Bodhisattvas Asks for Clarification

Chapter Ten

 

 

SUTRA:

All dharmas have no function,
Nor do they have any substance.
Thus every one of them
Knows not all the others. 

COMMENTARY:

All dharmas comprise dharmas of form; dharmas of mind; dharmas interactive with the mind; dharmas not interactive with the mind; and, unconditioned dharmas [as delineated in The Shastra on the Door to Understanding the Hundred Dharmas, by Vasubandhu Bodhisattva]. They have no function. That is, all dharmas are without any function of their own. Why is that? It is because they haven’t any substance. If they had a substance, they could have a function. 

But since they haven’t any substance, how could they have a function? It is because all dharmas are empty and have no actual substance that they are without any function.

Moreover, dharmas basically have no self of their own. Since they have no self, then how could they have a function? That is why the text says, “All dharmas have no function.”

Well, since all dharmas have no function, why did the Buddha go ahead and speak the Dharma? Since all dharmas have no function, what use could there be in saying anything at all?

We should all realize that:

All the Dharma the Buddha spoke
Was in response to the minds of all beings.
Were it not for all those minds,
Of what use would the Dharma be?

The Buddha expounded the Dharma only because sentient beings have so many different mentalities, along with their correspondingly different problems; the Dharma was spoken by the Buddha to counteract sentient beings’ many problems. If there were no problems, then the Dharma would be useless. For every problem, there is a dharma to cure it.

And yet, the methods—that is, the dharmas—that are employed are themselves without any actuality. They are hypothetical and illusory. There is an analogy to explain this: A person gets sick, and asks a doctor to diagnose his illness. After examining the patient, the doctor writes a prescription. Then the patient uses the prescription to buy his medicine. After obtaining the medicine, he ingests it. Having ingested it, he may quickly become well. After having finished taking the medicine and being cured of his illness, he certainly would not buy more medicine and continue to take it, for were he to do so, he might overdose and even die. Once the sickness is gone, to continue taking medicine is totally unnecessary and superfluous. The basic substance of Dharma is like that medicine. If you have an ailment, you take the medicine. But once the ailment is gone, you dispose of the medicine. As the Vajra Sutra says:

Since even the Dharma should be relinquished,
How much the more should that which is not Dharma.

This is what is meant by all dharmas being without any function. Without anyone to use them, they are left without any basic substance or purpose.

Nor do they have any substance. They are devoid of any true, actual substance—they are empty. Thus, every one of them, being without any substance or function, knows not all the others. There is no mutual recognition among dharmas themselves. That is to say, form dharmas are unaware of mind dharmas; and mind dharmas do not recognize form dharmas. The dharmas interactive with the mind do not know the dharmas that are not interactive with the mind. In the same vein, the dharmas that are not interactive with the mind are unaware of the dharmas that are interactive with the mind. And this is even more the case with the unconditioned dharmas. Because all dharmas are empty and quiescent, they are devoid of any awareness. The word “dharma” is just that—only a term, a name we use. Thus, each one “knows not all the others.” There is no mutual awareness among dharmas.

SUTRA:

As with the water in a river
Which forms torrents and rapids
That are mutually unaware,
So, too, is it with all dharmas. 

COMMENTARY:

The true character of all dharmas is empty; nevertheless, we can explain dharmas using analogies.

Water is the first element we will consider-- the water in a river. The water is active; it has a flow. The flow of water can be used as an analogy for all dharmas.

Fire is the second element used as an analogy for the true character of all dharmas. Fire has bright flames, which flare up and die down. The flaring up and dying down of a fire’s flames is another analogy for the true character of all dharmas.

The third element used as an analogy is that of wind. The various movements of wind do not know each other; and, that is analogous to the true character of all dharmas.

The fourth element used as an analogy is that of earth. Earth has a supportive, sustaining quality, and that quality is analogous to the true character of all dharmas.

Now we will explain the first analogy, that of the flow of water. In the flow-of-water analogy for the true character of all dharmas, a ten-part analysis is applied. This ten-part analysis demonstrates that even though the waves in the water are mutually unaware, they are what makes it possible for the water to flow.

The first of the ten-part analysis regarding the flow of water [taken from National Master Qing Liang’s Prologue to the Flower Adornment Sutra] is that: The flow ahead does not flow of itself, but is pushed by the flow that follows it. Therefore, the flow ahead has no nature of its own; and, since it has no nature of its own, it cannot be aware of the flow that follows it.

That leads to the second part of the analysis, which is: Although the flow that follows, pushes the flow ahead of it, yet it does not overtake the flow ahead, and therefore they are mutually unaware. Although it pushes the flow in front of it, no matter how much it pushes, it will never be able to push the flow in front out of its way so that it replaces it. That is impossible. And so The Prologue explains, “Since the flow that follows can never overtake the flow ahead of it, although the flow ahead has no nature of its own, still it does have its own separate movement. The flow that follows behind has no way to overtake the flow ahead of it. And for this reason, the flow ahead and the flow that follows behind are mutually unaware; they do not know each other.

