmi) can realize it.
Saints can transcend the individual and shared characteristics (svalakṣaṇa and sāmānyalakṣaṇa) inherent in the deluded mind of the seven consciousnesses and realize the profound truth of reality, which is the supreme meaning. Then, starting from the first ground, they progressively advance ground by ground, their minds becoming increasingly pure. When ignorance is completely eradicated and the seven consciousnesses are utterly purified, they enter the Tathāgata stage and become perfect Buddhas.
This supreme meaning is like a mani jewel, capable of manifesting boundless light and color, capable of manifesting boundless conditioned dharmas and appearances. The self-manifested partial appearances of the phenomenal realm and the appearances of all dharmas. The Bodhisattva Mahāmati said, "I and the other Bodhisattva-Mahāsattvas can all transcend these illusory appearances manifested by the supreme meaning due to the conceptualizations of the seven consciousnesses. Freed from the individual and shared characteristics of these illusory appearances, we perceive only the characteristic of the supreme meaning. Thus, we will swiftly attain Anuttarā-samyak-saṃbodhi."
Here, "identity and difference" refers to the relationship between the supreme meaning and all dharmas: they are simultaneously identical and not identical—neither identical nor different. "Both and neither" refers to the relationship between the supreme meaning and all dharmas: they are together simultaneously yet not together—neither concomitant nor non-concomitant. "Existence, non-existence, neither existence nor non-existence" refers to the existence-nature and non-existence-nature of the supreme meaning: it is non-existent yet not non-existent—both existent and non-existent. "Permanence and impermanence" refers to the permanent and impermanent nature of the supreme meaning: it is both permanent and impermanent, yet neither permanent nor impermanent.
The individual and shared characteristics of conceptualization include the material (rūpa) and mental (citta) dharmas produced by the supreme meaning. Dharmas include material dharmas and mental dharmas, true dharmas and false dharmas. Material dharmas have their individual and shared characteristics; mental dharmas have their individual and shared characteristics; false dharmas have their individual and shared characteristics. True dharmas have their own essential characteristic; they lack shared characteristics.
Seventeen: Laṅkāvatāra Sūtra's Proof Regarding the Mental Faculty Severing Self-View
Original Text: The Buddha told Mahāmati: There are three kinds of Stream-enterers (Srotāpanna), with differences in their fruit. What are the three? They are inferior, middling, and superior. The inferior one undergoes at most seven more births. The middling one undergoes three or five more births and then attains Parinirvāṇa. The superior one attains Parinirvāṇa in that very life. These three kinds sever three fetters (saṃyojana): inferior, middling, and superior. What are the three fetters? They are self-view (satkāya-dṛṣṭi), doubt (vicikitsā), and adherence to rules and rituals (śīla-vrata-parāmarśa). These are the distinctions of the three fetters. Progressing higher and higher, they attain Arhatship.
Explanation: The Buddha told the Bodhisattva Mahāmati: There are three kinds of Stream-enterers, differing in their fruit. What are the three? They are superior, middling, and inferior. An inferior Stream-enterer will undergo at most seven more births among humans and devas before attaining Parinirvāṇa. A middling Stream-enterer will undergo three or five more births before attaining Parinirvāṇa. A superior Stream-enterer attains Parinirvāṇa in that very life. These three kinds of Stream-enterers sever three fetters: superior, middling, and inferior—namely, the fetters of self-view, doubt, and adherence to rules and rituals. Progressively severing these three fetters more and more thoroughly, they attain the fruit of Arhatship.
Those who sever self-view and attain the fruit of Stream-entry must sever the three fetters. Due to differing degrees of severance, the grade of the Stream-enterer differs, and the time until Parinirvāṇa varies. Now, are these three fetters severed by the sixth consciousness (mano-vijñāna) or by the seventh consciousness (manas)? Is it the fetters of the sixth consciousness or the fetters of the seventh consciousness that are severed? Judging from the case of the superior Stream-enterer who becomes an Arhat and attains Parinirvāṇa in that very life, it must be that the fetters of the seventh consciousness are severed. Of course, the fetters of the sixth consciousness are also severed. The fetters of both consciousnesses must be completely severed for self-view to be fully eradicated, for self-clinging and other afflictions to be severed, and for Parinirvāṇa and liberation to be attained.
The weight of the afflictive fetters of the sixth and seventh consciousnesses differs for each individual, leading to varying degrees of self-view. Additionally, the depth of each person's contemplation and analysis of the five aggregates also differs. Therefore, when severing self-view, the degree to which the three fetters are severed varies, the wisdom of liberation attained differs, the grade differs, and the length of time until liberation from the Triple Realm differs. Liberation, of course, means liberation of the seventh consciousness. Birth and death are caused by the seventh consciousness's moment of ignorance. To sever the fetters, one must not only sever those of the sixth consciousness but, more importantly, sever the fetters of the seventh consciousness. When the fetters of the seventh consciousness are completely severed, self-view is completely severed, self-clinging is completely severed, and one no longer directs the cycle of birth and death.
