The Profound Meaning of the Vajracchedikā Prajñāpāramitā Sutra from the Consciousness-Only Perspective (Second Edition)
Chapter 19: The Division of Seeing as One (Part 18)
Original Text:
“Subhuti, what do you think? Does the Tathagata have the physical eye?” “Yes, World-Honored One, the Tathagata has the physical eye.” “Subhuti, what do you think? Does the Tathagata have the divine eye?” “Yes, World-Honored One, the Tathagata has the divine eye.”
Explanation: Subhuti, what do you think? Does the Tathagata have the physical eye? Subhuti replied: Yes, World-Honored One, the Tathagata has the physical eye. The World-Honored One asked again: Subhuti, what do you think? Does the Tathagata have the divine eye? Subhuti replied: Yes, World-Honored One, the Tathagata has the divine eye.
The physical eye is a material phenomenon (rūpa-dharma) composed of the Four Great Elements, floating on the surface of the body. It interacts with visual objects (rūpa-dhātu), transmitting particles of visual objects into the subtle faculty (indriya), upon which the eye consciousness arises, enabling the discernment of various visual realms. The shape, color, and function of the physical eyes of sentient beings vary, as do their locations on the head. They manifest different forms and functions depending on the karmic seeds of sentient beings, and their ability to see forms also differs. Depending on differences in karmic force, the forms seen by sentient beings—their height, distance, position, size, scope, color, and meaning—also vary.
Taking the human eye as an example, the physical eye is limited by obstacles; objects beyond obstacles cannot be seen, only objects between the eye and the obstacle. Without obstacles, an ordinary person’s physical eye can only see a distance of a few kilometers at most. Objects closer than one foot become increasingly blurry the closer they are; pressed against the eye, they become completely invisible. The physical eye is limited by light; if the light is too strong or too dim, objects cannot be seen. The finer the material object, the harder it is to see clearly. This is especially true for eyes with diseases or impairments, such as presbyopia, myopia, hyperopia, glaucoma, etc. Thus, the physical eyes of sentient beings have many limitations.
The physical eye of a Buddha, however, is not like this. Through immeasurable kalpas of practice over three great asamkhyeya kalpas, the Buddha has completely eradicated all karmic obstructions. When seeing forms with the physical eye, there is not the slightest hindrance. The Buddha’s physical eye is as clear and bright as the waters of the four great oceans, deep, vast, and unfathomable. The sutras metaphorically describe the Buddha’s eye as a pure lotus eye, broad and long, the very appearance of great compassion. The Buddha’s eyes are not round and bulging, nor wide open like almond eyes—that is the appearance of anger. The Buddha’s mind is compassionate and gentle; thus, the eyes are broad, long, and slender, corresponding to a compassionate mind. The Buddha’s external appearance, with the thirty-two major marks and eighty minor marks, is completely consistent with the Buddha’s mind; it is the external manifestation of the Buddha’s mind. The appearance of sentient beings is also the external manifestation of their minds, consistent with their minds. As the person, so the appearance: a greedy mind manifests a greedy appearance; an angry mind manifests an angry appearance; a deluded mind manifests a deluded appearance.
The Buddha’s physical eye seeing forms is immeasurably superior to that of sentient beings. The Buddha’s physical eye never suffers from disease or impairment and never distorts what it sees. When seeing forms, the Buddha’s physical eye perceives the most subtle details, even extremely minute forms like bacteria, without any hindrance, seeing them clearly. Unlike humans who need microscopes and magnifying glasses, the Buddha’s physical eye can completely replace microscopes and magnifying glasses. The Buddha’s physical eye can see extremely distant, extremely subtle, and extremely minute forms. The merit of the Buddha’s physical eye is exceedingly supreme!
