The Esoteric Significance of the Śūraṅgama Sūtra

Chapter Three   Explanation of Passages from the Third Volume

Section One   The Six Entrances Are Illusory

1. Original Text: Moreover, Ananda. How are the six entrances fundamentally the wondrous True Suchness nature of the Tathagatagarbha? Ananda. Take that very eye, which strains and gives rise to phantom phenomena. Both the eye and the phantom phenomena are Bodhi. The phenomenon of straining arises due to the two illusory dusts of light and darkness. The seeing faculty arises within, absorbing these phantom appearances, and is called the seeing nature. This seeing, apart from those two dusts of light and darkness, ultimately has no substance.

Explanation: Moreover, Ananda, why are the six entrances fundamentally the wondrous True Suchness nature of the Tathagatagarbha? Ananda, it is like the activity, the laboring phenomenon, the functioning phenomenon that appears when your eye strains to see objects. The eye is the eye faculty, and the laboring phenomenon is the activity aggregate. Both are the phantom contact phenomena manifested and functioned by the wondrous Bodhi. The eye faculty relies on the two illusory dust-realms of light and darkness. Contacting the form dust, the seeing faculty of the eye arises within it. The seeing faculty absorbs these dust-realms, thereby manifesting the dust-realms, and is called the seeing nature. This seeing nature, apart from the two illusory dust-realms of light and darkness, fundamentally has no substance of seeing.

The Buddha begins by explaining how the six entrances are the wondrous True Suchness nature of the Tathagatagarbha. This means that the six entrances in their entirety are produced by the Tathagatagarbha; they are the functional attributes of the Tathagatagarbha. Therefore, within the six entrances, one can discover the functional role of the Tathagatagarbha and realize it. The activity phenomenon, the contact phenomenon of the eye faculty and the mental faculty, is the wondrous True Suchness nature. The seeing nature that is produced is the wondrous True Suchness nature. Moreover, the two conditions of light and darkness that produce the seeing nature are also the wondrous True Suchness nature. What sentient beings see, contact, and utilize is all the wondrous True Suchness nature; there is not a single dharma that is not the wondrous True Suchness nature.

Realizing the Tathagatagarbha is actually not difficult. The Tathagatagarbha is everywhere, not hidden at all. The key lies in the sentient beings' own karmic obstructions, whether the conditions for seeing its nature are mature, whether the Bodhisattva nature is complete, and whether precepts, concentration, and wisdom are complete. The difficulty lies precisely here.

Original Text: Thus, Ananda. You should know that this seeing does not come from light or darkness, does not arise from the faculty, and does not arise from space. Why? If it came from light, then when darkness arrived, it should cease to exist. Then how could it perceive darkness? If it came from darkness, then when light arrived, it should cease to exist. Then how could it perceive light? If it arose from the faculty, there would necessarily be no light or darkness. Thus, this seeing essence fundamentally has no self-nature. If it came from space, then when looking forward it sees dust appearances, but when turning back it should see the eye faculty. Yet it does not see the eye faculty. Moreover, if space itself perceives, what connection does it have to your entrance? Therefore, you should know that the eye entrance is illusory, fundamentally neither conditioned nor spontaneous in nature.

Explanation: Thus, Ananda, you should know this seeing nature does not come from the two appearances of light and darkness, does not arise from the eye faculty, and does not arise from space. Why is this said? If the seeing nature came from light, then when darkness arrives, the seeing nature would cease to exist and disappear; then it could not perceive darkness or know darkness. If the seeing nature came from darkness, then when light appears, the seeing nature would cease to exist and disappear; then it could not perceive light.

If the seeing nature arose from the eye faculty, there would necessarily be no appearances of light and darkness. Such seeing essence fundamentally has no substance of its own. If the seeing nature arose from space, then when looking forward it sees dust appearances, but when turning back it should see the eye faculty, yet it does not see the eye faculty. Moreover, if space itself perceives, what connection does it have to your eye faculty? Therefore, you should know the eye entrance is illusory, fundamentally not conditioned, not spontaneous in nature, but the nature of the Tathagatagarbha.

2. Original Text: Ananda. For example, a person tightly plugs both ears with their fingers. Due to the straining of the ear faculty, a sound arises in the head. Both the ear and the straining are Bodhi. The phenomenon of straining arises due to the two illusory dusts of motion and stillness. The hearing faculty arises within, absorbing these phantom appearances, and is called the hearing nature. This hearing, apart from those two dusts of motion and stillness, ultimately has no substance.

