Patriarch's Teachings: Direct Interpretation
Chapter Seven: Explanation of Passages and Paragraphs in Buddhist Sutras (Part Five)
Twenty-Eight: Original Text from the Tenth Sutra on the Exhaustion of Outflows in the Madhyama Āgama: There are seven methods for severing outflows, afflictions, sorrows, and distresses. What are the seven? Some outflows are severed by seeing; some outflows are severed by guarding; some outflows are severed by distancing; some outflows are severed by using; some outflows are severed by enduring; some outflows are severed by eliminating; some outflows are severed by contemplation.
Explanation: There are seven methods for severing the outflows of afflictions and eliminating sorrows and distresses. What are the seven? Some outflows of afflictions within the three realms are severed through knowledge and insight; some outflows of afflictions within the three realms are severed through guarding; some outflows of afflictions within the three realms are severed through distancing; some outflows of afflictions within the three realms are severed through using; some outflows of afflictions within the three realms are severed through enduring; some outflows of afflictions within the three realms are severed through eliminating; some outflows of afflictions within the three realms are severed through contemplation.
Original Text: How are outflows severed by seeing? Ordinary foolish people, not having heard the true Dharma, not encountering true spiritual friends, not knowing the holy Dharma, not mastering the holy Dharma, not knowing the true Dharma as it is, engage in incorrect thinking. Consequently, they entertain thoughts such as: I had past lives; I did not have past lives; Why did I have past lives? How were my past lives? I will have future lives; I will not have future lives; Why will I have future lives? How will my future lives be? They doubt themselves: What is this body? Why is it like this? Where did these sentient beings come from? Where will they go? Why did they originally come to be? Why will they come to be?
Explanation: What does it mean that the outflows within the three realms are severed by knowledge and insight? Ordinary foolish people do not hear the true Dharma, do not encounter true spiritual friends, do not know the Dharma of the sages, cannot master the Dharma of the sages, do not know the true Dharma of the world, and cannot think correctly. Thus, thoughts like these arise: I had past lives; I did not have past lives; Why did I have past lives; What were my past lives like; I will have future lives; I will not have future lives; Why will I have future lives; What will my future lives be like; They doubt what their own body is like and why it is like this; They also doubt where sentient beings come from and where they will go after death; Why did sentient beings originally come to be, and why will sentient beings come to be.
Original Text: Engaging in such incorrect thinking, they give rise to the view that there truly is a self, based on one of the six views. Or, based on one view, they give rise to the view that there truly is no self. Or, based on one view, they give rise to the view that the self sees the self. Or, based on one view, they give rise to the view that the self sees the non-self. Or, based on one view, they give rise to the view that the non-self sees the self. Or, based on one view, they give rise to the view that this is the self, which can speak, know, act, teach action, rise, teach rising, be born in various places, receive karmic retribution for good and evil, definitely comes from nowhere, definitely does not exist, definitely should not exist. These are the faults of views. Moved by views, bound by the fetter of views, ordinary foolish people, for this reason, suffer the pains of birth, aging, sickness, and death.
Explanation: Because ordinary people are ignorant, they engage in these incorrect thoughts. Among these six views, as their views arise, they generate their own thoughts and ideas, believing that sentient beings truly have a sovereign entity called a self; or, as their views arise, they generate their own viewpoints, believing that sentient beings truly have no self to govern them; or, as their views arise, they generate the view that sentient beings truly have something called a self that can perceive this self; or they believe that within sentient beings there truly is something called a self that can know there is no self within sentient beings; or they believe that there is no self within sentient beings that perceives the self; or they believe that this is the self, which can speak, perceive, create, teach creation, rise, teach rising; it can be born in various places, receive karmic retribution for good and evil; it definitely comes from nowhere, definitely does not exist, definitely should not exist. These thoughts, viewpoints, and opinions of ordinary people are the faults produced by their incorrect knowledge and views. They are controlled by their own views, bound by the fetters of their own views, so ordinary people must suffer the pains of birth, aging, sickness, and death.
