Chapter Seven: Explanation of Passages from Buddhist Sutras (Part Three)

Eighteen.

Lankavatara Sutra Original Text: "Mahamati, what is the characteristic of Sakṛdāgāmin? It means instantly illuminating the perceived forms and mental fabrications, realizing that appearances arise without true birth, and skillfully discerning the nature of meditative states. Thus, one returns to this world once more to exhaust suffering and attain Nirvana. Hence, it is called Sakṛdāgāmin. Mahamati, what is Anāgāmin? It means realizing that the forms of past, present, and future lack inherent nature, seeing the faults of birth and ceasing mental fabrications, thereby severing all bonds. Hence, it is called Anāgāmin."

Explanation: The Buddha said, "Mahamati, what is the characteristic of the second fruition, Sakṛdāgāmin? When Sakṛdāgāmin interacts with others, they instantly penetrate the illusion of their own and others’ physical forms. They harbor no delusions about the body, knowing it is unborn, devoid of true origination—impermanent, empty, and devoid of self. They perceive appearances directly, without discursive thought. The mental faculty (manas) realizes this at the first fruition; through further cultivation, this realization deepens at the second fruition. Sakṛdāgāmin skillfully observes the characteristics and tendencies of meditation. After death, they are reborn in heaven and then return directly to the human realm to exhaust suffering and attain Nirvana without residue. Thus, they are called Sakṛdāgāmin."

"Mahamati, what is the characteristic of the third fruition, Anāgāmin? Anāgāmin knows that the physical forms of past, present, and future lack inherent nature. They perceive the faults of bodily birth and the delusion of clinging to the body as ‘self’ or ‘mine.’ They harbor no fabrications toward physical forms. Moreover, through the power of the first dhyāna, they eradicate all active afflictions of greed and hatred. Hence, they are called the third fruition, Anāgāmin."

Original Text: "Mahamati, what is an Arhat? It means one who, through the power of all dhyānas, samādhis, and liberations, illuminates the suffering of afflictions and realizes the non-nature of mental fabrications. Hence, it is called Arhat. Mahamati addressed the Buddha: ‘World-Honored One, you speak of three kinds of Arhats. Which Arhat is this? World-Honored One, is it the Arhat who attains the tranquil vehicle of liberation, or the Arhat manifested as a skillful means by Bodhisattva-Mahāsattvas, or the Arhat manifested by the Buddha?’"

Explanation: The Buddha said, "Mahamati, what is an Arhat? An Arhat attains the four dhyānas and eight samādhis. Through the liberating power of samādhi, they illuminate all worldly afflictions as suffering, thereby severing all delusions of momentary ignorance. Knowing that mental fabrications lack true nature, their minds transcend all fabrications, and fabrications cease to arise. Thus, they are called Arhats." Mahamati said to the Buddha, "World-Honored One, you spoke of three kinds of Arhats. Which one is being discussed here? Is it the Arhat who directly enters Nirvana without residue, attaining the tranquil path of liberation? Or the Arhat deliberately manifested by Bodhisattva-Mahāsattvas to liberate beings? Or the Arhat manifested by the Buddha to guide beings?"

Original Text: "The Buddha told Mahamati: ‘It refers to the Śrāvaka who attains the tranquil vehicle of liberation, not the others. The others are those who practice the Bodhisattva path and the manifestations of the Buddha—skillful means motivated by their original vows. They manifest rebirth among the masses to adorn the Buddha’s retinue. Mahamati, in the realm of fabrications, various teachings are given—speaking of attaining fruitions and dhyānas. Yet those who enter dhyāna ultimately transcend all such states. They manifest the attainment of self-realized perception and the marks of fruition, thus naming it “attainment of fruition.”’"

Explanation: The Buddha told Mahamati, "I am now speaking of Arhats who enter the tranquil path of liberation. Seeking swift liberation, they diligently cultivate the four dhyānas and eight samādhis, attaining liberation through samādhi power and entering Nirvana without residue. I am not referring to the other two kinds: Arhats practicing the Bodhisattva path and Arhats manifested by the Buddha. The latter are skillful manifestations of Arhat conduct, arising from the original vows of Bodhisattvas and Buddhas. They manifest rebirth among beings as Arhats to adorn the Buddha’s retinue."