Original Text: Mahāmati, self-view is of two kinds: innate (sahaja) and conceptualized (parikalpita). Like the conceptualization of dependent origination and the conceptualization of inherent nature.
Explanation: In the Laṅkāvatāra Sūtra, the Buddha said self-view is of two kinds: One is innate self-view—the self-view inherently present with the five aggregates, which is the self-view of the seventh consciousness. This needs to be severed. The other is conceptualized self-view. "Conceptualized" means false, unreal, not truly real. "View" means discrimination and clinging to characteristics, clinging to them as real, as self and belonging to self. Therefore, conceptualization also involves self-view, and conceptualized self-view also needs to be severed.
There are many kinds of conceptualization, such as the conceptualization of dependent origination: not viewing dharmas born from various causes and conditions as they truly are, falsely clinging to these dependently originated dharmas as self and belonging to self, unaware that these dharmas are all dependently originated, all false, impermanent, subject to birth and cessation, changing, and suffering—they are not self or belonging to self. The conceptualization of dependent origination involves not only the conceptualization of the sixth consciousness but, more importantly, the conceptualization of the seventh consciousness. The conceptualization of both must be severed; one must no longer conceptualize dependently originated dharmas as self and belonging to self, for they are fundamentally not.
The conceptualization of inherent nature: Believing that all dharmas possess inherent nature, true existence, are reliable, are dependable, and thus clinging to them as self and belonging to self. This conceptualization involves both the sixth consciousness and, more importantly, the seventh consciousness. The conceptualization of both must be severed for one to be a true severer of self-view. Among the various conceptualizations, the conceptualization of the seventh consciousness is primary, that of the sixth consciousness secondary.
Original Text: For example, based on the inherent nature of dependent origination, various conceptualizations of inherent nature give rise to clinging. Because they are neither existent, nor non-existent, nor both existent and non-existent—unreal conceptual characteristics. Foolish people conceptualize various conceptual characteristics of inherent nature and cling to them. Like the mirage of heat, like a thirsty deer's perception of water—this is the Stream-enterer's conceptualized self-view. They, through the selflessness of persons, embrace the absence of inherent nature, severing the beginningless ignorant clinging.
Explanation: For example, based on clinging to the inherent nature of dependent origination, believing dependently originated dharmas possess inherent nature, various conceptualizations arise, universally speculating and clinging to dependently originated dharmas, conceptualizing them as non-existent or non-non-existent, neither existent nor non-existent, or both existent and non-existent. Because these thoughts are all unreal conceptual illusions, they are the conceptualizations of foolish ordinary beings. Foolish ordinary beings give rise to various conceptualizations towards dependently originated dharmas, clinging to the idea that dependently originated dharmas possess inherent reality, clinging to all appearances of dependently originated dharmas as real, as self and belonging to self.
It is like the illusory shimmering water appearing on hot sand; the thirsty deer conceptualizes it as real, drinkable water. Ordinary beings are like the thirsty deer, taking the unreal, illusory five aggregates body as the real self and belonging to self, continuously clinging to it, greed arising giving rise to more greed. The Stream-enterer who has severed self-view, regarding this conceptualized self-view, contemplates and verifies that the five aggregates are without self and belonging to self, truly perceives that the five aggregates lack inherent nature, and severs their own beginningless ignorant clinging to the five aggregates body.
The conceptualized self-view discussed above still primarily refers to the self-view of the seventh consciousness, with that of the sixth consciousness secondary. This is because the text repeatedly speaks of "various conceptualizations of inherent nature clinging," "clinging to characteristics of inherent nature," "beginningless ignorant clinging." These all refer to the conceptualized self-view of the seventh consciousness, from which arises the conceptualized self-view of the sixth consciousness. The conceptualized self-view of the sixth consciousness is not beginningless; it lasts only one lifetime and then ceases. The seventh consciousness does not cease, causing the sixth consciousness of the next life to again give rise to conceptualized self-view. Therefore, if spiritual practice does not address the deeply rooted problem of the seventh consciousness, what is cultivated is merely superficial; it will regenerate, and the effort will be in vain.
Severing self-view involves severing the self-view of the sixth consciousness and the self-view of the seventh consciousness. Therefore, severing the self-view of the mind must further be divided into severing the self-view of the sixth consciousness and severing the self-view of the seventh consciousness.