Original Text: A learned noble disciple, having heard the true Dharma, encountered true spiritual friends, mastered the holy Dharma, and known the true Dharma as it is, knows suffering as it truly is, knows the origin of suffering, knows the cessation of suffering, knows the path leading to the cessation of suffering as it truly is. Having thus known the truth as it is, the three fetters are exhausted. When the three fetters—view of self, adherence to precepts and vows, and doubt—are exhausted, one attains the fruit of Stream-Entry. One does not fall into evil destinies, is certain to proceed toward true enlightenment, undergoes at most seven existences in the heavens and among humans. After seven comings and goings, one reaches the end of suffering. If one does not possess such knowledge and insight, afflictions and sorrows arise; if one possesses such knowledge and insight, afflictions and sorrows do not arise. This is how outflows are severed by seeing.
Explanation: A learned noble disciple hears the true Dharma, encounters true spiritual friends, uses the holy Dharma to tame his own mind, knows the truest Dharma, knows suffering as it truly is, knows how suffering ceases, knows the true path of practice leading to the cessation of suffering. Having thus known the true principles of the five aggregates and the world, the three fetters are completely severed. When the view of self, adherence to precepts and vows, and doubt are severed, one attains the fruit of Stream-Entry. From then on, one does not fall into evil destinies, will certainly proceed toward true enlightenment, and at most, after seven passages through the heavens and the human realm within the three realms, one extinguishes the suffering of existence in the three realms and reaches the end of suffering. If one does not possess such knowledge and insight, afflictions and sorrows arise; if one possesses such knowledge and insight, one is not afflicted by sorrows and suffering. This is the principle of severing the outflows within the three realms through knowledge and insight.
Original Text: How are outflows severed by guarding? Bhikkhus, when the eye sees forms, guarding the eye faculty means contemplating impurity with correct thinking. Not guarding the eye faculty means contemplating purity with incorrect thinking. If one does not guard, afflictions and sorrows arise; if one guards, afflictions and sorrows do not arise. Similarly, when the ear, nose, tongue, body, and mind know sounds, smells, tastes, touches, and mental objects, guarding the mind faculty means contemplating impurity with correct thinking. Not guarding the mind faculty means contemplating purity with incorrect thinking. If one does not guard, afflictions and sorrows arise; if one guards, afflictions and sorrows do not arise. This is how outflows are severed by guarding.
Explanation: How are the outflows within the three realms severed by guarding? Bhikkhus, when the eye sees forms, one who skillfully guards the eye faculty contemplates the impurity of form with correct thinking—this is severing through guarding. One who does not guard the eye faculty sees the form body as pure with incorrect thinking—this is not guarding the eye faculty. If one does not guard the eye faculty, afflictions and sorrows arise; one who guards the eye faculty does not give rise to afflictions and sorrows. Similarly, one who skillfully guards the faculties of ear, nose, tongue, body, and mind uses correct thinking to correctly perceive sounds, smells, tastes, touches, and mental objects—this is severing the outflows within the three realms through guarding. One who skillfully guards the faculties of ear, nose, tongue, body, and mind uses correct thinking to contemplate the impurity of sounds, smells, tastes, touches, and mental objects; one who does not guard the faculties of ear, nose, tongue, body, and mind contemplates the purity of the six dusts (objects) with incorrect thinking. One who does not guard the faculties gives rise to afflictions and sorrows; one who guards the faculties does not give rise to afflictions and sorrows. This is the principle of severing the outflows within the three realms through guarding.
Original Text: How are outflows severed by distancing? Bhikkhus, when seeing a vicious elephant, one should distance oneself. When seeing vicious horses, vicious cattle, vicious dogs, poisonous snakes, dangerous paths, ditches, pits, hidden latrines, rivers, deep springs, rocky cliffs, unwholesome companions, unwholesome friends, unwholesome followers of other paths, unwholesome neighborhoods, unwholesome dwellings—if pure practitioners associate with them, causing those who had no doubts to become doubtful—bhikkhus should distance themselves from unwholesome companions, unwholesome friends, unwholesome followers of other paths, unwholesome neighborhoods, unwholesome dwellings. If pure practitioners associate with them, causing those who had no doubts to become doubtful, one should completely distance oneself. If one does not distance oneself, afflictions and sorrows arise; if one distances oneself, afflictions and sorrows do not arise. This is how outflows are severed by distancing.
