The Prajñā-wisdom of the Middle Way

 

Quote from Madhyamaka, Vol. 1, Nāgārjuna : 

“Dharmas are not self-arisen,

Nor are they other-arisen.

They do not arise together or without a cause.

Hence, we understand the non-arising.”

【諸法不自生，亦不從他生，

　不共不無因，是故知無生。】

《中論》卷1，龍樹

Remarks (Excerpts from The Correct Meanings of Treatise on the Middle Way, 中論正義, pp. 67-71, authored by Teacher Sun Cheng-Te): 

To save Bodhisattva Vasubandhu from the karmic retribution of rebirth in hell due to his slandering of the Mahāyāna Dharma, Bodhisattva Asaṅga expounded the Compendium of the Great Vehicle to guide Vasubandhu in accepting and personally realizing the Mahāyāna teachings. This was directed at Vasubandhu’s context of having an unimpeded penetrating understanding of various Hīnayāna sectarian schools without being attached to their erroneous views. Asaṅga’s direct explicit exposition of the ālaya-consciousness mind entity and his profound training in higher wisdom that “all three realms are mind-only, and all phenomena are mere consciousness” enabled the exceptionally intelligent Vasubandhu to accept without doubt and directly realize these teachings. Although there was a limited explanation of the Middle-Way prajñā, it was fundamentally based on the same principal entity of the ālaya-consciousness. This was a skillful means devised by Bodhisattva Asaṅga for Bodhisattva Vasubandhu because the depth and breadth of the Mahāyāna Dharma are proficiently adapted to suit the varying capacities of different practitioners.

One who has realized the mind entity of ālaya-consciousness will be able to correctly ascertain the true characteristics of the arising, abiding, changing, and ceasing of the five aggregates. This means that the prajñā-wisdom associated with the sign of reality is contingent upon the faithful acceptance of the existence of ālaya-vijñāna and the direct realization of the mind entity of ālaya-consciousness. Thus, it is said that the mind entity of the ālaya-consciousness is the principal entity of prajñā. As such, through this direct realization, a bodhisattva personally verifies the doctrinal foundation of the dependent arising without an intrinsic nature of the aggregates, sense fields, and elements, as well as the Two-Vehicle nirvāṇa. He understands that the Two-Vehicle nirvāṇa is actually expounded based on this tathāgatagarbha mind. The so-called dependent arising denotes that all dharmas arise from the tathāgatagarbha mind through conditions; without the tathāgatagarbha mind, there would be no arising of myriad conditions and thus no dharma of dependent arising without an intrinsic nature to speak of. Therefore, it is said that the tathāgatagarbha mind is also the principal entity of the Two-Vehicle Bodhi and the Two-Vehicle nirvāṇa. The notion of nondual reality-nature described in prajñā belongs to the mind entity of the ālaya-consciousness, the tathāgatagarbha. This nondual reality-nature denotes the Middle Way, which falls neither into existence in the three realms nor into nihilistic nothingness. It does not conform to the view of perpetual existence resolutely held by the ordinary adherents of Sectarian Buddhism because none of the six consciousnesses of the consciousness concealment can continue into the next life and hence cannot extend to the infinite future. Nor does it align with the view of absolutely empty resolutely held by those with a wrong attachment to total nothingness because all arhats believe in the existence of the permanent and indestructible intrinsic vijñāna.

Those who have attained direct realization rely on the prajñā-wisdom associated with the sign of reality to directly observe the dependent arising with an empty nature of the dharmas of the aggregates, sense fields, and elements as well as to directly observe that the aggregates, sense fields, and elements basically should be inherently subsumed under the seed functions in the mind entity of the ālaya-consciousness. That is to say, without the continuous functional operations of the mind entity of ālaya-consciousness, the aggregates, sense fields, and elements would have no functionalities. The mind entity of the sign of reality is neither arising nor ceasing, is inherently nirvāṇic, and is inherently non-arising. A bodhisattva who personally realizes and directly observes as such can therefore thoroughly comprehend the Mahāyāna core tenet expounded by the Buddha to various bodhisattvas in the Prajñāpāramitā Sūtra, where it is stated that “the various dharmas of the aggregates, sense fields, and elements are also inherently non-arising.” Thus, with the wisdom gained from directly observing the dharmas of the aggregates, sense fields, and elements through the Middle-Way nature of the ālaya-consciousness mind entity, one directly observes and personally realizes that all dharmas are neither separate from nor identical to the mundane world. This denotes the prajñā-wisdom of the Middle Way.

