Chapter Eight: The Mahayana Tathagatagarbha

1. Where are the eight consciousnesses located within the physical body?

The eight consciousnesses are formless and immaterial; they are not material phenomena (rūpa-dharma). There is no physical contact between them and material phenomena. Therefore, the consciousnesses are not inside, outside, or in the middle of the material body. If the consciousnesses were inside the physical body, then by disassembling the material body, cutting it apart piece by piece, one should be able to see the consciousnesses. However, even if the body is completely pulverized, no consciousnesses are seen to emerge. Even if the subtle material sense faculties (the brain and nervous system) are disassembled, the eight consciousnesses cannot be found. Thus, the consciousnesses are not inside the body.

If the consciousnesses were outside the body, and outside the body is empty space, the consciousnesses cannot exist within space, as they are of different natures and cannot mutually reside within each other. Even if consciousnesses existed in space, they would have no relation to you; they would belong to no one and could not be shared by all. If a consciousness were on another person, it would belong to that person. If it were on an inanimate object, smashing the object would still not reveal it. Therefore, the consciousnesses are not outside the body.

If the consciousnesses were in the middle of the body, no middle position can be found. If they were on the surface of the body, that still belongs to the inside, not the middle. Any specific location is inside the body, not the middle. Thus, the consciousnesses are not inside, outside, or in the middle of the body.

For specifics, refer to the first volume of the Śūraṅgama Sūtra, where the World-Honored One explains that the six consciousnesses are not inside, outside, or in the middle of the body. The seventh and eighth consciousnesses are the same as the six; they are not inside, outside, or in the middle of the body. Material phenomena (rūpa-dharma) and non-material phenomena cannot have physical contact; non-material phenomena cannot be inside, outside, or in the middle of material phenomena.

Then someone might ask: So where exactly are the eight consciousnesses? Can it be said they are nowhere? The eight consciousnesses are, of course, at their respective functional locations, but they cannot be seen with the eyes because they are formless. What functions do the eight consciousnesses specifically have? One must diligently contemplate this; at a certain point, one can realize each consciousness and then know where each resides. Among them, the first six consciousnesses are relatively easy to realize, while the seventh and eighth are extremely difficult, requiring the fulfillment of considerable causes and conditions to realize.

2. Tathagatagarbha is Not Omnipotent

Question: Genuine great spiritual powers require realization of Tathagatagarbha; being able to personally utilize the wondrous functions of the Tathagatagarbha consciousness constitutes true great spiritual powers, which is at least the level of an Arhat or above. The minor spiritual powers of ordinary beings should, in principle, also be the wondrous functions of Tathagatagarbha. However, since they have not realized Tathagatagarbha, they should not have access to its functions. So, where do these minor spiritual powers come from? Should it be said that Tathagatagarbha is a treasure trove, and the extent to which it is developed determines how much one can use it? That great spiritual powers represent 100% development of Tathagatagarbha, while minor spiritual powers represent only a little development?

Answer: All sentient beings utilize Tathagatagarbha at every moment; there is not one who does not, including beings like bacteria and ants. The difference is that those who have realized it use it knowingly, while unrealized beings use it unknowingly—it is actually passive use, inevitable use, actively assisted by Tathagatagarbha. Buddhas, Bodhisattvas, and wise people use it skillfully; those with defiled minds use it unskillfully. But whether used skillfully or unskillfully, it is all the active function of Tathagatagarbha cooperating with the manas (seventh consciousness) and the five aggregates (skandhas). If the manas and five aggregates are virtuous, Tathagatagarbha cooperates to create virtuous dharmas; if the manas and five aggregates are unvirtuous, Tathagatagarbha accordingly creates unvirtuous dharmas. The key lies with the manas and karmic seeds. Therefore, cultivation is about cultivating the manas well, storing virtuous seeds, so that Tathagatagarbha will accordingly create virtuous dharmas. We need only focus on cultivation; there's no need to worry about how to use Tathagatagarbha. Cultivating the manas well is using Tathagatagarbha well.

Generally speaking, spiritual powers refer to the five supernatural powers: divine eye, divine ear, supernatural mobility, mind-reading, and recollection of past lives. These arise from the four dhyānas and eight samāpattis (meditative attainments). Possession by spirits and the like do not count as spiritual powers. The functions of Tathagatagarbha are expediently called wondrous spiritual functions. When the mental capacity and wisdom of sentient beings' manas open up, samādhi arises, and spiritual powers and great spiritual powers will manifest. This is Tathagatagarbha manifesting according to the manas. Therefore, cultivation primarily focuses on cultivating the manas, starting with cultivating the sixth consciousness (mano-vijñāna).

