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O4 He states that the knot of the organs is because of the defiling objects.

Sutra:

Seeing occurs because the two appearances of darkness and light, and their like, firmly adhere to quietude in what originally was wonderful perfection. The essence of seeing reflects form and combines with form to become an organ. In its pure state the organ of the eye is the four elements. And yet it takes the name "eye-organ" and is shaped like a grape. Of the superficial sense-organs and the four defiling objects, this one races out after form.

Commentary:

Seeing occurs because the two appearances of darkness and light, these two kinds of form, and their like, including all other kinds of visible forms, influence one another. They firmly adhere to quietude in what originally was wonderful perfection. These forms stick to the tranquil nature. When this situation arises, the essence of seeing comes into being. The essence of seeing reflects form and combines with form to become an organ. "Combines" here echoes "adhere to" above. The essence of seeing and forms adhere to each other and turn into an organ. In its pure state the organ of the eye is the four elements. What is meant by "its pure state?" It means that the four elements are here very subtle, not something which the flesh eye can see. One needs the Buddha eye, the dharma eye, and the wisdom eye to be able to see them. The "form elements" still refer to earth, water, fire, and wind. And yet it takes the name 'eye-organ" and is shaped like a grape. And yet, because the elements are related in this way, the substance is an eye shaped like a grape. Of the superficial sense-organs and the four defiling objects. The eye is distinguished in three ways:

It has a seeing-essence;
It is a superior organ;
It is a superficial defiled organ.

If you cultivate successfully, the eye is called a superior organ. If you do not cultivate, it is called a superficial defiled organ. The four defiling objects referred to here are form, sound, smells, and tastes. This one races out after form. The Chinese word for "races" ( liu yi) combines the character liu, which means "flowing" like a swift river returning to the deep, or like the undertow of waves on the ocean, and the character yi, which means "unrestrained," like a fire raging out of control in the mountains, spreading in all directions at once. Together they mean "to race," like a thoroughbred horse. That is the way one races out to become attached to forms.

Sutra:

Hearing occurs because the two reverberations of movement and stillness, and their like, firmly adhere to quietude in what originally was wonderful perfection. The essence of hearing reflects sound and resounds with sound to become the organ of the ear. In its pure state, the organ of the ear is the four elements. It takes the name "ear organ" and is shaped like a fresh, curled leaf. Of the superficial sense-organs and the four defiling objects, this one is loosed upon sound.

Commentary:

Hearing occurs because the two reverberations of movement and stillness, and their like, firmly adhere to quietude in what originally was wonderful perfection. Because there is movement and stillness, a function is created in their midst, when this function occurs in the perfect quietude, the process of hearing comes into being. The essence of hearing reflects sound and resounds with sound to become the organ of the ear. It unites with the defiling object of sound. It becomes an organ in the same way the eye became one, as described above. In its pure state, the organ of the ear is the four elements. It is a certain process which results from the combination of the four elements. It takes the name "ear organ" and is shaped like a fresh, curled leaf. It is shaped like a fresh lotus-flower leaf, which has not yet uncurled. Of the superficial sense-organs and the four defiling objects, this one is loosed upon sound. Discussing the sense organs in terms of their being superficial and defiled, this organ races out and unites with sound.

Sutra:

Smelling occurs because the two appearances of penetration and obstruction, and their like, firmly adhere to quietude in what originally was wonderful perfection. The essence of smelling reflects scents and takes in scents to become the organ of the nose. In its pure state, the organ of the nose is the four elements. It takes the name "nose-organ" and is shaped like a double hanging claw. Of the superficial sense-organs and the four defiling objects, this one probes out after scents.

Commentary:

Smelling occurs because the two appearances of penetration and obstruction, and their like, firmly adhere to quietude in what originally was wonderful perfection. With the existence of the two substantive appearances of penetration and obstruction, a function occurs in the wonderful perfection of the mind. The appearances adhere to produce smelling. The essence of smelling reflects scents and takes in scents to become the organ of the nose. The essence of smelling and the defiling objects of scents mirror one another, and the process of smelling, of taking in the scents, becomes the function of this organ. In its pure state, the organ of the nose is the four elements. But it is given a name "nose-organ" and is shaped like a double hanging claw. The nose looks like two inverted claws. Of the superficial sense organs, seeing, hearing, awareness, and knowing, and the four defiling objects, forms, sounds, scents, and flavors, this one probes out after scents. This one gets involved with the defiling objects of scents. The nose smells and is greedy for scents.