#Middle Way #prajna #Mahayana #alayaconsciousness 

Consciousness-Only Series (Cheng Weishi Lun)

 

'"Why is it that apart from the consciousness, no real dharmas can be found?' This is because the real dharmas grasped by non-Buddhists and other vehicles [of Buddhism] do not exist from the standpoint of reason.'" Cheng Weishi Lun, Vol. 1

 

「『如何識外實有諸法不可得耶？』外道餘乘所執外法，理非有故。」 

成唯識論, 卷一 

Remarks: (Excerpts from Commentary on the Cheng Weishi Lun)

 Translation: "Question: ‘Why is it that apart from the inner consciousness, no real dharmas can be found?’ Answer: This is because the real dharmas, other than the inner consciousness, grasped by non-Buddhists and ordinary monks of Two-Vehicle sectarian Buddhism do not exist from the standpoint of the correct principle."

 All the dharmas rely on “the consciousness,” the tathāgatagarbha, to arise directly, indirectly, or interchangeably. All generated minds or dharmas cannot give rise to dharma because they lack the meritorious quality to give rise to dharma. That is, other than the eighth consciousness, no dharmas can be found that can give rise to various dharmas.

 The above quote already indicates that the dharmas of the five concealments and others are brought forth by the eighth consciousness and abide in the state of the six sense objects that originate from the eighth consciousness. However, sentient beings often mistakenly believe that they are experiencing the six external sense objects due to ignorance.

 In fact, both the second consciousness capable of transforming (the mental faculty) and the third consciousness capable of transforming (the six consciousnesses) are brought forth from the tathāgatagarbha and merely serve to assist the eighth consciousness in transforming and producing various other dharmas. Hence, they are expediently referred to as the second and third consciousnesses capable of transforming. When it comes to the actual transformation and generation of various dharmas, all of them are still transformed and produced by the eighth consciousness; the seven evolving consciousnesses (the second and third consciousnesses capable of transforming) cannot transform and generate various other dharmas.

 What is important is that only a mind capable of producing can generate all dharmas; all generated minds cannot give rise to any dharma. This is the law of the dharma realm that can be equally and directly observed by all Buddhas and bodhisattvas who have realized the reality-suchness mind, “the consciousness,” tathāgatagarbha, and who can expound this knowledge of the real dharma to others. A correct law of principle that is not understood by all non-Buddhists and Two Vehicle sectarian Buddhists.

#ChengWeishiLun #ConsciousnessOnly #tathagatagarbha

 

The True Self in Buddhism

 

Quote:

“Samsara is full of erroneous, deviant, and unjust views. These include taking the impermanent as permanent, the non-self as self, unhappiness as happiness, and impurity as purity. Only the unsurpassed True Dharma can eliminate these views. Because of this, one should take refuge in the True Dharma.” Sūtra on Upāsaka Precepts

Remarks: (Excerpts from Commentary on Cheng Weishi Lun)

Throughout the streams of transmigration, many erroneous, fallacious, and evil views and teachings are constantly circulating in the human world among ordinary people and non-Buddhist practitioners. People inevitably encounter such inverted teachings throughout their transmigration into the human world.

According to the Cheng Weishi Lun, Vol. 1, “As a result of false perfuming [by false notions], something resembling a self appears. The foolish mistake it for the real self.[1]” Sentient beings have consciousness aggregates that differ from life to life, and the incessant phenomenon of “the former disappearing and the succeeding appearing” leading to the perception of the eight or three kinds of suffering, due to the false perfuming [by false notions] of the various dharmas of the five concealments, among others, as the cause. One thus mistakenly clings to the entirety or parts of the five concealments as the real self, and is hence trapped by the notion of “self-view” and becomes attached to the various self-belongings, which correspond to the five concealments. This is why one incessantly transmigrates until the present life.

If one can avoid falling into the notion of five concealments and refrain from misapprehending them as the “true self,” then one will not continue to suffer the pain of transmigration. However, due to the force of false perfuming since beginningless time, ignorant individuals regard the five concealments that constantly arise and cease as the real self, life after life since birth.

In fact, our karmic seeds stored in the tathāgatagarbha contain our countless past wholesome and unwholesome deeds, and only after we pass away will our five-concealment body disappear, and our newly grown five-concealment body will bear the retribution when the cause and conditions mature. Thus, it is the permanent and eternally and undeniably existent tathāgatagarbha that allows the law of cause and effect to exist and that allows righteousness and justice based on our actions to be faithfully executed throughout the stream of transmigration.

