Chapter Four: The Authentic Teaching of the Mahayana, Part Three

This chapter primarily discusses how Bodhisattvas eradicate the four marks (lakshanas) and sever the view of a self. This is the fundamental and correct path of Mahayana Bodhisattva practice, the most crucial aspect, hence this chapter is called the "Authentic Teaching." Bodhisattvas teach and liberate sentient beings of the three realms, four modes of birth, nine abodes, and twenty-five categories, enabling them all to enter nirvana without residue. However, one should not give rise to irrational thoughts or perceptions, thinking, "These beings were liberated by me; I have liberated so many beings." If a Bodhisattva thinks like this, they are not a true Bodhisattva. A true Bodhisattva should use the realized prajna wisdom of true reality to eradicate the four marks, having no mark of self, mark of others, mark of sentient beings, or mark of a life span within their mind.

How Bodhisattvas Subdue Their Minds

Original Text: The Buddha told Subhuti, "All Bodhisattva Mahasattvas should subdue their minds thus."

Explanation: The Buddha said to Subhuti: All Bodhisattva Mahasattvas should subdue their own minds like this.

"Mahasattva" (Mahā means great in Chinese) generally refers to Bodhisattvas in the scriptures who have realized the mind (enlightenment) or above, possessing the virtues of sages. Strictly speaking, only Bodhisattvas who have attained the first bhumi (ground) or above can be called Mahasattvas or Dharma-body Great Beings. They have realized one or more aspects of the Buddha's dharmakaya (Dharma-body), possess one or more aspects of the wisdom of non-arising (anutpattika-dharma-kshanti), and one or more aspects of the wisdom of knowing the paths (marga-jnata-jnana), embodying the virtues and mind-nature of sages. They are also called "Partial Realization Buddhas" (fen zheng ji fo).

The Buddha said that Bodhisattva Mahasattvas should subdue their minds thus. The mind that can be subdued is necessarily the deluded mind. The true mind (true self, tathagatagarbha) never gives rise to thoughts; it has no knowledge, views, or ideas, does not cling to the objects of the three realms and six dusts (objects of senses), and does not create actions of body, speech, or mind. It is pure and free from afflictions; therefore, it does not need to be subdued. However, the deluded seventh consciousness (manas) has ignorance and afflictions; it always clings to appearances and grasps at the six dusts and all dharmas, possessing the view of self and others, the clinging to self and others, the view of dharmas as self, and clinging to dharmas as self. Thus, it needs to be subdued to eradicate its ignorance and give rise to the function of wisdom.

To subdue the deluded mind of the seventh consciousness, one must understand its functions. The eye consciousness perceives forms, distinguishing coarse appearances like blue, yellow, red, white, long, short, square, round, big, small, etc. The mind consciousness (sixth consciousness) simultaneously distinguishes subtle appearances like good, bad, beauty, ugliness, charm, temperament, etc. Within this, feelings of liking, disliking, suffering, pleasure, and neutral feelings arise, leading to the emergence of actions of body, speech, and mind. The ear consciousness hears sounds, distinguishing their pitch, distance, direction, etc. The mind consciousness simultaneously distinguishes categories, meanings, etc., producing mental activities like greed and aversion, leading to feelings of suffering, pleasure, or neutrality, and subsequently the emergence of actions of body, speech, and mind. The nose consciousness smells scents, distinguishing fragrant, foul, and direction. The mind consciousness simultaneously distinguishes types, degrees of scents, etc., giving rise to mental activities of liking and disliking, producing feelings of suffering, pleasure, or neutrality, and subsequently the emergence of actions of body, speech, and mind.

The tongue consciousness tastes flavors, distinguishing sweet, sour, bitter, spicy, etc. The mind consciousness distinguishes food types, quality, degree of taste, etc., producing a mind of liking or disliking, giving rise to feelings of suffering, pleasure, or neutrality, followed by the production of actions of body, speech, and mind. The body consciousness senses touch objects, distinguishing cold, hot, hungry, thirsty, full, soft, hard, etc. The mind consciousness simultaneously distinguishes mental objects (dharmas) like fatigue, lightness, comfort, tiredness, etc., giving rise to mental activities of liking and disliking, producing feelings of suffering, pleasure, or neutrality, subsequently giving rise to actions of body, speech, and mind. The mind consciousness distinguishes simultaneously with the first five consciousnesses, and can also function alone, recalling the past, planning the future, analyzing, reasoning, judging, giving rise to feelings of suffering, pleasure, worry, joy, or equanimity, producing the next actions of body, speech, and mind.