Explanation: How are the outflows within the three realms severed by distancing? Bhikkhus, if you see a vicious elephant, you should distance yourselves; when seeing vicious horses, vicious cattle, vicious dogs, poisonous snakes, dangerous paths, ditches, pits, hidden latrines, rivers, deep springs, rocky cliffs, unwholesome companions, unwholesome friends, unwholesome followers of other paths, unwholesome neighborhoods, unwholesome dwellings, you should distance yourselves. Because pure practitioners associating with them cause people who originally had no doubts to become doubtful, one should distance themselves. If one does not detest and distance themselves from these, afflictions and sorrows will arise; distancing themselves prevents afflictions and sorrows from arising. This is the meaning of severing the outflows within the three realms through distancing.
Original Text: How are outflows severed by using? Bhikkhus, when using robes, it is not for profit, not out of arrogance, not for adornment, but only to ward off mosquitoes, gnats, wind, rain, cold, and heat, and out of a sense of shame. When using food and drink, it is not for profit, not out of arrogance, not for plumpness and pleasure, but only to sustain the body, to eliminate afflictions and sorrows, to practice the holy life, to cure old illnesses, to prevent new illnesses from arising, and to live long in safety, free from illness. When using dwellings, beds, bedding, and furnishings, it is not for profit, not out of arrogance, not for adornment, but only to rest when weary and to sit quietly in meditation. When using medicines, it is not for profit, not out of arrogance, not for plumpness and pleasure, but only to cure illness and distress, to sustain life, and to live in safety, free from illness. If one does not use these, afflictions and sorrows arise; if one uses them, afflictions and sorrows do not arise. This is how outflows are severed by using.
Explanation: How are the outflows within the three realms severed by using? Bhikkhus, if robes are needed, it is not for the sake of profit, not out of arrogance, not for adorning oneself; it is only to ward off mosquitoes, gnats, wind, rain, cold, and heat, and out of a sense of shame. If food and drink are needed, it is not for the sake of profit, not out of arrogance, not for health and pleasure; it is only to prolong the existence of the body, to eliminate afflictions and sorrows, to practice the pure life, to cure old illnesses and prevent new ones from arising, and to live long in safety, free from illness. If dwellings, beds, bedding, furnishings, etc., are needed, it is not for the sake of profit, not out of arrogance, not for adornment and decoration; it is only to rest well when weary and to sit quietly in meditation. If medicines are taken, it is not for the sake of profit, not out of arrogance, not for bodily health and happiness, but only to cure illness and distress, to sustain and protect life, and for the body to be safe and free from suffering. If these items are not used, afflictions and sorrows arise; using them prevents afflictions and sorrows from arising. This is the principle of severing the outflows within the three realms through using.
Original Text: How are outflows severed by enduring? Bhikkhus, diligently eliminate unwholesome actions and cultivate wholesome dharmas. Always maintain the thought of diligence. Dedicate oneself wholeheartedly and diligently. Even if the body’s skin, flesh, sinews, bones, blood, and marrow all dry up, do not abandon diligence. Only when the sought-after goal is attained does one relinquish diligence. Bhikkhus, moreover, one should endure hunger, thirst, cold, heat, mosquitoes, gnats, flies, fleas, lice, the torment of wind and sun, harsh words, beatings with sticks. One should also endure bodily illnesses causing extreme pain, even to the point of life-threatening agony. All unpleasant things should be endured. If one does not endure, afflictions and sorrows arise; if one endures, afflictions and sorrows do not arise. This is how outflows are severed by enduring.
