Why Can One Not Perceive the Tathagata Through Physical Form?

The Buddha replied: The bodily form spoken of by the Tathagata is not the true bodily form; (it is merely designated as bodily form). Whether it is the bodily form of sentient beings or that of the Tathagata, it is neither real, unarisen and unceasing, nor eternally unchanging; it is provisionally designated as bodily form. Therefore, it cannot represent sentient beings, nor can it represent the Tathagata. If one takes bodily form to be sentient beings and takes bodily form to be the Tathagata, then when bodily form ceases, sentient beings vanish, and the Tathagata also disappears. Yet the Tathagata is eternally unchanging and never vanishes.

The Tathagata is also the Buddha's virtuous nature, the true suchness mind of eternal bliss, true self, and purity. It is formless, devoid of physical characteristics, and without bodily form. Therefore, to mistake bodily form for the Tathagata is a grave misunderstanding; one will not perceive the Tathagata in this way. To perceive the Tathagata, one must see the virtuous nature through bodily form, perceiving the formless true essence. The formless is true, while the formed is false; the false appearance is provisionally designated as bodily form. How then does this bodily form arise? It is the resultant body of thirty-two marks and eighty minor characteristics, attained through the Buddha's cultivation over three great asamkhyeya kalpas, arising from accumulated wisdom, merit, and virtue. It is manifested by the Buddha's true suchness undefiled consciousness—a form that arises from nothingness and is subject to birth and cessation. Thus, it is illusory and unreal, not the Tathagata, not the true Buddha.

How then can one perceive the Tathagata, the true Buddha? The Buddha provided a four-line verse as the answer: "All phenomena with form are illusory. If one sees all forms as non-forms, then one perceives the Tathagata." The answer is the result; the process of attaining it involves Chan investigation and inquiry. The prerequisite is the complete perfection of precepts, meditative concentration, and wisdom, the fulfillment of the six paramitas by a bodhisattva, and even more so, the complete possession of the thirty-seven aids to enlightenment by a Hinayana practitioner, for if the Hinayana cannot realize it, the Mahayana certainly cannot.

"All phenomena with form" refers to every form without exception: the notion of self, the notion of others, the notion of sentient beings, the notion of lifespan, the five aggregates, phenomena, objects, mental states, and dharmas—all are non-forms, all are illusory and unreal, born from and transformed by the vajra mind, mere false appearances. To perceive the Tathagata and the true reality of prajna—the vajra mind—one must engage in Chan investigation, probing into the essence of all forms: what these forms truly are, why all these forms exist, and why they arise and cease. When one thoroughly investigates and realizes the vajra prajna mind, one understands that all forms are empty of inherent nature, none being the true form, the essential form, the substantial form, or the fundamental form; all are merely functional manifestations of the vajra mind.

Just as when wind blows and trees sway, the trees themselves do not sway; the swaying phenomenon is not inherent to the trees but results from the wind's force. Thus, when the phenomenon of wind blowing manifests, one realizes the wind, and the phenomenon of tree swaying is dispelled. Similarly, within all phenomena, one can realize the vajra mind and the wondrous true suchness nature, thereby dispelling all phenomena and realizing that all forms are non-forms. Yet this vajra mind itself is formless, and the wondrous true suchness nature is also formless. This is the profound meaning of the Buddha's words: "If one sees all forms as non-forms, then one perceives the Tathagata." To see all phenomena as phenomena is the view of ordinary beings with fleshly eyes. To see all phenomena as non-phenomena, yet provisionally designated as phenomena, is the view of sages and bodhisattvas. Although all phenomena are provisionally designated as such, false appearances still exist, and illusory functions still operate; they cannot be entirely obliterated. Therefore, all phenomena are neither forms nor non-forms, transcending the four propositions and severing all negations.