The mental faculty (manas, seventh consciousness) is also a mind. It is formless, without any characteristics, also called the formless faculty. It has existed since beginningless kalpas and ceases when an Arhat enters nirvana without residue. It is the consciousness of self-clinging (ātma-grāha-vijñāna), which has clung to the self since beginningless kalpas, regarding all dharmas as self and belonging to self. It clings to the functions of the first six consciousnesses as self, clings to the functions of the eighth consciousness as self, and continuously manifests greed, hatred, delusion, arrogance, doubt, and wrong views. It is the root of karma creation, always directing the six consciousnesses to act according to its habits. Spiritual practice mainly involves cultivating and transforming the mental faculty. The mental faculty changes once upon initial enlightenment (entering the first bhumi), changes again at the eighth bhumi, and is completely transformed into the Wisdom of Equality (samatā-jñāna) upon Buddhahood. The mind consciousness becomes the Wisdom of Wonderful Observation (pratyavekṣaṇā-jñāna). The first five consciousnesses become the Wisdom of Perfect Accomplishment (kṛtyānuṣṭhāna-jñāna). The eighth consciousness becomes the Great Mirror Wisdom (ādarśa-jñāna). If one can eradicate the self-clinging nature of the mental faculty, no longer clinging to oneself, upon death one will extinguish one's own five aggregates (skandhas) and eighteen elements (dhatus), entering nirvana without residue. The Buddha said that what needs to be subdued are these seven deluded minds.

Original Text: "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 perception nor without perception—I cause them all to enter the complete nirvana without residue and liberate them."

Explanation: All classes of sentient beings, whether egg-born or womb-born beings, or moisture-born and transformation-born beings, or beings with form and without form, or beings with perception, without perception, and neither with perception nor without perception—I will cause them all to enter the complete nirvana without residue and liberate them.

Sentient beings of the three realms are divided into four modes of birth, nine abodes, and twenty-five categories. Egg-born refers to sentient beings not dwelling in a mother's womb, not born from parents; the mental faculty carrying the Alaya consciousness directly enters an eggshell. When external conditions like temperature are sufficient, the embryo grows, hatches, and emerges, like chickens, ducks, snakes, and birds. Womb-born refers to sentient beings in the intermediate state (bardo), where the mental faculty carrying the Alaya consciousness enters the mother's womb; when the six sense faculties grow and mature, they emerge from the womb. Womb-birth includes all humans, most animals, some ghosts, and some asuras. Moisture-born refers to beings with little merit born under certain conditions of temperature and humidity (e.g., near water, the sea, damp soil, or air), such as various insects, bacteria, some asuras, etc.

Transformation-born refers to beings born through transformation, like devas in various heavenly realms, beings in other Buddha-lands, non-human ghost and spirit beings, hell beings, some asuras, and a small number of animals, as well as Bodhisattvas and Arhats with spiritual powers. Beings with form refer to beings with physical bodies existing in the desire realm and form realm. The physical body is also called the form aggregate (rūpa-skandha). From entering the fertilized egg until birth and final destruction, it is the form. Because the Alaya consciousness and the first seven consciousnesses sustain it, the physical body can perform various actions of body, speech, and mind; this is called the form aggregate. Otherwise, it is a corpse or inanimate matter, like plants and minerals.

The desire realm includes six heavens, the human world, and the three evil paths (hell, hungry ghosts, animals). The form realm has eighteen heavens: thirteen from the first dhyana to the fourth dhyana heavens, plus five pure abodes (śuddhāvāsa), including Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha. Third-fruit Anagamins (Non-returners) cultivate in the five pure abodes, severing the last afflictions and attachments to the three realms, attaining the fourth fruit of Arhatship, either entering nirvana without residue or turning their minds back to the Mahayana to be reborn and learn the Bodhisattva path. Other beings cultivating in the five pure abodes, weary of the form body, abandon it and ascend to the formless realm.

The formless realm has four heavens: the Heaven of Infinite Space (Ākāśānantyāyatana), the Heaven of Infinite Consciousness (Vijñānānantyāyatana), the Heaven of Nothingness (Ākiṃcanyāyatana), and the Heaven of Neither Perception Nor Non-Perception (Naivasaṃjñānāsaṃjñāyatana). "Formless" means without physical body or form dharmas. Sentient beings exist with only the mind consciousness, mental faculty, and Alaya consciousness present, their minds abiding motionless in concentration. Beings in the formless realm also cultivate emptiness, aiming to enter nirvana without residue. However, the emptiness principle they rely on is not ultimate; they cannot cultivate beyond it and remain within the six paths of rebirth. Like the Buddha's former teacher, Uruvela-Kalapa, who attained the highest concentration, the "Concentration of Neither Perception Nor Non-Perception," thinking that the absence of thought in this state was the nirvana realm. In reality, there is still an extremely subtle thought in that concentration. As long as there is a deluded mind, one does not transcend the three realms and is not liberated. After the Buddha attained enlightenment, he originally intended to liberate his teacher. Using his divine eye, he saw that he had been reborn in the Heaven of Neither Perception Nor Non-Perception and would not emerge from concentration. The Buddha sighed, saying: "After he descends from heaven, he will fall into the three evil paths to suffer."