"Mahamati, Buddhas and Bodhisattvas expound various teachings in the realm of beings’ fabrications—teaching that such practices lead to the attainment of Arhat fruition, that such practices lead to the four dhyānas and eight samādhis, and that cultivating dhyāna enables entry into samādhi. All these too belong to unreal fabrications—illusory and unarisen phenomena—that should be transcended (to enter reality). Buddhas and Bodhisattvas manifest great wisdom, revealing the realm of self-realized perception. They manifest the marks of the first to fourth fruitions, labeling them ‘attainment of fruition.’ In truth, there is no fruition, nor one who attains it—all are fabrications. (Only the unborn nature of the self-mind is beyond fabrication.)"

Nineteen. The Five Dharmas, Three Self-Natures, Seven Kinds of Svabhāva, Seven Kinds of Supreme Meaning, and Two Kinds of Selflessness in the Lankavatara Sutra

(1) The Five Dharmas are: appearances (lakṣaṇa), names (nāma), discrimination (vikalpa), right knowledge (samyagjñāna), and suchness (tathatā).

Appearances refer to all dharmas manifested by the Tathāgatagarbha, including form dharmas (rūpa-dharma), mind dharmas (citta-dharma), and dharmas neither form nor mind. Form dharmas are the six dusts (objects) composed of the four great elements: sights, sounds, smells, tastes, touches, and mental objects, each with discernible characteristics known by the six consciousnesses. Mind dharmas include the seven consciousnesses and mental factors, which also have discernible characteristics—active aspects known by the mental consciousness. Dharmas neither form nor mind, such as the twenty-four conditioned forces disassociated from mind, are illusory appearances jointly manifested by the eight consciousnesses, mental factors, and form dharmas. They are neither form nor mind yet have discernible aspects known by the mental consciousness.

These appearances also include: the four marks—self-mark (the aggregates and eighteen elements), person-mark, sentient-being-mark, life-span-mark; meditative-state marks; sleep marks; coma marks; death marks; intermediate-state (bardo) marks; womb-entry marks; womb-dwelling marks; birth marks; growth marks; change marks; decay marks; desire-realm marks; form-realm marks; formless-realm marks; ten-direction world marks; Huazang World marks; and world-ocean marks. These marks are known by the mental consciousness. Some marks are known by the mental faculty (manas) but not necessarily by the mental consciousness. They also include marks known by the five sense consciousnesses and marks not yet known by the seven consciousnesses.

Names are labels corresponding to appearances. To distinguish, refer to, and communicate about appearances, various names are assigned. One appearance may have one or many names, established from different perspectives, for different uses, by different groups in different languages, or in different eras. Sometimes one name represents one or many appearances. These appearances are illusory forms manifested by the Tathāgatagarbha based on causes and conditions. How much more so are the names attached to them—utterly unreal.

For example, based on the five aggregates’ appearances, the physical body is named the form aggregate (rūpa-skandha); the sensation aspect of the six consciousnesses is named the feeling aggregate (vedanā-skandha); the grasping aspect of the six consciousnesses is named the perception aggregate (saṃjñā-skandha); the active aspect of the six consciousnesses is named the volitional formations aggregate (saṃskāra-skandha); and the cognitive aspect of the six consciousnesses is named the consciousness aggregate (vijñāna-skandha). Based on the eighteen elements’ appearances, names are assigned: eye, ear, nose, tongue, body, and mind faculties; sights, sounds, smells, tastes, touches, and mental objects; and eye-, ear-, nose-, tongue-, body-, and mental-consciousnesses. Thus, the eighteen elements are named. The five aggregates are fundamentally illusory; their names are delusion upon delusion—why cling incessantly, entangling in thoughts? The eighteen elements are fundamentally illusory; their names are even more so—why persist in attachment, binding oneself with the rope of birth and death?

Among the Five Dharmas—appearances, names, discrimination, right knowledge, and suchness—discrimination refers to the discerning nature of the consciousnesses. The five sense consciousnesses discern the five dusts; the mental consciousness and seventh consciousness discern mental objects. Right knowledge is correct and true wisdom, proper understanding and insight, born from realizing the true suchness nature. It is the prajñā wisdom arising after realizing the true suchness nature, hence called right knowledge. Suchness is the true suchness nature—the real, thusness nature of the eighth consciousness.

(2) The Three Self-Natures: dependent arising (paratantra-svabhāva), imaginary fabrication (parikalpita-svabhāva), and perfected reality (pariniṣpanna-svabhāva).

