THE SAGELY CITY OF TEN THOUSAND BUDDHAS
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Ananda said to the Buddha, “If the nature of the wonderful enlightenment has neither causes nor conditions, then why does the World Honored One always tell the bhikshus that the nature of seeing derives from the four conditions of emptiness, brightness, the mind, and the eyes? What does that mean?” 2:159

The Buddha said, “Ananda, what I have said about all the worldly causes and conditions has nothing to do with the primary meaning. 2:160

”Ananda, I ask you again: people in the world say, ‘I can see.’ What is meant by seeing? What is not seeing?” 2:162

Ananda said, “Due to the light of the sun, the moon, and lamps, people in the world can see all kinds of appearances: that is called seeing. If it were not for these three kinds of light, they would not be able to see.” 2:162

”Ananda, if it is called ‘not seeing’ when there is no light, you should not see darkness. If in fact you do see darkness, which is none other than the lack of light, how can you say there is an absence of seeing? 2:163

”Ananda, if, when it is dark, you call it ‘not seeing’ because you do not see light, then since it is now light and you do not see the characteristic of darkness, it should also be called ‘not seeing.’ Thus, the two characteristics would both be called ‘not seeing.’ 2:163

”Although these two characteristics replace one another, your seeing-nature does not lapse for an instant. Thus you can know that there is seeing in both cases. How, then, can you say there is no seeing? 2:164

”Therefore, Ananda, you should know that when you see light, the seeing is not the light. When you see darkness, the seeing is not the darkness. When you see emptiness, the seeing is not the emptiness. When you see solid objects, the seeing is not the solid objects. 2:165

”Having realized these four meanings, you should also know that when you see your seeing, the seeing is not the seeing to be seen. Since the former seeing is beyond the latter, the latter cannot reach it. That being the case, how can you say that your absolute intuitive perception has something to do with causes and conditions or spontaneity or that it has something to do with mixing and uniting? 2:165

”You narrow-minded Sound Hearers are so inferior and ignorant that you are unable to penetrate through to the purity of the characteristic of reality. Now I will teach you. You should consider it well, and do not become weary or negligent on the wonderful road to Bodhi.” 2:168

Ananda said to the Buddha, “World Honored One, it is still not clear in my mind what the Buddha, the World Honored One, has explained for me and for others like me about causes and conditions, spontaneity, the characteristic of mixing and uniting, and the absence of mixing and uniting. And now to hear further that to see seeing is not seeing adds yet another layer of confusion. 2:172

”Humbly, I hope that with your vast compassion you will bestow upon us the great wisdom-eye so as to show us the bright pure enlightened mind.” After saying this he wept, made obeisance, and waited to receive the holy instruction. 2:173

Then the World Honored One, out of pity for Ananda and the great assembly, began to explain extensively the wonderful path of cultivation of all samadhis of the Great Dharani. 2:174

He said to Ananda, “Although you have a strong memory, it only benefits your wide learning. But your mind has not yet understood the subtle secret contemplation and illumination of shamatha. Listen attentively now as I explain it for you in detail. 2:175

”And may this explanation cause all those of the future who have outflows to obtain the fruition of Bodhi. 2:175

Ananda, all living beings turn on the wheel of rebirth in this world because of two upside-down discriminating false views. Wherever these views arise, revolution through the cycle of appropriate karma occurs. 2:177

”What are the two views? The first consists of the false view based on living beings’ individual karma. The second consists of the false view based on living beings’ collective share. 2:180

”What is meant by false views based on individual karma? Ananda, it is like a person in the world who has red cataracts on his eyes so that at night he alone sees around the lamp a circular reflection composed of layers of five colors. 2:183

”What do you think? Is the circle of light that appears around the lamp at night the lamp’s colors, or is it the seeing’s colors? 2:184

”Ananda, if it is the lamp’s colors, why is it that someone without the disease does not see the same thing, and only the one who is diseased sees the circular reflection? If it is the seeing’s colors, then the seeing has already become colored; what, then, is the circular reflection the diseased person sees to be called? 2:184

”Moreover, Ananda, if the circular reflection is in itself a thing apart from the lamp, then it would be seen around the folding screen, the curtain, the table, and the mats. If it has nothing to do with the seeing, it should not be seen by the eyes. Why is it that the person with cataracts sees the circular reflections with his eyes? 2:185

”Therefore, you should know that in fact the colors come from the lamp, and the diseased seeing brings about the reflection. Both the circular reflection and the faulty seeing are the result of the cataract. But that which sees the diseased film is not sick. Thus you should not say that it is the lamp or the seeing or that it is neither the lamp nor the seeing. 2:186

”It is like a second moon often seen when one presses on one’s eye while looking up into the sky. It is neither substantial nor a reflection because it is an illusory vision caused by the pressure exerted on one’s eye. Hence, a wise person should not say that the second moon is a form or not a form. Nor is it correct to say that the illusory second moon is apart from the seeing or not apart from the seeing. 2:187

”It is the same with the illusion created by the diseased eyes. You cannot say it is from the lamp or from the seeing: even less can it be said not to be from the lamp or the seeing. 2:188

”What is meant by the false view of the collective share? Ananda, in Jambudvipa, besides the waters of the great seas, there is level land that forms some three thousand continents. East and west, throughout the entire expanse of the great continent, there are twenty-three hundred large countries. In the other, smaller continents in the seas there may be two or three hundred countries, or perhaps one or two, or perhaps thirty, forty, or fifty. 2:189

”Ananda, suppose that among them there is one small continent where there are only two countries. The people of just one of the countries together experience evil conditions. On that small continent, all the people of that country see all kinds of inauspicious things: perhaps they see two suns, perhaps they see two moons with circles, or a dark haze, or girdle-ornaments around them; or comets, shooting stars, ‘ears’ on the sun or moon, rainbows, secondary rainbows, and various other evil signs. 2:190

