{"id":1269,"date":"2024-05-01T10:56:28","date_gmt":"2024-05-01T14:56:28","guid":{"rendered":"http:\/\/www.vbatoronto.org\/en\/?p=1269"},"modified":"2024-05-01T11:15:55","modified_gmt":"2024-05-01T15:15:55","slug":"perfect-enlightenment-29-buddha-reveals-the-nature-of-phenomena-part-1","status":"publish","type":"post","link":"https:\/\/www.vbatoronto.org\/en\/2024\/05\/01\/perfect-enlightenment-29-buddha-reveals-the-nature-of-phenomena-part-1\/","title":{"rendered":"Perfect Enlightenment 29: Buddha Reveals the Nature of Phenomena, Part 1"},"content":{"rendered":"

Show scripture (Chinese).<\/span>

<\/span><\/strong><\/p>\n

Chinese:<\/h2>\n

\u723e\u6642\uff0c\u4e16\u5c0a\u544a\u6de8\u8af8\u696d\u969c\u83e9\u85a9\u8a00\uff1a\u300c\u5584\u54c9\uff01\u5584\u54c9\uff01\u5584\u7537\u5b50\uff01\u6c5d\u7b49\u4e43\u80fd\u70ba\u8af8\u5927\u773e\u53ca\u672b\u4e16\u773e\u751f\uff0c\u8aee\u554f\u5982\u4f86\u5982\u662f\u65b9\u4fbf\u3002\u6c5d\u4eca\u8ae6\u807d\uff01\u7576\u70ba\u6c5d\u8aaa\u3002\u300d\u6642\uff0c\u6de8\u8af8\u696d\u969c\u83e9\u85a9\u5949\u6559\u6b61\u559c\uff0c\u53ca\u8af8\u5927\u773e\u9ed8\u7136\u800c\u807d\u3002<\/p>\n

\u300c\u5584\u7537\u5b50\uff01\u4e00\u5207\u773e\u751f\u5f9e\u7121\u59cb\u4f86\uff0c\u5984\u60f3\u57f7\u6709\u6211\u3001\u4eba\u3001\u773e\u751f\u53ca\u8207\u58fd\u547d\uff0c\u8a8d\u56db\u985b\u5012\u70ba\u5be6\u6211\u9ad4\uff0c\u7531\u6b64\u4fbf\u751f\u618e\u611b\u4e8c\u5883\u3002\u65bc\u865b\u5984\u9ad4\u91cd\u57f7\u865b\u5984\uff0c\u4e8c\u5984\u76f8\u4f9d\u751f\u5984\u696d\u9053\uff0c\u6709\u5984\u696d\u6545\u5984\u898b\u6d41\u8f49\uff0c\u53ad\u6d41\u8f49\u8005\u5984\u898b\u6d85\u69c3\u3002\u7531\u6b64\u4e0d\u80fd\u5165\u6e05\u6de8\u89ba\uff0c\u975e\u89ba\u9055\u62d2\u8af8\u80fd\u5165\u8005\uff0c\u6709\u8af8\u80fd\u5165\uff0c\u975e\u89ba\u5165\u6545\u3002\u662f\u6545\u52d5\u5ff5\u53ca\u8207\u606f\u5ff5\u7686\u6b78\u8ff7\u60b6\uff0c\u4f55\u4ee5\u6545\uff1f\u7531\u6709\u7121\u59cb\u672c\u8d77\u7121\u660e\u70ba\u5df1\u4e3b\u5bb0\uff0c\u4e00\u5207\u773e\u751f\u751f\u7121\u6167\u76ee\uff0c\u8eab\u5fc3\u7b49\u6027\u7686\u662f\u7121\u660e\uff0c\u8b6c\u5982\u6709\u4eba\u4e0d\u81ea\u65b7\u547d\u3002\u662f\u6545\u7576\u77e5\uff01\u6709\u611b\u6211\u8005\u6211\u8207\u96a8\u9806\uff0c\u975e\u96a8\u9806\u8005\u4fbf\u751f\u618e\u6028\uff0c\u70ba\u618e\u611b\u5fc3\u990a\u7121\u660e\u6545\uff0c\u76f8\u7e8c\u6c42\u9053\u7686\u4e0d\u6210\u5c31\u3002<\/p>\n

