Selected Lectures on the Sutra of the Meeting of Father and Son

Chapter Three: Elaboration on the Internal and External Six Elements (Part 2)

Original Text: Great King. What is the fire element within the body? If within this body, all that is sustained, the warmth, the heat, the steaming heat, the chewing and swallowing of food and drink, causing it to mature, decay, and transform, thereby bringing about comfort and harmony, that which pertains to heat and warmth, is called the fire element.

Explanation: Great King, what is the fire element within the body? If within the body, all the warmth and heat that can be felt, which enables the food and drink chewed and swallowed to mature, decay, and be digested, is the fire element. After digestion, the body receives nourishment, becomes tranquil and comfortable; these substances pertaining to thermal energy and heat are the fire element.

The fire element possesses the nature of heat and warmth. If the body lacked the nature of fire and temperature, the food in the stomach could not decay and be absorbed by the body. Therefore, no matter how delicious the food consumed by sentient beings, no matter how complete its color, fragrance, and taste, when it enters the stomach, the fiery nature within the body causes the food to cook and decay; bacteria also decompose the food in the stomach, making it putrid and easy to absorb. Thus, the food and nutrients consumed by sentient beings are extremely filthy and impure. Consequently, one should not crave food and drink. By constantly practicing this contemplation on impurity, one can reduce the desire for food and drink.

In fact, upon careful reflection, the physical body, from top to bottom, inside and out, is extremely filthy and impure, filled with bacteria everywhere. The decomposition of food relies entirely on the action of bacteria breaking down the food and drink. Without the help of bacteria, food cannot be absorbed; it is the bacteria that assist the stomach and intestines in digestion, absorption, and excretion. Sentient beings depend on these beneficial bacteria to live normally. Therefore, there is no need to crave and cling to one's own filthy physical body or the filthy physical bodies of other sentient beings.

The Buddha said the physical body of sentient beings is like a mobile toilet, a large dung bucket, wrapped in a layer of smooth skin. If this outer skin is peeled away, the entire body reveals flesh, blood, tendons, and bones—a bloody mess, filled with bacteria everywhere; the outer skin is likewise teeming with bacteria. At that point, is the outward appearance still beautiful and attractive? If one develops the divine eye, the eyes become like a microscope, and then one will discover that the body, inside and out, is filled with bacteria, invisible to the naked eye, only visible with the divine eye or aided by a microscope. Those bacteria also fight amongst themselves. When the bacterial balance is disrupted, skin diseases and other illnesses arise; wherever the bacterial balance is disturbed, sickness occurs there. Sentient beings feel hungry also because the bacteria are hungry; when the bacteria need to eat, sentient beings become greedy for food and crave delicacies.

Original Text: What is the external fire element? It refers to that which is not sustained [by individual consciousness], where the characteristics of warmth and heat arise. If again, someone in the wilderness seeks the conditions for fire, using mugwort, or cow dung scraps, or tūla cotton, and having ignited a fire, burns grass, trees, mountain forests, villages, settlements, and other places, all are burned.

Explanation: What is the external fire element? It is not the temperature and heat characteristics sustained solely by one's own ālaya-vijñāna, but rather the temperature and warmth characteristics jointly sustained by the ālaya-vijñāna of sentient beings sharing collective karma; this is the external fire element. If someone in the wilderness seeks external conditions to make fire, using mugwort, or cow dung, or tūla cotton, or fire-making tools like a convex lens, and after igniting a fire, the fire can burn grass, trees, mountain forests, village settlements, and all surrounding areas it can reach, all consumed by the great fire.

The external fire element is jointly sustained by the ālaya-vijñāna of sentient beings sharing collective karma. The ālaya-vijñāna of a single individual cannot sustain the external fire element; it can only sustain the fire element within one's own body. In the past, unlike now with matches or lighters, other very primitive fire-making methods were used, such as using a convex lens to focus sunlight, igniting mugwort, cow dung scraps, or tūla cotton. Once ignited, these were used to light other materials to make fire for cooking or burning other substances.