When the Buddha was about to enter nirvana, there was a 120-year-old practitioner of non-Buddhist paths, who was Ananda's father for five hundred lifetimes. He had also attained the Concentration of Neither Perception Nor Non-Perception. The Buddha had Ananda summon the elder and told him that there was still subtle thought in that concentration, that the subtlest perceiving mind was also not the self, and that extinguishing it would enable transcendence of the three realms and liberation from birth and death. Upon hearing this, the elder immediately attained the fourth fruit of Arhatship. He said to the Buddha, "I cannot bear to see the Buddha enter parinirvana; I shall go first." After speaking, he entered nirvana without residue. Nirvana without residue means sentient beings have severed the view of self and self-clinging; they no longer have attachments and are willing to relinquish their own five aggregates and eighteen elements. Thus, suffering has nothing left to depend on; they depart from suffering and abandon suffering. Extinguishing all suffering, they gain liberation beyond the three realms; there is no self. Bodhisattvas liberate sentient beings of the three realms, the four modes of birth, nine abodes, and twenty-five categories, teaching them to become fourth-fruit Arhats, liberating them from birth and death. At the end of their lives, they all enter nirvana without residue and attain liberation.

Original Text: "Though I thus liberate immeasurable, innumerable, boundless sentient beings, in reality, there are no sentient beings attaining liberation."

Explanation: The World-Honored One further said: Bodhisattvas liberate immeasurable, innumerable, boundless sentient beings like this, but in reality, there is not a single sentient being who is liberated; though they liberate, no one is liberated.

Having liberated so many beings, yet not a single one is liberated—what does this mean? "Liberation" (miè dù) means entering nirvana without residue as explained before, which is to completely relinquish and extinguish the self of the five aggregates and the eighteen elements (six sense faculties, six sense objects, six consciousnesses). Then there are no sentient beings. With the five aggregates, one is a sentient being; without the five aggregates, one is not called a sentient being. Without the eighteen elements, one is also not called a sentient being. That is to say, no sentient being is liberated. The Alaya consciousness left alone is also not a sentient being. Thus, not a single sentient being is liberated; there is no sentient being who attains liberation. Even when the five aggregates and eighteen elements are not yet extinguished, there are similarly no sentient beings, because the appearance of the five aggregates and eighteen elements is illusory; their existence is provisional existence, not real existence. There is no sentient being to speak of; they are all the appearance of the Tathagatagarbha, all the nature of the Tathagatagarbha. The Tathagatagarbha itself does not need liberation. Therefore, liberating immeasurable sentient beings actually means not liberating a single one. Bodhisattvas should liberate sentient beings like this, without the thought of liberating sentient beings.

The Standard for Distinguishing Bodhisattvas from Non-Bodhisattvas

Original Text: "Why is this? Subhuti, if a Bodhisattva has the mark of self, mark of others, mark of sentient beings, or mark of a life span, then they are not Bodhisattvas."

Explanation: Why is this so? Subhuti, if a Bodhisattva has the mark of self, mark of others, mark of sentient beings, or mark of a life span, then they are not Bodhisattvas.

This is the standard for distinguishing Bodhisattvas from non-Bodhisattvas. In the Diamond Sutra, the presence or absence of the four marks serves as the basic criterion for distinguishing Bodhisattvas from non-Bodhisattvas. This means that if a Bodhisattva, having liberated sentient beings, internally thinks, "There is an 'I' who liberated sentient beings," "I did this," "I endured hardship," "I benefited sentient beings," "I have merit and blessings," and then becomes proud and arrogant, the mark of self immediately appears in the mind. This is clearly the thought of a worldly person. This person has an 'I' in their mind; they have not severed the view of self and are thus a worldly person, not a Bodhisattva.

If this person thinks, "These sentient beings were all liberated by me," "Those sentient beings all received benefits from the Dharma," "All sentient beings should be grateful to me, revere me, repay me," "They should all obey my commands, submit to my leadership," then the mark of sentient beings simultaneously appears in the mind. This is clearly the thought of a worldly person; this person is a worldly person, not a Bodhisattva. True Bodhisattvas have emptiness of the three wheels (giver, receiver, gift) internally; they have no mark of self, do not cling to thoughts of "I am capable," "I liberated sentient beings," have no sense of bestowing grace, and have no mark of sentient beings, not clinging to the notion that there are real sentient beings liberated by me who received my benefits. They also have no notion of the deeds, the process of liberation, or the merit and blessings involved in liberating sentient beings.