\u300c\u5584\u7537\u5b50\uff01\u4e91\u4f55\u6211\u76f8\uff1f\u8b02\u8af8\u773e\u751f\u5fc3\u6240\u8b49\u8005\u3002\u5584\u7537\u5b50\uff01\u8b6c\u5982\u6709\u4eba\u767e\u9ab8\u8abf\u9069\u5ffd\u5fd8\u6211\u8eab\uff1b\u56db\u652f\u7d43\u7de9\uff0c\u651d\u990a\u4e56\u65b9\uff0c\u5fae\u52a0\u937c\u827e\uff0c\u5247\u77e5\u6709\u6211\u3002\u662f\u6545\u8b49\u53d6\u65b9\u73fe\u6211\u9ad4\u3002\u5584\u7537\u5b50\uff01\u5176\u5fc3\u4e43\u81f3\u8b49\u65bc\u5982\u4f86\uff0c\u7562\u7adf\u4e86\u77e5\u6e05\u6de8\u6d85\u69c3\u7686\u662f\u6211\u76f8\u3002<\/p>\n

\u300c\u5584\u7537\u5b50\uff01\u4e91\u4f55\u4eba\u76f8\uff1f\u8b02\u8af8\u773e\u751f\u5fc3\u609f\u8b49\u8005\u3002\u5584\u7537\u5b50\uff01\u609f\u6709\u6211\u8005\uff0c\u4e0d\u5fa9\u8a8d\u6211\uff0c\u6240\u609f\u975e\u6211\uff0c\u609f\u4ea6\u5982\u662f\u3002\u609f\u5df2\u8d85\u904e\u4e00\u5207\u8b49\u8005\uff0c\u6089\u70ba\u4eba\u76f8\u3002\u5584\u7537\u5b50\uff01\u5176\u5fc3\u4e43\u81f3\u5713\u609f\u6d85\u69c3\u4ff1\u662f\u6211\u8005\uff0c\u5fc3\u5b58\u5c11\u609f\u5099\u6bab\u8b49\u7406\uff0c\u7686\u540d\u4eba\u76f8\u3002<\/p>\n

\u300c\u5584\u7537\u5b50\uff01\u4e91\u4f55\u773e\u751f\u76f8\uff1f\u8b02\u8af8\u773e\u751f\u5fc3\u81ea\u8b49\u609f\u6240\u4e0d\u53ca\u8005\u3002\u5584\u7537\u5b50\uff01\u8b6c\u5982\u6709\u4eba\u4f5c\u5982\u662f\u8a00\uff1a\u300e\u6211\u662f\u773e\u751f\u3002\u300f\u5247\u77e5\u5f7c\u4eba\u8aaa\u773e\u751f\u8005\u975e\u6211\u975e\u5f7c\u3002\u4e91\u4f55\u975e\u6211\uff1f\u6211\u662f\u773e\u751f\uff0c\u5247\u975e\u662f\u6211\u3002\u4e91\u4f55\u975e\u5f7c\uff1f\u6211\u662f\u773e\u751f\uff0c\u975e\u5f7c\u6211\u6545\u3002\u5584\u7537\u5b50\uff01\u4f46\u8af8\u773e\u751f\u4e86\u8b49\u4e86\u609f\u7686\u70ba\u6211\u3001\u4eba\uff0c\u800c\u6211\u3001\u4eba\u76f8\u6240\u4e0d\u53ca\u8005\uff0c\u5b58\u6709\u6240\u4e86\uff0c\u540d\u773e\u751f\u76f8\u3002<\/p>\n