Once a fire starts, it might burn down grass, trees, mountain forests, and settlements. Originally, there was no fire in the mountain forest; everything grew well. However, once fire arises, it can spread wildly, burning down entire mountains. No matter how tall the trees or how vast the forest, all are destroyed. If the fire spreads further, it can destroy the entire world. Where does this fire come from? Without yet mentioning it comes from the ālaya-vijñāna, consider the emptiness of fire. If fire comes from the sun, then without holding a convex lens, no matter how much the sun shines, it cannot produce fire or ignite wood for cooking. If the sun had fire that could burn forests, it would also cook the bodies of sentient beings, who would then die at any time and place, or die upon birth, or not even be born. Thus, sentient beings could not exist in the world. Therefore, fire does not come from the sun.

Does fire come from empty space? It also does not come from empty space. If there were fire in empty space, all objects would be burned, and the world would be devoid of anything. Fire does not come from the sun, nor from empty space, nor from human hands, nor from a mirror, nor from grass. The fire element has no source; it comes without coming—this is the Hinayana explanation. Finally, when the fire extinguishes, where does it go? It has no destination; it goes without going. If it had a destination, wherever it went would be burned. The fire element is the nature of burning and heat; it comes without coming, goes without going; when it comes, its source cannot be found; when it goes, its destination cannot be found. Its essence is the nature of the Tathāgatagarbha, the function of the Tathāgatagarbha. Therefore, all dharmas ultimately return to the source of all dharmas, the Tathāgatagarbha. Apart from this, there is not a single dharma that is real.

In the Śūraṅgama Sūtra, the Buddha says fire comes from the Tathāgatagarbha; it is the nature of the Tathāgatagarbha. However, the Tathāgatagarbha has no characteristics whatsoever—no form, no appearance, no solidity, no heat, no water nature, no movement. It does not even have a speck of form as small as dust, yet it can manifest the ten directions and the trichiliocosm. This is truly inconceivable. Therefore, when one fully studies the Buddha Dharma, one will realize the true reality of the entire Dharma realm, no longer confused or deluded, and will perfectly accomplish the Buddha Way.

Original Text: Great King. This nature of the fire element arises from nowhere and ceases to nowhere. When it arises, it is fundamentally empty; when it ceases, it is also empty. Because its intrinsic nature is empty, it is merely displayed through speech. Thus, the fire element and the nature of the fire element are both unobtainable. Only the Buddha's correct wisdom can fully comprehend this.

Explanation: Great King, this nature of the fire element arises without a source and ceases without a destination. Before the fire element arises, there is no source; when it ceases, there is no destination. The nature of the fire element is fundamentally empty; this slight existence arises from emptiness, develops and grows little by little, then ceases. When it ceases, it is also empty, without a destination. The self-nature of the fire element is empty, illusory, not real; it is merely a false appearance displayed through language. Therefore, it is said that the fire element and the nature of the fire element are both unobtainable; only the Buddha's correct wisdom can fully comprehend this.

The seeds of the fire element are formless and characteristicless; the ālaya-vijñāna itself is also formless and characteristicless. If form and characteristics existed within the formless and characteristicless ālaya-vijñāna, could they be stored? Firstly, they cannot be stored. Secondly, if they could be stored, the ālaya-vijñāna would become something with form and characteristics; then it could be seen with the eyes and touched by hand, and realizing the ālaya-vijñāna would be extremely easy; everyone could become an enlightened Bodhisattva. The ālaya-vijñāna is not some kind of bag or vessel; it is formless and characteristicless and cannot store a physical body with form, yet it can manifest a physical body. This is truly inconceivable. It is inconceivable because sentient beings lack wisdom; when wisdom is fully attained, all dharmas become conceivable. The Buddha has wisdom; the Buddha can conceive. When sentient beings studying the Buddha manifest great wisdom, they can conceive of all dharmas without any problem; they are no longer confused or perplexed about the Dharma.

Not knowing the true reality of the Dharma realm leads to confusion and delusion, believing all dharmas are real, worthy of craving, and to be grasped. As a result, one grasps the suffering of birth and death, drifting in the sea of suffering, unable to escape. Knowing the true nature of all dharmas, one is no longer confused or deluded. With wisdom, one must recognize the truth and not cling to false appearances.

