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Ananda said to the Buddha, “World Honored One, I now offer this reconsideration: viscera and bowels lie inside the bodies of living beings, while the orifices are open to the exterior. There is darkness at the bowels and light at the orifices. 1:191

”Now, as I face the Buddha and open my eyes, I see light: that is to see outside. When I close my eyes and see darkness, that is to see within. How does that principle sound?” 1:192

The Buddha said to Ananda, “When you close your eyes and see darkness, does the darkness you experience lie before your eyes? If it does lie before your eyes, then the darkness is in front of your eyes. How can that be said to be ‘within’? 1:193

”If it were within, then when you are in a dark room without the light of sun, moon, or lamps, the darkness in the room would constitute your .warmers. and viscera. If it is not before you, how can it be seen? 1:193

”If you assert that there is an inward seeing that is distinct from seeing outside. In that case, when you close your eyes and see darkness, you would be seeing inside the body. Therefore, when you open your eyes and see light, why can’t you see your own face? 1:194

”If you cannot see your face, then there can be no seeing within. If you can see your face, then your mind that knows and understands and your organ of vision as well must be suspended in space. How could they be part of your body? 1:194

”If they are in space, then they are not part of your body. Otherwise the Tathagata who now sees your face should be part of your body as well. 1:195

”In that case, when your eyes perceive something, your body would remain unaware of it. If you press the point and say that the body and eyes each have an awareness, then you should have two perceptions, and your one body should eventually become two Buddhas. 1:196

”Therefore you should know that you state the impossible when you say that to see darkness is to see within.” 1:196

Ananda said to the Buddha, “I have heard the Buddha instruct the four assemblies that because the mind arises every kind of dharma arises, and that because dharmas arise, every kind of mind arises. 1:196

”As I now consider it, the substance of that very consideration is truly the nature of the mind. Wherever it comes together with things, the mind exists in response. It does not exist in the three locations of inside, outside and in between.” 1:197

The Buddha said to Ananda, “Now you say that because dharmas arise, every kind of mind arises. Wherever it comes together with things, the mind exists in response. But if it has no substance, the mind cannot come together with anything. If, having no substance, it can yet come together with things, that would constitute a nineteenth realm brought about by a union with the seventh defiling object, and there is no such principle. 1:198

”If it does have substance, when you pinch your body with your hand, does your mind which perceives it come out from the inside or in from the outside? If it comes out from the inside, then, once again, it should see within your body. If it comes in from outside, it should see your face first.” 1:199

Ananda said, “Seeing is done with the eyes. The mind’s perception is not that of the eyes. To say it sees doesn’t make sense.” 1:200

The Buddha said, “To suppose that the eyes can see is like supposing that the doors of a room can see. Also, when someone has died but his eyes are still intact, his eyes should see things. How can it be death if one can still see? 1:201

”Furthermore, Ananda, if your mind which is aware, understands, and knows in fact has substance, then is it a single substance or many substances? Does its substance perceive the body as it now resides in it or does it not perceive it? 1:201

”Supposing that it were a single substance, then when you pinched one limb with your fingers, the four limbs would be aware of it. If they all were aware of it, the pinch could not be at any one place. If the pinch were confined to one place, then the single substance you propose would not be possible. 1:202

”Supposing that it were many substances: then you would be many people. Which substance would be you? 1:203

”Supposing it were a pervasive substance: the case would be the same as before in the instance of pinching. But supposing it were not pervasive; then when you touched your head and touched your foot simultaneously, the foot would not perceive it if the head does. But that is not how you are. 1:203

”Therefore you should know that you state the impossible when you say that wherever it comes together with things, the mind exists in response.” 1:204

Ananda said to the Buddha, “World Honored One, I also have heard the Buddha discuss true appearance with Manjushri and the other disciples of the Dharma king. The World Honored One also said, ‘The mind is not inside and it is not outside.’ 1:204

”As I now consider it, if it were within, it would see things it does not see; if it were outside, there would be no common perception. Since it cannot see inside, it cannot be inside; and since the body and mind have common perception, it does not make sense to say it is outside. Therefore, since there is a common perception and since there is no seeing within, it must be in the middle.” 1:205

The Buddha said, “You say it is in the middle. That middle must not be haphazard or without a fixed location. Where is this middle that you propose? Is it in an external place, or is it in the body? 1:206

”If it were in the body, it could not be on the surface of the body since that is not the middle. But to be in the middle is no different than being inside. If it were in an external place, would there be some evidence of it, or not? If there were no evidence of it, that would be the same as if it did not exist. If there were evidence of it, then it would have no fixed location. 1:206

”Why? Suppose that someone were to indicate the middle by a marker. When regarded from the east, it would be to the west, and when regarded from the south, it would be to the north. The marker is unclear, and the mind would be equally chaotic.” 1:207

Ananda said, “The middle I speak of is neither of those. As the World Honored One has said, the eyes and forms are the conditions which create the eye-consciousness. The eyes make discriminations; forms have no perception, but a consciousness is created between them. That is where my mind is.” 1:208

The Buddha said, “If your mind were between the eye and an object, does the mind’s substance combine with the two or does it not? 1:209