The act of liberating sentient beings is to liberate without liberating. No matter how many deeds a Bodhisattva performs, their mind is empty and still, as if nothing was done. Once done, it is let go. They do not keep it constantly in mind, letting it become a burden in their heart, using it to command others, manipulate others, or seek repayment. Nor do they use it as a bargaining chip to gain worldly benefits, seeking fame and profit, striving for worldly supremacy, thinking "I must be first," "I must be the only one." Always, in all times, it's "I, I, I." Without "me," nothing can be done. Even worse, some exclude and suppress all non-"me" people. In this way, the mark of others appears in the mind, and they are even less Bodhisattvas. Those full of worldly marks are utterly worldly people.

Whether a person is a Bodhisattva or not is revealed in all their words, deeds, and actions. Their internal thoughts combined with external behavior are the true portrait of a person. Even if one tries to conceal it, it cannot be completely hidden. Because the 'I' within cannot be concealed; given the opportunity, it will always surface. People who have not severed the view of self, lacking experience, find it hard to discern. Those who have severed the view of self see through it immediately; they cannot be deceived by those who have been through it; they cannot be hidden from the clear-eyed. Therefore, not only is the Shurangama Sutra a demon-revealing mirror, but the Diamond Sutra is equally a demon-revealing mirror. Those with the four marks are not Bodhisattvas, not sages. Those without the four marks are true Bodhisattvas, true sages and worthies. This is the most fundamental standard of judgment.

What is the Mark of Self?

The 'I' that sentient beings perceive is taking the five aggregates and eighteen elements as the self, thinking it is real, but it is not. The five aggregates include the form aggregate, feeling aggregate, perception aggregate, mental formations aggregate, and consciousness aggregate. The form aggregate is the physical body. From the fertilized egg after conception, growing into a fetus, infant, child, adolescent, youth, middle age, to old age, it is constantly changing, having birth and death. Phenomena that have birth, abiding, change, and extinction are impermanent, false, illusory, and suffering; they are not the true self.

The feeling aggregate refers to sensations, mainly the mind consciousness's ability to feel suffering, pleasure, and neutral feelings. When the eye sees forms, there is feeling; when the ear hears sounds, there is feeling; when the nose smells scents, there is feeling; when the tongue tastes flavors, there is feeling; when the body senses touch, there is feeling; when the mind cognizes dharmas, there is feeling. These feelings arise and cease continuously. If suffering increases, the mind becomes numb and no longer feels suffering, turning into a neutral feeling. If suffering decreases a little, the mind feels happy. For example, being beaten thirty times a day, if one day it's reduced to fifteen times, one feels happy. If pleasure increases, it ceases to be pleasurable, becoming neutral. The feeling aggregate disappears upon death, coma, entering the concentration of no-perception (asamjni-samapatti), entering the cessation of perception and feeling (nirodha-samapatti), or during dreamless sleep. It is impermanent, subject to birth and death, suffering, and not the true self.

The perception aggregate is the mind grasping appearances; it includes distinguishing, planning, intending, thinking, judging—in short, deluded thinking. Perception occurs under five circumstances: when the eye sees forms, distinguishing blue, yellow, red, white, long, short, square, round, coarse, fine, and mentally analyzing, thinking, judging, etc.; when the ear hears sounds, distinguishing pitch, tone, distance, male, female, animal, cosmic, valley, river sounds, etc., simultaneously analyzing, reasoning, judging, intending, etc.; when the nose smells scents, distinguishing types, degrees, direction, distance of fragrant and foul smells, analyzing, thinking, judging, planning, intending, etc.; when the tongue tastes flavors, distinguishing sweet, sour, bitter, spicy, etc.; when the body senses touch, there is perception; when the mind cognizes dharmas, there is even more perception. This perception aggregate ceases upon death, coma, entering the concentration of no-perception, entering the cessation of perception and feeling, or during dreamless sleep. It is subject to birth and death, impermanent, illusory, unreal, suffering, and suffering is not self.

The mental formations aggregate refers to the flow of time, changes in space, shifts in location, and includes actions of body, speech, and mind. All moving, non-still behaviors belong to the mental formations aggregate: breathing, heartbeat, pulse, blood flow, limb movements, coming, going, stopping, speech, thought activities, etc. Seeing forms with the eye is a formation; hearing sounds with the ear is a formation; smelling scents with the nose, sensing touch with the body, cognizing dharmas with the mind—all are mental formations. They cease upon entering nirvana and at the moment of death. They also arise and cease moment by moment, constantly changing; they are impermanent, illusory, suffering, unreal, therefore not self.

The consciousness aggregate includes the six consciousnesses: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness. They mainly function to distinguish and cognize. The eye consciousness cognizes the external appearance of form objects, the coarse parts; the mind consciousness simultaneously cognizes subtle appearances. The ear consciousness cognizes sound objects, distinguishing general, coarse parts; the mind consciousness simultaneously performs fine distinctions. The nose consciousness smells scents, cognizing coarse aspects; the mind consciousness cognizes subtle aspects. The tongue consciousness tastes flavors, cognizing coarse aspects; the mind consciousness cognizes subtle aspects. The body consciousness senses touch, cognizing coarse aspects; the mind consciousness cognizes subtle aspects. The consciousness aggregate ceases during dreamless sleep, coma, entering the concentration of no-perception, entering the cessation of perception and feeling, and at the moment of death. It is subject to birth, death, change, impermanence; it is illusory, suffering, unreal, therefore not self. In summary, the five aggregates are subject to birth and death, impermanent, suffering, and without self.