Explanation: How are the outflows within the three realms severed by enduring? Bhikkhus, diligently practice to eliminate unwholesome actions and cultivate wholesome dharmas. For the sake of cultivating wholesome dharmas, one should always generate such thoughts, diligently concentrating on practice, even to the point where the body, skin, flesh, sinews, bones, blood, and marrow all dry up, without abandoning diligence. Only when the goal sought through diligence—the path of practice—is attained, does one relinquish diligence. Bhikkhus, when you practice, you should also endure hunger, thirst, cold, heat, mosquitoes, gnats, flies, and lice. Even when tormented by strong winds and scorching sun, harsh words, and beatings with sticks, you should endure them. When the body encounters illness causing extreme pain, even to the point of life-threatening agony, all unpleasant things should be endured. If not endured, afflictions and sorrows will arise; if endured, afflictions and sorrows will not arise. This is the principle of severing the outflows within the three realms through enduring.
Original Text: How are outflows severed by eliminating? Bhikkhus, when a thought of desire arises, if it is not eliminated, severed, and abandoned; when a thought of hatred or a thought of harm arises, if it is not eliminated, severed, and abandoned—if not eliminated, afflictions and sorrows arise; if eliminated, afflictions and sorrows do not arise. This is how outflows are severed by eliminating.
Explanation: How are the outflows within the three realms severed by eliminating? Bhikkhus, when a thought of greed arises in the mind, if it is not eliminated, severed, and abandoned; when thoughts of anger or malice arise, if they are not eliminated, severed, and abandoned—if not eliminated, severed, and abandoned, afflictions and sorrows will arise; if eliminated, severed, and abandoned, afflictions and sorrows will not arise. This is the principle of severing the outflows within the three realms through eliminating.
Original Text: How are outflows severed by contemplation? Bhikkhus, contemplate the first factor of enlightenment, mindfulness. Relying on detachment, relying on non-desire, relying on cessation, proceeding toward liberation. Contemplate the second factor, investigation of dharmas; the third, energy; the fourth, joy; the fifth, tranquility; the sixth, concentration. Contemplate the seventh factor, equanimity. Relying on detachment, relying on non-desire, relying on cessation, proceeding toward liberation. If one does not contemplate, afflictions and sorrows arise; if one contemplates, afflictions and sorrows do not arise. This is how outflows are severed by contemplation.
Explanation: How are the outflows within the three realms severed by contemplation? Bhikkhus, contemplate the first factor of enlightenment, mindfulness. Contemplate the five aggregates, detachment from the five aggregates, having no desire for the five aggregates, not grasping the five aggregates, intending to exhaust the five aggregates, and finally generating the bodhicitta mind seeking liberation from birth and death, gradually reaching the enlightenment factors of energy, joy, tranquility, and concentration. Afterwards, contemplate the seventh factor, equanimity. The mind truly detaches from the five aggregates, becomes completely desireless toward the five aggregates, exhausts grasping, gains the ability to extinguish the five aggregates, and reaches the limit of liberation from birth and death. If one does not contemplate the seven factors of enlightenment, afflictions and sorrows arise; contemplating the seven factors of enlightenment prevents afflictions and sorrows from arising. This is the principle of severing the outflows within the three realms through contemplation.
Original Text: If a bhikkhu’s outflows are to be severed by seeing, they are severed by seeing. If outflows are to be severed by guarding, they are severed by guarding. If outflows are to be severed by distancing, they are severed by distancing. If outflows are to be severed by using, they are severed by using. If outflows are to be severed by enduring, they are severed by enduring. If outflows are to be severed by eliminating, they are severed by eliminating. If outflows are to be severed by contemplation, they are severed by contemplation. Thus, a bhikkhu exhausts all outflows, all fetters are untied, and with right knowledge, one reaches the end of suffering.
Explanation: If a bhikkhu wishes the outflows of afflictions to be severed by knowledge and insight, they can be severed by knowledge and insight; if one wishes outflows to be severed by guarding, they can be severed by guarding; if one wishes outflows to be severed by distancing, they can be severed by distancing; if one wishes outflows to be severed by using, they can be severed by using; if one wishes outflows to be severed by enduring, they can be severed by enduring; if one wishes outflows to be severed by eliminating, they can be severed by eliminating; if one wishes outflows to be severed by contemplation, they can be severed by contemplation. In this way, all outflows within the three realms of the bhikkhu are completely severed, all afflictive fetters are untied, and with right knowledge, one reaches the end of suffering.