Ordinary spiritual powers are the result of cultivating samādhi. Whether one has realized Tathagatagarbha or not, spiritual powers are mundane dharmas, achievements of samādhi study. For mundane matters, there is no need to bring in Tathagatagarbha. For example, to master a skill, one need only specialize in that skill; bringing in Tathagatagarbha is useless. Wanting to learn to cook well, bringing in Tathagatagarbha is also useless and even counterproductive. Even the emptiness of the Śrāvakayāna or non-Buddhist paths has nothing to do with Tathagatagarbha; there's no need to link everything to Tathagatagarbha. However, the great spiritual powers of Bodhisattvas on the Bhūmis (grounds) are related to the realization of Tathagatagarbha; they are the combination of samādhi and great wisdom. Without one, the great spiritual powers cannot manifest.

3. The Attributability of Tathagatagarbha Indicates It Cannot Be Shared

All dharmas have attributability. Material phenomena can be divided by quantity, but consciousnesses cannot be divided by quantity. Tathagatagarbha also has attributability; it belongs to the seven consciousnesses and five aggregates, but it is not divided by quantity. Just like the eye consciousness, ear consciousness, mind consciousness, manas, etc., each has attributability, belonging to the five aggregates, but none can be divided by quantity. Consciousnesses cannot be counted, yet they have ownership. Otherwise, sentient beings could share them, which would lead to chaos. If there were no attributability, virtuous and unvirtuous karma would also lack ownership, equivalent to having no cause and effect—Person A creates the karmic cause, but Person B receives the karmic result. Then there would be no correct principle in the mundane or supramundane realms.

Precisely because Tathagatagarbha has attributability, the Tathagatagarbha of a Buddha possesses the nature of permanence, bliss, self, and purity, while the Tathagatagarbha of sentient beings does not, because their five aggregates and seven consciousnesses differ, their karmic causes differ, their karmic results differ, and thus their Tathagatagarbha differs. Even the Tathagatagarbha of Equal Enlightenment (Samyaksambuddha) and Wonderful Enlightenment (Anuttarā Samyaksaṃbodhi) Bodhisattvas lacks the nature of permanence, bliss, self, and purity. The Tathagatagarbha of ordinary beings is even further removed from it. Therefore, there is a great difference between the Tathagatagarbha of a Buddha and that of sentient beings. Ordinary beings need to cultivate for three great asamkhyeya kalpas before their Tathagatagarbha transforms into the nature of permanence, bliss, self, and purity. How does Tathagatagarbha transform into that nature at the Buddha stage? This requires cultivating the seven consciousnesses, making them completely pure, free from ignorance, removing all defilements stored within Tathagatagarbha, then it becomes the nature of permanence, bliss, self, and purity. Therefore, the duration and degree of cultivation differ among sentient beings, resulting in differences in the function of their Tathagatagarbha.

In reality, the essence of Tathagatagarbha is equal for both sentient beings and Buddhas. However, the inequality of the seven consciousnesses and five aggregates causes the functions of Tathagatagarbha to be limited, resulting in differences. The seven consciousnesses refer to the first seven consciousnesses. The seven consciousnesses of sentient beings differ greatly from those of a Buddha, causing Tathagatagarbha to also have great differences. Transforming the nature of the seven consciousnesses into wisdom, the eighth consciousness, Tathagatagarbha, becomes the Great Perfect Mirror Wisdom, and the sentient being becomes a Buddha. The Tathagatagarbha of a Buddha is called the Great Perfect Mirror Wisdom; the Tathagatagarbha of an ordinary being is called the Ālayavijñāna (Storehouse Consciousness). Because their functions differ, their names are different. Originally, the wondrous spiritual functions of Ālayavijñāna and the Great Perfect Mirror Wisdom are non-dual and indistinguishable. However, due to the different karma of the first seven consciousnesses, defiled karma limits the vast functions of Ālayavijñāna, preventing it from manifesting the boundless wondrous spiritual functions of the Great Perfect Mirror Wisdom.

4. Grasping Conventional Truth, Missing Ultimate Truth—No Path

Handling green seedlings, filling the field,
Bowing head, sees the sky in the water.
A mind-ground pure is the true Path,
Stepping back is actually moving forward.

These four lines all manifest that unique, formless, immaterial Path; they all reveal the functioning of Tathagatagarbha. Yet, unrealized people immerse their minds entirely in the scenery, pondering its artistic conception, seeing people, scenery, and events, moved by the scene, filled with endless emotion. In truth, pondering the scenery is a great mistake; there is actually no scenery to ponder. This poem expresses no scenery; there is no person, no scenery, no event—it is entirely the single word: Path. I ask: Where is the Path? In all events where people interact with scenery, also on the people and on the scenery, it is everywhere. Yet ordinary beings do not see the Path; they only see conventional appearances. Golden sand fills the sky, falling into the eye becomes an obstruction. Golden sand is not seen with the eyes; seen with eyes, it's all sand and dirt. Contemplated with the mind, it's all gold.