It is thus of utmost importance for Buddhist practitioners to have a true mentor who can guide them toward true liberation and help them transcend the cyclic rebirth. By recognizing that the five aggregates/concealments which constitute the self are illusory and lack intrinsic nature, one can then avoid being misled by false teachings and stay on the correct path toward enlightenment.

[1] 「由妄熏習似我相現，愚者於中妄執為我。」成唯識論 卷1

Bodhisattva Nagarjuna -The Non-Arising Truth

“Dharmas are not self-arisen,

Nor are they other-arisen.

They do not arise together or without a cause.

Hence, we understand the non-arising.”

Root Verses on the Middle Way, Vol. 1

「諸法不自生，亦不從他生，不共不無因，是故知無生。」《中論》卷1

Remarks:

The notion of non-arising nature expounded by Bodhisattva Nagarjuna refers to the Mahāyāna emptiness-nature pertaining to prajñā, not to the notion of the emptiness-appearance of the five aggregates and their phenomenal world. That is, the Middle-Way emptiness of the tathāgatagarbha is not the emptiness-appearance of the arising and ceasing condition-based dharmas that is part of the Two-Vehicle teachings. As the five aggregates are impermanent dharmas and will ultimately become extinct, they do not have the inherently non-arising nature of the tathāgatagarbha, which is permanent, real, and imperishable. Hence, we know that the tathāgatagarbha is different from the five aggregates.

However, if the five aggregates differ from the tathāgatagarbha, then the tathāgatagarbha cannot abide in the bodies of the three realms (all beings have bodies) and will differ from the five aggregates in the three realms. Then, the tathāgatagarbha entity self has nothing to do with the five aggregates’ bodies. In this case, all cultivational efforts of practitioners will become empty, meaningless, and unachievable.

Therefore, a bodhisattva who has realized the tathāgatagarbha knows and can personally witness that it brings forth all the arising and ceasing dharmas in the three realms. That is, the dharmic nature of all dharmas arises and ceases, but the tathāgatagarbha entity does not arise or cease. Therefore, a bodhisattva leaves the two extremes of arising and ceasing and neither arising nor ceasing and abides in the Middle Way and the prajñā of non-arising. This is the true meaning of the verses taught by Bodhisattva Nagarjuna.

#Buddha #Nagarjuna #tathagatagarbha #middleway

The Three Categories of Vijñānas Taught By the Buddha

Quotes:

 

“Mahāmati! In brief, there are three types of consciousness, which can be extensively expanded to eight aspects. What are those three? They are the true consciousness, the manifesting consciousness, and the phenomena-differentiating consciousness.”

Laṅkāvatāra Sūtra, Volume 1, “Words and Thoughts of all the Buddhas”

 

「大慧！略說有三種識，廣說有八相。何等為三？謂真識、現識，及分別事識。」Laṅkāvatāra Sūtra《楞伽阿跋多羅寶經 》卷一〈一切佛語心品〉

 

Remarks: (Excerpts from Commentary on Cheng Weishi Lu, Vol. 1) 

According to Buddhist scriptures, the universe and the lives of sentient beings have originated from the mind, the eighth consciousness (tathāgatagarbha). The intrinsic nature of the tathāgatagarbha is permanent and neither arises nor ceases. In Triṃśikā-vijñaptimātratā (唯識三十論誦), Bodhisattva Vasubandhu states, “There are only three types of consciousness that can transform and generate the self and dharma in three realms: maturation-consciousness, decision-making consciousness, and state-discriminating consciousness.” The statement of Bodhisattva Vasubandhu is based on the statements in the chapter “Words and Thoughts of all the Buddhas” in Volume 1 of the Laṅkāvatāra Sūtra.

The first type of consciousness that is true and permanently abides and is thus called the true consciousness is the fundamental consciousness of all sentient beings—the eighth maturation-consciousness or ālāya-consciousness. The manifesting-consciousness, which prompts the true consciousness to transform and generate various dharmas, is the second type, the seventh-consciousness mental faculty, also known as the manas-consciousness; it can induce the true consciousness to arise myriad dharmas, hence being called the manifesting-consciousness. The third type of consciousness, which distinguishes all the phenomena of the six sense objects, is mental awareness, etc., the perceptive mind of the six consciousnesses. The discerning mind of the six consciousnesses applies to those who have not eliminated the self-view and abide therein. 

In other words, the notion of mental objects are the things that are apprehended (perceived), which are among the five sense objects to be perceived by the apprehender (perceiver). That is, these six consciousnesses require the supportive conditions of the three dharmas of sense faculties, sense objects, and contact before they can be brought forth from the eighth true consciousness, tathāgatagarbha. Once these six consciousnesses have arisen, they are collectively called the consciousness aggregate, which is part of the five aggregates (concealments).

