Buddha-nature (as Depicted in the Lankavatara-sutra)
by Nguyen Dac Sy | 2012 | 70,344 words
This page relates ‘Cleansing the Twofold Group of Passions’ 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).
3.3. Cleansing the Twofold Group of Passions
[Full title: Buddhatā: The Essence of Buddha (Introduction), (3): Cleansing the Twofold Group of Passions]
The Laṅkāvatārasūtra does not explain the meaning of twofold group of passions, but its Chinese equipvalence erfannao “Two kinds of kleśa”. However, many definitions of the “Two kinds of Defilements” are available.
The Soothill‘s Dictionary of Chinese Buddhist Terms defines the er-fan-nao in four ways as follows:[1]
(1) (a) (genbenfannao) The six fundamental kleśas arising from the six senses; (b) (suifannao) the twenty consequent kleśas arising out of the six.
(2) (a) (fenbieqifannao) Kleśa 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 Kleśas 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 Buddhatā 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 Śrāvakas 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,—when these are attained, there is the Tathāgata.[2]
Tathāgata, 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 Tathāgata are (1) the Tathāgata in bonds (zaichanrulai), i.e. limited and subject to the delusions and sufferings of life, and (2) the Tathāgata or Dharmakāya: unlimited and free from them (chuchanrulai).[3] Thus, the Buddhatā or the essence of the Buddha is considered as the chuchanrulai. The next section will refer to the Dharmakāya, another kind of the chuchanrulai.
Footnotes and references:
[1]:
W.E. Soothill and L. Hodous, Aṅguttaranikāya Dictionary of Chinese Buddhist Terms, p. 26.
[2]:
Laṅkāvatāra-Sūtra, p. 122 (Laṅkāvatāra-Sūtra, p. 140)
[3]:
W.E. Soothill and L. Hodous, Aṅguttaranikāya Dictionary of Chinese Buddhist Terms, p. 151.