Original Text: Mahāmati, the innate [self-view] is what the Stream-enterer observes regarding self and others' bodies, etc. Because the four aggregates [feeling, perception, formations, consciousness] are formless, and form arises, because it is created and what creates, because of mutually conditioning causes, because the great elements and form do not aggregate—the Stream-enterer, observing that the categories of existence and non-existence do not appear, severs self-view. When self-view is thus severed, greed does not arise. This is called the characteristic of self-view.
Explanation: The Buddha said, Mahāmati, so-called innate self-view is the self-view severed by the Stream-enterer when observing one's own body and others' bodies, etc. Among them, the four aggregates—feeling, perception, mental formations, and consciousness—are formless; they are not the material body. The material body has form. When form arises, it constitutes the material body, created by the four great elements (mahābhūta). Form is the mutually conditioning cause that gives rise to the material body; it is the cause that forms the material body. The seeds of the four great elements arise and cease instantly; they cannot aggregate to form form, and thus form cannot aggregate to form the material body. Therefore, when the Stream-enterer observes the material body, they realize that the material body is neither existent nor non-existent, neither both nor neither; thus, self-view is severed.
The material body is composed of various material dharmas, which are various forms. Various forms are composed of particles of the four great elements; particles of the four great elements are composed of seeds of the four great elements. The first part discusses the appearance; the latter part discusses the substance and fact. Superficially, the appearance of the material body seems to exist, function, and be real. In reality, there is no real appearance of a material body; it is illusory, empty, false. For example, a dizzy person sees black spots flying wildly before their eyes, but in reality, there are no black spots; it is a misperception. One cannot say the black spots exist or do not exist; one cannot say they are neither existent nor non-existent. The appearance of the material body is also like this: one cannot speak of the existence or non-existence of the material body, nor of neither existence nor non-existence, nor neither both nor neither. All dharmas transcend the four propositions (catuṣkoṭi) and cut off the hundred negations.
After thus severing self-view, greed does not arise. The above describes the true characteristic of self-view: neither existent nor non-existent, nor both existent and non-existent. "Existent": the appearance is visible. "Non-existent": the appearance is empty, disintegrating, subject to birth and cessation. "Non-existent": if the four great elements do not aggregate, the appearance does not aggregate. "Not non-existent": the appearance is visible. "Neither existent nor non-existent": not existent and not non-existent; existence and non-existence interpenetrate; there is false function, but the function is also unreal.
Original Text: Mahāmati, the characteristic of doubt: Because one has attained the characteristic of good insight into dharmas, and because the previous two kinds of self-view conceptualization have been severed, doubt regarding dharmas does not arise. One does not seek elsewhere to establish whether [the view] is pure or impure regarding the Great Teacher. This is called the characteristic of doubt severed by the Stream-enterer.
Explanation: The Buddha said, Mahāmati, the mental characteristic of doubt is the mental characteristic said to be attained when one gains true knowledge and insight into dharmas, knowing well the characteristics of dharmas, knowing well whether dharmas are according to principle or not, and because the innate self-view and conceptualized self-view discussed earlier have been severed, mental doubt about dharmas no longer arises; one no longer doubts whether dharmas are according to principle or not. Because doubt has been severed from the mind, one no longer goes elsewhere seeking evidence to prove whether one's understanding is pure or impure, whether one has attained the purity of the Dharma-eye or not. Having such fox-like doubt is the characteristic of doubt; the Stream-enterer has already severed the characteristic of doubt.
"Elsewhere" refers to the places of the many outsiders' views of existence and non-existence. After the Stream-enterer severs self-view and doubt, they no longer regard the outsiders' views of existence and non-existence as authoritative; whether those dharmas are pure or not, they know clearly in their own mind.
Original Text: Mahāmati, what is adherence to rules and rituals? The Stream-enterer does not adhere to [non-Buddhist] precepts. Because they skillfully perceive the suffering characteristic of rebirth destinations, therefore they do not adhere [to non-Buddhist precepts]. Mahāmati, adherence means foolish people, who resolutely undertake the practice of austerities, seeking pleasure through various means. Therefore, they seek rebirth. They [Stream-enterers] do not adhere, except when dedicating [their practice] towards self-awakened supreme [Buddhahood], being free from conceptualization, practicing the characteristic of the undefiled dharma as an expedient, upholding the precepts. This is called the Stream-enterer severing the characteristic of adherence to precepts.
Explanation: The Buddha said, Mahāmati, what is meant by adhering to non-precepts? The Stream-enterer does not grasp non-precepts; they do not uphold precepts that cannot lead to liberation. Because the Stream-enterer skillfully observes the suffering results and suffering retribution of upholding unreasonable precepts, which cannot liberate from birth and death, therefore they do not grasp non-precepts or uphold unreasonable precepts. Mahāmati, those who grasp non-Buddhist precepts that cannot lead to liberation are foolish ordinary beings. They will certainly accept and practice austerities, their aim being to obtain worldly pleasures; thus, they will be reborn again. The Stream-enterer, however, will not grasp non-precepts, unless they turn their minds towards the path of Buddhahood, having themselves transcended conceptual views, their minds having eradicated afflictions and attained the undefiled, and as an expedient to guide sentient beings, they may occasionally display the upholding of non-Buddhist precepts. This shows the Stream-enterer has severed adherence to non-precepts.
