Yogācārabhūmi-śāstra: Volume XVIII

What is meant by "without clinging and without dwelling"? It refers to the permanent cessation of all cravings, detachment from desires, the tranquil extinction of nirvana, and the attainment of the cessation of perception and feeling. Why is this so? "Clinging" denotes the entanglement of afflictions, while "dwelling" refers to the latent tendencies of afflictions. Where both are absent, it is said to be without clinging and without dwelling. This describes nirvana as without clinging and without dwelling. Furthermore, perception is called "clinging," and feeling is called "dwelling." Where both are absent, that state is described as without clinging and without dwelling. Thus, the state of the cessation of perception and feeling is shown to be without clinging and without dwelling. In the present context, the intended meaning refers to the attainment of the cessation of perception and feeling.

Explanation: What is meant by neither clinging nor dwelling? It signifies the permanent exhaustion of all cravings within the manas (mind faculty), complete detachment from any desire for the triple realm, the mind attaining tranquility and entering the state of nirvana, or realizing the attainment of the cessation of perception and feeling. Why is it explained this way? Because "clinging" means the manas is bound by various afflictions; one whose mind is not entangled by afflictions does not cling to dharmas. "Dwelling" means there are latent afflictions within the mind, hence the mind dwells on dharmas. If afflictions and their latent tendencies are completely eradicated, it is said to be neither clinging nor dwelling. This is the meaning of nirvana being without clinging and without dwelling. By thus revealing the state of neither clinging nor dwelling within the cessation of perception and feeling, it demonstrates that this person has attained the cessation of perception and feeling.

The complete cessation of the six consciousnesses, followed by the manas extinguishing the two mental factors of feeling and perception, constitutes the state of the cessation of perception and feeling. Feeling is the meaning of dwelling—the acceptance of dharmic objects is called dwelling. Perception is the meaning of clinging—knowing and grasping is called perception. Clinging signifies the binding of afflictions; the manas eradicating afflictions means no clinging. Eradicating afflictions is called the permanent exhaustion of all cravings; the permanent exhaustion of all cravings is detachment from desire. When the manas is detached from desire, all cravings are permanently exhausted, and it no longer clings. When the manas is detached from desire, without clinging and without dwelling, it enters parinirvana (final nirvana). Sentient beings do not realize parinirvana because the manas has clinging, possesses craving, desire, and dwelling, experiences dharmas, perceives dharmas, is bound by afflictions, and the mind is not tranquil. By thus revealing the state where the manas within the cessation of perception and feeling has neither clinging nor dwelling, it signifies the attainment of the cessation of perception and feeling.

When the manas does not cling to form objects nor dwell on them, the eye consciousness and mental consciousness do not arise. When the manas does not cling to sound objects nor dwell on them, the ear consciousness and mental consciousness do not arise. When the manas does not cling to smell objects nor dwell on them, the nose consciousness and mental consciousness do not arise. When the manas does not cling to taste objects nor dwell on them, the tongue consciousness and mental consciousness do not arise. When the manas does not cling to touch objects nor dwell on them, the body consciousness and mental consciousness do not arise. When the manas does not cling to dharmic objects, the independent mental consciousness does not arise. When the manas has neither feeling nor perception towards the six sense objects, extinguishing the faculty of sensation and cognition, having no desire to know the six sense objects, it abides in the state of the cessation of perception and feeling.

The reasoning here is rigorous and flawless. Maitreya Bodhisattva clearly states: If the manas of sentient beings possesses desire and craving, meaning it has clinging and dwelling, they cannot attain the cessation of perception and feeling, nor enter the state of nirvana to attain liberation. If the manas of sentient beings is detached from desire and craving, they can attain the cessation of perception and feeling and also realize nirvana, thereby being called liberated.

Detachment from desire—renouncing all greed for the dharmas of the triple realm—enables departure from the triple realm. Detachment from hatred—eliminating the active afflictions of anger—requires not only eradicating anger in the consciousness but more importantly eradicating anger in the manas. Maitreya Bodhisattva said that greed, hatred, and delusion are the deep-rooted afflictions of sentient beings. "Deep-rooted" means they are difficult to eradicate and uproot; the afflictions are extremely profound. This does not merely refer to the greed, hatred, and delusion of the consciousness, but primarily to those of the manas. The greed, hatred, and delusion of the consciousness are easy to subdue and eradicate; the consciousness is intelligent and wise, transforming through studying the Buddha's teachings. The manas, however, is not intelligent, finds it difficult to understand the Dharma, cannot contemplate, and is therefore hard to transform. Its greed, hatred, and delusion are deep-rooted and difficult to uproot.