The divine eye also sees forms, interacting with visual objects. However, the divine eye sees forms without obstruction. It can see through material barriers, perceive visual objects at extreme distances, such as other celestial bodies and other worlds, and see visual objects behind all obstacles, such as substances within the earth’s crust or material phenomena behind Mount Sumeru. The divine eye generally refers to the eyes of devas (gods). Because the material bodies of devas are relatively subtle, unlike the coarse material bodies of humans composed of the Four Great Elements, devas possess supernatural powers (ṛddhi). Their eyes have supernatural powers, enabling them to see through objects and perceive the visual objects of extremely distant celestial bodies. Sentient beings like ghosts, spirits, asuras, and non-humans also have material bodies composed of subtle Four Great Elements, not coarse material phenomena. Therefore, they see forms without obstruction or with minimal obstruction, so they all possess minor supernatural powers. The extent of their powers varies depending on differences in karmic force.
If human sentient beings possess the divine eye, it is either an innate fruition power (vipāka-siddhi) or one obtained through meditative concentration (dhyāna). Depending on differences in karmic fruition and meditative concentration, the divine eye power (divya-cakṣus) also has many variations. The divine eye power of a Buddha, however, far surpasses that of all devas, all Arhats, all Pratyekabuddhas, and also surpasses that of all great Bodhisattvas. It can see the immeasurable Buddha-lands in the ten directions without obstruction. This is the supreme fruition attained by all Buddhas through practice over three great asamkhyeya kalpas.
Original Text:
“Subhuti, what do you think? Does the Tathagata have the wisdom eye?” “Yes, World-Honored One, the Tathagata has the wisdom eye.” “Subhuti, what do you think? Does the Tathagata have the dharma eye?” “Yes, World-Honored One, the Tathagata has the dharma eye.” “Subhuti, what do you think? Does the Tathagata have the buddha eye?” “Yes, World-Honored One, the Tathagata has the buddha eye.”
Explanation: Subhuti, what do you think? Does the Tathagata have the wisdom eye? Subhuti replied: Yes, World-Honored One, the Tathagata has the wisdom eye. Subhuti, what do you think? Does the Tathagata have the dharma eye? Subhuti replied: Yes, World-Honored One, the Tathagata has the dharma eye. Subhuti, what do you think? Does the Tathagata have the buddha eye? Subhuti replied: Yes, World-Honored One, the Tathagata has the buddha eye.
The wisdom eye, as the name implies, is the eye of wisdom. It refers to the wisdom possessed by the sixth and seventh consciousnesses. Wisdom is further divided into the wisdom of the Śrāvaka path at the stage of seeing the truth (darśana-mārga) and the wisdom of the Mahāyāna path at the stage of seeing the truth. The wisdom eye of the Śrāvaka vehicle is initially attained when severing the view of self (satkāya-dṛṣṭi). Relying on this eye of wisdom, one knows the principle of the emptiness of the five aggregates (skandhas) according to the Śrāvaka vehicle. One sees all phenomena of the world as suffering, empty, impermanent, and devoid of self. When the Śrāvaka wisdom eye is perfectly mastered, one possesses all the wisdom of the Śrāvaka vehicle, including: worldly wisdom (laukika-jñāna), wisdom of the dharmas (dharma-jñāna), wisdom of inference (anvaya-jñāna), wisdom of the truth of suffering (duḥkhe dharma-jñāna), wisdom of the truth of origin (samudaye dharma-jñāna), wisdom of the truth of cessation (nirodhe dharma-jñāna), wisdom of the truth of the path (mārge dharma-jñāna), knowledge of others' minds (paracitta-jñāna), wisdom of destruction (kṣaya-jñāna), and wisdom of non-arising (anutpāda-jñāna). These ten wisdoms are fully possessed by a fourth-stage Arhat. They know the truths of suffering, origin, cessation, and the path regarding all phenomena of the five-aggregate world. They know all phenomena are empty, arising without truly arising, and know how to extinguish their own five aggregates, transcend the birth and death of the three realms, and attain liberation.