The eighteen elements include the six sense faculties, six sense objects, and six consciousnesses. The six sense faculties are eye, ear, nose, tongue, body, and mental faculty. The eye faculty is divided into the coarse physical eye (floating dust root) and the subtle essential eye (superior root). The coarse physical eye is composed of the four great elements (earth, water, fire, wind), appearing like grapes outside the body, also called the outer eye faculty. Connected by the optic nerves at the back of the brain, the part of the cerebral cortex governing vision is the superior root, where the eye consciousness depends and arises. If the superior root is damaged, even if the eye faculty is intact, one cannot see forms; this is called being blind despite open eyes. The eye faculty is created by the Tathagatagarbha absorbing the four great elements (nutrients) from the mother's body at the fertilized egg stage. It is a dharma subject to birth and death, an impermanent dharma, an illusory dharma, suffering, therefore without self.

The ear faculty is divided into the coarse physical ear and the subtle essential ear. The part visible outside the body, like a curled leaf, is the coarse physical ear. Connected by the auditory nerves to the part of the cerebral cortex at the back of the brain governing hearing, it is called the superior root, where the ear consciousness depends and arises. The ear faculty is created by the Tathagatagarbha absorbing nutrients from the mother's body during the embryonic stage. It is a dharma subject to birth and death, an impermanent dharma, an illusory dharma, suffering, without self.

The nose faculty is divided into the coarse physical nose and the subtle essential nose. The coarse physical nose is on the body surface, like double olfactory bulbs or a hanging gall, acting as a receptor for scents. After smelling, scents are transmitted via olfactory nerves to the cerebral cortex, where the nose consciousness arises to distinguish fragrant and foul. The cerebral cortex at the back of the head is the superior root, governing smell, where the nose consciousness depends. The nose faculty is also created by the Tathagatagarbha at the fertilized egg stage. It is subject to birth and death, impermanent, illusory, suffering, not self.

The tongue faculty is composed of the four great elements (earth, water, fire, wind), transformed and born by the Tathagatagarbha at the fertilized egg stage, divided into the coarse physical tongue and the subtle essential tongue. The part visible outside the body when the mouth is open, shaped like a half-moon, is the coarse physical tongue, acting as a taste receptor. Taste sensations are transmitted via taste nerves to the cerebral cortex, where the Tathagatagarbha gives rise to the tongue consciousness to distinguish various taste objects. The cerebral cortex at the back of the head is the superior root. The tongue faculty is subject to birth and death, illusory, impermanent, suffering, thus without self.

The body faculty is composed of the four great elements (earth, water, fire, wind), an accumulation of thirty-six substances. Twelve external substances: hair, body hair, nails, teeth, eye discharge, tears, saliva, spit, feces, urine, dirt, sweat. Twelve body container substances: skin, flesh, blood, muscle, sinews, veins, bones, marrow, fat, grease, brain, membrane. Twelve internal substances: liver, gallbladder, intestines, stomach, spleen, kidneys, heart, lungs, raw viscera, cooked viscera, red phlegm, white phlegm. All parts of the skin, muscles, and even internal organs have sensation, transmitted via nerves to the spinal cord and then to the cerebral cortex, where the body consciousness arises to perceive touch. The cerebral cortex is the superior root, located at the back of the brain. If this part is damaged, the entire body becomes paralyzed, like a vegetative state. The coarse physical faculty is like a barrel of flesh, visible to the human eye, called the coarse physical root. The body faculty is subject to birth and death, impermanent, illusory, suffering, therefore without self.

The mental faculty (manas) is a spiritual entity, a mind, not matter. It has existed since beginningless kalpas and ceases when an Arhat enters nirvana. It is always associated with afflictions; all thoughts are about "I" and "mine." It has the constant function of examining, deliberating, and cognizing. It constantly clings to the first six consciousnesses as the outer self and constantly clings to the eighth consciousness as the inner self. It is the defiled manas consciousness. Moment by moment, it deliberates, dominates, makes decisions, and has strong clinging. It relies on the six consciousnesses to distinguish specific sense objects; it is the root cause of creating delusions and karma. Only through cultivation can its defiled nature be transformed into purity; only by completely eradicating its self-clinging nature can liberation be attained. It is also subject to birth and death, impermanent, empty, suffering, and not self.