Someone says: Isn't what you're saying a nihilistic view (uccheda-dṛṣṭi)? This is not nihilism. Nihilism denies even the existence of Tathagatagarbha as the Path, negating all dharmas into nothingness, leaving nothing, not even cause and effect—no cause, no effect, no precepts, with no restraint over body, speech, or mind. What these four lines demonstrate is precisely the absence of person, scenery, or event—exactly the non-empty Path, Tathagatagarbha. Yet grasping at person, scenery, or event is precisely grasping at emptiness. Because ordinary beings have not yet realized the Path, no view is correct. When grasping at person, scenery, or event, how can they perceive and realize Tathagatagarbha?

Emptiness is the direction of both Mahayana and Hinayana paths. The emptiness of the five aggregates (form, feeling, perception, mental formations, consciousness) constituting the person; the emptiness of the inner and outer six sense objects (dusts); no person, no scenery, thus no event. Only by emptying these false dharmas can one perceive the non-empty Tathagatagarbha. Grasping the dharmas of emptiness obscures the eye of wisdom; how can one perceive the non-empty Tathagatagarbha?

5. Śrāvakas and Pratyekabuddhas Do Not Perceive the Ultimate Emptiness

Mahāparinirvāṇa Sūtra Original Text: The Middle Way is called Buddha-nature. For this reason, Buddha-nature is permanent and unchanging, without alteration. Covered by ignorance, sentient beings are unable to perceive it. Śrāvakas and Pratyekabuddhas perceive all as empty, not perceiving the non-empty. They perceive all as without self, not perceiving the self. For this reason, they do not attain the ultimate emptiness. Not attaining the ultimate emptiness, they do not practice the Middle Way. Without the Middle Way, they do not perceive Buddha-nature.

Explanation: The Middle Way is called Buddha-nature. Therefore, it is said that Buddha-nature is permanent, unchanging, and without alteration. Because ignorance covers the mind's eye, sentient beings cannot perceive Buddha-nature. Śrāvakas and Pratyekabuddhas practice only within the phenomenal realm, unable to transcend it. Therefore, they only perceive the emptiness of all dharmas in the phenomenal realm; they do not perceive the non-empty Buddha-nature beyond the phenomenal realm. Moreover, Śrāvakas and Pratyekabuddhas only perceive that all dharmas in the phenomenal realm are without self, yet they do not perceive the Buddha-nature self beyond the phenomenal realm. Therefore, Śrāvakas and Pratyekabuddhas cannot realize the ultimate emptiness. Because they cannot realize the ultimate emptiness, Śrāvakas and Pratyekabuddhas do not practice the Middle Way. Without the Middle Way, they do not perceive the Buddha-nature of the Middle Way.

For reference on the Middle Way nature of Buddha-nature, see the Buddha's explanation of the Middle Way nature of Tathagatagarbha in the Śūraṅgama Sūtra. Both Tathagatagarbha and Buddha-nature are existent dharmas, truly existing. Their essence is non-empty, but their nature is empty. Sentient beings, due to ignorance, cling to the phenomenal dharmas of the conventional realm and lack the wisdom to investigate the true dharmas behind the phenomenal realm, thus unable to realize Tathagatagarbha and Buddha-nature.

Śrāvakas and Pratyekabuddhas also have the ignorance of Mahayana; they also do not investigate the true dharmas behind the phenomenal realm and cannot realize Tathagatagarbha and Buddha-nature. They only perceive the emptiness of the phenomenal realm, not the non-emptiness behind the true dharmas. They do not know that precisely because of the ultimate non-emptiness of the true dharmas, the emptiness of the phenomenal realm can exist. Therefore, their practice leans towards emptiness, lacking the Middle Way. That true dharma is precisely the essence of sentient beings, the original face, which is the self of sentient beings, the true self. From the true self arises the false self of the five-aggregate world, yet the false self is not the self. Thus, the emptiness of Śrāvakas and Pratyekabuddhas is not ultimate; it is not the Middle Way; it is deviated, leaning towards pure emptiness, unable to perfectly integrate emptiness and existence.

6. What is the Relationship Between Innate Seeds and Newly Imprinted Seeds?

Innate (benyou) means what existed originally, without beginning, existing without cause or reason. These are the seven great seeds within Tathagatagarbha: earth, water, fire, wind, space, consciousness, and perception. These seeds are neither born nor perish. The innate seven great seeds exist naturally without the need for creation by the five aggregates or seven consciousnesses. There is no principle to explain them; no dharma gives birth to them, and no dharma can destroy them. They are fundamentally pure, universally pervading the dharmadhātu, untainted, unchanging, eternally pure.

Newly imprinted (xinxun) means the seeds that fall after the five aggregates are born, resulting from the karmic actions of the seven consciousnesses. These are also called karmic seeds, born subsequently, subject to birth, death, and constant change. Newly imprinted seeds are formed by the karmic actions of the subsequent five aggregates and seven consciousnesses; they are dharmas born from causes and conditions, categorized as virtuous, unvirtuous, or neutral karmic seeds. When the seven consciousnesses become pure, their actions leave only pure karmic seeds. When all unvirtuous karmic seeds are eliminated, Tathagatagarbha transforms consciousness into wisdom, achieving Buddhahood.