Dependent arising refers to the nature of the six consciousnesses. The six consciousnesses arise dependent on the eighth consciousness, mental faculty, six dusts, five sense faculties, and karmic conditions. When conditions disperse, they cease—devoid of self-nature, empty and unreal.

Imaginary fabrication refers to the seventh consciousness, manas, which, depending on the eighth consciousness, universally discriminates and clings to all dharmas as real, grasping them as "self" or "mine." The seven consciousnesses are like mirages—illusory and unreal.

Perfected reality refers to the eighth consciousness, which perfectly accomplishes all dharmas based on causes, conditions, and karmic seeds, realizing beings’ karmic retribution exactly as it is.

(3) The Seven Kinds of Svabhāva:

- The self-nature of accumulation (saṃcaya-svabhāva): The eighth consciousness collects and stores all karmic actions of beings as seeds. When conditions ripen, it precisely manifests the retribution of beings’ good, evil, and neutral karma.

- The self-nature of nature (prakṛti-svabhāva): All inherent natures possessed by the eighth consciousness, such as the nature to produce seeds, the nature to collect karmic seeds, the nature to manifest karmic retribution, the nature of ripening at different times/places/realms (vipāka), the nature of purity and stillness, the nature of no perception or cognition, the middle-way nature of the eight negations and infinite non-duality, the nature to perfectly accomplish all dharmas, the nature to attain Buddhahood, the nature of true suchness, etc.

- The self-nature of appearance (lakṣaṇa-svabhāva): The eighth consciousness’s nature to manifest all worldly appearances—form dharmas, mind dharmas, and dharmas neither form nor mind.

- The self-nature of the great elements (mahābhūta-svabhāva): The eighth consciousness’s nature to manifest all dharmas—mundane and supramundane—based on seven or six great seeds. Among these, it manifests form dharmas of the three realms via the four great elements and space; it manifests mind dharmas of the five aggregates via the consciousness element; it also manifests mental factors and dharmas neither form nor mind via the seven great elements.

- The self-nature of cause (hetu-svabhāva): The eighth consciousness is the cause of all dharmas—mundane and supramundane. All dharmas depend on the eighth consciousness to exist and manifest. Whether good, evil, or neutral, all dharmas depend on the eighth consciousness. All karma and retribution are realized via the eighth consciousness. All worldly dharmas arise from it; all Buddhadharma depends on it. In short, the eighth consciousness is the cause of all dharmas.

- The self-nature of condition (pratyaya-svabhāva): The eighth consciousness manifests all dharmas and then continuously operates in dependence on them. All dharmas are its direct objects of perception (ālambana-pratyaya). All dharmas are inseparable from the eighth consciousness, and vice versa—they eternally depend on each other like bundled reeds.

- The self-nature of accomplishment (niṣpatti-svabhāva): The perfected reality nature of the eighth consciousness. It perfectly accomplishes all worldly dharmas based on various conditions without the slightest error. All dharmas are established and arise depending on the eighth consciousness.

(4) The Seven Kinds of Supreme Meaning:

- The realm of mind (citta-gocara): The mental activities of the eighth consciousness. This requires realization of the mind (明心) and attainment of prajñā wisdom to know the various mental realms of the eighth consciousness, to directly perceive and observe its activities and manifestations. Before realization, one can only speculate, not truly know or verify it.

- The realm of wisdom (prajñā-gocara): The non-discriminating wisdom realm of the eighth consciousness as it operates in the five-aggregate world—unaware of the five dusts yet discerning beings’ karmic seeds, discerning the activities of the seven consciousnesses, and discerning the present states of sense faculties, bodies, environments, and realms. Only the realized can gradually discern this wisdom realm. After realization, one must possess not only the general prajñā wisdom but also its specific aspects to observe how the eighth consciousness operates in conjunction with the five aggregates—its discriminating and non-discriminating aspects, its wisdom realms in cooperating with the seven consciousnesses, its entering the womb and abandoning the body with the mental faculty, manifesting dharmas with it, and discerning dharmas with it.

- The realm of knowledge (jñāna-gocara): The great wisdom realm of the eighth consciousness as it operates in the three realms—manifesting beings’ five-aggregate bodies via karmic seeds, creating the three-realm world of aggregates via the six great elements, and manifesting all dharmas in the dharma-realm via the seven great elements. Bodhisattvas who realize the specific prajñā wisdom gradually observe the many dharmas and natures of the eighth consciousness, knowing all worldly appearances are its self-nature of the great elements—manifested via the six great elements, results of the seven great elements’ operation. No dharma lies beyond the eighth consciousness. Through such subtle observation, they gradually attain profound wisdom of subtle discernment (pratyavekṣaṇā-jñāna).