The ability to discern and the act of discerning both denote the apprehender (perceiver). The perceptive mind as the apprehender, comprising the mental faculty (manas), the mental consciousness, and so forth. These essentially consist of the dharmas of duality. Thus, practitioners must first truly understand the arising sequences of the five aggregates, including the consciousness aggregates to understand the impermanent nature of the five aggregates. As such, practitioners will then be able to rid themselves of the notion that the perceptive mind or the mental consciousness is permanent. Such is referred to as the wisdom of “eliminating self-view.”

Hence, only when the mind is intrinsically away from seeing, hearing, feeling, and cognizing, free from the apprehender, both the mental consciousness and the mental faculty (manas), and from the five sense objects or the mental objects being apprehended, can it denote the permanently existent True Mind, the ālāya-consciousness or tathāgatagarbha that encompasses the three categories of vijñānas.

#Buddha #alayaconsciousness #tathagatagarbha #Vasubandhu #Triṃśikā-vijñaptimātratā

True Liberation in Buddhism

 

Quote: 

"By eliminating the obstacle of passions that lead to successive rebirth, one realizes true liberation; by eliminating the obstacle to the knowable that hinders true understanding, one obtains great awakening (mahā-bodhi)"  Cheng Weishi Lu, Vol. 1

「由斷『續生』煩惱障故，證真解脫；由斷『礙解』所知障故，得大菩提。 」

《成唯釋論》卷一

Remarks:

The Two-Vehicle saints, without turning to Mahāyāna, have not realized the eighth consciousness, the tathāgatagarbha, and thus cannot attain reality-suchness. They cannot directly witness the Benji (intrinsic limit) of the remainderless nirvāṇa, which they are to enter after death. Hence, the liberation they will attain is not true liberation.

Why is that so? It is because the liberation attained by Two-Vehicle saints is an expedient establishment, taught by the World-Honored One based on the tathāgatagarbha that neither arises nor ceases. However, Two-Vehicle saints have not actually realized the eighth consciousness, the tathāgatagarbha, and cannot directly observe its intrinsicality, nature, purity, and nirvāṇa (i.e. substantial nature of ālaya-vijñāna). Thus, their liberation is not real and is not a “true liberation.” Practitioners still need to eradicate their seeds of habit energy contained therein before the attainment of the Great Bodhi (mahā-bodhi). Therefore, the Two-Vehicle sages dwelling in the nirvāṇa with remainder while they are still alive are unaware of what the state of liberational nirvāṇa will be when they “have exhausted all future existence” or when they are already entirely without the future five or four aggregates. In other words, after they pass away and enter the remainderless nirvāṇa, they will not have a five- or four-aggregate self and will assume the state of no-self, “without future existence.” Thus, they will naturally not be able to validate the existence of the stateless state of liberation in the remainderless nirvāṇa.

Therefore, according to Master Xuanzang and Kuiji, the liberation of Two-Vehicle sages and non-Buddhists is “not true liberation.” It was established by the World-Honored One merely for expediency, based on the existence of the eighth consciousness-the tathāgatagarbha, so that Two-Vehicle saints with fixed dispositions who fear suffering from samsara could be temporarily freed from the cycle of births and deaths.

#ChengWeishiLu #tathagatagarbha #remainderlessnirvana #noself #Xuanzang #Twovehicle

 (Reference: Commentary on Cheng Weishi Lu)

The One and Only Mind Encompasses the Eight Consciousnesses

 

Quote:

“All three realms are mind-only, and all dharmas are mere consciousnesses.” 

Avataṃsaka Sutra

 

「三界唯心 萬法唯識」

《華嚴經》

 

Remarks: (Excerpts from Commentary on Cheng Weishi Lu)

The object of realization pertaining to prajñā is the eighth consciousness, a.k.a. the reality-suchness[1]. The term “reality-suchness” is another name for the eighth consciousness, the ālaya-consciousness, and is also the dharma-nature of the eighth consciousness. Hence, the bodies and minds of sentient beings, consisting of the five aggregates, the eighteen elements, and so forth in each lifetime, have never been beyond the mind-entity of ālaya-consciousness[2] since the beginningless eons, and are always subsumed under it. Why?

