31  Unborn Perception

Chapter thirty-one discusses Unborn Perception. Earlier we talked about the entire universe and everything in it as an aggregate. Anything you see is a mere aggregate, and nothing is there once it is taken apart. An aggregate is without self-nature and has no reality; it lacks true-nature. So are all phenomena; they lack self-nature and true-nature. Everything that is perceived has no true-nature. Whatever you see and know has no true reality because the whole universe is an aggregate of aggregates. Thus, it is unborn. By now, you should understand this chapter on unborn perception.

During homa, I always wave this peacock feather fan three times, right? [Grandmaster waves the dharma implement.] Do you know what I write on it [invisibly] and what I chant while employing it? If you can guess correctly, I will give you this gold ring I am wearing! It’s covered with gemstones and diamonds, and it’ll be yours if you correctly guess what I say each time I wave the fan. And I will have no regrets. Does anybody know? Your answer must be exact, without missing a word. [Grandmaster repeats some answers from the audience,] “Om ah hum, hum hum hum, lang yang kang.” Okay, the case is closed; the ring stays with me. [laughs] I knew nobody would know, so I made this bet. I didn’t offer the necklace—which is much more precious—because if I did, everyone would raise their hands. The gold ring is still valuable, covered in gemstones and diamonds. Unfortunately, nobody gets it.

The first time I wave the fan, I say, “Purify.” The second time, I add two [Chinese] characters to the first phrase to become “purify self-nature.” The third time, I add two additional [Chinese] characters, “purify all self-natures.”¹The number of the Chinese characters in the recitation does not necessarily correspond to the number of words in the English translation.

Truly, these are the three statements I chant during homa: “Purify! Purify self-nature! Purify all self-natures!” I perform homa to purify. By purifying all impurities, not only is the homa pure, but self-nature also becomes pure. Lastly, all of our self-natures (buddhanature) also become pure.

Everything is an aggregate, but taken apart, it has no self-nature and no true reality. Like I said the other day: separated from the body, the eyes cannot see, the ears cannot hear, and the teeth cannot eat. They can only function when they are part of the aggregate, but not otherwise. So, once they completely come apart, is there anything remaining? Buddhanature. You are purified by being constantly mindful of how everything is after it comes apart.

Hence the Buddha said,

“Subhuti, if someone claims that the Buddha ever speaks on the perception of self, others, sentient beings, and lifespan, do you think they understand my teaching?”

There is no such thing as perception, so the Buddha did not speak it. Subhuti replied,

“No, World-Honored One! This person does not understand your teaching. Why? Because the World-Honored One says, ‘A perception of self, others, sentient beings, and lifespan is not a perception of self, others, sentient beings, and lifespan; it is merely called a perception of self, others, sentient beings, and lifespan.’”

Although the perception of self, others, sentient beings, and lifespan is not it, mundane beings experience it. Due to this, the perception of self, others, sentient beings, and lifespan exists.

“Subhuti, the one generating anuttara samyaksambodhi should know, perceive, believe, and understand that everything is as such, and therefore, should not give rise to any dharma phenomena.”

In fact, everything is nonexistent—empty!

“Subhuti, the Tathagata says that the so-called dharma phenomena are not dharma phenomena; they are merely called dharma phenomena.”

What are the so-called dharma phenomena? They are everything you perceive and know in the entire universe, and they are nonexistent—unborn. According to the Tathagata, dharma phenomena are not dharma phenomena because they have no true reality. Yet mundane beings think they exist and thus give rise to dharma phenomena (all kinds of phenomena). Whatever mundane beings see are aggregates, but the Buddha sees them as nonexistent.

The only true reality is buddhanature! Buddhanature appears upon complete purification. Hence, I say, “Purify!” In the High King Sutra, there is also the Pure Buddha. Master Thubten Dargye’s last word was “purity.” Once you are purified, pure self-nature will manifest. “All self-natures purified” is when the self-natures of all sentient beings have been completely purified.

Even though the dharma we are practicing is also false, we can be purified by practicing dharma. To what extent have you been purified? According to Lamdre, a purity scale of thirteen means one has reached the thirteenth ground—a buddha. Adharma Buddha has a purity scale of sixteen, reaching the sixteenth ground, the ground of the primordial buddha. These are represented by “purity.” The same principle applies to the bodhisattvas. The purpose of our dharma practice is to purify ourselves, level by level. This is how it’s taught in Lamdre.

Upon generating anuttara samyaksambodhi, a bodhisattva should know, perceive, believe, and explain that none of the phenomena have ever arisen; everything perceived is not real and has no true reality. Self-nature or buddhanature—which emerges naturally upon purification—is the only true reality, and nothing else.

That is what this chapter is talking about. Others may not explain it this way, but this is how Grandmaster explains it. [applause] Next is chapter thirty-two—All Manifestations Lack Reality—which is the final chapter of the Vajra Sutra.

Let me tell you, even Sukhavati—the Western Pureland of Utmost Bliss—is just a manifestation, and so are all the buddhaverses and purelands. Nevertheless, Sukhavati is a realm whose inhabitants will never regress to the six rebirth realms. My wish is that everyone can rise to Sukhavati. Once you are reborn there, you can continue to purify yourself. In Sukhavati, there is purifying dharma like the thirty-seven aids to enlightenment, which most of you are familiar with. They include the four mindfulness, the four noble truths, the eightfold noble path, and more, for a total of thirty-seven points practiced in Mahayana Buddhism, whereas the Theravada tradition primarily emphasizes precepts, meditation, and wisdom to attain arhatship. To cultivate bodhisattvahood, one relies on the eightfold noble path and the six paramitas. When you have completed all ten grounds of bodhisattvahood, you become a “would-be buddha.” In the Mahayana tradition, you are a buddha when you reach the eleventh ground and above. This classification is based on the purity scale.

Sukhavati is very conducive to practicing the thirty-seven aids to enlightenment, which easily allows the attainment of buddhahood. Every being in Sukhavati will attain buddhahood upon fruition. I wish everyone will be reborn in Sukhavati and become a buddha through the practice of the thirty-seven aids to enlightenment there.

All purelands are manifestations. Sukhavati is manifested by Amitabha Buddha; World of Omnipresence by Avalokitesvara Bodhisattva; Jade Green Profound Pureland by Ksitigarbha Bodhisattva; Lapis Lazuli Light Realm by Medicine Buddha; and the True Buddha School, too, has its True Buddha Realm. All the great bodhisattvas manifest their own purelands.

Even though they are mere manifestations, once you get there, you can continue cultivating and attain buddhahood. The only way to attain the clear-light radiance of buddhanature is through purification. In other words, purification is necessary as you ascend, level by level, through the grounds of bodhisattvahood [all the way to buddhahood]. This is how it is!

Om mani padme hum.