Original Text: Great King. What is the wind element within the body? The characteristics of lightness and movement, etc. This internal wind sometimes moves upwards, sometimes downwards, sometimes resides in the abdomen, or the flanks, or the back, or causes rashes and boils, or gathers into lumps, or feels like being cut by a knife, or like being pricked by needles, the in-and-out breath, etc., pervading all parts of the body.

Explanation: Great King, what are the characteristics of lightness, fluttering, and movement of the wind element within the body? The moving characteristic refers to the wind within the body moving from below upwards; or from above downwards; or from left to right, right to left; or wind residing in the abdomen, waist, flanks, or back; or wind causing eczema and swelling into lumps; or wind making the body feel pain like being cut by a knife or pricked by needles; also, the wind of inhalation and exhalation entering and leaving the body. These kinds of wind pervade the limbs of the body.

The characteristic of wind is lightness and fluttering. When propelled by wind, walking or cycling is fast; when the wind blows, some light things are blown upwards. Another characteristic of wind is movement; wind can make objects unstable, causing them to move. The wind inside the body sometimes moves upwards, sometimes downwards, sometimes left to right, right to left; this fluidity is the moving nature of wind. When meditating, as the energy channels move, one can feel it. The energy channels are wind; wherever the energy channels go, bodily sensations arise there. Originally, while sitting, the body may be bent; once the energy channels move to the back, the back immediately straightens without deliberate effort; the body naturally straightens. This is the wind's moving nature governing the body.

The body can function because there is the nature of wind within it; without the nature of wind, the limbs cannot move, and the mouth cannot speak. How is speech produced? When there is perception and feeling in the mind, one wishes to express it through language. Then, a gust of wind arises within the body; the wind touches the navel, then rises to touch the heart and lungs, then touches the trachea, throat, then the tongue, teeth, and lips—after which speech is produced.

Without the wind element, language cannot be produced. The nature of wind is movement; language is also movement. Without the nature of wind, the navel cannot vibrate, and speech sounds cannot form. No matter how many thoughts are in the mind, without the function of wind, language cannot be produced, and thoughts cannot be expressed. The reason sentient beings can speak and express themselves with language shows there must be the nature of wind within the body. When the wind moves, touching the internal organs, language is expressed. When the kinetic energy of the wind is insufficient, people are short of breath, lazy to speak, and find speaking laborious. Therefore, speech is also illusory. Where is each sound of speech stored? There is no place to store it; after speaking, when speech ceases, where does it go? It has no place to cease.

All principles and affairs in the world are similarly illusory and unreal, going from nothing to nothing; everything is unobtainable. By contemplating like this frequently, one can realize the emptiness of self and the emptiness of all dharmas. Gradually, there will be no dharma one cannot let go of. The inability to let go is due to lack of understanding of the principle, or partial understanding without actual realization. Once the principle is thoroughly understood, one will know that from the physical body to the entire universe, mountains, rivers, the great earth, the trichiliocosm, and the Buddha lands in the ten directions, all go from nothing to nothing; not a single dharma is real.

Actual realization requires deep concentration and subtle contemplation. Without a genuine process of contemplation, practice will be ineffective and lack the power to subdue afflictions. When encountering specific people and events, one will still regard all contacted dharmas as real, leading to attachment and affliction. When concentration is insufficient, merit is lacking, and the wisdom of contemplation is inadequate, one cannot attain the fruit of no-self.

Original Text: What is the external wind element? If this wind comes from the four directions, or arises violently, breaking trees, causing mountain peaks to collapse and split; or if it arises subtly, lifting clothes, shaking tāla trees, it is called the external wind element.

Explanation: What is the external wind element? The external wind element refers to the wind element in the material world outside the physical body, the wind blowing from all directions in empty space. It may be a violent gale breaking trees, or a storm causing mountain peaks to collapse; if it is a gentle breeze, it lifts clothing and sways tāla trees; these all belong to the external wind element.