Next are the six sense objects: forms, sounds, smells, tastes, touches, and dharmas. Form objects are divided into external form objects and internal form objects. External form objects are composed of the combination of the four great elements, including the universe, the worldly realm, Mount Sumeru, heavenly palaces, the seven golden mountains, the four great oceans, the four continents, etc. They are jointly created by the Tathagatagarbha of beings with shared karma. They are the living environment for sentient beings. With the environment, karmically destined beings can be reborn within it to undergo karmic retribution. When the conditions cease, the universe and worldly realm will gradually decay, and beings will be reborn in other karmically destined realms. Therefore, external form objects are subject to birth, death, change, impermanence; they are illusory dharmas, empty, without self.

Internal form objects are created when the Tathagatagarbha, through the eye faculty contacting external form objects, generates an identical shadow signal. This is transmitted via the retina and optic nerves to the cerebral cortex, forming an identical false form, the internal form object, which is also a shadow, not real matter. Real form dharmas cannot contact the eye faculty nor be transmitted via the retina and nerves to the back of the brain. Furthermore, if the eye faculty could contact the physical form of matter, it would certainly be damaged. For example, if the eye faculty contacts a knife tip, the eye would be pierced; if it contacts fire, the eye would be burned; if it contacts sand, the sand would get in the eye. Therefore, the internal eye faculty does not contact the physical form of matter to see; what it contacts are the four-element particles emitted by the form, which are shadows.

This principle is similar to that of a camera: external forms are inverted into the camera, and when seen by the eye, they become upright again, making one feel they see the real form object. Actually, it's a shadow or photograph, like the form objects seen on TV. Sentient beings, since beginningless kalpas, have never seen real external form objects. Therefore, the internal form objects seen by sentient beings are illusory, empty, suffering, without self.

Sound objects are divided into external sound objects and internal sound objects. External sound objects, like those emitted by the universe, mountains, valleys, rivers, various materials, are jointly transformed and created by the Tathagatagarbha of beings with shared karma based on causes, conditions, and karmic conditions. Sound objects emitted by sentient beings are transformed by their individual Tathagatagarbha. They are also composed of the four great elements, material, subject to birth and death, illusory, impermanent, empty, suffering, without self. Internal sound objects are created when the Tathagatagarbha, through the ear faculty contacting external sound objects, transforms and produces an identical shadow. This is transmitted via the auditory nerves to the superior root in the cerebral cortex. When the faculty and object contact, the Tathagatagarbha produces the ear consciousness to distinguish sounds. Actually, this sound is transformed by one's own Tathagatagarbha; it is false, illusory, subject to birth and death, impermanent, suffering, without self. This principle is similar to a tape recorder; the sounds we hear from a recorder are only similar to the real sounds outside; actually, they are just images.

Scent objects are divided into external scent objects and internal scent objects. External scent objects are composed of the four great elements, jointly transformed and created by the Tathagatagarbha of sentient beings with shared karma based on karma and conditions. Scent objects from one's own body are transformed solely by one's own Tathagatagarbha. Internal scent objects are created when the Tathagatagarbha, through the nose faculty contacting external scent objects, transforms and produces a similar shadow. This is transmitted via the olfactory nerves to the cortex at the back of the brain, contacting the superior root of the nose. The Tathagatagarbha produces the nose consciousness to distinguish, but actually, it is only distinguishing a false image. Both internal and external scent objects are subject to birth and death, impermanent, empty, suffering, not self. Sentient beings, unaware, cling to them incessantly.

Taste objects are divided into external taste objects and internal taste objects. External taste objects are material, composed of the four great elements, jointly transformed and created by the Tathagatagarbha of sentient beings with shared karma based on karma and conditions. They are subject to birth, abiding, change, extinction; impermanent, illusory, suffering, therefore without self. Internal taste objects are created when the Tathagatagarbha, through the tongue faculty contacting external taste objects, transforms and produces a similar shadow. This is transmitted via the taste nerves to the cerebral cortex, contacting the superior root of the tongue. The Tathagatagarbha produces the tongue consciousness, giving rise to the function of distinction. What is distinguished is only an illusory false appearance. Internal taste objects are illusory, impermanent, suffering, without self.

Touch objects are divided into internal and external touch objects. External touch objects are composed of the four great elements, jointly transformed and created by the Tathagatagarbha of sentient beings with shared karma based on karma and conditions. They are subject to birth, abiding, change, extinction; impermanent, illusory, suffering, therefore without self. Internal touch objects are created when the Tathagatagarbha, through the body contacting external touch objects, transforms and produces a similar shadow. This is transmitted via the nerves to the back of the brain, contacting the superior root of the body. The Tathagatagarbha produces the body consciousness to cognize. Internal touch objects are subject to birth and death, illusory, impermanent, suffering, without self. Sentient beings, ignorant, mistakenly regard them as real and cling incessantly.

