The true nature is the formless.
Because the mind is inherently empty, practitioners should not cling to the forms of phenomena, such as the five aggregates mentioned above. All phenomena lack inherent reality and permanence. If a practitioner eliminates the attachment to the forms of phenomena, they will attain the true nature of the Tathagata. The Diamond Sutra teaches: “When a practitioner is no longer bound by forms, that is, when they no longer distinguish between the forms of others, the forms of self, the forms of sentient beings, and the forms of life, then the true nature will always manifest itself (the true nature of the Tathagata).” (Commentary on the Repentance Sutra 1975)
From the perspective of the Dharma-characteristics school, the above distinction in teaching is based on three levels of perception of reality. At the lowest level (Theravada), one acknowledges reality as real (attachment to existence), and directs practice towards perfecting the undesirable aspects of that reality. At the second level, one recognizes that the nature of reality is illusory, unreal (attachment to non-existence), and directs practice towards detaching oneself from unreal reality to achieve liberation. At the third, highest level, one recognizes that reality is neither existence nor non-existence (neither existence nor non-existence), and directs practice towards achieving liberation through one’s own mind, because when the mind is deluded, reality is real and full of suffering, but when the mind is clear, it is no longer bound by reality and can recognize the true nature of all phenomena, thereby achieving liberation. This doctrine of neither existence nor non-existence is the middle path of the Dharma-characteristics school Pháp Tướng Tông: trung dung.
« Back to Glossary Index