The external wind element arises outside the body; in the material world, wind comes from all directions. The greatest wind is a storm, tornado, or gale, which can break trees and split mountain peaks—but this is not the greatest wind. The greatest wind in the universe can destroy the trichiliocosm; tornadoes and storms are insignificant. When the world is about to be destroyed, the wind disaster arrives and blows away the entire material world; this is the function of the great external wind. If a gentle breeze blows, light objects are lifted, grass and leaves sway, bringing a sense of comfort; this is the function of the gentle external wind.

When wind blows in the external space, where was the wind before it arose? Wind has no location; there is no place to hide. If wind could hide somewhere, the place where it hides would constantly shake. Great storms usually arise without reason; after breaking objects, the storm disappears. Where does the wind go? There is no place for it to go. If there were a place to hide the storm, that place would also be destroyed and cease to exist.

Original Text: Great King. This characteristic of the wind element arises from nowhere and ceases to nowhere. When it arises, it is fundamentally empty; when it ceases, it is also empty. Because its intrinsic nature is empty, it has no male characteristic nor female characteristic. It is merely displayed through speech. Thus, the wind element and the nature of the wind element are both unobtainable. Only the Buddha's correct wisdom can fully comprehend this.

Explanation: Great King, this characteristic of the wind element arises without a source and ceases without a destination. This explains that when wind arises, it is empty; when it ceases, it is also empty; the intrinsic nature of wind is empty. The wind element has no male characteristic nor female characteristic; it has no male or female characteristic. However, when the wind element forms the physical body, there is a distinction between male and female forms. Therefore, the male and female forms are also empty and illusory. The intrinsic nature of the wind element is empty; it is merely displayed through speech to indicate the wind element; there is no substantial wind element. Therefore, it is said that the wind element and the nature of the wind element are both unobtainable. This principle can only be fully known by the Buddha's wisdom, the Buddha's correct wisdom.

Although the wind element itself has no male or female form, if a person can create male karma, a male physical body will be born; if one creates female karma, a female physical body will be born. If a woman can create the karma of a great man, in the next life she will transform into a male body. If a man acts like a woman and has a woman's disposition, the karmic seeds stored in the ālaya-vijñāna will cause him to transform into a female body in the next life. The karmic retribution body changes according to karmic actions and seeds. What can change is illusory, not real—it is without self. The real Dharma never changes; only the ālaya-vijñāna is eternally unchanging; it is the true reality mind-essence.

Original Text: Great King. What is the internal space element? If within this body, the skin, flesh, blood, etc., manifest and grow, free from obstructive nature—such as the eye sockets, ear holes, nostrils, throat, swallowing food and drink, the introduced flavors passing through the intestines and stomach and exiting thoroughly.

Explanation: Great King, what is the internal space element? If within this body, the skin, flesh, blood, etc., can manifest their growth without obstructive nature, this is the internal space element. With obstructive nature, they would be restricted; skin, flesh, tendons, and bones could not grow. The eye sockets, ear holes, nostrils, throat, etc., are places with gaps and emptiness, without substance; this is the space element. After tasting and swallowing food and drink, it can pass through the esophagus into the stomach and intestines; after digestion, it is expelled. The passage from the mouth to the esophagus, to the stomach, to the large and small intestines is the space element, without obstruction. If it were not empty, there would be obstruction; food and drink could not enter the body, let alone be expelled.

What is the space element? The "space" here refers to empty space, the emptiness of nothingness, meaning void. Within the body, where there is no skin, no blood, no flesh, no obstruction—that is space. Blood vessels have space for blood to flow; the trachea is empty for breathing; the stomach and intestines have space for food to move within; the body has space for gases, liquids, food, drink, urine, feces, etc., to flow within, for cells to divide, and for muscles, tendons, bones, etc., to grow.

Within body cells, there are gaps and spaces so that the various particles within the cells can move along their respective paths within the spaces. Within cells, between electrons, protons, ions, nucleons, and other particles, there are spaces, allowing various physical and chemical reactions to occur between particles. Cells can then divide and grow, and the physical body can change. Between cells, there are also spaces so that inhaled oxygen can enter the body's cells to produce blood, flowing within the body. The various spaces within the body are called the internal space element.