\u300c\u5584\u7537\u5b50\uff01\u4e91\u4f55\u58fd\u547d\u76f8\uff1f\u8b02\u8af8\u773e\u751f\u5fc3\u7167\u6e05\u6de8\u89ba\u6240\u4e86\u8005\uff0c\u4e00\u5207\u696d\u667a\u6240\u4e0d\u81ea\u898b\u7336\u5982\u547d\u6839\u3002\u5584\u7537\u5b50\uff01\u82e5\u5fc3\u7167\u898b\u4e00\u5207\u89ba\u8005\u7686\u70ba\u5875\u57a2\uff0c\u89ba\u3001\u6240\u89ba\u8005\u4e0d\u96e2\u5875\u6545\uff1b\u5982\u6e6f\u92b7\u6c37\u7121\u5225\u6709\u6c37\uff0c\u77e5\u6c37\u92b7\u8005\uff0c\u5b58\u6211\u3001\u89ba\u6211\u4ea6\u5fa9\u5982\u662f\u3002<\/p>\n

<\/div>\n

Show scripture (English).<\/span>

<\/span><\/strong><\/p>\n

English:<\/h2>\n

Then the World Honoured One, addressing the bodhisattva Purifier of All Karmic Hindrances, said: \u201cExcellent, excellent! Good son, you have asked well for sentient beings of the degenerate age about the skillful methods of the Tath\u0101gata. Listen well, and I shall explain for you.\u201d The bodhisattva Purifier of All Karmic Hindrances reverently and joyfully received this teaching; those in the great assembly became silent and listened.<\/p>\n

\u201cGood sons, from beginningless time all sentient beings deludedly conceive and attach to the existence of self, person, sentient being and lifespan\u2014they discern these four distortions to be a real self-essence.\u201d<\/p>\n

\u201cFrom this they directly give rise to the two states of like and dislike. In this false essence, they again attach to falsehood. These two delusions interact to produce the path of deluded activity [karma], and since there is deluded karma, they deludedly perceive transmigration. Those who come to dislike sa\u1e43s\u0101ra deludedly perceive nirvana, and because of this are unable to enter pure enlightenment. It is not that enlightenment rejects those who are capable of entry\u2014rather, it is because those capable of entry do not awaken and enter. Therefore whether one’s thoughts are jumping around or silenced\u2014both conditions ultimately revert to delusion. Why? Because there is beginningless originally arisen ignorance which becomes the subjective ego; thus all sentient beings produce the eye of ignorance. The various natures of body, mind, etc., are nothing but ignorance. Take for example the person who does not want to end his own life. Therefore, you should know there is enjoyment of selfhood when things go well. When things don\u2019t go as one likes, then hatred and anger arise. Since this mind of like\/dislike nourishes ignorance, those who strive to cultivate the way never attain it.\u201d<\/p>\n

\u201cGood sons, what is the trace of self? It is that which is witnessed by the mind of sentient beings. Good sons, when you are in good health you naturally forget about your body. But when the body becomes sick, and you make an effort correct the infirmity, with the slightest application of moxibustion and acupuncture you are immediately aware of your existence as a self. Thus, it is only in reference to this witnessing that you perceive and grasp to an apparent self-essence. Good sons, every kind of witnessing from this level up to the Tath\u0101gata’s perfect perception of pure nirvana, is all the trace of self.\u201d<\/p>\n

\u201cGood sons, what is the trace of person? It is the cognition by sentient beings of the prior witnessing. Good sons, once the self is cognized it is not again recognized in the same way. It is the same in the case where that which is cognized is non-self. This cognition which has gone beyond every kind of witnessing, is the trace of person. Good sons, if, from this level of basic recognition of self up to the perfect recognition of nirvana as self, completely including the witnessing of principle, there remains in the mind even the smallest remainder of cognition, all are called the trace of person.<\/p>\n

