The Ten Inexhaustible Treasuries

Chapter Twenty-Two

 

 

 

VII The Treasury of Wisdom

Sutra:

“Disciples of the Buddha, what is the Bodhisattva Mahasattvas’ Treasury of Wisdom? These Bodhisattvas have a true knowledge of form, a true knowledge of the accumulation of form, a true knowledge of the extinction of form, and a true knowledge of the path that leads to the extinction of form.

Commentary:

Disciples of the Buddha, the Bodhisattva Forest of Merit and Virtue again calls out and says, “All of you disciples of the Buddha, what is the Bodhisattva Mahasattvas’ Treasury of Wisdom? What is the Treasury of Wisdom that the Great Bodhisattva among Bodhisattvas is complete with?”

These Bodhisattvas have a true knowledge of form. These Bodhisattvas have true and actual knowledge of the form skandha. That is to say that they truly and actually, totally understand that the form skandha is false and empty. From the existence of the form skandha, suffering, accumulation, extinction, and the Way are all produced. These are the Four Noble Truths. These Bodhisattvas totally understand the Four Noble Truths. So the text says, “These Bodhisattvas have a true knowledge of form.” They aren’t tied up by the accumulation of suffering.

These Bodhisattvas have a true knowledge of the accumulation of form. The truth of accumulation is characterized by the “beckoning” nature of the form skandha. The Bodhisattvas have true, actual knowledge of this truth.

These Bodhisattvas also have a true knowledge of the extinction of form. They actually understand the certification and attainment of the Truth of Extinction within the form skandha.

And they have a true knowledge of the path that leads to the extinction of form. These Bodhisattvas thoroughly understand the method for cultivation and attainment of the Way with respect to the form skandha, and so they have a genuine understanding of the method that leads to certification to the Truth of Extinction.

And so, with respect to the Four Noble Truths of Suffering, Accumulation, Extinction, and the Way—we want to have true, factual, and real knowledge. The Bodhisattvas know that the skandha of form is empty.

Sutra:

“They have a true knowledge of feeling, thinking, activity, and consciousness; a true knowledge of the accumulation of feeling, thinking, activity, and consciousness; a true knowledge of the extinction of feeling, thinking, activity, and consciousness; and a true knowledge of the path that leads to the extinction of feeling, thinking, activity, and consciousness.

Commentary:

People are unable to understand that the Five Skandhas of Form, Feeling, Thinking, Activity, and Consciousness and the Four Noble Truths of Suffering, Accumulation, Extinction, and the Way, are actually perfectly fused without any obstruction. They cannot comprehend their interconnection. Consequently all different kinds of attachments are produced just like the silk worm when it spews out silk and ties up its own body. If you understand the principle involved here, then you’ll attain liberation. If you attain liberation, then you won’t be confused by Suffering, Accumulation, Extinction, and the Way. You’ll be able to stop suffering, cut off accumulation, aim for extinction, and cultivate the Way. If you don’t understand the principle involved here, then you won’t know about stopping suffering, or about cutting off the accumulation of suffering. You won’t be able to aim for extinction, or be able to cultivate the Way.

You can apply the Four Truths to the Form skandha and understand that it is empty. You can do the same with the skandhas of Feeling, Thinking, Activity, and Consciousness. If you understand this, then your self-nature won’t be covered over by the Five Skandhas. It will emit light. You will illumine and view the Five Skandhas as empty and cross over all suffering and difficulty.

“Feeling” is defined as reception. “Form” is described as hard and solid. It has shape and appearance. The Feeling Skandha has no form or appearance; there is reception or sensation. If one is attached to the Form Skandha, then the Feeling Skandha arises out of that attachment. One becomes greedy for feelings. One wants to take in the experience of the Form Skandha. The desire to “feel” or experience some state gives rise to the Skandha of Thinking. One starts thinking all the time. From this constant thinking, the Skandha of Activity arises. It is characterized by the constant shifting and flowing of thoughts which never stop. Once there is the Skandha of Activity, then discrimination arises. There come into being all kinds of discriminations, opinions, prejudices, and understandings, all of which are functions of the conscious mind. This is the Skandha of Consciousness.