The third is: The flow that follows also does not flow of itself. The flow that follows behind cannot push itself forward, either. It is because the water ahead draws it forward that it flows. The flow ahead attracts it, and that is what causes the flow behind to move along. Thus, the flow that follows is without a nature of its own and so cannot know the flow at the front. Because it has no nature of its own, it cannot be aware that there is a flow ahead of it, which is drawing it forward.

The fourth is: Although the flow ahead pulls along the flow that follows, it will, nonetheless, never fall behind the flow that follows. Therefore, they are mutually unaware. The flow ahead pulls along the flow behind it. Although the flow ahead has no nature of its own, it does have its own movement, and it cannot exchange places with the flow behind it. Therefore, they are mutually unaware.

The fifth is: That which is able to push, and that which is pulled are not two; and so there is no mutual knowing. That which is able to push is the flow that follows; it pushes forward the flow ahead of it. And it is drawn forward by the flow ahead of it. Even though they are said to be two different things, in fact they aren’t two. There is no way to identify a single entity so how could there be two? For this reason, as well, there can be no mutual knowing.

The sixth is: That which can pull and that which is pushed, are not two, and so there is no mutual awareness. The flow ahead that is able to pull, and the flow that is pushed by the flow that follows, in fact, not two separate things. When we observe the superficial, visible aspects, we see a flow ahead and a flow that follows. But actually not even one of these flows exists. That being the case, it is not possible for there to be mutual knowing.

The seventh is: That which is able to push and that which is pushed are not two, and so there is no mutual awareness. There is neither one that can push, nor one that is pushed; there is no duality. Since there is no duality, there is no way for there to be mutual knowing.

The eighth is: That which is able to pull together with that which is pulled are not two, and so there is no mutual awareness. The flow at the front is able to pull; the flow that follows it is what is pulled. And yet inherently they are the same; they are actually not two different things. Therefore, again, they do not know each other.

The ninth is: That which is able to push and that which is able to pull cannot be realized simultaneously. The flow that follows is able to push along the flow ahead of it. And the flow ahead is able to pull along the flow that follows it. But those two things cannot exist simultaneously. When one is able to push, then the other one is not able to pull at the same time. And if one is able to pull, the other one is not able to push at the same time. Those two situations cannot occur together. Hence, again, there is no mutual awareness.

The tenth is: That which is pushed and that which is pulled likewise cannot be realized simultaneously; therefore, there is no mutual awareness. The flow ahead is what is pushed by the flow that follows. And the flow that follows is what is pulled by the flow ahead. But those two cannot occur simultaneously. They cannot be fully realized at the same time, and so there is no mutual knowing.

The above ten-part analysis is made to illustrate that originally the flow of water is empty; that originally there is no flow ahead and no flow that follows. No such distinctions actually exist. It is only because we ordinary people look for differences where no differences exist that we want to bring up these principles and make all these distinctions. The original substance of all dharmas, the true character of all dharmas, is empty and quiescent; it is totally void. And that is why the Venerable Sixth Patriarch said,

Originally there is not a thing
So where can the dust alight?

Therefore, the text here says that the true character of all dharmas is like the water in a river, which forms torrents and rapids. The rapids are as if competing. The wave that follows pursues the wave ahead of it. And the wave ahead likewise pursues the wave ahead of that. The wave ahead pulls along the wave that follows, which also pulls along the subsequent wave. They mutually pull each other along; they mutually push each other forward. The rapids rush by and then are gone, and they are mutually unaware. The flow of the river that moves ahead and the flow that follows it are mutually unaware. So, too, is it with all dharmas. The basic substance of the true character of all dharmas is also like that; it accords with this same principle.

Earth is that way, fire is that way, and wind is also that way. These four—water, wind, earth, and fire—comprise what we call the four elements. The four elements are both mutually aiding and mutually opposing. If you know how to apply them skillfully, then the four elements of earth, fire, water, and wind are mutually enhancing. But if you do not know how to use them in the right way, they are mutually destructive.

Our human bodies are made up of the four elements—earth, water, fire, and wind. Within our bodies there is heat, which belongs to the primal element fire. Saliva, urine, and excrement all belong to the primal element water. Our skin, flesh, muscles, and bones are all of the primal element earth. And our breath is of the primal element wind.

When we die, the four elements in our bodies disperse. A human birth is the result of the coming together of the four elements. When they unite, they comprise a human body. At death, when they disperse, they return to emptiness. They return to the void. That which belongs to the primal element water turns back to water; that which belongs to the primal element fire returns to fire; that which belongs to the primal element wind returns to the wind; that which belongs to the primal element earth turns back to earth. The skin, flesh, muscles, and bones turn to dust; that part of our bodies which is liquid is reunited with the element water; our breath is reunited with the element wind; and, the heat of our bodies is reunited with the element fire.