The five-aggregate bodies and minds of sentient beings, consisting of the dharmas of the eighteen elements, among others, and all the mental concomitants, the material world, and so forth, are manifested and engendered by the eighth consciousness, the ālaya-consciousness (tathāgatagarbha). The only difference lies in whether the ālaya-consciousness is an individual manifestation by oneself, like the eighteen elements, or a collective manifestation, like the material world and the six external sense objects. As the six sense objects that one perceives are all manifested and generated by one’s own tathāgatagarbha, what is seen by different sentient beings will be different. For example, a physically handicapped individual who lacks one or more consciousnesses will have different perceptions to a person with the mind-kings consisting of the eight consciousnesses[3] work in unison.

Importantly, the mind-kings comprising the eight consciousnesses work synergistically in unison like one entity. Surprisingly, it indeed appears as if there is only one mental consciousness capable of perceiving and knowing. However, the true fact is, there are eight consciousnesses in all, and none of them can be missed.

Thus, according to the advanced prajñā-wisdom study of Vijñana-Only School[4], it states “the teaching about the one and only mind encompasses the eight consciousnesses.[5]”

#Buddha #tathagatagarbha #vijnanaonlyschool

[1] 真如  [2] 阿賴耶識心體  [3]八識心王 [4]唯識增上慧學  [5]一心說，唯通八識。

The Hidden Teachings of Tathāgata

 

Quotes: 

The Buddha told the monk Mahākāśyapa, “Although the audiences of this assembly are all pure and simple, many of them do not have a good understanding of the hidden teachings.” Mahākāśyapa asked the Buddha, “What is meant by the hidden teachings?” The Buddha replied, “The hidden teachings refer to the saying that the ultimate nirvāṇa of Tathāgata is, in fact, Tathāgata, which permanently abides and is inextinguishable, and the notion of complete nirvāṇa is not a destructible dharma. This sūtra departs from concealment and denotes purity, distinctly voicing out and expounding hundreds or thousands of different causes and conditions to the masses. Thus, Mahākāśyapa, you should again observe all the people in this assembly.”  The Great Drum Sutra

佛告迦葉：「今此會眾雖復一切清淨純一，然於隱覆之說，有不善解。迦葉白佛言：「云何名為隱覆之說？」佛告迦葉：「隱覆說者，謂言：如來畢竟涅槃，而實如來常住不滅，般涅槃者非毀壞法。此修多羅離覆清淨，明顯音聲百千因緣分別開示。是故，迦葉！當更觀察此諸大眾。 」《大法鼓經》

Remarks:

In the Great Drum Sutra, Mahākāśyapa asked, “What is the meaning of preaching dharmas employing hidden teachings?” The Buddha answered, “Preaching by employing hidden teachings means preaching that Tathāgata has attained the ultimate remainderless nirvāṇa when Tathāgata in fact abides eternally and is inextinguishable. The state of parinirvāṇa is not a destructible dharma.” 

The quotes of this passage indicate that “this sūtra” is detached from obscuration and is pure. Furthermore, it constantly discerns and incessantly reveals causes and conditions, applying distinct sounds, to the multitude of sentient beings among the hundreds or thousands of causes and conditions. It is for this reason that the Buddha said, “Mahākāśyapa, we should again observe all the people in this assembly.”

The Path to Liberation is based on the total extinguishment and cessation of the phenomenal world, the dharmas of aggregates, sense fields, elements, and so forth, thereby exhausting all future existence in the three realms. In this way, it can be understood as the Two-Vehicle nirvāṇa, consisting of the nirvāṇa with remainder and the remainderless nirvāṇa.

However, the actual attainment of prajñā involves realizing “this sūtra,” called the eighth consciousness, the tathāgatagarbha. Importantly, “this sūtra,” the tathāgatagarbha, constantly and instantaneously displays its real and suchness nature. This nature of reality-suchness essentially denotes intrinsicality, nature, purity, and nirvāṇa. Furthermore, this mind of reality-suchness is permanently abiding, inextinguishable, and without arising or ceasing. Naturally, “Tathāgata permanently abides and is inextinguishable.”

According to the factual records of the Āgama Sūtras, Tathāgata taught the Path to Liberation to those pursuing the Two Vehicles and the Path to Buddhahood to those pursuing the Buddha Bodhi by relying on this Mind. Given that this eighth-consciousness mind remains eternal and unceasing and Tathāgata has already attained the four kinds of nirvāṇa, Tathāgata no longer needs to enter the remainderless nirvāṇa.

Thus, the hidden teachings of the Buddha in the Āgamas had already encompassed both the Path to Liberation and the Path to Buddhahood before the Buddha manifested parinirvāṇa.

