Buddha-nature (as Depicted in the Lankavatara-sutra)

by Nguyen Dac Sy | 2012 | 70,344 words

This page relates ‘Beyond the Twofold Hindrance and Ego’ 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).

[Full title: Buddhatā: The Essence of Buddha (Introduction), (1): Beyond the Twofold Hindrance and Ego]

Twofold hindrance (āvaraṇadvaya; erzhang) is the passionhindrance (kleśaāvaraṇa; fannaozhang) and the knowledge-hindrance (jñeyaāvaraṇa; suozhizhang) or worldly wisdom, e.g. accounting the seeming as real, a hindrance to true wisdom.[1]

The Laṅkāvatārasūtra presents them as follows:

Mahāmati, that the abandonment of passion-hindrance by the Śrāvakas and Pratyekabuddhas is not different [from that by the Tathagatas] is due to the sameness of the taste of emancipation, but this does not apply to the abandonment of knowledge-hindrance. Knowledge-hindrance, Mahāmati, is purified when the egolessness of things is distinctly perceived; but passion-hindrance is destroyed when first the egolessness of persons is perceived and acted upon, for [then] the Manovijñāna ceases to function. Further, dharmahindrance is given up because of the disappearance of the habit energy [accumulated in] the Alayavijñāna, it is now thoroughly purified.[2]

Thus, these two kinds of hindrances come from the grasp of self: “ego of things” or dharma-hindrance (fazhi) leading to knowledgehindrance, and “ego of persons” or self-hindrance (wozhi) bringing passion-hindrance. These hindrances cause human suffering and rebirth, obstruct the attainment of liberation, block the ability to see reality as it is, and cover the Buddha-nature. In the above interpretation, the passionhindrance based on the functions of the seventh consciousness (Manas) which reify the Ālayavijñāna as an imagined self. According to the Laṅkāvatārasūtra, although Ālayavijñāna is pure and permanent in its original nature, it is affected by Manas, the principle of individuation, and thus the dualism of subject (ego) and object (the others) is created in it, which issues in the appearance of a world of particular objects.

The knowledge-hindrance or dharma-hindrance is subtler and more stubborn than self-hindrance because it depends on the deep and thick habit energy accumulated in the Alayavijñāna through immeasurable past rebirth lives. Therefore, the Buddha says as the above quoted that this dharma-hindrance is disappeared when habit energy in the Alayavijñāna is thoroughly purified. Only the Buddhas and Bodhisattvas can completely achieve the abandonment of knowledge-hindrance, the Śrāvakas and Pratyekabuddhas could not do it. Habit energy cannot be destroyed by concentration or thinking, it is removed only by the Transcendent wisdom, which can see into the unreal nature of habit energy. Habit energy will automatically disappear when it is seen as unreality. Thus, the egolessness of things as well as of persons can be understood by the Transcendent wisdom. On other words, Transcendent wisdom is the only means could help to reveal Buddha-nature.

Footnotes and references:

[1]:

W.E. Soothill and L. Hodous, Aṅguttaranikāya Dictionary of Chinese Buddhist Terms, p. 31.

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