Original Text: If at that time, karmic conditions induce the birth of the six entrances, and after the various entrances are born, they surround the space element. This is called entering the number of the internal space element. But from where did that space element come? Also, if in a certain location, externally manifested, free from obstructive nature, it is called the external space element.

Explanation: If karmic conditions mature, the ālaya-vijñāna will give birth to the six sense objects: form, sound, smell, taste, touch, and dharmas. After the six sense objects are born, they surround the space element; this is called the six entrances, belonging to the category of the internal space element. But where did this space element come from? Furthermore, in locations outside the physical body, where the unobstructed nature without material dharmas is manifested, is the external space element.

The six entrances are form, sound, smell, taste, touch, and dharmas. Each type of form dharma is composed of the four great elements—earth, water, fire, and wind—and also includes the great element of space. Together, they form the form dharma. Thus, form dharmas are composed of five great elements, including space and gaps within them. The four material elements of the form dharma envelop space. Because the space within material form dharmas varies in size and the proportion of the space element differs, the density of material form dharmas varies, and their physical properties differ. Moreover, these six sense objects of form dharmas are manifested within the consciousnesses of the six senses, imaged at the subtle root consciousness (ālayavijñāna) in the hindbrain; therefore, they belong to the internal six sense objects, and the space within the subtle root consciousness belongs to the internal space element. Where did the internal space element come from? When it comes, it has no source; when it goes, it has no destination.

The space without material outside the body is empty space, called the external space element. The external space element is boundlessly vast. The worlds of the ten directions are established within empty space; one can establish as many Buddha lands as desired. Why is this so? Because empty space is boundless and vast, not a truly existent dharma. If empty space were truly existent, it would have fixed boundaries and limits; it would not be boundless. The establishment of Buddha lands could not exceed this scope; then Buddha lands would be limited. But empty space has no boundaries, so one can freely establish the trichiliocosm. When all sentient beings become Buddhas, each Buddha has his own trichiliocosm; the worlds do not overlap or crowd each other. Because empty space has no boundaries, is not a material form dharma, and is devoid of substance, it can contain all things. The external space element is like this.

Original Text: Great King. If form decays, everything becomes empty. Why is this? Because the realm of space is originally endless. Quiet and unmoving, like Nirvāṇa, pervading all places without obstruction.

Explanation: Great King, if material form dharmas decay and become empty nothingness, it becomes the space element. Why, when matter disappears, does everything become empty? Because the realm of space is endless and boundless; everywhere can become empty. And space is originally quiet and unmoving, neither born nor perishing, neither increasing nor decreasing, like the nature of Nirvāṇa. Space pervades all places; there is no dharma that can obstruct it.

When matter decays, it becomes space. For example, when a house decays, that place entirely becomes space; when the earth decays, that place entirely becomes space; when the trichiliocosm decays, the entire trichiliocosm becomes space—empty space with nothing at all. Space is quiet and unmoving. Why unmoving? Because it is the falsity of non-existence. Objects are also false, but objects can move; yet no one can move space. Building a very tall building in empty space—can it move space? No, it merely occupies a place that was empty; where there is matter, it is not empty; where there is no matter, it is empty. Space is unmoving; no one can move space because space has no substance and no boundaries—how could it move? Within space, there are no material form dharmas; it is nothingness and emptiness. Sentient beings constantly need space and emptiness to be able to move their bodies and place objects because space has no obstruction, and sentient beings need this unobstructed function for movement and storage.

Some say air is also empty and should be like space—boundless and immovable. But in reality, air and empty space are very different. Air is a material form dharma composed of the four great elements. Although superficially it also seems insubstantial, invisible, and intangible, instruments can detect the presence or absence of air. Air is material; it contains various gases needed by sentient beings, so air can flow. Sentient beings need air, primarily the oxygen within it for breathing.

Original Text: Great King. For example, a person on that highland digs a pond or well. What do you think? Where did all the empty characteristics in that pond or well come from? The King said: They came from nowhere.

Explanation: Great King, for example, a person digs a well on highland soil to draw water. When the earth is dug out, an empty space appears, a void manifests. What do you think? Where did all the empty characteristics in this pond or well come from? King Śuddhodana said: This empty characteristic has no source.