The wisdom eye of a Mahāyāna Bodhisattva is attained upon the initial realization of the mind, the enlightenment (bodhi) of realizing the mind. By realizing the true mind, the Tathāgatagarbha, which is unborn and unceasing, one knows that the five-aggregate body exists based on the true mind (tathatā-citta) and is produced by it; thus, the five aggregates are illusory and not the self. The true mind exists inherently and does not need to be produced. By directly observing the functioning of the true mind, the Tathāgatagarbha, one can understand more about its nature, thereby attaining more wisdom. After the wisdom eye is perfectly mastered, thoroughly comprehending the principles of both the Mahāyāna and Hīnayāna, and possessing a portion of the knowledge of modes (yathāvadbhāvikatā-jñāna) upon seeing the truth, one enters the first ground (bhūmi) and attains the dharma eye.
A Bodhisattva on the grounds (bhūmis) who possesses the dharma eye can directly perceive that all phenomena of the six dusts (objects of the senses) in the world are produced by the true mind, the Tathāgatagarbha. Apart from this Tathāgatagarbha, not a single phenomenon can exist independently; not a single phenomenon has its own intrinsic nature; all are the nature of the Tathāgatagarbha.
Whether all forms perceived by the eye faculty, whether all sounds perceived by the ear faculty, whether all smells perceived by the nose faculty, whether all tastes perceived by the tongue faculty, whether all tactile sensations perceived by the body faculty, whether all objects of the six dusts perceived by the mental faculty—all are produced by the Tathāgatagarbha, without exception. This is the direct experiential wisdom state of a Bodhisattva with the dharma eye: knowing that outside the mind, not the slightest phenomenon can be obtained; outside the mind, not a single phenomenon exists.
After the dharma eye is perfectly mastered, consciousness is transformed into wisdom, the great mirror-like wisdom (ādarśa-jñāna) manifests, the merits of the Buddha path are perfected, omniscience (sarvajñatā) is achieved, and one then possesses the buddha eye. The buddha eye can thoroughly perceive the essence of all phenomena, understand the true reality of all phenomena, see that all phenomena are suchness (tathatā), see that all sentient beings are also suchness. In the mundane and supramundane, there is not a single phenomenon unknown, not a single phenomenon uncomprehended, not a single phenomenon unseen, without the slightest obstruction. It knows all mental activities of all sentient beings in the ten directions, without a single omission, without a single error, without a single mistake, attaining unobstructed knowledge.
Original Text:
“Subhuti, what do you think? Are the sands in the Ganges River said by the Buddha to be sands?” “Yes, World-Honored One, the Tathagata says they are sands.” “Subhuti, what do you think? If there were as many Ganges Rivers as the sands in one Ganges River, and the sands in all those Ganges Rivers were as numerous as that, would the Buddha-worlds be thus numerous?” “Extremely many, World-Honored One.”
Explanation: Subhuti, what do you think? For example, are all the sands in the Ganges River also called sands by the Buddha? Subhuti replied: Yes, World-Honored One, the Tathagata also calls these sands, sands. Subhuti, what do you think? For example, all the sands in one Ganges River, and then as many Ganges Rivers as those sands, and then the number of all the sands in all those Ganges Rivers—the Buddha-lands are that numerous. So, are such Buddha-lands many? Subhuti replied: World-Honored One, that is truly immense. The sands in one Ganges River alone are already uncountable, let alone the sands in all the Ganges Rivers as numerous as those sands—that is truly beyond counting and imagining. The Buddha-lands are that numerous, thus the Buddha-lands are also inconceivable.
Original Text:
The Buddha told Subhuti: “In all those lands, the various minds of all sentient beings are all known by the Tathagata. Why? The Tathagata says that all these minds are not minds; they are merely called minds. Why? Subhuti, the past mind cannot be grasped, the present mind cannot be grasped, the future mind cannot be grasped.”
Explanation: The World-Honored One told Subhuti that in all these numerous Buddha-lands, the various minds of all sentient beings are all known by the Tathagata, without omission. Why is this said? Because the Tathagata says that all these various minds of sentient beings are not true minds; they are provisionally named minds; they are not truly existent minds; it is merely giving these minds the provisional name "mind." Why is this said? Subhuti, these so-called minds are all subject to birth, cessation, change, and impermanence. The mind that has passed is unattainable because the past has already vanished. The present mind is still flowing and changing moment by moment; it cannot be grasped and is also unattainable. The future mind has not yet appeared and is even more unattainable. A mind that is unattainable and cannot be grasped is not a true mind; it is merely an illusory, provisional appearance.