They have a true knowledge of feeling, thinking, activity, and consciousness. In the same way, these Bodhisattvas truly and actually understand and penetrate the Skandhas of Feeling, Thinking, Activity, and Consciousness. A true knowledge of the accumulation of feeling, thinking, activity, and consciousness. They also have true and actual knowledge of the beckoning feelings within the Skandha of Feeling, Thinking, Activity, and Consciousness as revealed in the Truth of Accumulation.

They have a true knowledge of the extinction of feeling, thinking, activity, and consciousness; and a true knowledge of the path that leads to the extinction of feeling, thinking, activity, and consciousness. They also have a genuine understanding of the extinction of the accumulation of suffering and of the way that leads to that extinction. You must also genuinely comprehend, perceive, and recognize these. Then it won’t be possible to be confused by any states. To not be turned by any states is to be able to turn the states. Then ultimately you’ll be able to obtain the Unsurpassed Bodhi Fruit.

Sutra:

“They have a true knowledge of ignorance, a true knowledge of the accumulation of ignorance, a true knowledge of the extinction of ignorance, and a true knowledge of the path that leads to the extinction of ignorance. They have a true knowledge of craving, a true knowledge of the accumulation of craving, a true knowledge of the extinction of craving, and a true knowledge of the path that leads to the extinction of craving.

Commentary:

The Five Skandhas and the Four Noble Truths have been explained up to this point. We should all truly and totally understand these. Now the text talks about the Twelve Links of Conditioned Co-Production. The first of these twelve is ignorance. They have a true knowledge of ignorance. One should truly have an understanding of ignorance in relation to the truth of suffering. What is ignorance? It’s just not understanding anything. There is nothing that someone who is ignorant truly understands. Ignorance gives rise to activity. From activity comes consciousness, from consciousness comes name and form. Once there is name and form, then the six entrances-the six sense organs of the body (eyes, ears, nose, tongue, body, and mind) come about.

From the six sense organs comes contact. Once there is contact there is feeling. From feeling is brought forth craving and because of craving there is grasping. Grasping leads to existence. When there is existence, there is future rebirth. Birth is followed by old age and death. So these Twelve Links of Conditioned Co-Production flow in succession. They are produced one right after the other. The first is ignorance. If there is no ignorance, there won’t be any activity. If there isn’t any activity, then there won’t be any consciousness. If there is no consciousness, then there is no name and form. With no name and form, there won’t be the six sense organs. Without the six sense organs there can’t be any contact. Without contact there can’t be any feeling. Without feeling there is no craving. With no craving there is no grasping. With no grasping there is no existence. When there is no existence then there won’t be future births. And without birth, there can’t be any old age or death. So the principle here is very simple, but those who truly understand it are very few.

If in a single thought there is no awakening, then the three fine marks are produced and one is covered over by ignorance. And it is just because of one unenlightened thought that there is ignorance. From that there arise the three fine marks: the mark of manifesting, the mark of karma, and the mark of turning. So with respect to ignorance there has to be true and actual knowledge. One should truly and fully understand ignorance.

They have a true knowledge of the accumulation of ignorance. Ignorance within the truth of suffering should truly and actually be known. Ignorance within the truth of accumulation should also truly and actually be known. A true knowledge of the extinction of ignorance. Ignorance within the truth of extinction should truly and actually be known. And a true knowledge of the path that leads to the extinction of ignorance. Ignorance within the truth of the methods that lead to extinction should truly and actually be understood. If there can be true knowledge of it, then one can break through ignorance and there won’t be any trouble at all.