Explanation: Ananda, for example, a person uses the fingers of both hands to tightly plug both ears. Due to the ear faculty straining, a buzzing sound arises in the head. The ear faculty and the laboring contact phenomenon of the fingers touching the ears are both illusory, worldly phenomena manifested by the Bodhi mind. The ear faculty relies on the two illusory dust-realms of motion and stillness. Within the laboring contact between the fingers and the ear faculty, the hearing nature is produced. The hearing nature absorbs these appearances of motion and stillness, manifesting the appearances of motion and stillness, and is called the hearing nature. This hearing nature, apart from the two dusts of motion and stillness, ultimately has no substance of its own. That is to say, without motion and stillness, there would be no hearing nature; apart from dust, there is no consciousness, no hearing.

Original Text: Thus, Ananda. You should know that this hearing does not come from motion or stillness, does not arise from the faculty, and does not arise from space. Why? If it came from stillness, then when motion arrived, it should cease to exist. Then how could it perceive motion? If it came from motion, then when stillness arrived, it should cease to exist. Then how could it perceive stillness?

If it arose from the faculty, there would necessarily be no motion or stillness. Thus, this hearing substance fundamentally has no self-nature. If it came from space, then if hearing formed its nature, it would not be space. Moreover, if space itself hears, what connection does it have to your entrance? Therefore, you should know that the ear entrance is illusory, fundamentally neither conditioned nor spontaneous in nature.

Explanation: Thus, Ananda, you should know this hearing nature does not come from motion or stillness, does not arise from the ear faculty, and does not arise from space. Why is this said? Because if the hearing nature came from the appearance of stillness, then when the appearance of motion arises, the hearing nature would cease to exist and disappear; then it could not hear the appearance of motion. If the hearing nature came from motion, then when the appearance of stillness arises, the hearing nature would cease to exist and disappear; then you could no longer perceive the appearance of stillness.

If the hearing nature arose from the ear faculty, it would follow the attributes of the ear faculty, having neither motion nor stillness, and thus would not perceive any motion or stillness. Such hearing nature fundamentally has no self-substance. If the hearing nature arose from space, then space having a hearing nature would not be called space; moreover, it would be space itself hearing, what connection does it have to your ear faculty? Therefore, the ear faculty's hearing nature is illusory, fundamentally not conditioned, not spontaneous in nature, but the nature of the Tathagatagarbha.

3. Original Text: Ananda. For example, a person rapidly sniffs their nose. After prolonged sniffing, it becomes strained. Then in the nose, they perceive a cold sensation. Due to this contact, they distinguish between open, blocked, empty, and solid. So it is even with all fragrant and foul odors. Both the nose and the straining are Bodhi. The phenomenon of straining arises due to the two illusory dusts of openness and blockage. The smelling faculty arises within, absorbing these phantom appearances, and is called the smelling nature. This smelling, apart from those two dusts of openness and blockage, ultimately has no substance.

Explanation: Ananda, for example, a person rapidly sniffs their nose. After prolonged sniffing, the nose develops a laboring contact phenomenon, and in the nose, they perceive a cool contact sensation. Because the nose contacts the cold appearance, they know whether the nose is open or blocked, empty or solid. So it is even when the nose faculty contacts all fragrant and foul odors; the nose knows there is contact. And the nose faculty and these laboring contact phenomena are all laboring contact phenomena produced and manifested by the Bodhi mind. Due to the illusory dust-realms of openness and blockage, the smelling nature arises within. The smelling faculty absorbs these dust appearances, manifesting various odor dusts, and is called the smelling nature. This smelling nature, apart from the two dusts of openness and blockage, ultimately has no substance of its own.

Original Text: You should know that this smelling does not come from openness or blockage, does not arise from the faculty, and does not arise from space. Why? If it came from openness, then when blocked, smelling would cease. How then would one know blockage? If it came from blockage, then when open, smelling would not occur. How then would one perceive fragrant, foul, and other contacts?

If it arose from the faculty, there would necessarily be no openness or blockage. Thus, this smelling mechanism fundamentally has no self-nature. If it came from space, this smelling nature should then turn back to smell your nose. If space itself smells, what connection does it have to your entrance? Therefore, you should know that the nose entrance is illusory, fundamentally neither conditioned nor spontaneous in nature.

Explanation: Ananda, you should know this smelling nature does not come from openness or blockage, does not arise from the nose faculty, and does not arise from space. Why is this said? If the smelling nature came from openness, then when blocked, the smelling nature would cease to exist and disappear; how could one know the nose is blocked? If the smelling nature came from blockage, then when open, the smelling nature would cease to exist and disappear; how then could one discern and contact fragrant and foul odors?