Dharma objects are also divided into external dharma objects and internal dharma objects. External dharma objects are composed of the subtlest particles of the four great elements; they are the form dharmas included in the dharma realm (dharmāyatana) that manifest on the five sense objects, such as shape, appearance, and non-appearance forms. They are jointly manifested by the Tathagatagarbha of sentient beings with shared karma. External dharma objects, along with the five sense objects, are transmitted to the superior root, where the Tathagatagarbha transforms them into internal dharma objects, contacting the mental faculty. Then the Tathagatagarbha produces the mind consciousness associated with the five senses (five-sense consciousness) to distinguish the internal dharma objects. Therefore, both internal and external dharma objects are illusory, subject to birth and death, impermanent, suffering, without self.

The six consciousnesses are the consciousness aggregate: eye, ear, nose, tongue, body, and mind consciousnesses. They are all born when the six faculties contact the internal six objects, produced by the Tathagatagarbha. If the mental faculty is not interested in the six objects, the Tathagatagarbha does not produce the six consciousnesses, resulting in phenomena like seeing without perceiving, hearing without registering, etc., states of no-mind. Upon entering the concentration of no-perception or the cessation of perception and feeling, the mind consciousness also does not arise; sentient beings become completely unaware, without a trace of discrimination.

In summary, the five aggregates and eighteen elements of sentient beings are entirely illusory and subject to birth and death. The five-aggregate body is like a puppet in a shadow play, an electric doll, a character in an animated film, like images of cats or dogs formed by clouds in the sky, like characters on TV—utterly unreal. Sentient beings, ignorant, are deluded and cling within it, falsely creating karma of body, speech, and mind, unable to escape the six paths of rebirth. If one wishes to transcend the sea of suffering in rebirth, one should constantly contemplate and reflect on the illusory nature of the five aggregates and eighteen elements as described above. Then one can realize the Hinayana fruits and even awaken to the Mahayana path, realizing the true Tathagatagarbha.

From the mark of self, it can be seen that the mark of others and the mark of sentient beings are also impermanent, suffering, empty, without self; all are illusory.

The Manifestation of the Mark of Self Arising from the View of Self

A person's sense of achievement, pride, arrogance, inferiority complex, etc.—these feelings, sensations, and perceptions all belong to the feeling aggregate and arise dependent on the view of self. If the view of self is absent, these feelings disappear; the self is empty. These feelings also belong to the mark of self, which also involves the mark of others, the mark of sentient beings, and the mark of a life span. Therefore, one can completely discern whether a person has severed the view of self from these marks. Those who have severed the view of self see these phenomena very clearly and can easily judge. Those who have not severed the view of self can also make a rough judgment by understanding the connotation and manifestation of the view of self and the mark of self.

The view of self and the mark of self are manifested through a person's actions of body, speech, and mind. This cannot be hidden, nor can it be concealed. How can the deeply rooted 'I' be hidden? Unless there are no actions of body, speech, or mind, but this is impossible. Everyone who believes they have no self or have severed the view of self can use this to examine their own mark of self: whether it exists or not, whether it is light or heavy. Even if very subtle, it is still the mark of self. My feelings and perceptions, whether physical or mental, bodily sensations or mental sensations, are all marks of self. Whether there is self or no self can be judged from the marks. Those with subtle marks of self are not far from severing the view of self; those with heavy marks of self find it very difficult to sever the view of self. Everyone should frequently examine the 'I' in their own mind: is it light or heavy? Has it changed through cultivation?

If a person has not even severed the view of self that a Stream-enterer (Srotāpanna) should sever, and their mark of self is so severe, it is impossible for them to realize the mind and see the nature (enlightenment) in the Mahayana, let alone possess the realization and virtues of the three virtuous positions (ten stages of faith, ten stages of dwelling, ten stages of conduct) and the bhumi (ground) Bodhisattvas. These virtues will not be present. Do not look at what they say or preach; look at their actual behavior in daily life, how they respond to people and events. A person's actions of body, speech, and mind are the most genuine, best reflecting their virtue and character. What is spoken, even if eloquent and logical, can be faked and deceptive; it cannot be fully trusted.

Those who have severed the view of self will certainly see their mark of self lessen and disappear accordingly. In dealing with people and affairs, they have no self; they are low-key, sincere, and treat others equally. They do not think they are nobler or more special than others, nor that others are inferior or lowly. This mind of equality is based on the emptiness of the mark of self and the mark of others; it is not yet ultimate. Bodhisattvas of the first bhumi and above, whose mental faculty has transformed consciousness into wisdom, attaining the Wisdom of Equality (samatā-jñāna), have an equality mind purer and superior to that of Hinayana practitioners. Those who have severed the view of self and have no self have no mark of self, mark of others, or mark of sentient beings. Their inner mind is empty. In dealing with people and affairs, they are restrained, low-key, and humble, not extroverted. They do not like to show off, have no sense of pride or achievement, do not need others' flattery, praise, or admiration. Whether others regard them highly or lowly is irrelevant; they absolutely do not act ostentatiously. Anyone who acts ostentatiously or likes to boast about themselves has the view of self and the mark of self.