Each time a well is dug, a piece of empty space the size of the well appears. Where did all the empty characteristics within the well come from? There is no source. Because where there is no matter, it is empty. Space is not a material dharma. If the earth is filled back in, the emptiness disappears. Where did the emptiness go? There is no destination; nowhere gains an extra piece of empty space. Digging earth to create a piece of empty space does not reduce the empty space elsewhere. The ālaya-vijñāna is similar to this empty space—neither increasing nor decreasing—because it is formless and characteristicless, pervading all places, omnipresent.

Original Text: The Buddha said: Great King. Suppose that person again fills it with earth. What do you think? Where did the emptiness go? The King said: The emptiness went nowhere. Why is this? Because the realm of space has no coming or going. It does not abide in male characteristics nor female characteristics. Great King. The external realm of space is originally unmoving. Because its intrinsic nature is apart [from characteristics]. It is merely displayed through speech. Only the Buddha's correct wisdom can fully comprehend this.

Explanation: The Buddha said: Great King, suppose that person fills the pond or well back with earth. What do you think, where did the empty characteristic go? King Śuddhodana said: The empty characteristic also has no destination. Why is this so? Because the realm of space originally has no coming or going. The realm of space has no male characteristic nor female characteristic. Great King, the external realm of space was originally unmoving; its intrinsic nature is apart from all characteristics. Space has no substance; it is merely displayed through speech. Only the Buddha's supreme great wisdom can fully comprehend its meaning.

The realm of space does not come and does not go; similarly, the ālaya-vijñāna is like space—neither coming nor going—it is formless and characteristicless. When you come from home to here, has your ālaya-vijñāna come? The ālaya-vijñāna has no feet or wings; it cannot come. When you return, has the ālaya-vijñāna gone? It also does not go, similarly because it is formless. Therefore, ancient Chan masters would ask their disciples: "Where did you come from?" The disciple said: "I came from Shanghai." The master asked again: "Did you come by boat or by walking?" The disciple replied: "I came by boat." Hearing this, the master said: "Before you came by boat, I should have hit you with a stick." He should be hit. Can you ride a boat? Have you ever ridden a boat? With what do you ride the boat? The self-nature is like space—neither coming nor going—because it is formless. The Chan master's questions never depart from the self-nature.

Original Text: Great King. What is the consciousness element? If, with the eye faculty as primary, it conditions that form and that manifest form, it is called the eye-consciousness element. If the other five faculties condition their own objects, each separately established, they are called the five consciousness elements. Moreover, this consciousness element does not cling to the faculties, does not abide in the objects, is not internal, not external, nor in between the two.

Explanation: Great King, what is the consciousness element? The meaning of the consciousness element is: If the eye faculty is primary, clinging to the form and manifest form of the form object, it is called the eye-consciousness element. If the other five faculties each cling to their corresponding sense objects, separately establishing their corresponding sense objects, it is called the five consciousness elements. Furthermore, this consciousness element does not adhere to the faculties, does not reside in the sense objects, and is not inside, outside, or in between the faculties and objects.

The consciousness element refers to the six consciousnesses: eye, ear, nose, tongue, body, and mind. With the eye faculty as primary, "condition" means to rely on or depend on; the eye faculty, etc., serve as supporting conditions for the birth of the conscious mind. With the eye faculty as primary, clinging to and depending on the form (rūpa) object's manifest form (rūpa-rūpa)—form with shape, such as long, short, square, round, tall, short, fat, thin—this is called manifest form, form with shape. And "manifest form" (vijñapti-rūpa) refers to the actions displayed by form, such as walking, standing, sitting, lying down, bending, stretching, various movements, etc. Here it says with the eye faculty as primary, simultaneously the mental faculty (manas) conditions the dharmas (manifestations) on the form object, the non-manifest form (avijñapti-rūpa). At this time, eye-consciousness and mind-consciousness are born, together discerning the form object's manifest form and manifest form, as well as the intrinsic color (varṇa-rūpa) and non-manifest form. When the faculty and object contact, the eye-consciousness and mind-consciousness produced by the ālaya-vijñāna are called the consciousness element.