”If it did combine with the two, then objects and the mind-substance would form a chaotic mixture. Since objects have no perception, while the substance has perception, the two would stand in opposition. Which is the middle? 1:209

”If it did not combine with the two, it would then be neither perceiver nor perceived and would have no substance or nature. Where would the characteristic of ‘middle’ be? 1:209

”Therefore you should know that for the mind to be in the middle is impossible.” 1:210

Ananda said to the Buddha, “World Honored One, when I have seen the Buddha turn the Dharma wheel in the past with great Maudgalyayana, Subhuti, Purna, and Shariputra, four of the great disciples, he often said that the nature of the mind which perceives, makes discriminations, and is aware is located neither within nor outside nor in the middle; it is not located anywhere at all. That very non-attachment to anything is what is called the mind. Therefore, is my non-attachment my mind?” 1:210

The Buddha said to Ananda, “You say that the nature of the mind which perceives, makes discriminations, and is aware is not located anywhere at all. The entirety of things existing in the world consists of space, the waters, the land, the creatures that fly and walk, and all external objects. Does your non-attachment also exist? 1:212

”If it does not exist, it is the same as hairs on a tortoise or horns on a rabbit. How can you speak of non-attachment? 1:213

”If non-attachment existed, it could not be said to be non-existent. To be non-existent is to be without attributes. To be existent is to have attributes. Whatever has attributes has a location; how then can it be said to be unattached? 1:213

”Therefore you should know, to call the aware, knowing mind non-attachment to anything is impossible.” 1:214

Then Ananda arose from his seat in the midst of the great assembly, uncovered his right shoulder, placed his right knee on the ground, respectfully put his palms together, and said to the Buddha: 1:215

”I am the Tathagata’s youngest cousin. I have received the Buddha’s compassionate love and have left the home-life, but I have been dependent on his affection, and as a consequence have pursued erudition and am not yet without outflows. 1:216

”I could not overcome the Kapila mantra. I was spun around by it and sank in the house of prostitution, all because I did not know the location of the realm of reality. 1:217

”I only hope that the World Honored One, out of great kindness and pity, will instruct us in the path of shamata to guide the icchantikas and overthrow the mlecchas.” 1:218

After he had finished speaking, he placed his five limbs on the ground along with the entire great assembly. Then they stood on tiptoe waiting attentively and thirstily to respectfully hear the instructions. 1:220

Then the World Honored One radiated forth from his face various kinds of light, dazzling light as brilliant as hundreds of thousands of suns. 1:221

The six kinds of quaking pervaded the Buddharealms, and thus lands as many as fine motes of dust throughout the ten directions appeared simultaneously. 1:222

The Buddha’s awesome spirit caused all the realms to unite into a single realm. 1:224

And in these realms all the great Bodhisattvas, each remaining in his own country, put their palms together and listened. 1:225

“The reason those who cultivate cannot accomplish unsurpassed Bodhi, but instead reach the level of a Sound-Hearer or of one enlightened to conditions, or become accomplished in outside ways as heaven-dwellers or as demon-kings or as members of the retinue of demons is that they do not know the two fundamental roots and are mistaken and confused in their cultivation. They are like one who cooks sand in the hope of creating savory delicacies. They may pass through as many aeons as there are motes of dust, but in the end they will not obtain what they want. 1:231

”What are the two? Ananda, the first is the root of beginningless birth and death, which is the mind that seizes upon conditions and that you and all living beings now make use of, taking it to be the self-nature. 1:234

”The second is the primal pure substance of the beginningless Bodhi Nirvana. It is the primal bright essence of consciousness that can bring forth all conditions. Because of conditions, you consider it to be lost. 1:239

”Living beings lose sight of the original brightness: therefore, though they use it to the end of their days, they are unaware of it, and without intending to they enter the various destinies. 1:242

”Ananda, since you now wish to know about the path of shamatha with the hope of getting out of birth and death, I will question you further.” 1:245

Then the Tathagata raised his golden arm and bent his five wheeled fingers as he asked Ananda, “Do you see?” 1:245

Ananda said, “I see.” 1:245

The Buddha said, “What do you see?” 1:248

Ananda said, “I see the Tathagata raise his arm and bend his fingers into a fist of light which dazzles my mind and my eyes.” 1:248

The Buddha said, “What do you see it with?” 1:248

Ananda said, “The members of the great assembly and I each see it with our eyes.” 1:248

The Buddha said to Ananda, “You have answered me by saying that the Tathagata bends his fingers into a fist of light which dazzles your mind and eyes. Your eyes are able to see, but what is the mind that is dazzled by my fist?” 1:248

Ananda said, “The Tathagata is asking where the mind is located. Now that I use my mind to search for it thoroughly, I propose that precisely what is able to investigate is my mind.” 1:249

The Buddha said, “Hey! Ananda, that is not your mind.” 1:249

Startled, Ananda leapt from his seat, stood and put his palms together, and said to the Buddha, “If it’s not my mind, what is it?” 1:250

The Buddha said to Ananda, “It is your perception of false appearances based on external objects which deludes your true nature and has caused you from beginningless time to your present life to recognize a thief as your son, to lose your eternal source, and to undergo the wheel’s turning.” 1:251

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