Many people have a very heavy view of self; they all fear the disappearance of the self, so they desperately seek a sense of existence, constantly trying to establish the value of the self. These are very obvious marks of self. For such people, severing the view of self is very difficult; hope in this lifetime is slim. Some people contemplating non-self, when they glimpse some sign of non-self, become afraid of the disappearance of the self. Internally, they think, "If there is no me, how terrible! How can I disappear? How can I grasp this world then?" Thus, they dare not continue contemplating non-self.

At this time, patience is needed. One must indirectly and gradually influence and persuade oneself (the mental faculty). Since beginningless kalpas, relying on and clinging to this 'I' has become very habitual. Suddenly making the mental faculty feel it can no longer rely on or grasp causes fear. Contemplation should proceed slowly. Severing the view of self requires the mental faculty to have an acceptance process, a buffer, to accept non-self. Spiritual practice has a transition period. The length of the transition period depends on one's effort in cultivation and influence. To quickly pass through the transition period, one should repent the karmic offenses created due to self-clinging since beginningless kalpas, recite the Shurangama Mantra more, or perform prostrations and repentance, seeking the Buddhas' and Bodhisattvas' blessings. Study the theory of emptiness more, contemplate the principle of emptiness more, and gradually influence oneself.

Characteristics of the Mark of Self

In the Sutra of Perfect Enlightenment, the World-Honored One described the subtle mark of self: For example, when a person's entire body is harmoniously comfortable, limbs are relaxed, body and mind are tranquil, extremely tranquil, suddenly forgetting the existence of the body, unaware of the body's location. At this time, if one gently pricks the body with a needle, one immediately feels pain, unconsciously feeling "I am in pain," and the mark of self appears in the mind. Sentient beings unconsciously regard the body as self, perception as self, the five aggregates as self. This is a very subtle mark of self, universally present in sentient beings.

The mark of self spoken of in the Diamond Sutra includes both coarse and subtle, primarily focusing on coarse and very coarse marks of self, which sentient beings generally possess. The mark of self manifested in worldly people who have not severed the view of self is present everywhere, all the time, very obvious, yet they are unaware, unenlightened, whether they study Buddhism or not. Among those who study Buddhism and practice, the view of self and mark of self are also severe. To highlight the self, they often think they are extraordinary, superior to others, always intentionally or unintentionally misunderstanding that they have realized the fruits or enlightened the mind, etc. They spread it everywhere without any evidence, hoping to gain others' reverence and special regard, feeling they have finally surpassed others, finally held their heads high. Thus, they become extremely proud, arrogant, haughty, looking down on others, behaving wickedly. These are all manifestations of possessing the mark of self, which also include the mark of others, mark of sentient beings, and mark of a life span. Where there is the mark of others, mark of sentient beings, or mark of a life span, there must be the mark of self. With the mark of self, the other three marks must exist; the four marks are inseparable.

The mark of self is often closely linked with the mark of others; hence there are comparisons and confrontations between people, jealousy, competition, disputes, arguments, and even various wars. Wars between nations arise when individual marks of self and others converge into collective marks of self and others. Competitions and disputes among various groups are similar; the small self becomes a big self, the mark of self becomes larger, and its influence also becomes greater. It seems as if individuals have no self, but actually, it's all the mark of self.

In the secular world, the mark of self is even more pronounced. Worldly people generally use power, fame, profit, status, position, honor, class, wealth, etc., as marks of self, deeply immersed in them, clinging without letting go. For the sake of false face, to make others regard them highly, they can pay any price, extremely concerned about others' gazes and evaluations. Moreover, they do their utmost to display their advantages and uniqueness to gain others' envy and satisfy their vanity. Such examples are too numerous to mention; they are everywhere. Within this, the mark of others participates; otherwise, they wouldn't care about others' gazes and evaluations. Because there is the mark of self, for the sake of that so-called self, there is endless greed, hatred, and delusion, indulging in the pleasures of the five desires. The six sense faculties and five sense organs never rest for a moment; even when asleep, they are preoccupied with wealth, sex, fame, food. Worldly people are like this, without a trace of lofty aspiration, clinging to low-level five desires, making money and enjoying themselves, that's all.

In short, because worldly people have the mark of self, all their actions of body, speech, and mind revolve around the mark of self, fully displaying the mark of self. Without the mark of self, there would be much less greed; life would be much simpler. Without so much contrivance, many things would automatically cease. Without mind, there are no affairs; without desire, there is no seeking. Actions of body, speech, and mind are very low-key; one is unwilling to show off, display the self, or make oneself the center. Whether a person has the mark of self in their heart or not, it will unconsciously manifest in their words and deeds; it cannot be concealed, cannot be faked, because the ingrained habits cannot be suppressed.