\u201cGood sons, what is the trace of sentient being? It is that which is beyond the self-witnessing and cognition of the minds of all sentient beings. Good sons, take for example the person who says \u2018I am a sentient being.\u2019 What this person has called sentient being, is neither self nor other. Why is it not self? Since self is sentient being, it is not self. Why is it not other? Since the self is sentient being, therefore it is not other. Good sons, what sentient beings realize in witnessing and realize in cognition is nothing more than the traces of self and person. That which does not reach the traces of self and sentient being, yet which remains as realized, is the trace of sentient being.\u201d<\/p>\n

\u201cGood sons, what is the trace of lifespan? This refers to that which sentient beings realize through the mind’s illuminating pure awareness, that which is not perceivable by the totality of karmic wisdom is just like the life-faculty. Good sons, when one sees with the mind’s illumination, all these awarenesses are nothing but defilement. It is like hot water melting ice: there is no discrimination of the existence of ice or knowledge of the ice’s melting. The existence of a self and the awareness of a self are just like this.\u201d<\/p>\n

<\/div>\n

Commentary:<\/h2>\n

To answer Purifier\u2019s question, Buddha answered in four parts.<\/p>\n

The first part illustrates how sentient beings are deluded by four appearances. They are the appearances of self, person, beings, and beings of longevity (\u201clifespan\u201d in the text).<\/p>\n

On the four appearances.<\/span>

<\/span><\/strong><\/p>\n

Sentient beings are attached to these four appearances since beginningless time. As per the earlier text, they \u201cmistakenly take the Four Elements as the attributes of their bodies and the perceived shadows of the Six Objects as the attributes of their mind,\u201d mistaking the five aggregates as the characteristic of self, mistaking birth and extinction, the cyclical existence as the characteristics of person; mistaking the alternation between good and bad, the continuum of happiness and sadness, the continuum of changes as the characteristics of sentient beings, mistaking life as the perpetuality of vitality as the characteristics of longevity. Here beings with longevity include arhats as well as bodhisattvas who have yet eliminate their attachments to selves.<\/p>\n

<\/div>\n

The second part illustrates how the four appearances gives rise to further confusions.<\/p>\n

On how one mistakes the delusion as reality.<\/span>

<\/span><\/strong><\/p>\n

Not knowing the reality that exists originally, one mistakes the delusion as substantial. The delusion gives rise to further confusions in stages.<\/p>\n

    \n
  1. \n
      \n
    1. Giving rise \u201cto the two states of like and dislike.\u201d What opposes the self gives rise to dislikes; what is harmonious with the self gives rise to likes.<\/li>\n
    2. \u201cIn this false essence, they again attach to falsehood.\u201d The falsehood includes the two attachments to self, the \u201cego self\u201d and the \u201cphenomenal self.\u201d<\/li>\n
    3. The various falsehoods (attachments to selves) give rise to further delusions (\u201cthese two delusions interact\u201d).<\/li>\n
    4. \u201cThese two delusions interact to produce the path of deluded activity [karma].\u201d<\/li>\n
    5. \u201c[T]hey deludedly perceive transmigration.\u201d The flow of sa\u1e43s\u0101ra is illusory, but because of various delusive activities, it is perceived as substantial, resulting in karma, afflictions, and suffering.<\/li>\n
    6. By mistaking illusory sa\u1e43s\u0101ra as substantial, one comes to dislike sa\u1e43s\u0101ra, but this dislike is also delusional.<\/li>\n
    7. From the deludedly dislike of sa\u1e43s\u0101ra, one also deludedly perceives nirv\u0101\u1e47a. One becomes mistakenly attached to quiescence, mistaking nirv\u0101\u1e47a as substantial.<\/li>\n
    8. Given these various delusions, one is unable to enter pure enlightenment, deludely believes the practice is the entrance to enlightenment, believing that the path of practice leads an attainment of something new, thereby replacing the previous experience. For this kind of practitioners, \u201cwhether one’s thoughts are jumping around or silenced\u2014both conditions ultimately revert to delusion,\u201d because their understanding is itself delusional.<\/li>\n<\/ol>\n<\/li>\n<\/ol>\n