Twenty-Nine: The First Contemplation in the Sutra on the Contemplation of Amitāyus
Original Text: (The Buddha said) The Tathāgata now teaches Vaidehī, and all sentient beings of future ages, to contemplate the Western Land of Ultimate Bliss. By the Buddha’s power, they will see that pure land. It will be as if holding a bright mirror, seeing one’s own face. Seeing the supremely wonderful blissful things of that land, their minds will rejoice, and at that very moment, they will attain the patient acceptance of the non-arising of dharmas. The Buddha told Vaidehī: You are an ordinary person, your mental power is weak, you have not attained the divine eye, you cannot see afar. The Tathāgatas have a special expedient means to enable you to see.
Then Vaidehī addressed the Buddha: World-Honored One! As I now, by the Buddha’s power, see that land; after the Buddha’s parinirvāṇa, when sentient beings are defiled, unwholesome, oppressed by the five sufferings, how will they see Amitābha Buddha’s Land of Ultimate Bliss? The Buddha told Vaidehī: You and sentient beings should single-mindedly focus your thoughts on one place, contemplating the West. How to contemplate? All who contemplate, unless born blind, are people with eyes who see the sun set. You should arouse right mindfulness, sit upright facing west, diligently contemplate the place where the sun is about to set, make your mind firmly abide there, focus your contemplation without shifting. See the sun about to set, its shape like a suspended drum. Having seen the sun, whether with eyes open or closed, make it clear and distinct. This is the contemplation of the sun, called the first contemplation.
Explanation: The Buddha, for those with weak mental power seeking rebirth in the Land of Ultimate Bliss at life’s end, taught a convenient method: first, face west and contemplate the setting sun, then contemplate water, and then contemplate the earth. After these three contemplations are accomplished, rebirth in the Land of Ultimate Bliss is guaranteed at life’s end. There are sixteen contemplations in total. In each contemplation, there is the blessing of the Buddha’s power. If one relies solely on one’s own power to accomplish the contemplation, it would likely be very difficult, because the Buddha said sentient beings’ mental power is weak and their contemplative power is feeble. Why are sentient beings’ mental power weak and contemplative power feeble? Because sentient beings have heavy karmic seeds accumulated over countless kalpas, too much clinging to worldly dharmas, too scattered thoughts, unable to concentrate fully on one thing. Therefore, it is difficult to accomplish anything, and one can only rely on the Buddha’s power to complete the contemplation.
The Buddha said: I now teach Queen Vaidehī and all sentient beings of future ages to contemplate the Western Land of Ultimate Bliss. By the power of the Buddha, in this very life one can see the pure land of the Land of Ultimate Bliss, just like holding a bright mirror and seeing one’s own face, one can see the supremely wonderful and majestic things of the Land of Ultimate Bliss with one’s own eyes. Then, joy arises in the mind. Because of the joy in the mind, at that very moment one attains the patient acceptance of the non-arising of dharmas, knowing that all dharmas are illusory transformations based on one’s own mind, are unarisen, are not truly existent. Enduring this matter, one attains the patient acceptance of the non-arising of dharmas. The Buddha said to Queen Vaidehī: You are still an ordinary person, your mental power is very weak, you have no contemplative ability, no divine eye, cannot see distant places, let alone the Land of Ultimate Bliss. However, the Tathāgatas have some skillful expedient means to enable you to see the Land of Ultimate Bliss.
Queen Vaidehī said to the Buddha: World-Honored One, like me now, because of the Buddha’s power, I can see the Buddha-land of Ultimate Bliss; after the World-Honored One’s parinirvāṇa, future sentient beings will have defiled and unwholesome minds, oppressed by the sufferings of birth, aging, sickness, and death—how will they be able to see Amitābha Buddha’s Land of Ultimate Bliss? The Buddha told Queen Vaidehī: You and these sentient beings should single-mindedly fix your mind on one place, contemplating the West. How to contemplate? All sentient beings who wish to contemplate, unless born blind, are people with eyes who can see forms and see the sun setting in the west.