They have a true knowledge of craving, a true knowledge of the accumulation of craving, a true knowledge of the extinction of craving, and a true knowledge of the path that leads to the extinction of craving. Why do we turn in the six paths? It’s because of one thought of ignorance that we get involved in activity. Why is it that we get involved in activity and turn in the six paths? It’s because of craving and love. If one understands how this craving is produced and what relationship it has with ignorance and the truths of suffering, accumulation, extinction, and the methods that lead to the extinction of this craving, then one won’t have to flow and turn within any of the six paths of rebirth. But one’s understanding has to be genuine and unobstructed.

Those enlightened to conditions cultivate these Twelve Links of Conditioned Co-Production and understand that this is how is all begins. It all begins because there is ignorance. So they don’t conduct their activities through ignorance. I always say this about ignorance but people still don’t know what I mean. What is ignorance? I’ll tell you very clearly again. Ignorance is just when you say, “I don’t know.” That’s ignorance. Whenever anyone says, “I don’t know”, that’s ignorance manifesting. That’s what ignorance is. If you don’t know, then why do you do the things you do? If you don’t know then why do you do things that are upside down? It’s just from ignorance. So when you do things don’t use “I don’t know” to conduct yourself. If you use the mind of “I don’t know” to do things, that’s just being upside down.

Now that we are explaining the Avatamsaka Sutra, you have to have true and actual knowledge. You have to truly and actually understand what is going on. If you half understand and half don’t understand, that’s just being ignorant. If it seems like you know but don’t really know that’s just ignorance. Those of us who investigate the Buddhadharma have to break through our ignorance so that the Dharma Nature can be revealed. If one is able to break through ignorance one won’t be upside down. If one is able to reveal the Dharma Nature one will be intelligent and one will give rise to wisdom. The place where you apply effort is right before your eyes. You don’t have to be far off to find what you should do.

Some people still don’t understand ignorance. They say, “Ignorance is ‘I don’t know,’ and ‘I don’t know’ is ignorance. Then why is it called ignorance and not ‘I don’t know’?” Well, I’ll tell you now and then you’ll understand. When you are asleep, that’s called ignorance. When you wake up that’s called “I don’t know”.

Sutra:

“They have a true knowledge of Sound Hearers, a true knowledge of the Dharmas of Sound Hearers, a true knowledge of the Accumulation of Sound Hearers, and a true knowledge of the Nirvana of Sound Hearers.

Commentary:

They have a true knowledge of Sound Hearers. A “Sound Hearer” is one who has enlightened to the Way upon hearing the sound of the Buddha. Which sound of the Buddha has he awakened to? He has awakened to the Way through the Dharma of the Four Holy Truths. The Four Truths are suffering, accumulation, extinction, and the Way. He has a true and actual understanding of these types of Dharmas.

You ought to have a genuine, reliable, and thorough understanding. This understanding shouldn’t be skin-deep or superficial. It should reach to the heart of the matter—the true and actual nature.

A true knowledge of the Dharmas of Sound Hearers. You should really, truly know the dharmas which are cultivated by a Sound Hearer.

A true knowledge of the Accumulation of Sound Hearers. You should also have a genuine understanding of the nature of beckoning of accum-ulation. You should know how to cut off affliction, certify to Bodhi, and attain Nirvana. So the text goes on to say, and a true knowledge of the Nirvana of Sound Hearers. They also know which Dharma the Sound Hearer cultivates to attain Nirvana, that is, the nature which is neither produced nor extinguished. The Bodhisattvas have a reliable understanding of how the Sound Hearers obtain the Four Virtues of Nirvana, which are;

• Permanence
• Bliss
• True Self
• Purity

They profoundly understand these at all times.

Sutra:

“They have a true knowledge of Solitarily Enlightened Ones, a true knowledge of the Dharmas of Solitarily Enlightened Ones, a true knowledge of the Accumulation of Solitarily Enlightened Ones, and a true knowledge of the Nirvana of Solitarily Enlightened Ones.

“They have a true knowledge of Bodhisattvas, a true knowledge of the Dharmas of Bodhisattvas, a true knowledge of the Accumulation of Bodhisattvas, and a true knowledge of the Nirvana of Bodhisattvas.

