Phenomenon of Seft-Nature
“Form” is a phenomenon. Phenomena throughout the boundless space of the entire dharma realm are called the “myriad forms and appearances.” Where do they come from? They arise from the transformation of our own fundamental nature. It is like dreaming: when you dream, there are scenes and forms within the dream. Where do these forms come from? They arise from the mind that is capable of dreaming. It is also said that this manifestation does not occur in a sequence of before and after, but arises all at once simultaneously. We know that dreams are manifestations of our own mind; therefore, we also understand that the entire dream world is mind itself. If you ask what form the mind has, when you are dreaming and think of something, that very state of mind determines what kind of conditions will appear—it transforms into the “aspect of appearances.” Thus, upon seeing the appearances of that realm, one can know the condition of the mind.
“Nature” refers to the True Suchness original nature. What does our true nature look like? When your six sense faculties contact the six sense objects, that is the appearance of True Suchness. The phenomena we see before us are manifested from our own mind; they are the aspect of appearances of our own nature. Whether these appearances are good or bad depends on our own transformation. If your mind is good, it manifests good appearances; if your mind is evil, it manifests evil appearances. Appearances change according to the mind. The good and bad in the Ten Dharma Realms are all manifested by oneself—one cannot blame others or resent heaven or people! Therefore, “the totality of form returns to nature.”
Where is nature? All phenomena are nature itself. If you understand this principle, even the penetrating sayings in Chan Buddhist recorded sayings become very meaningful. After those practitioners have entered realization, if you ask them, “Where is the Way?” Master Zhaozhou would say, “Have some tea!”—drinking tea itself is the Way! Thus, “Zhaozhou’s tea” refers to awakening the mind and seeing one’s nature. There is no dharma that is not it; every dharma is the Way, the state of seeing one’s nature. Take any phenomenon at random—none is not it. It is like dreaming: are the dream scenes not mind? The dream is created by mind; therefore, every realm is entirely mind! The whole mind becomes the dream, and the entire dream is mind. Your own body in the dream is also created by your own mind. The people you see in the dream are likewise manifestations of your own mind. Mountains, rivers, great earth, trees, flowers, grass in the dream—all are created by your own mind. Apart from your own mind, there is no single dharma. This is “outside mind there is no dharma; outside dharma there is no mind.” Only then can one truly understand the Buddha’s teaching of “great compassion without conditions, same-body great compassion.” Indeed, all phenomena in the universe and oneself share the same essence, the same mind-nature. This reveals that “nature and form are not two things”; nature and form are one, not two. Both the Nature School and the Characteristics School explain this principle very thoroughly.
“Nature and form” are one, not two—this is indeed so—but very few can truly realize and enter this state. If one truly realizes it, then in daily life there is benefit and freedom. If one has not realized it, then nature and form remain separate. What conditions are needed to realize it? One must have considerable meditative stability and a fairly pure mind. How does one attain a pure mind? The old saying still applies: “One must let go of delusive thoughts and attachments.” Because of delusive thoughts and attachments, the mind is not pure. Without a pure mind, one cannot enter this state. Only when the mind is pure can one enter this realm and gain true benefit. In principle, we may understand it, but in practice we cannot accommodate it or experience it. Understanding the principle is what the ancients called: “Principle can be suddenly awakened, but practice must be gradually eliminated.” What must be eliminated? Delusive thoughts and attachments. After eliminating them, that is “realized enlightenment”; what we have now is only conceptual understanding. Conceptual understanding cannot cut off afflictions and cannot end birth and death—only realized enlightenment can.
In summary, there are three natures:
– The nature of “imagined attachment” (parikalpita-svabhāva)
– The nature of “dependent arising” (paratantra-svabhāva)
– The nature of “perfectly accomplished reality” (pariniṣpanna-svabhāva)
Imagined attachment nature refers to universally constructing and clinging to all phenomena as truly existent. What is dependent arising nature? It is the arising of mind and thought based on causes and conditions. Realizing true emptiness upward is the perfectly accomplished nature; turning downward into discrimination is imagined attachment nature. Perfectly accomplished nature is the complete and true inherent spiritual reality.
For example, walking on a road at night in darkness, one sees a long black rope and becomes doubtful: “Could it be a snake? A venomous snake might kill if it bites.” Fear arises. Later, upon closer inspection, it is just a rope. If the rope is cut into segments, each segment arises from conditions and ceases due to conditions; it has no self-nature and is therefore empty. In summary, universally imagining and clinging to all dharmas as having a real self is like mistaking a rope for a snake—this is the function of imagined attachment nature. Depending on various conditions coming together, things arise—like seeing the rope as segments—this is the function of dependent arising nature. When the mind is perfectly clear and not deluded by consciousness, it leaves both dependent arising and imagined attachment, attaining the patient endurance of non-arising dharmas, where only true emptiness remains, perfectly complete reality—like the rope being understood as empty segments. This is the function of perfectly accomplished nature.
We all cling to illusory notions, taking the false as real, taking suffering as joy, seeing everything unclearly. Because we do not see clearly, delusion deepens. This is the state of “abandoning enlightenment and following defilement.” If one abandons defilement, one aligns with enlightenment. Let go of the defiled mind of worldly dharmas—this is the purity of self-nature. If the defiled mind is not let go, the true inherent wisdom cannot manifest.
Some people are very intelligent and have strong memory. Why? Because in past lives they had fewer delusive thoughts, so in this life they are intelligent. If in this life one has fewer delusive thoughts, then in the next life one will certainly be more intelligent than in this life. If in this life one has many delusive thoughts, then one exhausts the wisdom and intelligence of previous lives, and the next life becomes more foolish. If one cannot use one’s wisdom, one falls into upside-down delusion; if one can use one’s wisdom, then there is less delusion. In short, intelligent people have fewer delusive thoughts, while foolish people have more. Why? Because their capacities differ, and therefore their views differ.
Delusive thoughts are discrimination and attachment. Those with wisdom have very few delusive thoughts; they clearly understand worldly matters without needing further rumination and thus can transcend the Three Realms. Foolish people have many delusive thoughts; they become confused and fall into cyclic existence, unable to distinguish truth from falsehood, right from wrong, and thus fall into the three evil paths. Those with wisdom are able to accomplish things; those without wisdom have things done to them. Those with wisdom can transform their circumstances; those without wisdom are controlled by circumstances. This is the key point. Therefore, when listening to sutras and teachings, one must not add more conceptual layering. What is originally easy to understand becomes unclear because one keeps adding speculation. The more one seeks, the farther one goes—one departs from self-nature. Why is this? Because one lacks the “eye to choose dharma.” If one has the eye to choose dharma, then whatever dharma comes can be directly understood without wasting effort.
The nature of dharmas is still and unmoving. Their function is “responding without obstruction.” They have no form or appearance, so one must “sweep away all dharmas and detach from all forms.” With discrimination, it cannot be called emptiness. One who studies Buddhism should be like space itself—without attachment to “dharmas,” and even less attachment to “self” and “others.” The essence of dharmas is “language and thought are cut off, and the place of mental activity ceases”—beyond words and speech, it is true, equal, pure, and quiescent.
“The wise can observe
All things are impermanent
All dharmas are empty and without self
Forever detached from all appearances”