The relationship between innate seeds and newly imprinted seeds is that the innate seeds manifest in the three realms, forming the five aggregates, seven consciousnesses, and all dharmas of the world. The seven consciousnesses, relying on the dharma of causes and conditions, create karmic actions, and thus the seeds of these actions fall into Tathagatagarbha. Without the innate seeds, there would be no subsequent newly imprinted seeds.

When doubts arise in the mind, clarifying the concepts within the question often solves half of it. If the conceptual meaning is unclear, even if someone answers, one can easily become confused. If the concepts are unclear, the question itself is ambiguous, making it difficult for most people to answer. If Person A, B, C, and D each have different understandings of "innate" and "newly imprinted," how long would it take for them to unify their views and reach a consensus through debate?

7. Can the Tathagatagarbha of an Arhat be Called Maturation Consciousness?

Ālayavijñāna (Storehouse Consciousness), Maturation Consciousness (Vipākavijñāna), and Uncontaminated Consciousness (Amalavijñāna)—these three names all represent the eighth consciousness, Tathagatagarbha. The different names reflect the different karmic seeds stored within them. Changes in the karmic seeds indicate the degree to which the ignorance causing birth and death has diminished or been extinguished. The name Ālayavijñāna represents the state with segmental birth and death (birth and death within the three realms), where unvirtuous karmic seeds are still heavy and numerous. When there is no segmental birth and death but still transformational birth and death (subtle residual karma), meaning when all afflictions (kleśa) have been completely severed and unvirtuous karmic seeds eliminated, so they no longer cause segmental birth and death in the three realms—this is the state of a Hinayana Fourth Fruit Arhat. At this stage, Tathagatagarbha is called Maturation Consciousness. What name Tathagatagarbha should be called depends on the karmic seeds of birth and death it contains, whether afflictions are severed, and whether habits (vāsanā) are severed. The minimum standard for Maturation Consciousness is the complete severing of afflictions; the highest standard is not only severing afflictions but also severing a considerable degree of habits, which also signifies possessing the wisdom of consciousness-only (vijñapti-mātratā) of an Eighth Ground Bodhisattva.

Because Arhats have severed all afflictions, they no longer have segmental birth and death, meaning they are no longer subject to rebirth within the six destinies of the three realms. Although not reborn within the six destinies, they still have the identity of a sage beyond the six destinies and a place of cultivation (bodhimaṇḍa), continuing to cultivate within the three realms with this identity until Buddhahood, without going outside the three realms. Therefore, Arhats, having severed afflictions, are liberated from the segmental birth and death of the six destinies. Their Ālayavijñāna is renamed Maturation Consciousness. Their liberation state is equivalent to that of an Eighth Ground Bodhisattva, except they have not yet begun to sever habits. Eighth Ground Bodhisattvas have severed habits but not completely; since they are not completely severed, they still have transformational birth and death, and their Tathagatagarbha is also called Maturation Consciousness.

From this, it can be seen that birth and death arise from afflictions and habitual tendencies. The aim of cultivation is to sever afflictions and habits. Whether in Mahayana or Hinayana cultivation, the goal is the same. However, Hinayana cultivation can only achieve the severing of afflictions; it cannot sever habits. Therefore, one must continue to cultivate Mahayana to sever all ignorance and achieve Buddhahood. Because the principles of the Hinayana are not profound or ultimate enough to guide practitioners in severing habits, while the meaning of Mahayana gradually deepens, becoming subtle and meticulous, leaving nothing out, able to guide practitioners to sever all ignorance and habits, ultimately becoming Buddhas. Understanding this principle, one should constantly examine and reflect on one's own mind-nature during Buddhist study and cultivation, seeing if afflictions have lessened, if the mind-ground has become a bit purer. Do not regard the learned theories as ultimate; theories serve the purpose of severing afflictions and habits. Once habits are completely severed, all theories become useless.

After an Arhat emerges from the state of Nirvāṇa without residue (nirupadhiśeṣa-nirvāṇa), among the Six Pāramitās of a Bodhisattva, they lack the great wisdom of Mahayana Tathagatagarbha, their merit (puṇya) is insufficient, and their Mahayana precept conduct is not fully complete. However, if they were to cultivate it, they should be able to complete it very quickly. Once an Arhat awakens and realizes Tathagatagarbha, their fruition stage is not the Seventh Abode (Saptama Vihāra); it should be around the First Ground (Prathama-bhūmi). Entering the First Ground can be very fast; after all, they have already severed all afflictions, and their samādhi is at the First Dhyāna or above. Reaching the fruition stage of a First Ground Bodhisattva should not be too difficult. Bodhisattvas at the First Ground and above have not yet severed all afflictions; in terms of liberating wisdom and samādhi, they may not match Arhats, but their merit is immense, far beyond that of Arhats. Ultimately, who becomes a Buddha first is hard to say.