”Only the people in that country see them. The living beings in the other country from the first do not see or hear anything unusual. 2:193

”Ananda, I will now go back and forth comparing these two matters for you, to make both of them clear. 2:193

”Ananda, in the case of the living being’s false view of individual karma by which he sees the appearance of a circular reflection around the lamp, the appearance seems to be real, but in the end, what is seen comes into being because of the cataracts on the eyes. 2:194

”The cataracts are the result of the weariness of the seeing rather than the products of form. However, the essence of seeing which perceives the cataracts is free from all diseases and defects. For example, you now use your eyes to look at the mountains, the rivers, the countries, and all the living beings. They are all brought about by the disease of your seeing contracted since time without beginning. 2:194

”Seeing and the conditions of seeing seem to manifest what is before you. Originally my enlightenment is bright. The seeing and conditions arise from the cataracts. Realize that the seeing arises from the cataracts: the enlightened condition of the basically enlightened bright mind has no cataracts. 2:195

”That which is aware of the faulty awareness is not diseased. It is the true perception of seeing. How can you continue to speak of feeling, hearing, knowing, and seeing? 2:196

”Therefore, you now see me and yourself and the world and all the ten kinds of living beings because of a disease in the seeing. What is aware of the disease is not diseased. 2:197

”The true essential seeing by nature has no disease. Therefore it is not what we normally call seeing. 2:198

”Ananda, let us compare the false views of those living beings’ collective share with the false views of the individual karma of one person. 2:198

”The individual person with the diseased eyes is the same as the people of that one country. He sees circular reflections erroneously brought about by a disease of the seeing. The beings with a collective share see inauspicious things. In the midst of their karma of identical views arise pestilence and evils. 2:203

”Both are produced from a beginningless falsity in the seeing. It is the same in the three thousand continents of Jambudvipa, throughout the four great seas and in the Saha World and throughout the ten directions. All countries that have outflows and all living beings are the enlightened bright wonderful mind without outflows. Because of the false, diseased conditions that are seen, heard, felt, and known, they mix and unite in false birth, mix and unite in false death. 2:204

”If you can leave far behind all conditions which mix and unite and those which do not mix and unite, then you can also extinguish and cast out the causes of birth and death, and obtain perfect Bodhi, the nature which is neither produced nor extinguished. It is the pure clear basic mind, the everlasting fundamental enlightenment. 2:205

”Ananda, although you have already realized that the wonderfully bright basic enlightenment does not by nature come from causes and conditions and is not by nature spontaneous, you have not yet understood that the enlightened source is produced neither from mixing and uniting nor from a lack of mixing and uniting. 2:208

”Ananda, now I will once again make use of the mundane objects before you to question you. You now hold that false thoughts mix and unite with the causes and conditions of everything in the world, and you wonder whether certification to Bodhi might arise from mixing and uniting. 2:212

”Accordingly, right now, does the wonderful pure seeingessence mix with light, does it mix with darkness, does it mix with emptiness or does it mix with solid objects? If it mixes with light, look further at the light: what place there in the light before you is combined with the seeing? If you can distinguish the characteristic of seeing, what does it look like in combination? 2:213

”If it is not the seeing, how can you see the light? If it is the seeing, how can the seeing see itself? 2:214

”If it is certain that the seeing is complete, what room will there be for it to mix with the light? If the light is complete, it cannot unite and mix with the seeing. 2:214

”If seeing is different from light, then both the nature and the light lose their identity when they combine. Since the combination results in the loss of the light and the nature, it is meaningless to say it mixes with light. The same principle applies to its mixing with darkness, with emptiness, or with solid objects. 2:215

”Moreover, Ananda, as you are right now, once again, does the wonderful pure seeing-essence unite with light, does it unite with darkness, does it unite with emptiness, or does it unite with solid objects? 2:217

”If it unites with light, then when darkness comes the characteristic of light is extinguished, how will you be able to see darkness, since the seeing does not unite with darkness? If you do see darkness and yet at that time there is no union with darkness, but rather a union with light, then you would not have seen light. Since you would not have seen light, why is it that, when there is union with light, you are able to know clearly that it is light and not darkness? 2:217

”The same is true of its union with darkness, with emptiness, or with solid objects.” 2:218

Ananda said to the Buddha, “World Honored One, as I consider it, the source of this wonderful enlightenment does not mix or unite with any conditioned mundane object or with the mind’s speculation. Is that the case?” 2:219

The Buddha said, “Now you say further that the enlightened nature is neither mixed nor united. So now I ask you further: as to this wonderful seeing-essence’s neither mixing nor uniting, does it not mix with light? Does it not mix with darkness? Does it not mix with emptiness? Does it not mix with solid objects? 2:219

”If it does not mix with light, then between seeing and light there must be a boundary. 2:220

”Examine it further: what place is light? What place is seeing? Where are the boundaries of the seeing and the light? 2:220

”Ananda, if there is no seeing within the boundaries of light, then there is no contact between them, and clearly one would not know where the characteristic of light is. Then how could its boundaries be realized? 2:221

”As to its not mixing with darkness, with emptiness, or with solid objects, the principle is the same. 2:221

”Moreover, as to the wonderful seeing essence’s neither mixing nor uniting, does it not unite with light? Does it not unite with darkness? Does it not unite with emptiness? Does it not unite with solid objects? 2:221

”If it does not unite with light, then the seeing and the light are at odds with each other by nature, as are the ear and the light, which do not come in contact. 2:222

”Since the seeing does not know where the characteristic of light is, how can it determine clearly whether there is union? 2:222

”As to its not uniting with darkness, with emptiness, or with solid objects, the principle is the same. 2:223

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