Surangama Sutra Exposition
by Living Buddha Lian Sheng, Grandmaster Sheng-Yen Lu
Even our consciousness is illusory, without self-nature.
“Also, Ananda, what does it mean that the eighteen sense-fields are originally the tathagatagarbha—the wondrous true suchness?
“Ananda! As you understand it, the eye and form, as conditions, give rise to eye-consciousness. Is this consciousness born from the eye, taking the eye as its sense-field? Or is it born from form, taking form as its sense-field?
“Ananda! If it is born from the eye, then when there is neither form nor space—nothing to distinguish—even if there were consciousness, what use would it have? Moreover, what is seen is neither blue, yellow, red, nor white; there are no characteristics at all. How then could a sense-field be established?
“If it is born from form, then when space is devoid of form, consciousness should cease. How then could you know the nature of open space? When form changes, you are aware of its transformation; if your consciousness itself does not change, on what basis is a sense-field set up?
“If it changes along with change, the mark of a sense-field is naturally absent; if it does not change, it would be constant. And if it truly arose from form, it should not know where space is. If it arises from both together—the eye and form—then joined, they must be separable in the middle; and separated they must be joinable as two. With the substance thus confused, how could a sense-field be established?
“Therefore, you should know that the eye and form as conditions give rise to the realm of eye-consciousness, yet all three are non-existent. From the very beginning, the eye, the form, and the sense-field of form are neither dependent-arising nor self-arising.”
Although the eighteen sense-fields are manifestations of the wondrous luminous true mind, they are merely illusory.
The eighteen sense-fields are the six roots, six dusts, and six consciousnesses. We have covered the six roots and six dusts; now we discuss the six consciousnesses. The roots and dusts are ever-changing, without self-nature and neither dependent-arising nor self-arising. Consciousness arises when the root and the dust come together. Since roots and dusts are both illusory, devoid of self-nature, the consciousnesses that arise are also illusory, without self-nature. Without roots or dusts, there are no consciousnesses; they are all interconnected. Thus, all of the eighteen sense-fields are without self-nature, neither dependent-arising nor self-arising.
The root of the eye and the dust of sight combined generate the consciousness of the eye. Without the eyes or visual object, there is no eye-consciousness. The eye-consciousness arises when you see with your own eyes the Tantric Quarter with its white walls and red roof. Without the eyes, there is no consciousness; likewise, were the Tantric Quarter not there, there would be nothing to see.
This consciousness arises neither from the eye root, the dust of sight, nor from empty space; it is illusory. The eyes, form, and consciousness all lack self-nature.
For instance, eye-consciousness arises when you see a woman—beautiful or ugly, slender or plump, etc. If there is no woman, there is no form [to see], and this consciousness does not arise. If the eyes cannot see, eye-consciousness cannot arise either.
Forms are ever-changing, including humans. What is seen by day differs from what is seen by night; a person with makeup looks different from one without—a plain pale face becomes attractive. Nice clothing or shabby pajamas make a difference. Grandmaster was very poor before, and now he enjoys a comfortable life. In sum, form is ever-changing and has no self-nature.
Grandmaster, too, has changed. There is a huge difference between him before practicing Tantric dharma, and after. He learned the Sakya Six Postural Changes and Non-Leakage Practice from Dezhung Rinpoche. Upon receiving the transmissions, he practiced daily until he mastered them five years later. Around the age of fifty, he became the Victorious Lion King. As Vajrayana practitioners, we should practice until both body and heart-mind become non-leaking. Once both are perfected, one attains realization—transcendent power through the complete outflow of all afflictions—the highest among the six great transcendental powers in Tantrayana.