- The realm of insight (darśana-gocara): The selflessness of persons (pudgala-nairātmya) and selflessness of dharmas (dharma-nairātmya)—the emptiness realm of the eighth consciousness. After realizing the mind and seeing the nature (见性), Bodhisattvas attain the wisdom of non-arising (anutpattika-dharma-kṣānti). Based on the eighth consciousness’s emptiness realm of twofold selflessness, they realize the selflessness of persons in the five aggregates and eighteen elements, verifying the emptiness of the physical body and the perceiving-consciousness mind, severing all afflictions of self-clinging and habitual tendencies, and gaining the ability to enter Nirvana without residue. Simultaneously, they realize the selflessness of dharmas, knowing all dharmas in the three realms arise dependent on the eighth consciousness and various karmic conditions—devoid of self-nature and substantiality, illusory and unreal. The eighth consciousness itself has no self-view, no self-awareness—it too is selfless. Thus, Bodhisattvas verify that all dharmas are indeed selfless, severing the view of dharmas as real (dharma-ātma-dṛṣṭi), and enter the samādhi of emptiness, signlessness, and wishlessness. Their minds attain great tranquility, gradually reaching the eighth Bodhisattva ground (bhūmi), where they can enter Nirvana without residue at will yet refrain from doing so.

- The realm transcending dual views (dvaya-atikrānta-gocara): The eighth consciousness transcends birth-death and Nirvana—neither bound by birth-death nor confined to Nirvana; both are its nature. When Bodhisattvas cultivate the wisdom of non-arising to the eighth ground, their wisdom transcends all dual views—existence/non-existence, birth-death/Nirvana. They verify that all dharmas are like flowers in the sky—utterly unrealized. Thus, they dwell neither in birth-death nor in Nirvana without residue, continuously practicing to benefit beings and gradually approach the Buddha-ground of non-abiding Nirvana (apratiṣṭhita-nirvāṇa).

- The realm transcending the son-stage (putra-bhūmika-atikrānta-gocara): Eighth-ground Bodhisattvas advance to the stage of equal enlightenment (samyak-saṃbodhi), transcending the position of Buddha-sons (kumāra-bhūmi), abiding as successors to Buddhahood. When causes and conditions ripen, they inherit the Buddha-position to propagate the Dharma and benefit beings ceaselessly.

- The realm of self-realization of the Tathāgata (tathāgata-svapratyātmādhigama-gocara): All Buddhas fully transform the eight consciousnesses into the four wisdoms. The great mirror wisdom (ādarśa-jñāna) manifests; they perfectly realize all dharmas, knowing everything mundane and supramundane. They end not only segmental birth-death (saṃsāra) but also transformational birth-death (parināma-cyuti). Birth-death is exhausted; ignorance is extinguished. Their merit and wisdom are perfectly complete, unparalleled, worthy of reverence throughout the three realms. Henceforth, apart from endlessly benefiting beings, they have no other task.

(5) The Two Kinds of Selflessness:

- Selflessness of persons (pudgala-nairātmya): The five aggregates and eighteen elements lack self and what belongs to self. The five aggregates—form, feeling, perception, volitional formations, and consciousness—are impermanent, empty, and illusory—unreal, devoid of self-nature and autonomy, hence not self, lacking self-nature. The eighteen elements—six faculties, six objects, six consciousnesses—are impermanent, empty, and illusory—unreal, devoid of self-nature and autonomy, hence not self, lacking self-nature. The twelve sense bases (six faculties and six objects) are impermanent, empty, and illusory—unreal, devoid of self-nature and autonomy, hence not self, lacking self-nature.

- Selflessness of dharmas (dharma-nairātmya): All dharmas existing in the mundane and supramundane—including form dharmas, mind dharmas, dharmas neither form nor mind, real dharmas, illusory dharmas—all dharmas manifested by the eighth consciousness are selfless.