In summary, the ultimate fruition of Hinayana is equivalent to the liberating wisdom and realization level of a Mahayana Eighth Ground Bodhisattva. However, they lack the profound wisdom of consciousness-only of the Eighth Ground Bodhisattva and have not transformed consciousness into wisdom. In terms of wisdom, Arhats differ greatly from Eighth Ground Bodhisattvas, and even from First Ground Bodhisattvas. Even the unborn wisdom of Mahayana differs greatly from that of Bodhisattvas in the Three Worthy Stages (Ten Abodes, Ten Practices, Ten Dedications). If practitioners only cultivate the Hinayana path of liberation and not Mahayana, their liberation is still incomplete; the great matter of birth and death is ultimately not truly resolved. Although they can enter nirvāṇa, they still have birth and death.

8. Why Can't Sentient Beings Eat Pork?

A student asked: "How can one transcend stages?" Huangbo Xiyun (Zen Master Huangbo) said: "All day eating, yet never chewing a single grain of rice; all day walking, yet never treading upon a single piece of earth. At such a time, there is no self or other. All day not apart from all affairs, yet not deluded by any state—this is called a person of freedom. Moreover, constantly, thought after thought, not seeing any characteristic; do not recognize past, present, or future. The past has not gone, the present does not abide, the future has not come. Sit serenely and upright, act freely without constraint—this is called liberation. Strive! Strive! In this gate, out of ten thousand people, only three or five attain. If you do not take this as your task, calamity will come upon you one day. Therefore, it is said, exert effort! In this life, you must finish it. Who can endure calamity for kalpas?"

"Stages" here refer to the stages of cultivation. "Transcending stages" means directly reaching the most fundamental, ultimate point of the Dharma. What constitutes directly realizing emptiness? Zen Master Huangbo replied: If one can achieve it, eating all day as if not chewing a single grain of rice—the mind empty, not grasping at self; walking all day as if not treading upon a single piece of earth—the mind empty, not grasping at self; not falling into the appearance of oneself eating or walking. When this state is reached, there is no perception of person or self in the mind. All day not apart from all affairs, yet not deluded by any state, not bound by any appearance—only then can one be called a person of freedom. Moreover, constantly, thought after thought, not seeing any characteristic; not considering any dharma as having past, present, or future, because the past has not gone, the present does not abide, and the future has not come. Sit serenely at all times, act freely, unbound by dharmas—this is called liberation.

This is the state after realization in Zen prajñā (wisdom), the state of emptiness of the five aggregates. Why is it empty? Because it is born from Tathagatagarbha, hence it is said to be empty. This state is a step further than the emptiness of the Hinayana; it is immeasurably higher than the state of existence grasped by ordinary beings. However, it is still not as ultimate as the emptiness of consciousness-only (vijñapti-mātratā). The Hinayana and prajñā levels are the emptiness of person; the consciousness-only level is the emptiness of dharmas. The emptiness of dharmas, based on the emptiness of person, is more subtle, broader, and deeper.

For example, regarding eating: The prajñā level considers there is no "I" eating, no self that eats; the "I" does not grasp the self-appearance of eating. But consciousness-only has no appearance of the food either. Take the commonly discussed example of eating pork: It is said that the five aggregates fundamentally cannot contact the substantial pork of the outer manifestation (bāhya-pratyaya); they can only contact the inner manifestation (adhyātma-pratyaya) of pork within the occipital lobe. But after eating the pork, not only is the inner manifestation of pork gone, but the outer manifestation of pork is also gone. Why is that?

Not eating the substantial pork means not eating pork at all. Then what is it that enters the mouth and is swallowed into the stomach? The mouth eats; the food is the food within the occipital lobe; the mouth, teeth, and tongue are also within the occipital lobe; and the "you" eating is also empty. Do you say you ate the food? Replace the food with pork: Do you say you ate pork? What you ate was the inner manifestation of pork; the outer manifestation of pork disappeared. How did it vanish? A secret, a great secret, worth contemplating for a lifetime, worth contemplating for great kalpas.

This dharma is very profound. Even with a foundation of Hinayana severing the view of self and Mahayana realizing the mind, it is not easy to contemplate. The arising and ceasing of inner and outer manifestations are all functions of Tathagatagarbha; the functions of the six consciousnesses are also the result of Tathagatagarbha's functioning. Every dharma is Tathagatagarbha. Without realization, it's fundamentally impossible to contemplate.

