Buddha-nature (as Depicted in the Lankavatara-sutra)
by Nguyen Dac Sy | 2012 | 70,344 words
This page relates 鈥楥leansing the Twofold Group of Passions鈥� of the study on (the thought of) Buddha-nature as it is presented in the Lankavatara-sutra (in English). The text represents an ancient Mahayana teaching from the 3rd century CE in the form of a dialogue between the Buddha and Bodhisattva Mahamati, while discussing topics such as Yogacara, Buddha-nature, Alayavijnana (the primacy of consciousness) and the Atman (Self).
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3.3. Cleansing the Twofold Group of Passions
[Full title: 叠耻诲诲丑补迟腻: The Essence of Buddha (Introduction), (3): Cleansing the Twofold Group of Passions]
The 尝补峁卥腻惫补迟腻谤补蝉奴迟谤补 does not explain the meaning of twofold group of passions, but its Chinese equipvalence erfannao 鈥淭wo kinds of 办濒别艣补鈥�. However, many definitions of the 鈥淭wo kinds of Defilements鈥� are available.
The Soothill鈥榮 Dictionary of Chinese Buddhist Terms defines the er-fan-nao in four ways as follows:[1]
(1) (a) (genbenfannao) The six fundamental 办濒别艣补s arising from the six senses; (b) (suifannao) the twenty consequent 办濒别艣补s arising out of the six.
(2) (a) (fenbieqifannao) Kle艣a arising from false reasoning; (b) (jushengqifannao) that which is natural to all.
(3) (a) (dafannaodifa) The six great, e.g. extravagance, and (b) (xiaofannaodifa) ten minor afflictions, e.g. irritability.
(4) (a) (shuxingfannao) Ordinary passions, or temptations; (b) (menglifannao) fierce, sudden, or violent passions, or temptations
All these Kle艣as can be classified into two kinds of defilements: the deep fundamental defilements that are harder to destroy, and the surficial minor defilements that are easier to remove. The former relates to the inconceivable transformation-death and the passion-hindrance, while the latter concerns with the normal death and the knowledgehindrance.
Thus, the 叠耻诲诲丑补迟腻 is unthinkable ultimate essence of the Buddhas.
Whenever the hindrances, egos, deaths, and defilements are removed, the Buddha comes into existence:
When these teachings are experienced by the 艢谤腻惫补办补蝉 and Pratyekabuddhas, this is their Buddha-nature. So it is said: The twofold egolessness, the twofold group of passions, the twofold hindrance, and the inconceivable transformation-death,鈥攚hen these are attained, there is the 罢补迟丑腻驳补迟补.[2]
罢补迟丑腻驳补迟补, defined as he who comes as do all other Buddhas; or as he who took the suchness or absolute way of cause and effect, and attained to perfect wisdom; or as the absolute come, one of the highest titles of a Buddha. The two kinds of 罢补迟丑腻驳补迟补 are (1) the 罢补迟丑腻驳补迟补 in bonds (zaichanrulai), i.e. limited and subject to the delusions and sufferings of life, and (2) the 罢补迟丑腻驳补迟补 or 顿丑补谤尘补办腻测补: unlimited and free from them (chuchanrulai).[3] Thus, the 叠耻诲诲丑补迟腻 or the essence of the Buddha is considered as the chuchanrulai. The next section will refer to the 顿丑补谤尘补办腻测补, another kind of the chuchanrulai.
Footnotes and references:
[1]:
W.E. Soothill and L. Hodous, 础峁単耻迟迟补谤补苍颈办腻测补 Dictionary of Chinese Buddhist Terms, p. 26.
[2]:
尝补峁卥腻惫补迟腻谤补-厂奴迟谤补, p. 122 (尝补峁卥腻惫补迟腻谤补-厂奴迟谤补, p. 140)
[3]:
W.E. Soothill and L. Hodous, 础峁単耻迟迟补谤补苍颈办腻测补 Dictionary of Chinese Buddhist Terms, p. 151.