You should generate right mindfulness, fix your mind on one place, sit upright facing west, diligently and single-mindedly observe the place where the sun is about to set, make your mind steadfastly abide in this scene, specifically contemplating this scene without shifting. At this time, one should be able to see the sun about to set, its shape round like a large drum suspended in mid-air. After seeing the setting sun, whether with eyes open or closed, one can clearly see the appearance of the setting sun. If one can see it constantly, without losing it, samādhi is attained. This is the contemplation of the sun, the first of the sixteen contemplations.
The original text of the Buddha’s words means this. For the convenience of contemplation, when the sun sets, use a mobile phone to record a video. The video is more vivid and clear, more helpful for contemplation and memory. The setting sun should not be white; the sutra says it is orange-red, reddish with a slight yellow tinge. What the actual appearance of the setting sun is like should be seen with one’s own eyes; the more realistic, the better.
The setting sun in the west is usually around five or six o'clock; do not imagine it, do not use edited images. Choose one that you particularly like, save it on your phone, and watch it long-term, contemplate it long-term. Do not contemplate several kinds; you must be single-minded, not scattered, otherwise samādhi will not arise. Also, do not add other patterns or backgrounds; patterns and backgrounds distract attention, making it difficult to attain samādhi. The image should be as simple as possible. We are not appreciating the scenery; having an appreciative mind is a scattered mind and a mind of attachment—that way samādhi cannot be attained.
Choose a good image of the setting sun, then watch it daily. After watching, use the solitary mental consciousness to recall and imagine it. When the recollection becomes firm and you can recall it constantly, then train yourself to see the setting sun scene with your eyes closed; when you can constantly see the setting sun with eyes closed, finally, whether eyes are open or closed, the setting sun is always before your eyes; this scene does not disappear—then the samādhi of sun contemplation is accomplished.
When the third contemplation is accomplished, the Buddha guarantees sentient beings’ rebirth in the Land of Ultimate Bliss at life’s end. During this period, the samādhi is never lost. This practice is extremely profound. When samādhi is accomplished, heavy offenses become light, light offenses disappear. Therefore, all samādhi accomplishments can eliminate karma, especially Pure Land practice with the Buddha’s blessing can eliminate karma even more and preserve the state of samādhi without loss. When the seventh contemplation is accomplished, all karma for the three evil destinies is completely eradicated, and one instantly awakens, seeing all Buddhas of the ten directions standing before one.
This is a method to transform and subdue the mental faculty (manas). Once the mental faculty is subdued, any kind of samādhi can be quickly accomplished; various samādhis are easily attained with practice. After the sun contemplation is accomplished, then contemplate water; the water contemplation can also be quickly accomplished; afterwards is the earth contemplation; when the earth contemplation is accomplished, rebirth in the Land of Ultimate Bliss is guaranteed.
Choose one image of the setting sun, watch it long-term, then recall it. When you can recall it constantly, without losing it, then practice seeing it with eyes closed constantly. Once you can see it constantly with eyes closed, then practice seeing it with eyes open. If you can see the setting sun scene constantly, whether eyes are open or closed, without it being lost or scattered, the first contemplation is accomplished. After the first contemplation is accomplished, the second contemplation is easily accomplished, and even the third contemplation is easily accomplished. Rebirth in the Land of Ultimate Bliss is then guaranteed. After the first contemplation is accomplished, any other contemplation practice is easy to accomplish; Buddha-recitation samādhi, realizing the mind and seeing nature are not difficult. For those with relatively heavy karmic offenses, practicing contemplation like this, the Buddha has already guaranteed the elimination of offenses, and moreover, one can be reborn in the Land of Ultimate Bliss and realize the mind and see nature.
Thirty: A Brief Summary of the Mahāyāna Ten Dharmas Sutra
The Buddha said that Bodhisattvas who delight in the Dharma should respectfully make offerings to wholesome spiritual friends. For the sake of hearing the Dharma, for the sake of attaining the Dharma, for the sake of seeking the Dharma, they endure various sufferings and unsatisfactory conditions of the world. For the sake of accomplishing Buddhahood, they make great vows, practice what is difficult to practice, endure what is difficult to endure, ceaselessly and tirelessly until Buddhahood. This is the conduct of Bodhisattvas.
