“Non-entry is bodhi due to the absence of greed and attachment.
Conformity is bodhi because it conforms with suchness.”
「不入是菩提，無貪著故」
「順是菩提，順於如故」
Remarks:
“Non-entry is bodhi due to the absence of greed and
attachment.”
Our mental faculty and conscious mind belong
to the notion of the six entrances (S: ṣaḍāyatana). That is, our mental
faculty has the corresponding entrance of dharmas (mental objects), and our conscious
mind has the corresponding six sense bases. Due to the presence of the six
entrances, greed and attachment will arise. For example, these entrances can
bring about the longing for a vacation or a car purchase. On the other hand, we
will not want to embark on such endeavors without the six sense objects. If there were
a condition where the six sense objects do not exist at all (there is
none), how long could we stand it and not wish to get out of it? Furthermore,
would we want to remain in a state where we do not have any simple feelings, such
as pain, itchiness, or fatigue? Of course we would not as we sentient beings are firmly attached to
sensations derived from our six sense entrances.
Toward this end, that which is attached to and craving the six sense entrances cannot be the bodhi mind. Only when one realizes a mind that does not attach to or crave for the six sense entrances can one be called enlightened to the true bodhi mind (bodhicitta). The intrinsic nature of the bodhi is non-craving and non-attaching to any state of the six sense objects. Therefore, this bodhi mind can truly be distant from the six sense objects and not show any sign of greed.
“Conformity is bodhi because it conforms with suchness.”
The mind that conforms is the bodhi
mind. Obviously, “greedless” does not conform with the six sense entrances mentioned above. Thus, the
fact that the bodhi is detached from the six sense entrances and is “greedless” seems to contradict the statement “conformity is
bodhi” or that one should conform. The notion of “conformity” here, however, refers to conforming with
suchness rather than with the six sense entrances. The term suchness
denotes that the True Mind does not possess even the slightest greed or
attachment to all the states of the six sense objects within the three realms. The
True Mind does not discern the six sense objects at all and is thus referred to
as suchness.
Greed will naturally bring about the five sensations of suffering,
joy, grief, happiness, or indifference. Having sensations does not denote the state of suchness;
only without them can one be said to be in a state of suchness. Hence, only
one type of mind—tathagatagarbha—can conform with suchness.
The True Mind, tathagatagarbha, is a mind that does not see, hear, feel, and know. It detaches from all these perceptive functions. It is non-differentiating and permanently existing. On the other hand, our thoughtless, pristine awareness corresponds with the six sense objects. It is actually the perceptive mind that contains the various functions of seeing, hearing, feeling, and knowing; hence, it is not the true bodhicitta. Therefore, only the mind that can permanently conform with suchness is the true bodhi mind.
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