Since beginningless kalpas, sentient beings have never actually contacted a single one of the six sense objects (forms, sounds, smells, tastes, touches, dharmas). Yet, every moment they cling to the six sense objects as their own, constantly saying with mouth and mind: "This is mine, that is mine, my body, my family, what I said, the sound I heard, the meat I ate, the water I drank, the bed I slept on, my power, status, fame," etc. This fragrance, that taste—you cannot contact any of them. Which one is yours? Life after life pursuing and chasing—it turns out it's all struggling with emptiness, fighting with emptiness, playing games with emptiness. Moreover, you yourself are also empty. Emptiness struggles with emptiness; the protagonist of the game doesn't exist; the so-called struggle is also empty. Rather than wasting time on the games of the mundane world, it's truly better to explore these truths, lest life after life is spent playing games in vain. Can the truth not attract you?

Someone bangs a wooden stick on a table, then firmly believes: "See, I hit the table, I showed my authority, I vented my anger." In reality, the stick is the stick within the occipital lobe; the hand is the hand within the occipital lobe; the table is the table within the occipital lobe; the action is the action within the occipital lobe; seeing this action is seeing it within the occipital lobe; hearing the sound is hearing it within the occipital lobe; feeling that anger is vented is feeling it within the occipital lobe. All activities of the five aggregates are fabricated within the occipital lobe.

How big is the occipital lobe to contain so many dharmas? Far more than these—billions of dharmas, immeasurable dharmas, all occur within the occipital lobe. Only empty dharmas, dharmas without substantial nature, can reside within the occipital lobe. Substantial, characteristic dharmas cannot reside within the occipital lobe. All dharmas in the world are without substance; they are all empty, all images, all shadows—therefore, they are all dharmas within the occipital lobe. Pork is the same; eating pork is the same; "I" eating pork is the same—there is no such person or event. What is there to cling to? What is there to pursue? Fools!

To realize this principle, one must first sever the view of self (sakkāya-diṭṭhi), then realize the mind (kenshō). Severing the view of self and realizing the emptiness of the five aggregates is very important. The issue of inner and outer manifestations should be contemplated after realization, when samādhi and wisdom are both deep, before one can find a way in. Contemplating from the perspective of Tathagatagarbha can provide clues because the substance of all dharmas is the functional manifestation of Tathagatagarbha.

Tathagatagarbha and the five aggregates—"I" have never contacted or possessed any dharma of the world. Yet, the outer and inner manifestations of all dharmas in the world are constantly arising, ceasing, and evolving, being continuously fabricated. This phenomenon is indeed hard for people to accept. The emptiness of dharmas is hard for worldly people to believe; they are accustomed to grasping at existence. Yet, whether Mahayana or Hinayana, all Buddhist teachings point to emptiness. Emptiness to the end, utterly naked, completely empty—then one becomes a Buddha.

9. The Relationship Between the Sixth Patriarch's Sudden Enlightenment and Shenxiu's Gradual Cultivation

During the Tang Dynasty, the Southern School of Zen, led by the Sixth Patriarch (Huineng), advocated sudden enlightenment. The Sixth Patriarch's famous verse: "Bodhi originally has no tree, The bright mirror also has no stand. Originally there is not a single thing, Where could dust arise?" The Northern School, led by Shenxiu, advocated gradual cultivation. Shenxiu's verse was: "The body is the Bodhi tree, The mind is like a bright mirror stand. Time and again wipe it diligently, Do not let dust collect." The Sixth Patriarch's verse shows he was still only at the level of Hinayana emptiness; he had not yet realized the Mahayana path. Shenxiu's verse shows he was still at the stage of cultivating body and mind. People of the time and later generations mostly praised the Sixth Patriarch and disparaged Shenxiu, not realizing that each had their own rationale. Different roots, different conditions—the Dharma they cultivated should not be the same. The two represent the relationship between sudden enlightenment and gradual cultivation; they should not be forced to be identical.

Regarding the relationship between gradual cultivation and sudden enlightenment, I once gave an example: It's like sawing down a big tree. The moment the tree falls symbolizes sudden enlightenment; the work before the tree falls symbolizes gradual cultivation. Gradual cultivation precedes sudden enlightenment; after sudden enlightenment, gradual cultivation is still needed. The Dharma cultivated before and after is different. Cultivation after realization and cultivation before realization are certainly not the same. The gradual cultivation Shenxiu spoke of is the gradual cultivation before sudden enlightenment, the foundational stage. Without this gradual cultivation, the subsequent sudden enlightenment cannot occur. The Sixth Patriarch's "originally not a single thing," although not yet the sudden enlightenment of Mahayana, was because his previous cultivation work had been completed in past lives—perhaps countless lives and kalpas ago. In this life, his mind was already empty; he no longer needed to cultivate body and mind, no longer needed to "time and again wipe it diligently."

From the Sixth Patriarch's standpoint, with his capacity, he could directly go to emptiness. Although he had not yet reached the emptiness of Mahayana, nor was it the sudden enlightenment of Zen, the Sixth Patriarch certainly had the ability for emptiness. This state was indeed much higher than Shenxiu's; he had already passed the stage of gradual cultivation. When conditions ripened, he could reach the state of sudden enlightenment at any time. Shenxiu was still far from sudden enlightenment; he had to cultivate gradually; he had to "time and again wipe it diligently," clearing the defilements from his mind; otherwise, he could not achieve sudden enlightenment—not even the emptiness of Hinayana.