The Buddha said how Bodhisattvas should practice in accordance with the Dharma. Bodhisattvas observe that the five aggregates subject to grasping—form, feeling, perception, mental formations, and consciousness—are impermanent, suffering, empty, and non-self. Although they contemplate and think thus, they do not detest the five aggregates like the Arhats do. The Arhats practice only wishing to extinguish suffering, attain liberation, and leave the three realms; they do not wish to accomplish Buddhahood. Their compassion is thin; they do not care about sentient beings’ suffering of birth and death, nor do they wish to benefit sentient beings in this world. Bodhisattvas are not like this. Bodhisattvas have vast minds, great compassion, pity sentient beings, and vow that during the immeasurable kalpas of practice, they will liberate countless sentient beings and then accomplish Buddhahood.
Therefore, Bodhisattvas cannot abandon the five aggregates and extinguish themselves, but must retain the five aggregates life after life, using these five aggregates to benefit themselves and others. The Buddha said that Bodhisattvas not only use the five aggregates, but also skillfully utilize the five aggregates; they must use, hold, and cultivate them skillfully. Arhats fear the five aggregates, believing that possessing them brings suffering; Bodhisattvas know the essence of the five aggregates is the Tathāgatagarbha, no longer fearing the world of the five aggregates, because the five aggregates are illusory, transformed by the Tathāgatagarbha. As long as one does not generate inverted views toward the five aggregates or cling to them, suffering will not arise.
The Buddha further explained how Bodhisattvas observe the five aggregates as suffering, empty, impermanent, and non-self, yet do not detest them. The Buddha used analogies to illustrate that Bodhisattvas should have wisdom and should not reject the body of the five aggregates. For example, a wise person sells poison, packaging it well, but does not eat it himself. Another example: someone making offerings to the fire god, after making offerings, although respectfully praising it, does not touch the fire with his hand to avoid being burned and suffering. Similarly, Bodhisattvas, although their minds incline toward nirvāṇa and accord with nirvāṇa, do not realize and enter nirvāṇa. Because once they enter nirvāṇa, they can no longer use the five aggregates to study the Buddha Dharma, broadly benefit sentient beings, and accomplish Buddhahood. This would cause them to regress from bodhi, a great loss! Although Bodhisattvas do not realize nirvāṇa, their minds are free from afflictions, untainted by worldly defilements. Such Bodhisattvas are most worthy of respect.
The Buddha spoke verses praising the great Bodhisattvas. Firstly, Bodhisattvas have great wisdom, possessing the wisdom of the patient acceptance of the non-arising of dharmas from prajñā and the wisdom of the patient acceptance of the non-arising of dharmas from the vast teachings of consciousness-only; secondly, Bodhisattvas are fearless, unafraid of birth and death, liberating countless sentient beings within the long river of birth and death in the three realms; thirdly, Bodhisattvas have the eye of wisdom and the dharma eye; their wisdom is pure. Such Bodhisattvas are great Bodhisattvas of the first bhūmi and above, possessing the patient acceptance of the non-arising of dharmas, having entered the family of the Buddhas, being the true sons of the Buddha, able to share the Buddha’s work, possessing skillful means and supreme wisdom for liberating sentient beings. Their vast renown surpasses that of Śrāvakas and Pratyekabuddhas.
Such Bodhisattvas truly know the nature of the five aggregates as suffering, empty, impermanent, and non-self; they know the arising, ceasing, and flowing nature of the seven false consciousnesses; they know the self is false and unreal. Nevertheless, they cannot bear to extinguish themselves. Seeing sentient beings long dwelling in birth and death, longing for liberation, for the sake of sentient beings, they do not realize nirvāṇa and do not abide in the unconditioned state of nirvāṇa, because that is of no benefit to sentient beings. Regarding arrogance, the Buddha said that Bodhisattva Mahāsattvas have already abandoned all kinds of arrogance; their minds are compassionate, constantly mindful of sentient beings. They constantly dwell in the world, living on alms, proclaiming the Dharma that benefits all sentient beings.