Why are the various minds of sentient beings all known by the Tathagata? Here, "Tathagata" refers to two things: one is the Tathagata with the five-aggregate body, including the Saṃbhogakāya Buddha and the Nirmāṇakāya Buddha; the other is the Dharmakāya Buddha Tathagata without the five-aggregate body. The Nirmāṇakāya Buddha, through practice over three great asamkhyeya kalpas, has achieved omniscience (sarvajñatā) and perfected supernatural powers and wisdom without obstruction. His wisdom can thoroughly perceive the mental activities of all sentient beings throughout the immeasurable and boundless worlds of the ten directions. He knows all the mental activities of all sentient beings simultaneously. Wherever the conditions of sentient beings ripen, he manifests there to propagate the Dharma and liberate sentient beings. The other, the Dharmakāya Buddha Tathagata, knows the mental activities of sentient beings. The mental activities occurring during the functioning of the seven consciousnesses are known by the Tathāgatagarbha, which then cooperates with the seven consciousnesses to give rise to continued functioning. Therefore, the "various minds" of sentient beings refer to the deluded minds, the seven consciousnesses, not the vajra-like mind, the Tathāgatagarbha, because the Tathāgatagarbha is only one, not various.
The Tathāgatagarbha knows the mental activities of sentient beings, primarily knowing the mental activities of the seventh consciousness, the manas (ego-mind). The content discerned and contemplated by the six consciousnesses while discerning the phenomena of the six dusts must be transmitted to the manas. Based on this, the manas gives rise to mental factors such as attention (manasikāra), and then makes its own considerations and decisions. The Tathāgatagarbha knows the attention and mental factors (caitasika) of the manas; all the decisions and intentions of the manas are known by the Tathāgatagarbha. It then accords with the decisions of the manas to produce the bodily, verbal, and mental actions of the six consciousnesses. Therefore, the Tathāgatagarbha knowing the mental activities of the manas enables the bodily, verbal, and mental actions of the six consciousnesses to manifest according to the manas's decisions. The content contemplated by the manas is also the content discerned by the six consciousnesses. Thus, the Tathāgatagarbha knowing the mental activities of the manas is equivalent to knowing the mental activities of the six consciousnesses. The Tathāgatagarbha also knows the karmic seeds of sentient beings; after knowing them, it outputs the karmic seeds, thus knowing what mental activities the sentient beings will manifest.
Yet, these seven consciousnesses—in truth, there are no seven consciousnesses. Superficially, they appear to exist, but this existence is provisional. Sentient beings falsely perceive and falsely know them; in reality, they are all the Tathāgatagarbha mind. The seven consciousnesses formed by the Tathāgatagarbha outputting consciousness seeds are essentially still the Tathāgatagarbha mind. Sentient beings falsely perceive the existence of the seven consciousnesses, but their essence is the Tathāgatagarbha. It is all the Tathāgatagarbha itself playing within the illusory realm it manifests. Therefore, the Tathagata says, "All these minds are not minds." Here, "not minds" does not refer to the Tathāgatagarbha; it refers to the seven consciousnesses of the deluded mind, meaning there are no truly real seven deluded consciousnesses; they are all the eighth consciousness, the Tathāgatagarbha, provisionally named "various minds," provisionally named "seven consciousnesses."
Later, the three minds are mentioned again, consistent with the previous context, all referring to the deluded minds of the seven consciousnesses. The deluded minds of the seven consciousnesses are ultimately unattainable because they are not real dharmas; they are illusory, subject to birth and cessation. That is why it is said they are unattainable. The three minds of past, future, and present primarily refer to the minds of the six consciousnesses, mainly the mental consciousness (mano-vijñāna). The manas has no distinction of past, future, and present. These minds cannot be grasped or retained; they arise and cease moment by moment, with thoughts never lingering. Therefore, it is said these minds are unattainable, and indeed, they cannot be attained.