The other five faculties are similar: with the ear faculty as primary, clinging to the sound object, the mental faculty also clings to the dharmas on the sound, the ālaya-vijñāna produces ear-consciousness and mind-consciousness, together discerning the sound object; with the nose faculty as primary, clinging to the external smell object, producing nose-consciousness and mind-consciousness, together discerning the smell object; with the tongue faculty as primary, clinging to the taste object, producing tongue-consciousness and mind-consciousness, together discerning the taste object; with the body faculty as primary, clinging to the touch object, the mental faculty simultaneously clinging to the dharmas on the touch, producing body-consciousness and mind-consciousness, together discerning the touch object. These consciousnesses are called the consciousness element.

The consciousness element does not reside on the faculties, does not reside on the objects, and is not inside, outside, or in between the faculties and objects, because the consciousness element is formless, neither mixed with form dharmas nor fused with them.

Original Text: However, this consciousness element, after each discerning their respective objects, immediately ceases and vanishes. It arises from nowhere and ceases to nowhere. Great King. When consciousness arises, it is empty; when it ceases, it is also empty. Because its intrinsic nature is apart [from characteristics], it does not abide in male characteristics nor female characteristics. It is merely displayed through speech. Thus, the consciousness element and the nature of the consciousness element are both unobtainable. Only the Buddha's correct wisdom can fully comprehend this.

Explanation: However, this consciousness element, after each discerning their respective sense objects, ceases. The consciousness element arises without a source and ceases without a destination. Great King, the consciousness element is empty when it arises and empty when it ceases. The intrinsic nature of the consciousness element is apart from all characteristics; it is also empty, does not abide in male characteristics nor female characteristics; the consciousness element is merely an illusory appearance displayed through speech. Therefore, it is said that the consciousness element and the nature of the consciousness element are both unobtainable; only the Buddha's supreme perfect great wisdom can completely and unobstructedly know its meaning.

After eye-consciousness discerns the form object, eye-consciousness vanishes; after ear-consciousness discerns the sound object, ear-consciousness vanishes; after nose-consciousness discerns the smell object, nose-consciousness vanishes; after body-consciousness discerns the touch object, it vanishes; after mind-consciousness discerns the dharmas object, it vanishes. These six consciousnesses come without coming, go without going; when they come, they are empty; when they cease, they are empty. When eye-consciousness arises, it has no location; it does not come from the eye faculty or the form object, nor from empty space, nor from the brain; it comes without a source. When it ceases, it has no place to cease; it does not go to the eye faculty, nor to the form object, nor to empty space, nor to the brain. This is the Hinayana explanation. From the Mahayana perspective, they all come from the ālaya-vijñāna.

The nature of the consciousness element is apart from all dharmas, not clinging to any dharmas; its intrinsic nature is fundamentally empty. The nature of consciousness does not abide in male characteristics nor female characteristics; it has no male form nor female form. Yet the nature of consciousness can discern male and female forms. The consciousness element itself has no form or self-nature; it is merely displayed through speech. Therefore, it is said that the consciousness element and the nature of the consciousness element are both unobtainable—cannot be grasped or clung to; only the Buddha's correct wisdom can thoroughly understand this matter.

These consciousnesses also do not reside on the eye, ear, nose, tongue, body, or mental faculties, nor on the external form, sound, smell, taste, touch, or dharmas objects; they do not reside on the faculties or objects, nor on any dharmas. The consciousness element itself has no male or female form; it is merely a nominal designation, a false appearance. Therefore, the six consciousness elements and the nature of the consciousness element are unobtainable. The nature of consciousness is discrimination: eye-consciousness discriminates forms, ear-consciousness discriminates sounds, nose-consciousness discriminates smells, tongue-consciousness discriminates tastes, body-consciousness discriminates touch objects, mind-consciousness discriminates dharmas included in form—their intrinsic nature is all unobtainable. Only the Buddha's correct wisdom can fully comprehend this matter; sentient beings can only know a part, or a very small part, or not know at all.