      Practitioners beware. It is not that the enlightenment that enters, nor is there enlightenment that rejects, but rather, \u201cthere is beginningless originally arisen ignorance\u201d in one\u2019s mind. One is governed by this ignorance such that one becomes trapped by the attachment to self. When there is an attachment to self, one cannot let go anything, the same way that no one would willingly give up one\u2019s life.<\/p>\n

      With the persistence of ignorance, likes and dislikes arise. Such likes and dislikes give rise to further ignorance, in turn ignorance and likes\/dislikes give rise to each other in perpetuality. This is the fundamental delusion such that one is unable to enter the path of practice.<\/p>\n

      <\/div>\n

      In the third part Buddha further explains the four appearances (\u201ctraces\u201d in the text). The four traces refer to four stages of realization in one\u2019s practice. At first, one cognizes the self, from which it proceeds in stages as the trace of person, sentient beings, and longevity.<\/p>\n

      On the trace of self.<\/span>

      <\/span><\/strong><\/p>\n

      1. The trace of self.<\/p>\n

      A person is not always aware of his or her body, but when something happens, one naturally grasps at one\u2019s body as the self. The scripture says, \u201c[W]hen the body becomes sick, and you make an effort correct the infirmity, with the slightest application of moxibustion and acupuncture you are immediately aware of your existence as a self.\u201d Taking one\u2019s body as a self, this is essentially ignorance as the self. This realization is not because of enlightenment, but rather, because of ignorance.<\/p>\n

      Similarly, one can also become attached to tath\u0101gata as the self, such as \u201cI have become tath\u0101gata.\u201d One may also become attached to nirv\u0101\u1e47a, such as \u201cI am in nirv\u0101\u1e47a.\u201d<\/p>\n

      Therefore, to speak of attachments of self and traces of self, one should know that this is one\u2019s ignorance grasping at the realization. This is not the same as what most people consider as \u201cI am naturally myself.\u201d Not knowing ignorance being the issue, it is difficult to eliminate it, the trace of self. Consider emptiness, for example, if one believes one has realized emptiness, the practitioner\u2019s sense of self has yet to be eliminated.<\/p>\n

      <\/div>\n

      On the trace of person.<\/span>

      <\/span><\/strong><\/p>\n

      2. The trace of person.<\/p>\n

      If the trace of self has been eliminated, one may then become trapped by the trace of person. This does not refer other people, we are still discussing the practitioner\u2019s own personhood, but now it is no longer an attachment to oneself as the self.<\/p>\n

      Not attached to oneself can be a form of realization, for it surpasses the self. However, it may become the trace of person. The trace of person can also be a form of realization. But just like the trace of self, it is the cognition of realization. Even with a tiny trace of cognition, regardless of how thorough one\u2019s understanding is, it still falls within the trace of peron.<\/p>\n

      If bodhisattva practitioners have the intent of \u201cI practice this or that dharma,\u201d no matter how well one\u2019s understanding is, it must fall within the trace of person. This is why it is said that sectarian biases should be eliminated in the practice.<\/p>\n

      <\/div>\n

      On the trace of sentient beings.<\/span>

      <\/span><\/strong><\/p>\n

      3. The trace of sentient beings.<\/p>\n

      What is the trace of sentient beings? This refers to places where self-realization has yet to reached. The scripture calls it \u201cthat which is beyond the self-witnessing and cognition of the minds of all sentient beings.\u201d<\/p>\n

      The scripture gives the example of a person who proclaims \u201cI am a sentient being,\u201d who considers themselves as neither self nor other. Why not self? I am \u201csentient being,\u201d therefore it is not a self. Why not other? \u201cI\u201d am sentient being, therefore it is not other.<\/p>\n

      But everyone knows that \u201cI am sentient being\u201d and \u201cother is also sentient being.\u201d This type of practitioner who grasps at the meaning of sentient being, cognizes it as neither self nor other. At the time of realization, one becomes trapped by the conceptualization, thereby believing one has become liberated from the trace of self and the self of person.<\/p>\n