Original Text: The Stream-enterer severs three fetters; greed and delusion do not arise. If a Stream-enterer thinks: 'I have not accomplished the severance of these fetters,' there would be two faults: falling into self-view and the fetters not being severed. Mahāmati said to the Buddha: Bhagavān, you have spoken of many kinds of greed. Which greed do they sever? The Buddha told Mahāmati: The love and pleasure in women, clinging and attachment, employing various means, bodily and verbal evil actions, enjoying present pleasure, planting future suffering—that does not arise for them. Why? Because they attain the bliss of samādhi and right reception. Therefore, they sever it. It is not the greed for Nirvāṇa that is severed.
Explanation: The Buddha said the Stream-enterer severs three fetters; greed and delusion do not arise. If a Stream-enterer has this thought: 'If I do not accomplish the severance of these three fetters, there will be two faults: falling into self-view and the fetters not being severed.' Mahāmati said to the Buddha: Bhagavān, you have spoken of sentient beings having many kinds of greed; which greed do Stream-enterers sever? The Buddha told Mahāmati: Love and pleasure in women, clinging and attachment to women, using various methods and means, creating bodily and verbal evil actions, enjoying present pleasure, planting the seeds of future suffering. This greed the Stream-enterer has severed; it no longer arises. Why is this? Because when the Stream-enterer contemplates and severs self-view, they experience the bliss of samādhi; they do not need to crave the pleasure of women. Therefore, that greed is severed; it is not the greed directed towards the bliss of Nirvāṇa that is severed.
This means that a certain kind of greed does not arise for the Stream-enterer, not that all greed does not arise (which is the case for the third fruit, Anāgāmin). The Stream-enterer, having severed the three fetters of self-view, no longer gives rise to clinging attachment to the opposite sex, because of the bliss of samādhi. The so-called bliss of samādhi is the meditative absorption and luminous awareness experienced at the moment of realizing the fruit of Stream-entry. Therefore, realizing Stream-entry requires meditative absorption (dhyāna); one must have attained the preliminary concentration (anāgamya-samādhi). Then, at the moment of realizing Stream-entry, there is the state of samādhi, including meditative absorption and the wisdom of severed self-view.
Therefore, those who say realizing Stream-entry does not require meditative absorption contradict the Buddha's intention. Anyone who believes they have severed self-view and attained Stream-entry, if they did not experience the phenomenon of samādhi bliss at the moment of realization, certainly have not severed self-view. After supposedly realizing the fruit, if afflictions remain as before, they certainly have not severed self-view; they have not severed the three fetters. Then they must take responsibility for themselves and for the karmic results in future lives, and once again cultivate concentration, contemplation, and investigation into the selflessness of the five aggregates. The Buddha has stated very clearly: after severing the three fetters, the Stream-enterer must sever a portion of greed and delusion; afflictions are subdued to some extent. The Stream-enterer begins to have the purity of the Dharma-eye; they must have the meritorious qualities and benefits of the purity of the Dharma-eye; they must have a portion of the meritorious qualities and benefits of liberation. If they do not, they certainly have not severed self-view; they certainly have not realized the fruit.
In the Sahā world, especially in the present Dharma-ending age over two thousand years after the Buddha, it is absolutely impossible for there to be saints everywhere. Even during Śākyamuni Buddha's time, saints were not everywhere. The evil age of the five turbidities is, after all, called the evil age of the five turbidities; it differs greatly from other worlds, and even more so from the time of Maitreya Buddha's advent. Saints filling the world is purely wishful thinking; one might not even see it in a dream.
Anyone who believes they have severed self-view and realized the mind, yet still engages in improper male-female relationships, certainly has not severed the three fetters of self-view; certainly has not realized the mind. In the Laṅkāvatāra Sūtra, the Buddha said: because they have the bliss of samādhi, they do not accept the pleasure of men and women. How could someone who has severed the three fetters still be entangled in痴痴绵绵 (deeply infatuated), 戚戚爱爱 (affectionately loving) relationships between men and women? That indicates they lack the bliss of samādhi. If they had the bliss of samādhi, they would reject the pleasure of men and women, no longer liking it, because the bliss of samādhi is far superior to the pleasure of men and women. No one would choose the most inferior pleasure and abandon the superior one; ordinary people wouldn't even do that.