#Buddha #PathtoLiberation #PathtoBuddhahood #nirvana #tathagatagarbha #parinirvana

The Emptiness-nature of Tathāgata

 

“Tathāgata transcends frivolous sophistries. People who live with frivolous sophistries, which undermine their wisdom-eye, will not see the Buddha. The inherent nature of Tathāgata denotes the nature of the mundane world. Tathāgata is devoid of the existent nature, and the mundane world is also without a nature.” 

Observing the Tathāgata, Chapter 22, Vol. 4, Mūlamadhyamakakārikā  

【如來過戲論，而人生戲論，戲論破慧眼，是皆不見佛。

如來所有性，即是世間性，如來無有性，世間亦無性。】

《中論》卷4，〈觀如來品 第二十二〉

Remarks:

The state of one’s own Tathāgata mind transcends linguistic convention and frivolous sophistries. However, people fall into and become engrossed in knowledge, discrimination, and conceptual proliferations. Due to these frivolous sophistries, the generation of their wisdom-eye for discernment and choice-making is undermined, preventing them from seeing the inherent Buddha, the tathāgatagarbha mind, within themselves.

The whole dharmic nature (dharmatā) of one’s Tathāgata mind essentially refers to the true nature pertaining to the secularity of the five aggregates. However, the nature of the Tathāgata mind is devoid of the existent nature of the three realms. Similarly, the worldly five aggregates also lack an inherent self-nature. That is, all belong to the wondrous true nature of the Tathāgata.

The Tathāgata nature denotes the ultimate reality of the various dharmas of the five aggregates; it does not have the existent nature of the three realms, so it is called emptiness-nature. Although empty, it has the nature of transforming and giving rise to all phenomena; hence, emptiness-nature, which brings forth the five-aggregate dharmas depending on the conditions. On the other hand, the five-aggregate dharmas have no inherent self-nature and are formed by supportive conditions coming together. As such, they are impermanent and do not have an intrinsic nature.

Nonetheless, the empty intrinsic nature of the five-aggregate dharmas belongs to one of the aspects of the Tathāgata mind’s emptiness-nature. Given that the five-aggregate dharmas rely on the Tathāgata mind to appear, the seeds contained in the Tathāgata mind will manifest as various conditions coming together to function; thus, it is also said that the inherent nature of Tathāgata is not different from the nature of the mundane world.

The emptiness-nature of Tathāgata has brought about the worldly five aggregates, which do not have an intrinsic nature. Therefore, the emptiness-nature of Tathāgata encompasses the notion of being empty of an intrinsic nature. Notably, the mundane world’s characteristic of being “empty, without an intrinsic nature” cannot be mistaken to be synonymous with the emptiness-nature of Tathāgata. The emptiness-nature of Tathāgata denotes being devoid of the existence of the three realms, and having no self and no self-belonging. It transcends the natures of seeing, hearing, feeling, and cognizing the six sense objects, including discernment and contemplation. It also departs from spoken language and the like. Thus, within this dharma of ultimate emptiness, there are no sentient beings, no true dharma, and no incorrect dharma. There is neither a realm nor a non-realm and neither a coming nor a going. As such, this dharma of ultimate reality is everlasting, without arising or ceasing, and without attachment or detachment.

Suppose an individual has an inverted view of the notion of being empty of an intrinsic nature, which belongs to the worldly five aggregates, considering it the emptiness-nature of Tathāgata.  Consequently, all discussions will redound to the notion of arising and ceasing or existence and non-existence, which corresponds with the worldly five aggregates. It will thus be impossible for practitioners to penetrate the true reality of one’s Tathāgata mind, the emptiness-nature, which is originally without birth and ultimate emptiness.

In light of the foregoing, practitioners engaging in frivolous sophistries will not only undermine their chances of seeing the inherent Buddha, the tathāgatagarbha mind, within themselves, but will also inevitably have inverted views about the emptiness-nature of Tathāgata.

#tathāgatagarbha #emptiness-nature #empty #fiveaggregates

The Ālayavijñāna is the True Mind of All Beings

Quote:

“The minds of all sentient beings arise as the graspers and the grasped; their grasped objects are all signless, [but] ignorant individuals create false distinctions. Being revealing and exhibiting, the ālaya-consciousness [ālayavijñāna] is a wondrous storehouse consciousness, that which is beyond the grasper and the grasped. I proclaim it to be the reality-suchness.”  The Lankavatara Sutra, Vol. 6

「眾生心所起，能取及所取；所見皆無相，愚夫妄分別。 顯示阿賴耶，殊勝之藏識；離於能所取，我說為真如。」《大乘入楞伽經》卷 6

Remarks:

The Buddha expounded that the various states perceived by sentient beings are not separate from the minds that can grasp and the grasped objects. These are all falsely perceived phenomena that arise from the True Mind depending on the conditions, and do not have a true nature by themselves. Because sentient beings do not understand that the grasper and the grasped are both manifested/transformed by the True Mind (tathāgatagarbha), they engage in various good and evil deeds in the illusory discrimination.

