–Volume 3(Part1)
Author: Fafu
Translator : Lotus
Dear Dharma friends！
Hello everyone. Welcome to this episode of the podcast contributed by the Buddhas’ Practice Incorporated of Australia.
Today, we delve into the third volume of the Shurangama Sutra, exploring how the Buddha analyzes the illusory nature of the “six entrances” (eye, ear, nose, tongue, body, and mind).
1. The Nature of the Six Entrances: Illusory Discrimination
First, we must understand what the “six entrances” are. The six entrances—eye, ear, nose, tongue, body, and mind—are the six faculties through which we perceive the world. However, the sutra teaches us that these six entrances are not real but are “illusory phenomena” arising from conditioned karma. Their essence is “originally the Tathagatagarbha, the wondrous true nature,” which is the eternal, unchanging true mind. Due to the ignorance of sentient beings, we give rise to various discriminative thoughts within this pure self-nature, mistakenly believing the six entrances to be real existences. Today, we will focus on the eye, ear, and nose entrances, analyzing their illusory nature one by one.
2. The Illusory Nature of the Eye Entrance
Let us first examine the “eye entrance.” When we stare at something for a long time, our eyes become fatigued, and we may even “see stars.” This is what the sutra refers to as the “phenomenon of strain from staring.” This strain arises from the two illusory objects of “light and darkness,” giving rise to eye-consciousness, which leads us to mistakenly believe that this eye-consciousness is the true nature of seeing. However, the sutra incisively points out: “This seeing, apart from the two objects of light and darkness, ultimately has no substance.”
Let us reason through this: If the nature of seeing (the capacity to see) depends on light and darkness to exist, would seeing cease to exist when light and darkness are absent? If the nature of seeing were to vanish, how could it perceive light or darkness when they reappear? This is clearly illogical. Therefore, the nature of seeing does not depend on light or darkness to exist.
The sutra further dispels misconceptions by systematically negating the sources of the nature of seeing:
If the nature of seeing arises from “light,” why can it perceive darkness?
If it arises from “darkness,” why can it perceive light?
If it arises from the eye organ itself, without the distinction of light and darkness, would it see everything?
If it arises from empty space, then space itself would see, and what would that have to do with your eye entrance?
Through this layered analysis, the conclusion is clear: “The eye entrance is illusory.” The true nature of seeing is unborn and undying, eternally unchanging, while eye-consciousness is merely a shadow cast by illusory objects, utterly devoid of reality.
3. The Illusory Nature of the Ear Entrance
Next, let us examine the “ear entrance.” The sutra provides an example: when someone suddenly plugs their ears with their fingers, the ear organ, due to strain, produces a “buzzing” sound. This is the “phenomenon of strain.” Depending on the two illusory objects of “movement and stillness,” ear-consciousness arises, which is mistakenly regarded as the true nature of hearing. However, the sutra clearly states: “This hearing, apart from the two objects of movement and stillness, ultimately has no substance.”
Let us reason further: If the nature of hearing depends on movement and stillness to exist, would hearing cease to exist when movement and stillness are absent? If the nature of hearing were to vanish, how could it perceive movement or stillness when they reappear? This is clearly self-contradictory. Therefore, the nature of hearing does not depend on movement or stillness to exist.
The sutra systematically refutes the sources of the nature of hearing:
If the nature of hearing arises from “movement,” why can it perceive stillness?
If it arises from “stillness,” why can it perceive movement?
If it arises from the ear organ itself, without the distinction of movement and stillness, would it hear everything?
If it arises from empty space, then space itself would hear, and what would that have to do with your ear entrance?
The conclusion is clear: “The ear entrance is illusory.” Ear-consciousness is merely an illusion born from the illusory objects of movement and stillness, while the true nature of hearing is indestructible.
4. The Illusory Nature of the Nose Entrance
Now, let us discuss the “nose entrance.” The sutra explains that when we breathe in rapidly, the nose, due to fatigue, produces a sensation of “cold touch.” This is the “phenomenon of strain” of the nose organ. Depending on the two illusory objects of “openness and obstruction,” nose-consciousness arises, giving rise to the ability to smell fragrances or odors. However, the sutra points out: “This smelling, apart from the two objects of openness and obstruction, ultimately has no substance.”
Let us analyze: If the nature of smelling (the capacity to smell) depends on openness and obstruction to exist, would smelling cease to exist when openness and obstruction are absent? If the nature of smelling were to vanish, how could it perceive fragrances or odors when they reappear? This is clearly illogical. The sutra continues to refute:
If the nature of smelling arises from “penetration,” why can it perceive obstruction?
If it arises from “obstruction,” why can it perceive fragrances or odors?
If it arises from the nose organ itself, without the distinction of openness and obstruction, would it smell everything?
If it arises from empty space, then space itself would smell, and what would that have to do with your nose entrance?
The conclusion is clear: “The nose entrance is illusory.” Nose-consciousness is merely an illusion born from the illusory objects of openness and obstruction, while the true nature of smelling is ever-present and indestructible.
5. Conclusion: The Six Entrances Are All Illusory, Yet Rooted in the Tathagatagarbha
Through the analysis of the eye, ear, and nose entrances, the Buddha reveals the illusory nature of the six entrances:
Arising Dependent on Objects: Eye-consciousness depends on light and darkness, ear-consciousness depends on movement and stillness, and nose-consciousness depends on openness and obstruction—all are illusory phenomena of strain, lacking substance apart from these objects.
No True Reality: The six entrances are merely products of discriminative mind, without independent existence, and are not truly real.
Rooted in True Nature: Though the phenomena of the six entrances are illusory, their essence is the “Tathagatagarbha, the wondrous true nature,” which is unborn, undying, and eternally pure.
Thank you, everyone!