Sutra:

Tasting occurs because the two blends of blandness and variety, and their like, firmly adhere to quietude in what originally was wonderful perfection. The essence of tasting reflects flavors and becomes entwined with flavors to become the organ of the tongue. In its pure state the organ of the tongue is the four elements. It takes the name "tongue-organ" and is shaped like the crescent moon. Of the superficial sense-organs and the four defiling objects, this one pursues flavors.

Commentary:

Tasting occurs because the two blends of blandness and variety, and their like, firmly adhere to quietude in what originally was wonderful perfection. Blandness refers to the ordinary tastelessness we experience. And from this normal state of blandness, one can perceive the flavor of something when one encounters it. Because of the involvement of blandness and the change to perception of a flavor and their blending together, there is an adherence to the quietude of the wonderful, perfect mind. The function is the awareness of taste. The essence of tasting reflects flavors and becomes entwined with flavors to become the organ of the tongue. The sense of taste becomes twisted together with flavors, just as strands of a rope are bound together. They become
inseparable, and thus another organ comes into being. In its pure state the organ of the tongue is the four elements. It takes the name "tongue-organ" and is shaped like the crescent moon. Of the superficial sense-organs and the four defiling objects, this one pursues flavors. It is attracted to flavors.

Sutra:

Sensation occurs because the two frictions of separation and union, and their like, firmly adhere to quietude in what originally was wonderful perfection. The essence of sensation reflects contact and seizes upon contact to become the organ of the body. In its pure state, the organ of the body is the four elements. It takes the name "body-organ" and is shaped like a tabla. Of the superficial sense-organs and the four defiling objects, this one is compelled by contact.

Commentary:

Sensation occurs because the two frictions of separation and union, and their like, firmly adhere to quietude in what originally was wonderful perfection. The rubbing back and forth of separation and union creates an awareness in the wonderful perfection. The essence of sensation reflects contact and seizes upon contact to become the organ of the body. The awareness unites with the contact to make the organ of the body. In its pure state, the organ of the body is the four elements. It takes the name "body-organ" and is shaped like a tabla. The body is likened in shape to that particular kind of drum. Of the superficial sense-organs and the four defiling objects, this one is compelled by contact. This superficial sense-organ gravitates to the defiling object of contact.

Sutra:

Knowing occurs because the two continuities of production and extinction, and their like, firmly adhere to quietude in what originally was wonderful perfection. The essence of knowing reflects dharmas and grasps dharmas to become the organ of the mind. In its pure state, the organ of the mind is the four elements. It takes the name "mental cognition" and resembles seeing in a dark room. Of the superficial sense-organs and their four defiling objects, this one chases after dharmas.

Commentary:

Knowing occurs because the two continuities of production and extinction, and their like. Here the text discusses the organ of the mind, the sixth mind-consciousness, which is subject to production and extinction. As the former thought ceases, the next thought arises. The one races after the other, and they firmly adhere to quietude in what originally was wonderful perfection. They stick to the quietude and create the essence of knowing. The essence of knowing reflects dharmas and grasps dharmas to become the organ of the mind. The capacity of knowing seizes upon dharmas, which are defiling objects. In its pure state, the organ of the mind is the four elements. It takes the name "mental cognition" rather than mental "substance," because the mind is not a substantive thing, and resembles seeing in a dark room. Since the mind organ is an "internal" organ, whereas the five previous sense organs are "external" organs, it is likened to seeing in a dark room. Of the superficial sense-organs and their four defiling objects, this one chases after dharmas. The mind gravitates to the defiling objects of dharmas.

Sutra:

Ananda, in this way the six organs occur, because that bright enlightenment has a brightness added to it. Thus they lose their essence and adhere to falseness and create light.

Commentary:

Ananda, in this way the six organs, the eyes, ears, nose, tongue, body, and mind discussed above, occur, because that bright enlightenment. "That" refers to the wonderful perfection of the true mind, the treasury of the Tathagata. Originally the six organs are the treasury of the Tathagata, but they come into being because the treasury of the Tathagata has a brightness added to it. Basically the fundamental substance of enlightenment is brightness itself; there is no need to add brightness to it. It is like the wish-fulfilling pearl, the light of which is inherent in it; there is no need to add light to it. When light is added to enlightenment, it creates a false brightness, a false enlightenment. The brightness is not ultimately real, nor is the enlightenment that results from the addition of brightness. Thus they lose their essence and adhere to falseness and create light. Their original essence, the essence of seeing, the essence of hearing, the essence of smelling, of tasting, and of touching, and the knowledge of dharmas, loses its original characteristic and capability, and thereby it becomes mixed up with false brightness and false enlightenment. From this mutual adhesion, a false light comes forth. This light it not really a light; it simply designates their individual functions.