The World-Honored One taught the Dharma for forty-nine years, speaking many secret words. Sentient beings do not understand their meaning, only accepting and understanding them superficially, so it is difficult to rely on the meaning, not the words. The following are the World-Honored One’s secret words, unknown to sentient beings.
(1) The Tathāgata predicts that Śrāvakas will attain anuttarā-samyak-saṃbodhi—this is not as spoken. The reason for such predictions is that Śrāvakas also possess Buddha-nature, the nature to become Buddhas, so they too can become Buddhas. Also, the Śrāvakas predicted by the Tathāgata are secretly practicing Bodhisattvas or Śrāvakas who will later turn to the Bodhisattva path. They temporarily practice the Śrāvaka path to liberation, sever afflictions, and when their Mahāyāna wholesome roots mature, they will practice the Bodhisattva’s six pāramitās and myriad practices, cultivate prajñā and consciousness-only wisdom, and thereby accomplish Buddhahood in the future.
(2) The World-Honored One repeatedly told Ānanda he had back pain—this is not as spoken. The Buddha spoke thus out of compassion for sentient beings; it was not a real illness. Because disciples, when ill, refused to take medicine, hindering their practice. The Buddha took the lead in using medicine to cure illness; disciples, seeing the Buddha use medicine, would not feel ashamed and would also use medicine when ill.
(3) The Buddha said he was old, decrepit, and needed attendants—this is not as spoken. The Buddha is eternally ageless, eternally unweakened; he manifested this for the sake of sentient beings.
(4) The Tathāgata debated with non-Buddhists—this is not as spoken. The Buddha no longer had adversaries; this was intentionally manifested so that disciples, encountering adversaries, would say, “Even the Buddha was like this, let alone us,” and when facing adverse conditions, they would not feel overly ashamed.
(5) A thorn piercing the foot, manifesting the reception of karmic retribution—this did not happen. The Buddha long ago had no karmic retribution for evil deeds; he manifested receiving retribution out of compassion for ignorant sentient beings creating karmic actions. Sentient beings, seeing even the Buddha receives retribution, let alone us, would then dare not create karma.
(6) Devadatta was an adversary to the Buddha—this is not as spoken. Devadatta was a wholesome friend to the Buddha over many lifetimes; he manifested opposing the Buddha everywhere to highlight the Buddha’s virtues. Sentient beings, seeing the Buddha’s virtues, would be incomparably respectful, take refuge in the Three Jewels, and follow the Buddha in study and practice.
(7) The Tathāgata went for alms and returned with an empty bowl—this is not as spoken. The Buddha’s merit is immeasurable; he could do without food. Even if eating, he could transform it himself. Even if he did not transform it himself, countless sentient beings from the ten directions would make offerings to the Buddha. The Buddha manifested this so that disciples with little merit who could not obtain almsfood, comparing themselves to the Buddha, would not feel inferior, ashamed, or distressed.
(8) A woman placing a wooden basin on her belly to slander the Buddha—this is not as spoken. This woman was a manifestation; it did not happen. The Buddha manifested this to comfort future disciples. When disciples are slandered, they would think, “Even the Buddha was slandered, let alone us,” and thus their minds would not regress from the path.
(9) The Buddha ate horse fodder for three months—this is not as spoken. The Buddha manifested this to liberate five hundred horses. Among them, the leader of the horses had vowed to be born as a horse to skillfully liberate the five hundred horses, and the Buddha also assisted in liberating them. Therefore, sentient beings should form wholesome connections with wholesome friends; when falling into evil destinies to receive retribution, wholesome friends will go to the evil destinies to liberate them. How fortunate to encounter a wholesome friend! The Buddha’s merit ensures that whatever he eats becomes the supreme flavor, let alone horse fodder. The Buddha eating horse fodder for three months not only liberated five hundred horses but also liberated several hundred bhikkhus. Therefore, when studying the Dharma, we should rely on the Tathāgata’s true meaning, not the literal meaning of his words; rely on the Dharma, not the person; rely on the definitive sūtras, not the non-definitive sūtras; rely on wisdom, not on consciousness. There are four reliances and four non-reliances in total; we should diligently study and practice.