      Here the trace of sentient beings is a case of being trapped by words and concepts. In truth, all words and concepts can become a trap at the time of realization. Examples include \u201cdependent origination,\u201d \u201cconsciousness only,\u201d \u201cemptiness.\u201d The traces of dependent origination, consciousness only, emptiness, these are all the trace of sentient beings. This is why Pr\u0101sa\u1e45gika of Madhyamaka and the Great Madhyamaka insist on not establishing their sects. The establishment of sects begets sectarian views, the trace of sectarian views.<\/p>\n

      <\/div>\n

      On the trace of sentient beings.<\/span>

      <\/span><\/strong><\/p>\n

      4. The trace of longevity.<\/p>\n

      Theravada practitioners entering nirv\u0101\u1e47a are called beings of longevity. In fact, bodhisattva practitioners entering nirv\u0101\u1e47a are also called beings of longevity. Entering the longevity refers to a practitioner who dwells in nirv\u0101\u1e47a but cannot leave.<\/p>\n

      How can one enter nirv\u0101\u1e47a but cannot leave? According to the scripture, it is to \u201crealize through the mind’s illuminating pure awareness, that which is not perceivable by the totality of karmic wisdom is just like the life-faculty.\u201d At nirv\u0101\u1e47a that is yet ultimate, one can yet coalesce \u0101laya with the nature of phenomena, it is only \u0101layavij\u00f1\u0101na (the storehouse consciousness) that coalesces with \u0101laya, thus giving rise to \u201cthe totality of karmic wisdom,\u201d but this wisdom is not yet self-illuminating, the practitioner enters \u0101laya as nirv\u0101\u1e47a. This state of wisdom realization is the trace of longevity. Calling it nirv\u0101\u1e47a because one has entered cessation-extinction.<\/p>\n

      Therefore the scripture says, a practitioner who grasps at the trace of longevity, one\u2019s mind is capable of illumination. The previous three types of awareness are all defilement for there exists the duality of subject and object, the subject and the object of awareness are not free from defilement. Practitioners with the trace of longevity have surpassed defilement, like hot water melting ice, where there is no longer ice. When the defilement of the previous three types is eliminated, though free from the duality of subject and object, the practitioner of longevity still grasps at the awareness like grasping one\u2019s life-faculty. As in the analogy of hot water melting ice, while there is no longer ice, one becomes attached at the melting.<\/p>\n

      <\/div>\n

      This completes the discussion of the four traces. Buddha would formally discussed the revelation of the nature of dharma next.<\/p>\n","protected":false},"excerpt":{"rendered":"

      Commentary: To answer Purifier\u2019s question, Buddha answered in four parts. The first part illustrates how sentient beings are deluded by four appearances. They are the appearances of self, person, beings, and beings of longevity...<\/p>\n","protected":false},"author":4,"featured_media":1270,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":[],"categories":[16],"tags":[],"_links":{"self":[{"href":"https:\/\/www.vbatoronto.org\/en\/wp-json\/wp\/v2\/posts\/1269"}],"collection":[{"href":"https:\/\/www.vbatoronto.org\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.vbatoronto.org\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.vbatoronto.org\/en\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/www.vbatoronto.org\/en\/wp-json\/wp\/v2\/comments?post=1269"}],"version-history":[{"count":2,"href":"https:\/\/www.vbatoronto.org\/en\/wp-json\/wp\/v2\/posts\/1269\/revisions"}],"predecessor-version":[{"id":1273,"href":"https:\/\/www.vbatoronto.org\/en\/wp-json\/wp\/v2\/posts\/1269\/revisions\/1273"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.vbatoronto.org\/en\/wp-json\/wp\/v2\/media\/1270"}],"wp:attachment":[{"href":"https:\/\/www.vbatoronto.org\/en\/wp-json\/wp\/v2\/media?parent=1269"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.vbatoronto.org\/en\/wp-json\/wp\/v2\/categories?post=1269"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.vbatoronto.org\/en\/wp-json\/wp\/v2\/tags?post=1269"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}