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 will delve deeply into how the Buddha analyzed the illusory nature of the five skandhas (form, sensation, thinking, formation, and consciousness), leading to the realization of “the Tathagatagarbha, the wondrous true nature.” Through vivid metaphors and rigorous logic, the Buddha revealed that the five skandhas are all illusory phenomena, and only the true mind is unborn, undying, ever-present, and perfectly complete.
1. The Illusion of the Form Skandha
The Form Skandha refers to all material phenomena and the physical body. The Buddha used the metaphor, “When pure eyes gaze at the clear, empty sky, there is only vast clarity, utterly empty; yet, due to strained staring, illusory flowers are seen,” to illustrate the illusory nature of the Form Skandha.
The Process of Dispelling the Illusion:
Not arising from emptiness: If the illusory flowers were to arise from empty space, then emptiness would involve coming and going, ceasing to be true emptiness, and it would not allow the arising and ceasing of illusory flowers.
Not arising from the eyes: If the illusory flowers were to emerge from the eyes, they should have the ability to “see” and be capable of looking back at the eyes, which is impossible. If the illusory flowers were real, they should have the capacity to obstruct (like a cataract), but since the observer’s eyes are free of any obstruction, this proves that the illusory flowers lack any substantial reality.
Conclusion: The Form Skandha arises from “stubborn delusion,” like flowers in the sky, lacking any substantial reality and merely appearing as an illusion due to karmic conditions. Its true essence is the “Tathagatagarbha, the wondrous true nature,” neither arising from causes and conditions nor occurring naturally.
2. The Illusion of the Sensation Skandha
The Sensation Skandha refers to feelings and perceptions. The Buddha used the metaphor, “When two palms rub together in empty space, illusory sensations of roughness, smoothness, cold, or heat arise,” to illustrate the illusory nature of the sensation skandha.
The Process of Dispelling the Illusion:
Not arising from emptiness: If the illusory sensation of touch were to arise from empty space, it should be able to affect the entire body, not just the palms.
Not arising from the palms: If the illusory sensation of touch were to emerge from the palms, there would be no need for the two hands to rub together, and the palms should constantly produce such sensations. If the illusory touch were truly real and had a coming and going, the palms and even the bone marrow should be able to perceive its traces. However, the sensation arises only when the two hands rub together, proving it is not real.
Conclusion: The Sensation Skandha arises from the ” thoughts of illusory clarity.” Although the true nature possesses the capacity for sensation, once sensation is activated, it falls into illusion. Its true essence is the “Tathagatagarbha, the wondrous true nature,” neither arising from causes and conditions nor occurring naturally.
3. The Illusion of the Thinking Skandha
The Thinking Skandha refers to thoughts, imagination, and concepts. The Buddha used the metaphors, “Speaking of sour plums causes saliva to form in the mouth” and “Thinking of stepping off a cliff causes a tingling sensation in the soles of the feet,” to illustrate the illusory nature of the Thinking Skandha.
The Process of Dispelling the Illusion:
Not arising from the plum: The sensation of sourness caused by speaking of plums does not arise from the plum itself; otherwise, the plum should speak of its own sourness.
Not entering through the mouth: The sour sensation does not enter through the mouth; otherwise, the mouth should independently hear the sourness and produce saliva without the ears hearing it first.
Not arising from the cliff, nor entering through the feet: The tingling sensation in the feet from thinking of a cliff does not arise from the cliff; otherwise, the cliff should think of itself. Nor does it enter through the feet; otherwise, the feet should feel the sensation independently. If it arises solely from a person’s solitary thought, why does the sour sensation not originate from the brain?
Conclusion: The Thinking Skandha arises from ” interconnected false thoughts,” formed through the combination of causes and conditions, lacking any real sensation of sourness. Its true essence is the “Tathagatagarbha, the wondrous true nature,” neither arising from causes and conditions nor occurring naturally.
4. The Illusion of the Formation Skandha
The Formation Skandha refers to the continuous, ever-changing activities of life, such as heartbeat and blood circulation. The Buddha used the metaphor of “a cascading stream with continuous waves” to illustrate the illusory nature of the Skandha of Formation.
The Process of Dispelling the Illusion:
Not Arising Due to Emptiness: If the flow of water were caused by emptiness, then all empty spaces would become torrents, and the world would be submerged.
Not Due to Water Alone, Nor Is It the Nature of Water: A cascade does not arise solely from water; it requires the convergence of multiple conditions. If the cascade were the inherent nature of water, then water at rest would not be called water.
Not Separate from Emptiness or Water: Without emptiness, there is no flowing water; without water, there is no phenomenon of flow.
Conclusion: The Formation Skandha is” hidden false thoughts, ” manifesting illusorily based on the pure nature of emptiness and the conditions of karma, but it is not the true nature itself. Its true essence is the “Tathagatagarbha, the wondrous true nature,” neither arising from causes and conditions nor occurring naturally.
The Skandha of Consciousness as Empty and Illusory:
The skandha of consciousness refers to the cognitive and discriminative functions of the mind. The Buddha used the metaphor of ” taking a kalavinka bottle, sealing both its openings, filling it with emptiness, and carrying it a thousand miles to offer to another country” to illustrate the illusory nature of the skandha of consciousness.
The Process of Dispelling the Illusion:
Neither coming in one place, nor going to another: Emptiness has no coming or going, no entering or leaving. Carrying “emptiness” far does not reduce the emptiness in one place or increase it in another, proving that the skandha of consciousness has no substantial reality.
Conclusion: The skandha of consciousness is an “illusion conditioned by habitual tendencies,” arising from the discrimination caused by karmic habits. Its true essence is the “Tathagatagarbha, the wondrous true nature,” which neither comes from anywhere nor goes anywhere, neither arising from causes and conditions nor occurring naturally.
Summary:
All Five Skandhas Are Illusory, Their Essence Is the Tathagatagarbha.
Through a detailed analysis of the five skandhas, the Buddha reveals their illusory nature:
The skandha of form is a stubborn delusion, like illusory flowers with no reality.
The skandha of sensation is a delusion of illusory clarity, like a phantom touch that is not real.
The skandha of thinking is a delusion of interconnected imagination, like a sour sensation arising from conditions.
The skandha of formation is a subtle and hidden delusion, like flowing water manifesting through conditions.
The skandha of consciousness is a delusion conditioned by habitual tendencies, like emptiness with no coming or going.
All five skandhas are formed by delusions and merely arise following karmic conditions. Their essence is the “Tathagatagarbha, the marvelous true suchness,” which is neither born nor extinguished, neither arising from causes and conditions nor occurring naturally.
Thank you for listening!