Commentary:

“They have a true knowledge of Solitarily Enlightened Ones. A “Solitarily Enlightened One” is one who has become enlightened on his own. He has suddenly awakened and penetrated through to understanding. He understands the great function and the entire substance of the nature. He understands the external and internal manifestations and the subtle and coarse aspects of all the myriad things.

“Solitarily Enlightened” is another name for the Conditionally Enlightened One. They are both enlightened to conditions. When a Buddha is in the world and speaking the Dharma, people who become enlightened upon hearing the Dharma of the Twelve Links of conditioned Co-Production are called “Those Enlightened to Conditions.” When there is no Buddha in the world there are still people who cultivate the Twelve Links of Conditioned Co-Production. They cultivate on their own, become certified on their own, enlighten on their own, and finish their own business. They are called Solitarily Enlightened Ones. Those Solitarily Enlightened cultivate the Twelve Links of Conditioned Co-Production.

In springtime they see the white flowers blossom.
In the fall they see the myriad things decay and wither away.

Observing this process whereby things are born and die naturally, they suddenly open great enlightenment. So they are called Solitarily Enlightened Ones. We should also genuinely understand how they become enlightened and realize the fruit.

They have a true knowledge of the Dharmas of Solitarily Enlightened Ones. How is it that one becomes Solitarily Enlightened? We should contemplate how they become enlightened to the Twelve Links of Conditioned Co-Production. We should understand this very truly and clearly.

They have a true knowledge of the Accumulation of Solitarily Enlightened Ones. How is it that the Solitarily Enlightened One can cut off accumulation? How is it that they cut off afflictions that mass together? You should understand this thoroughly too. This is not to say you look into the afflictions that Solitarily Enlightened Ones have once they have certified to that state. Rather, it means you look into how they cut off afflictions and thereby are certified to the fruition of Solitarily Enlightened Ones. It’s true that Solitarily Enlightened Ones still have afflictions, but those afflictions are very fine and minute, not at all like the afflictions that ordinary people have. Some people are, for instance, always getting angry. People who get angry have affliction. We should investigate why it is that people have anger and affliction. It’s because people with this kind of affliction are very selfish. If they weren’t selfish, they wouldn’t have afflictions. If you weren’t selfish then even if people scolded you, you wouldn’t get afflicted. The reason we get upset is because we are selfish.

Why do we give rise to afflictions? It’s because we try to use our afflictions like a shield to protect our own egos. We put up this shield of anger or some other affliction with the hope that we won’t get harmed or have to take a loss. In fact, this is completely the wrong way to go about it. If you aren’t selfish, then what is the ego? Who is the “I” you are trying to protect?

Without self and others,
Contemplate at ease.
Where there’s no emptiness or form,
View the Thus Come One.

If you want to cut off afflictions, you first have to cast aside your selfishness. Those who are Solitarily Enlightened have done so. They have an understanding of the Truth of Accumulation. They have cut off afflictions. Once one renounces selfishness one can come to truly know what it means to be open minded and unselfish, to be straight and upright and not at all prejudiced. This is the understanding of the Accumulation of Solitarily Enlightened Ones.

And they have a true knowledge of the Nirvana of Solitarily Enlightened Ones. The Nirvana which Solitarily Enlightened Ones certify to is Nirvana with Residue. “With Residue” means that although they have ended birth and death, there are still some habits, afflictions, and ignorance remaining. Sound Hearers and Solitarily Enlightened Ones have ended share section birth and death but not change birth and death. What is share section birth and death? It refers to each individual’s share and section. One’s “share” refers to one’s physical stature. One’s “section” refers to one’s lifespan. But your six feet and my seven or eight feet and our individual lifespans are all empty and false. So the Sound Hearers and Solitarily Enlightened Ones have cut off share section birth and death. However, they still have to undergo change birth and death. One should genuinely possess a true knowledge of the Nirvana of Solitarily Enlightened Ones.