If the smelling nature arose from the nose faculty, it would follow the attributes of the nose faculty, having neither the dust-realm of openness nor blockage, and thus would not know openness and blockage. What self-nature would such a smelling nature have? If the smelling nature arose from space, this smelling nature itself should go and smell your nose. Space itself having a smelling nature, what connection does it have to your nose entrance? Therefore, you should know the smelling nature is illusory, fundamentally not conditioned, not spontaneous in nature, but the nature of the Tathagatagarbha.

4. Original Text: Ananda. For example, a person licks their lips with their tongue. After prolonged licking, it becomes strained. If the person is ill, there is a bitter taste. A healthy person has a slightly sweet sensation. From the sweet and bitter, the function of the tongue root is revealed. When not moving, a bland nature is always present. Both the tongue and the straining are Bodhi. The phenomenon of straining arises due to the two illusory dusts of sweet, bitter, and bland. The knowing faculty arises within, absorbing these phantom appearances, and is called the knowing taste nature. This knowing taste nature, apart from those dusts of sweet, bitter, and bland, ultimately has no substance.

Explanation: Ananda, for example, a person uses their tongue to lick their mouth cavity. After a long time, they feel fatigue. If this person is ill, the tongue will perceive a bitter taste; a healthy person will perceive a slightly sweet sensation. From the sweet and bitter appearances, the function of the tongue root is revealed. When the tongue is not moving, the mouth is always bland. The tongue root and the two dust phenomena of fatigue are both laboring contact phenomena produced and manifested by the Bodhi mind. Due to the two taste dusts of sweet/bitter and bland, the tongue root produces the knowing faculty within. It absorbs these appearances of sweet, bitter, bland, etc., and is called the knowing taste nature. This knowing taste nature, apart from the two dusts of sweet/bitter and bland, ultimately has no substance of its own.

Original Text: Thus, Ananda. You should know that this knowing which tastes bitterness and perceives blandness does not come from sweet or bitter, does not exist because of blandness, does not arise from the root, and does not arise from space. Why? If it came from sweet or bitter, then when blandness appears, knowing would cease. How then could one know blandness? If it came from blandness, then when sweet appears, knowing would perish. How then could one know the two appearances of sweet and bitter?

If it arose from the tongue, there would necessarily be no sweet, bland, or bitter dusts. This knowing taste root fundamentally has no self-nature. If it came from space, space itself tastes; it is not your mouth that knows. Moreover, if space itself knows, what connection does it have to your entrance? Therefore, you should know that the tongue entrance is illusory, fundamentally neither conditioned nor spontaneous in nature.

Explanation: Thus, Ananda, you should know the faculty that can taste bitterness and perceive blandness does not come from the sweet/bitter appearances, does not come from the bland taste, does not arise from the tongue root, and certainly does not arise from space. Why is this said? If this knowing faculty came from the sweet/bitter tastes, then when the bland taste appears, the knowing faculty would cease to exist and disappear; how then could one know the bland taste? If this knowing faculty came from the bland taste, then when the sweet/bitter tastes appear, the knowing faculty would cease to exist and disappear; how then could one know the sweet/bitter tastes?

If this knowing faculty arose from the tongue root, following the attributes of the tongue root, there would necessarily be no sweet/bitter and bland dust appearances; it would not know the sweet/bitter appearances and bland taste. Therefore, such knowing faculty fundamentally has no self-nature. If the knowing faculty arose from space, space itself has the knowing taste nature, then the tongue in your mouth would not know; moreover, space itself knows the taste dust, what connection does it have to your tongue root? Therefore, the tongue entrance is illusory, fundamentally not conditioned, not spontaneous in nature, but the nature of the Tathagatagarbha.

5. Original Text: Ananda. For example, a person touches a hot hand with a cold hand. If the cold force is greater, the hot one becomes cold. If the heat is stronger, the cold one becomes hot. Thus, by this combined contact sensation, the awareness of separation is revealed. When the interaction is established, it is due to the straining contact. Both the body and the straining are Bodhi. The phenomenon of straining arises due to the two illusory dusts of separation and union. The perception faculty arises within, absorbing these phantom appearances, and is called the perception nature. This perception substance, apart from those two dusts of separation/union and compliance/opposition, ultimately has no substance.