Nonetheless, bodhisattvas do not depart from the worldly dharmas to realize the True Mind, the ālaya-consciousness, which can be distinctly perceived within all sentient beings at all times. The alternative name for ālaya-consciousness is supreme storehouse consciousness. It can be directly observed (by enlightened bodhisattvas) that it is without the grasper and the grasped and does not discriminate among the six sense objects. Therefore, the ālaya-consciousness, the storehouse consciousness taught by Buddha Shakyamuni, is the reality-suchness.

From the Buddha’s teachings, it can be understood that the ālaya-consciousness, the storehouse consciousness, is essentially the True Mind of all sentient beings, possessing a true and suchness nature, thus also known as the reality-suchness mind. Therefore, sentient beings cannot exist without the ālaya-consciousness and will become powerless once they depart from it.

Moreover, once the bodhisattvas have personally realized the ālaya-consciousness, they gain the wisdom of fundamental awareness[1] (of the eighth consciousness) by aligning themselves with it. Consequently, they become bodhisattvas, as taught in the Heart Sutra, and become part of the sangha group. This proves that the ālaya-consciousness is the true and undisputed True Mind of all sentient beings.

[1]本智覺

#alayaconsciousness #theeighthconsciousness #heartsutra #tathagatagarbha #truemind #grasper 

The True Realization of The Three Samādhis

 Quote:

"The various samādhis denote three samādhis: emptiness (S.śūnyatā), wishlessness (S.apraṇihita) and signlessness (S. ānimitta)."

 Treatise on the Great Perfection of Wisdom, Vol. 5 (Mahāprajnāpāramitāśāstra)

 「諸三昧」者，三三昧：空、無作、無相。

《大智度論》卷5

Remarks:

The tathāgatagarbha is sometimes called emptiness, signlessness, or wishlessness, which are terms used to describe its intrinsic nature and dharma characteristics.

To observe and practice the samādhi liberation, the Mahayana bodhisattvas rely on the eighth consciousness, the tathāgatagarbha, that which denotes emptiness nature, devoid of any form or characteristics of the three realms, thus called emptiness. As it denotes emptiness, it has no appearance. When our perceptive mind realizes and acknowledges the existence of this emptiness nature, our mind will affirm that the mental consciousness is impermanent and will finally become empty, along with all the generated conditioned dharmas that are dependent arising without an intrinsic nature. We (the conscious mind) can thus affirm that the emptiness nature of the tathāgatagarbha, that which is intrinsically devoid of attainment (hence, the mental faculty), will be free from wishing. Therefore, the mind will attain its liberation, which is attributed to the Mahayana aspect of samādhi liberation.

On the other hand, when a sound-hearer has truly realized that all formations are impermanent and all dharmas are selfless and subsequently eliminated all the arising-and-ceasing dharmas, he is said, expediently, to have realized nirvana as he will not be born again upon complete elimination of all arising-and-ceasing dharmas. A bodhisattva, however, has not only realized the arising-and-ceasing dharmas but also the neither-arising-nor-ceasing tathāgatagarbha when he has realized the three samādhis. Hence, his realization of the Three Dharma Seals is more comprehensive than that of a sound-hearer.

When the sound-hearers state that sentient beings are impermanent and empty, they refer to the ceasing-and-arising attribute of the five aggregates. However, it should never be forgotten that there is an everlasting underlying foundation, tathāgatagarbha that coexists simultaneously. Only then can it be consistent with the rationale behind the three samādhis.

#tathagatagarbah #sound-hearer #threesamadhis #liberation 

Nirvāṇa Is Perfect Quiescence (2/2)

Quote:

At that time, the World-Honored One spoke to the four assemblies the following: "Being existent denotes having pain or pleasure; the notion of nonexistence denotes without pain or pleasure. Therefore, the foremost bliss of nirvāṇa refers to the notion of detachment from pain or pleasure. "

Great Drum Sutra, Vol. 1

【爾時，如來於彼四眾說如是法：「有有則有苦樂、無有則無苦樂，是故離苦樂則是涅槃第一之樂。」】

《大法鼓經》卷1

 

Remarks:

The Buddha had already taught this principle: “To have extinguished arising and ceasing, tranquility, and extinction denotes bliss.[1]” After extinguishing all arising-and-ceasing dharmas, there will no longer be three existent realms; only this denotes the notion of true quiescence and cessation. That is, as long as the three realms of existence are present, there will be sensations of pleasure and suffering. Only when the arising-and-ceasing dharmas (all existent dharmas in the three realms) have been totally extinguished－without the six faculties, the six sense objects, and the perceptive six consciousnesses－will there be true quiescence and cessation, which denotes the ultimate bliss in Buddhism. 