Twenty. Mahāyāna Ghanavyūha Sūtra (Sutra of the Great Vehicle, Dense Array)

Original Text: "Virtuous man, form has no perception, no thought. Once born, it must perish, like plants, tiles, and stones—composed of minute particles, like bubbles gathered on water. Feeling arises from the conjunction of two dharmas, like floating foam or objects made of clay and cloth. Perception also arises from the conjunction of conditions, like the shimmering heat haze. For example, in intense heat, vapor rises from the earth; illuminated by sunlight, it appears as waves of water. Birds and beasts, tormented by thirst, see it from afar and mistake it for real water. Perception is likewise—devoid of substance, empty, and unreal."

Explanation: This passage explains the unreality and illusoriness of the five aggregates. The Buddha said, "Virtuous man, the form aggregate is like plants, tiles, and stones—composed of the four great elements and minute particles, like bubbles gathered on water—itself devoid of perception and thought. The feeling aggregate arises from causes and conditions—the mind combined with the body produces feeling, like foam on the ocean, swiftly arising and perishing; like clay bottles or cloth garments—not originally existent, and even when present, unreal. The perception aggregate also arises from the conjunction of conditions—the mind combined with the body produces the function of perception, like the summer heat haze, empty and unreal. For example, in intense summer heat, vapor rises from the earth into the sky; sunlight shines upon it, making it appear like rippling water. Birds and beasts, tormented by thirst, see it from afar and mistake it for real water. The perception aggregate is like this—devoid of true substance, empty and unreal." Beings attached to the body and six dusts thus falsely perceive the realms of the five desires and six dusts.

Original Text: "Those with discerning wisdom see that these phenomena lack inherent nature. Each distinct appearance and name is but an obtainable concept. Meditators examine them closely—like a rabbit’s horns or the son of a barren woman—mere names without real meaning. Like colors seen in a dream: perceived only through mental fabrication while dreaming, they vanish upon waking. In the dream of ignorance, one sees various forms like men and women. Upon attaining perfect enlightenment, nothing is seen."

Explanation: Those with discerning wisdom know these phenomena lack true substance—entirely illusory, mere names, ultimately unobtainable. Upon close examination, they find these dharmas like a rabbit’s horns or the son of a barren woman—nonexistent, mere names without real meaning. All worldly dharmas are but names, fundamentally without actual significance—like forms seen in dreams, existing only due to the mental faculty’s fabrications, perceived while dreaming but gone upon waking. Beings, due to ignorance, dwell in the dream of ignorance, falsely seeing men, women, and other forms—no different from dreams. The Buddha, fully awakened from the great dream of ignorance, perceives all dharmas as flowers in the sky—utterly nonexistent, all mere illusory forms manifested by the self-mind’s true suchness, their essence being nothing but true suchness itself, devoid of any dharmas.

The perception aggregate depends on various conditions to exist temporarily, producing the function of false discrimination. Thus arises the grasping consciousness and the grasped objects of the six dusts. If one realizes the truth of this, all such false perceptions and perceived appearances cease to exist—no longer grasping at these illusory consciousnesses and dusts. Both grasper and grasped utterly vanish. Therefore, the five aggregates lack substance, real function, or inherent nature—all are like illusions.

Original Text: "Like a banana tree: once its bark and leaves are stripped away, nothing real remains within. Volitional formations are likewise—apart from the body and objects, they lack inherent nature. Consciousness is like a magical illusion—false and unreal. For example, a magician or the magician’s disciple uses grass, wood, etc., to conjure people, elephants, horses, and various forms, fully adorned. Fools, deluded, crave them—unlike the wise. Consciousness is likewise: dwelling dependent on other conditions, it discriminates falsely, giving rise to the duality of grasper and grasped. If one realizes this, it all transforms and ceases. Thus, lacking substance, it is like an illusion."

Explanation: Like stripping a banana tree—once bark and leaves are removed, nothing remains inside. The volitional formations aggregate is likewise—apart from the body and other objects, it lacks inherent nature. The consciousness aggregate is illusory, false and unreal. For example, a magician or the magician’s disciple uses grass, wood, and other materials to conjure people, elephants, horses, and various adorned forms. Deluded fools then generate false cravings and desires, unlike the wise who know it is all illusory.

The consciousness aggregate likewise lacks inherent nature. It dwells dependent on other dharmas, arising temporarily from conditions, then producing false discrimination—thus giving rise to the duality of the grasping consciousness and the grasped objects of the six dusts. If one realizes the truth of this, all such false perceptions and perceived appearances cease to exist—no longer grasping at illusory consciousnesses and dusts. Both grasper and grasped utterly vanish. Therefore, the five aggregates lack substance, real function, or inherent nature—all are like illusions.