Explanation: Ananda, for example, a person touches one hot hand with a cold hand. If the cold force is greater than the hot force, the hot hand, influenced by the cold, will become cold; if the hot force is stronger, the cold hand, influenced by the heat, will become hot. Like this, utilizing the contact that is together with awareness, the knowing nature of separation is manifested. Due to the hands touching for a long time, a balance of cold and hot forces is created. Both the body faculty and the laboring contact are laboring contact phenomena manifested within the Bodhi mind. Relying on the two illusory dust-realms of separation and union, the body faculty produces the perception faculty within. It absorbs the contact dust appearances and is called the perception nature. The perceiving body faculty, apart from the dust-realms of separation/union and compliance/opposition, ultimately has no self-substance.

Original Text: Thus, Ananda. You should know that this perception does not come from separation or union, does not exist because of compliance or opposition, does not arise from the root, and does not arise from space. Why? If it came when united, then when separated, it should have already ceased. How then could one perceive separation? The two appearances of compliance and opposition are also like this. If it arose from the root, there would necessarily be no separation, union, compliance, or opposition. Then your body's perception originally has no self-nature. If it must come from space, space itself perceives; what connection does it have to your entrance? Therefore, you should know that the body entrance is illusory, fundamentally neither conditioned nor spontaneous in nature.

Explanation: Ananda, you should know this perception nature does not come from the appearances of separation and union, does not exist because of compliance and opposition, does not arise from the body faculty, and does not arise from space. Why is this said? If the tactile sensation arose when the body faculty and the contact dust were united, then when the body faculty and the contact dust separate, the tactile sensation would cease to exist and disappear; how then could one know the separation of faculty and dust? If the tactile sensation arose when the faculty and dust were separated, then when the faculty and dust unite, the tactile sensation would cease to exist and disappear; how then could one know the union of faculty and dust?

If the tactile sensation came from one of the two appearances of compliance and opposition, then it would not perceive the other appearance. If the tactile sensation arose from the body faculty, following the attributes of the body faculty, there would necessarily be no separation/union appearances, nor compliance/opposition appearances; it would not perceive these appearances. Therefore, the tactile sensation on your body originally has no self-substance. If the tactile sensation arose from space, space itself has tactile sensation, what connection does it have to your body's tactile sensation entrance? Therefore, you should know the body entrance is illusory, neither conditioned nor spontaneous in nature, but the nature of the Tathagatagarbha.

6. Original Text: Ananda. For example, a person, when weary, sleeps. When sleep is deep, they awaken. Encountering dust, they remember. Losing memory is forgetting. This is their inversion, the arising, abiding, changing, and ceasing. Absorbing habits, they return within, not transgressing order. This is called the knowing faculty of the mind. Both the mind and the straining are Bodhi. The phenomenon of straining arises due to the two illusory dusts of arising and ceasing. Collecting knowing within, absorbing the internal dust, seeing and hearing flow backward, the flow not reaching the source, is called the awareness nature. This awareness nature, apart from those two dusts of awakening/sleeping and arising/ceasing, ultimately has no substance.

Explanation: Ananda, for example, a person, when fatigued and weary, sleeps. After sleeping well, they awaken. (The mental faculty) contacting dust-realms gives rise to (the consciousness's) memory; when memory does not arise, it is called forgetting. This is the inverted appearance of arising, abiding, changing, and ceasing where the mental faculty abides. The mental faculty absorbs these dust appearances into itself, one dust appearance following another in orderly sequence, called the knowing faculty of the mind. The mental faculty and the laboring contact phenomenon of the mental faculty contacting the dharma dust are both laboring phenomena produced and manifested by Bodhi. The mental faculty relies on the two illusory dust-realms of arising and ceasing. In contact with the dharma dust, it produces the awareness nature of consciousness. Consciousness absorbs the dharma dust appearances within the mental faculty's mind, producing the seeing and hearing natures. The mind chases after the dharma dust externally, forever not knowing where the dharma dust comes from, failing to realize the source of all dharmas. This is called the awareness nature. This awareness nature, apart from the two dust appearances of sleep/awakening and arising/ceasing, ultimately has no self-substance.