These four elements do not exist in a fixed location. Space itself contains water, fire, earth, and wind. The four elements exist all throughout space. For example, during the daytime, the sun shines, and that is the primal element fire reaching to the ends of space and pervading the Dharma Realm. At night, the moon rises, and that is the primal element water reaching to the ends of space and pervading the Dharma Realm. At night, lots of dew and moisture form in the atmosphere; where does it come from? It comes out of space. And what about wind? Well, isn’t there wind in space?

Someone is thinking, “Of course, you could say that in space there is fire, water, and wind. But how can you claim there is earth in space?”

Well, where would you say earth is found? Earth also exists within space. If you don’t see it, just take a look and see how many particles of dust there are floating around in the air. Those particles of dust belong to the primal element earth. It is right within space that the four elements—earth, fire, air, and water—abide.

When those four elements disperse, they reach to the ends of space and pervade the Dharma Realm. When they unite, they form a human body for you to make use of. If you are endowed with a fifty-year life span, you borrow these primal elements for fifty years. If you are endowed with a hundred-year life span, you have the four elements that make up your body on loan for a hundred years. But then, when your time comes up, all the elements disperse, and each one returns to its source.

In discussing water, there is sweet water, bitter water, salty water, and bland (fresh) water. Thus water may be classified into many different kinds. Fire can also be classified into many different kinds: there is the fire that comes from burning wood; the fire from burning coal; the fire in gasoline; and, the fire in electric lights. There are many, many different kinds of fire, not just one.

There are likewise many different kinds of wind and many different kinds of earth. For example, agronomists know that a certain crop may grow in the type of soil at one location but not at another; each region has its own native plants that grow best there.

All of those things are simple examples of the myriad transformations of the four elements. Should you wish to investigate further into the principles governing even one of the elements, you would never be able to finish. And so, whether you investigate from the point of view of science or philosophy, or whatever field of study you chose—you would never be able to exhaust your study of the four elements. You would never be able to investigate them to their ultimate origin.

Now we are using the four elements as an analogy for the true character of all dharmas. Our human births are the result of the combination of the four elements, and when those four elements disperse, we die. Therefore, you might wonder, “Do we people really have an inherent nature?” Yes we do. That is our Buddha nature. If we did not have the Buddha nature, then why is it that a clay image of a person is unable to speak? And why is it that a wooden statue of a person is unable to walk? And why is it that a stone image of a person is so lazy? And so it is said,

Of all the myriad things that exist,
Human beings are most miraculous.

That is because people have the Buddha nature. Possessing the Buddha nature, we are “borrowing the false to cultivate the true.” This false combination of the four elements—this “stinking skin bag”—can be used to cultivate and realize our original self-mastery, to realize the Greatly Enlightened Buddha nature of a Thus Come One. That being the case, it should not be that in every instance, in every movement, there is a “me” involved. It should not be that we always put “me” first. We should not think “I’m number one,” “I’m really somebody special,” “I’m the greatest!” That is just being attached to fame and profit, both of which are vain and illusory. In fact, everything in this world is that way. Only our original wisdom is real. Being able to return to the light of your own original wisdom is what is true.

Several thousand years ago, the Buddha discovered his original wisdom; he investigated and arrived at ultimate understanding. And now we are learning from the Buddha and investigating to find our own innocent Buddha nature. Originally we are all potential Buddhas, but because the false has come from the true, in the process we have gotten confused. The true and the false alternately succeed one another: from the true arises the false; and the false relies upon the true. They follow one another in an unending cycle. What is said to be true also has a bit of falseness to it. And what is said to be false has a bit of truth to it as well. That is the intermittent succession of the true and false.

The true and the false both come into being and then cease to be. Whatever is produced will be extinguished. At the moment the false is extinguished, the true manifests. And once the true is manifest, the false comes forth and there is the false once again. The true and then the false both arise and are extinguished. The false relies on the true to function, and that is synonymous with ignorance. So it is said:

One unenlightened thought produces the Three Subtle Appearances.

It all arises from ignorance. From the true, the false arises. The false is supported by the true. It is within the true. True and false are like the back and palm of a hand. The back of the hand cannot exist separate from the palm of the hand; the palm cannot exist separate from the back. And so it is said, “Afflictions are just bodhi.” The principle is the same. Afflictions cannot exist separate from bodhi; there is no bodhi that is apart from afflictions. They are one and the same. This is also like our recent discussion of how ice is just water, and water is just ice: when ice melts, it turns into water; and when water freezes, it turns into ice. Water’s freezing and turning into ice is analogous to afflictions arising; yet the ice can melt and change back to water. We need to go back to the origin—return to our own nature as it originally is—and not be turning water into ice.

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