Speak according to where you are; cultivate according to the stage you are in. People are at different stages; the Dharma they cultivate cannot be the same. Elementary students have the Dharma for elementary students; university students have the Dharma for university students. You cannot ask everyone to study university courses. Almost everyone must go through the preceding elementary and middle school stages. The path must be walked step by step; the intermediate process cannot be skipped. The time required varies from person to person, but this process must exist, even if only for an instant. Only after completing all these processes can one reach the final state of sudden enlightenment. This is the dialectical relationship between the Sixth Patriarch's sudden enlightenment and Shenxiu's gradual cultivation.

10. The True Meaning of the Third Section of the Diamond Sutra

Original Text of the Third Section: The Genuine Section on the Mahayana

The Buddha told Subhūti, "All Bodhisattva Mahāsattvas should thus subdue their minds. All classes of sentient beings—whether born from eggs, born from wombs, born from moisture, born by transformation; whether having form or formless; whether with perception, without perception, or neither with nor without perception—I cause them all to enter nirvāṇa without residue and be liberated. Thus liberating immeasurable, innumerable, boundless sentient beings, yet truly no sentient being is liberated. Why? Subhūti, if a Bodhisattva has the notion of a self, the notion of a person, the notion of a sentient being, or the notion of a life span, that person is not a true Bodhisattva."

The central idea of the third section of the Diamond Sutra is the Buddha teaching Bodhisattvas how to subdue their minds. Why subdue the mind? Because Bodhisattvas have notions of self, person, sentient being, and life span; one with these four notions is not a true Bodhisattva. How can a Bodhisattva subdue the mind and eliminate the four notions? The Buddha says: Even if you liberate all sentient beings of the four modes of birth and nine categories into nirvāṇa without residue, do not think that you have liberated sentient beings or that there are sentient beings liberated by you. Because truly, in the dharmadhātu, there are no sentient beings and no "I." Because there is no "I," do not think "I" liberated sentient beings; because there are no sentient beings, do not think there are immeasurable, boundless beings liberated by you. In this way, the four notions are eliminated, the mind becomes pure, and is subdued. The entire text does not emphasize causing sentient beings to enter nirvāṇa without residue; rather, it hypothetically states, "if you truly liberated so many sentient beings." In reality, it is not so.

If a person has the notion of self, they will think "I am like this," "I want this," "I must do this." The emphasis is all on that "I," always taking the "I" as the center and starting point; the nature of "I" inevitably manifests.

If a person has the notion of person, they will cling to human distinctions of good and evil, right and wrong, and cannot separate from human society, always relying on crowds to gain worldly benefits; separated from people, they do not know how to be at ease.

If a person has the notion of sentient beings, they will hope to be surrounded and pursued by sentient beings, becoming the leader of sentient beings, chasing fame, profit, and nourishment.

If a person has the notion of a life span, they will hope to live a long life, to be immortal, to have a prolonged lifespan.

These four notions are all false appearances, illusory and unreal. Holding these four notions, one cannot sever the view of self, cut off the fetters, and cease the cycle of birth and death. Therefore, Bodhisattvas should first sever the view of self and destroy the four notions. Only after destroying the four notions can Bodhisattvas empty their minds, act without contrivance (wuwei), and their merit can become vast and boundless. Only with this vast, boundless merit can they accomplish unsurpassed, perfect enlightenment (anuttarā samyaksaṃbodhi).

Someone asks: Why did the Buddha cause immeasurable sentient beings to enter nirvāṇa without residue? Looking at the entire text, the Buddha did not cause sentient beings to enter nirvāṇa. The main idea of the entire text differs greatly from a single sentence or phrase. The Buddha taught sentient beings to rely on the meaning, not the words (yī yì bù yī yǔ). The meaning is only fully embodied in the complete context of a book, chapter, section, or paragraph. Extracting a part can distort the meaning. Reading sutras requires fully understanding the entire scope and main idea of the Buddhist scriptures; one must not take passages out of context or take sentences out of context. Rely on the meaning, not the words; otherwise, it wrongs the Buddhas of the three times.

11. All Dharmas Are Bodhi Without Duality

Śūraṅgama Sūtra Original Text: The Buddha told Mañjuśrī and the great assembly: "The Tathāgatas of the ten directions and the great Bodhisattvas, dwelling in their own samādhi, perceive that the seeing and the seen, along with the appearances conceived, are like flowers in the sky, fundamentally non-existent. This seeing and its conditions are originally the wondrous, pure, luminous essence of Bodhi. How can there be within it any 'is' or 'is not'?"