The mental faculty is one of the six faculties. Its laboring contact phenomenon with the dharma dust is the activity aggregate. Both are illusory phenomena manifested by Bodhi. When the body is weary, the mental faculty arranges sleep, and consciousness ceases; after resting well, one awakens, and consciousness appears, giving rise to the awareness nature. When the mental faculty grasps dust-realms, consciousness remembers; when memory does not arise, it is forgetting, called amnesia. This awareness nature of consciousness arises due to the two dust appearances of sleeping and awakening. When asleep, the mental faculty does not grasp dust appearances, consciousness ceases; when the mental faculty grasps dust appearances, consciousness appears and one awakens. Within this, the mental faculty is inverted, constantly grasping dust appearances as real, causing consciousness to arise and cease externally, perceiving all dharma appearances, never perceiving the source of these dharma appearances. Without these two illusory dust-realms of sleeping/awakening and arising/ceasing, there would be no awareness nature of consciousness. Seeking the Dharma externally is against the Dharma flow; seeking inwardly, following the Dharma flow, one can know the source of Dharma and thereby realize the Way.

Original Text: Thus, Ananda. You should know that this knowing faculty that perceives dust realms does not come from sleeping or awakening, does not exist because of arising or ceasing, does not arise from the faculty, and does not arise from space. Why? If it came from awakening, then when sleeping, it should cease. What then would know sleep? If it must exist when arising, then when ceasing, it would be the same as non-existence. Who then would experience cessation? If it existed because of cessation, then when arising, cessation would be non-existent. Who then would know arising?

Explanation: Thus, Ananda, you should know the faculty that can perceive dust-realms does not come from sleeping or awakening, does not arise from the phenomena of arising and ceasing, does not arise from the mental faculty's mind, and does not arise from space. Why? This awareness nature, if it arose when awake, would cease to exist when asleep; then who knows sleep? If the awareness nature came from the dharma dust of sleep, it would cease to exist and disappear when awakening occurs; then who knows awakening? If the awareness nature existed when the dharma arises, then when the dharma ceases, the awareness nature would cease to exist and disappear; then who could feel the cessation of the dharma? If the awareness nature came from the cessation of the dharma, then when the dharma arises, the awareness nature would cease to exist and disappear; then who knows the arising of the dharma?

Original Text: If it arose from the faculty, the two appearances of sleeping and awakening follow the body's opening and closing. Apart from these two substances, this perceiver is like a flower in space, ultimately without substance. If it came from space, it would be space itself knowing; what connection does it have to your entrance? Therefore, you should know that the mind entrance is illusory, fundamentally neither conditioned nor spontaneous in nature.

Explanation: If the awareness nature arose from the mental faculty, the mental faculty has no two dharma dusts of sleeping and awakening. The awareness nature, following the attributes of the mental faculty, would necessarily not know sleeping and awakening. Sleeping and awakening appear with the body's stretching/activity (opening) and curling/resting (closing). Apart from sleep and awakening, the awareness nature is like a flower in space, fundamentally non-existent. If the awareness nature arose from space, then space itself would know; what connection does it have to the mental faculty's intake of dharma dust? Therefore, one should know the entrance of the mental faculty is illusory, fundamentally not produced by conditions, nor spontaneous, but the nature of the Tathagatagarbha.

7. All Dharmas Are Fundamentally Neither Conditioned Nor Spontaneous in Nature

All dharmas are fundamentally neither conditioned nor spontaneous in nature. The World-Honored One in the Shurangama Sutra negates those two kinds of conditioned and spontaneous natures for the production of all dharmas. That leaves only one possibility: all dharmas are the nature of the Tathagatagarbha; they are produced and illusorily transformed by the Tathagatagarbha. Therefore, all dharmas possess the nature of the Tathagatagarbha; this is the only conclusion possible. Outsiders who do not know or do not acknowledge the existence of the Tathagatagarbha all say that all dharmas are either produced by various conditions or are spontaneous, naturally existing. Yet the World-Honored One says they are all produced by the Tathagatagarbha; without the Tathagatagarbha, no dharmas are established.

The World-Honored One states that the source of every single dharma among the five aggregates, six faculties, six dusts, six consciousnesses, twelve sense bases, and eighteen elements is the Tathagatagarbha. They are not assembled from various conditions, nor are they naturally existent; they are produced by the Tathagatagarbha based on various conditions. The World-Honored One explains this very thoroughly, negating and blocking all other sources and origins for the production of all dharmas; only the Tathagatagarbha can produce all these dharmas. The World-Honored One's analysis in the Shurangama Sutra is to teach sentient beings to contemplate and observe that the five aggregates, twelve sense bases, and eighteen elements are all illusory, all produced later, all subject to arising and ceasing, all originate from the Tathagatagarbha. Based on this, we too can contemplate and observe to sever the view of self, then find the location of the Tathagatagarbha, understand its functions, and thus realize the mind and attain enlightenment. Therefore, the Shurangama Sutra is sufficient for us to realize the Tathagatagarbha.