On the other hand, how do worldly people practice Buddhism? If practitioners claim that they have achieved the state of quiescence and cessation, it will not be true quiescence because one’s conscious mind is still present, along with the sense objects connected to it. How can this be true quiescence and cessation? Worse, how can it be true quiescence and cessation when the six sense objects and six conscious minds are still present? The notion of true quiescence and cessation refers to a state in which the eighteen elements have been entirely extinguished, without any of them left behind. Only such a state of quiescence and cessation is tantamount to the “ultimate bliss” taught by Tathagata.

However, in today’s Dharma-ending era, hardly anyone in Buddhist communities is willing to accept the aforementioned teaching. What Buddhist practitioners believe is that the “conscious mind dwells in a so-called state that is without the six sense objects.” However, the conscious mind cannot exist without the presence of the six sense objects, upon which human consciousness relies. Moreover, even in the existence of the formless realm, the “mental phenomenon under the state of concentration,[2]” which serves as the basis for consciousness in the formless realm, still exists. How, then, can this state be considered the ultimate quiescence and cessation? 

In light of the foregoing, it is important for all Buddhist practitioners to recognize that for as long as one exists, there will be pleasure and suffering. The notions of suffering and pleasure are like the two sides of a sheet of paper. In Buddhism, true quiescence and cessation denote a state devoid of the eighteen elements; that is, the ultimate bliss––nirvāṇa.

#Buddha #nirvana #ultimatebliss 

[1]「生滅滅已，寂滅為樂。」

[2]   定境法塵

The Existence of Nirvāṇa Is Inseparable from Tathāgatagarbha

Quote:

The Buddha said, “Also, Mahāmati! Based on tathāgatagarbha, the mundane world, “nirvāṇa,” and the cause of suffering and joy come into existence. Ordinary people cannot perceive or comprehend [these facts] and will arrive at the notion of emptiness. They will also become delusive and develop inverted thoughts.” Laṅkāvatāra Sūtra, Transformation Chapter, Vol. 15

佛云：【「復次大慧！依如來藏，故有世閒、『涅 槃』、苦樂之因；而諸凡夫不覺不知，而墜於空，虛妄顛倒。」】《入楞伽經》化品 第十五

Remarks:

Without tathāgatagarbha—the ālayavijñāna mind entity—the mundane world will not come into being. All phenomena originate from the ālayavijñāna mind entity. Similarly, without tathāgatagarbha—the ālayavijñāna mind entity—there will be no suffering or happiness. All dharmas (sensations of suffering and happiness) in the phenomenal world arise from the internal perceived portion (C. Nèi xiāng fēn;內相分) of the ālayavijñāna mind entity. Likewise, without the existence of tathāgatagarbha—the ālayavijñāna mind entity—there will be no nirvāṇa. Nirvāṇa is thus named as such based on the ālayavijñāna mind entity.

The notion of nirvāṇa—remainder or remainderless nirvāṇa—is “statelessness” or “the state at which nothing can be attained” manifested by the ālayavijñāna mind entity. Hence, the Buddha teaches that the ālayavijñāna mind entity is the cause of the mundane world, of suffering and happiness, and of nirvāṇa.

However, ordinary people cannot perceive or comprehend these facts. They are thus inevitably trapped in delusive and inverted thoughts of nihilistic emptiness and mistake it as tantamount to nirvāṇa, as taught by Master Yishun.

In fact, the notion of nirvāṇa exists based on the truly existent mind entity, ālayavijñāna. When the manifestation of afflictions has been eradicated, this mind entity will be renamed the retribution consciousness (S. vipāka-vijñāna; C. 異熟識). Furthermore, when the dharmas constituent of the eighteen elements have been totally extinguished, the aggregate self in the mundane world and the sentient being self will also vanish, and only the eighth vijñāna, which denotes the remainderless nirvāṇa, will exist. In other words, the realization of nirvāṇa is inseparable from the truly existent mind entity, ālayavijñāna.

#alayavijnana #mindentity #nirvana #nihilisticemptiness #tathagatagarbha #aggregateself #eighthvijnana