Explanation: The Buddha told Mañjuśrī and the great assembly: The Tathāgatas of the ten directions and the great Bodhisattvas who have attained the grounds (bhūmis), dwelling in their own profound samādhi, perceive the faculty of seeing dharmas (seeing-nature), the conditions upon which this seeing-nature relies, and the appearances—all dharmas of the six sense objects (dusts) manifested in their minds—are like flowers in the sky, fundamentally without any conventional dharma appearances. This seeing-nature and the conditions giving rise to it are originally the wondrous, pure, luminous essence of Bodhi. How can any duality of "is Bodhi" or "is not Bodhi" arise within all these dharma appearances?

Here it needs further explanation: Buddhas and Bodhisattvas constantly abide in their respective samādhis. These samādhis are states of equal balance of samādhi (concentration) and consciousness-only wisdom (vijñapti-mātratā-jñāna). Those with insufficient wisdom cannot fathom them. While abiding in samādhi, Buddhas and Bodhisattvas also perceive dharmas—the appearances of the six sense objects in the conventional realm. This is the seeing of the seven consciousnesses' deluded mind, not the seeing of Buddha-nature. Of course, the seeing of the seven consciousnesses cannot be separated from the seeing of Buddha-nature; otherwise, they could not see. And the seeing of the seven consciousnesses also relies on various conditions to arise; without conditions, there can be no seeing. Seeing that arises dependent on conditions is, of course, illusory and unreal.

After Buddhas and Bodhisattvas perceive the dharmas of the six sense objects, appearances of dharmas manifest in their minds. This is the object and result of seeing—the functional role of perception (saṃjñā) within the five aggregates, the recognition and confirmation of various dharma appearances. The Buddha says that the seeing-nature of the seven consciousnesses of Buddhas and Bodhisattvas, the conditions giving rise to seeing, and the dharma appearances manifested in the mind—these three are all like flowers in the sky, fundamentally without the conventional appearances of seeing, conditions, and appearances. Then what exactly are this seeing-nature and conditions? Clearly existing, yet said to be non-existent? The Buddha says they are originally the pure, wondrous, luminous fundamental mind of Bodhi, also called the true mind's self-nature, also called Tathagatagarbha. How can one say the seeing and conditions are the Bodhi self-nature itself, or not the Bodhi self-nature itself?

It's like gold being fashioned into gold objects—gold plates, gold bowls, gold bracelets. One cannot say these gold objects are not gold, nor can one say they are gold itself—after all, the gold has changed form, acquired conventional use. Yet even so, the gold objects still carry the value and essence of gold. Ordinary beings, however, completely regard the gold objects as mere conventional things, clinging to the functions of plates, bowls, and bracelets, daily using the gold bowl to beg for food, hold food, and eat, unwilling to relinquish the bowl's conventional use.

Thus, the gold itself is completely mistaken for a conventional thing, obscuring the intrinsic value of the gold. Once the intrinsic value of the gold is obscured, the possessor transforms from a great wealthy elder into a begging pauper, displaced, destitute, and suffering. Starving to death on the street while holding a gold bowl—how unfortunate, how foolish! Once ordinary beings open the eye of wisdom, the Dharma eye, or the Buddha eye, recognize the gold, they instantly return from ordinary beings to their original status as Buddhas and Bodhisattvas. So, how should we contemplate Chan (Zen) and contemplate reality? Is it all clear now?

Original Text: "Mañjuśrī, I now ask you: Regarding you, Mañjuśrī, is there another Mañjuśrī who is Mañjuśrī, or is there no other Mañjuśrī who is Mañjuśrī?" "Just so, World-Honored One. I am truly Mañjuśrī; there is no 'is Mañjuśrī.' Why? If there were an 'is,' then there would be two Mañjuśrīs. However, today I am not without a Mañjuśrī who is Mañjuśrī. Within this, there truly are no dual characteristics of 'is' or 'is not'."

Explanation: Mañjuśrī, I now ask you, taking you, Mañjuśrī, as an example: Is there another Mañjuśrī who is the true Mañjuśrī, or is there no other Mañjuśrī who is the true Mañjuśrī? Mañjuśrī Bodhisattva replied: Just so, World-Honored One, I am the true Mañjuśrī; there is no other Mañjuśrī who is Mañjuśrī. Why is that? Because if there were another Mañjuśrī who is Mañjuśrī, then there would be two Mañjuśrīs. However, now I am also not without a Mañjuśrī who is Mañjuśrī. Within this matter, there truly are no dual characteristics of "is" or "is not."

How could dual characteristics of "is" or "is not" arise regarding the true Mañjuśrī? Mañjuśrī is Mañjuśrī; there is no other "is" or "is not." This is a false proposition, idle talk. Similarly, all dharmas are Bodhi; there is no other duality of "is" or "is not." The entirety is true suchness (tathatā). Realizing this principle, one returns to the status of the sovereign of the three realms, no longer a begging pauper. May all sentient beings quickly wipe the dust from their eyes, remove the thick blindfold, recognize the treasure, and return to the home of self-nature!