They have a true knowledge of Bodhisattvas. A “Bodhisattva” is “one among sentients that has awakened.” Also, “one who awakens those with sentience.” You should definitely know how to recognize a Bodhisattva. To understand a Bodhisattva, one first should have a true knowledge of the Dharmas of Bodhisattvas. If one doesn’t understand the Dharmas Bodhisattvas cultivate, then one won’t truly understand the Bodhisattva. What are the Dharmas that Bodhisattvas cultivate? They cultivate the Six Paramitas and the Ten Thousand Practices. There are two ways of looking at this. Outside there are Six Paramitas and Ten Thousand Practices, and inside there are Six Paramitas and Ten Thousand Practices.

If you only think about teaching and transforming living beings on the outside but don’t try to save the 84,000 living beings in your own self nature, then you aren’t really crossing over living beings. The Bodhisattva first vows to cross over the limitless living beings in his own self-nature.

I vow to cross over the living beings of my own self-nature.
I vow to cut off the afflictions of my own self-nature.
I vow to study the Dharma doors of my own self-nature.
I vow to accomplish the Buddha Way of my own self-nature.

Crossing over the living beings of one’s own self-nature is putting an end to change birth and death. What is change birth and death? It is the continual arisal and cessation of thoughts. As long as production and extinction have not stopped, one continues to revolve in the six paths of rebirth. But when the living beings of the self-nature are crossed over, then the change birth and death is ended. So you should understand how a Bodhisattva cuts off the Truth of Accumulation.

They have a true knowledge of the Nirvana of Bodhisattvas. They know how a Bodhisattva has realized Nirvana without Residue and certified to the Four Virtues of Nirvana, which are Permanence, Bliss, True Self, and Purity. You should have the wisdom and knowledge to know how it is that the Bodhisattva is certified to Nirvana Without Residue; how it is that they have cut off change birth and death; how it is that they have accomplished all of this. You should understand all of these dharmas.

Sutra:

“What do they know? They know that they are brought about from causes, conditions, and karmic retribution of all activities. Everything is empty, false, and devoid of actuality. There is no self and nothing substantial. There is not the slightest dharma which can be established.

Commentary:

The Treasury of Wisdom is the understanding of everything. So the question is asked, what do they know? What is meant by knowing? This is also a rhetorical question. They know that they are brought about from causes, conditions, and karmic retribution of all activities. They know that all living beings produce delusion, act out karma, and undergo retribution. So their existence is based on the causes and conditions which lead to these activities. One endowed with the Treasury of Wisdom understands all causes and conditions and all karmic retributions. It is said:

Whatever cause is planted,
Leads to whatever fruit is reaped.
Whatever karma is done,
Leads to a corresponding retribution which must be undergone.

Everything whatsoever comes about from this process of producing delusion, creating karma, and undergoing retribution. There are various kinds of activities and each activity arises due to various causes and conditions. All activities come about from the interaction of causes and conditions. However, the arisal of causes and conditions itself is basically empty. It is said:

Dharmas produced from causes and conditions are all empty.
They are given false names,
But are also called the meaning of the Middle Way.

Everything is empty, false, and devoid of actuality. Of all the ten thousand things in the world, there’s not a single one that is true. Therefore, one doesn’t need to be attached to them.

Our bodies are also false. We shouldn’t work so hard for the sake of this false shell, this stinking skin bag. Our bodies are false, but our self-nature is true. The self-nature within the body is like a person wearing clothes. The body is like the clothes, whereas the self-nature is like the person. We shouldn’t forget about the person and only pay attention to the clothing.

There is no self and nothing substantial. Our bodies are not actually “us”. All of our possessions are not actually “ours”. Nothing is solid; everything is impermanent. Since it’s impermanent and not substantial, what are you doing being attached to it? What use does your attachment serve?

There is not the slightest dharma which can be established. There is not even the slightest true and actual dharma which really exists. All of them are empty and impermanent, all are produced through causes and conditions. You must see through them and put them down and then you can obtain comfort.

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