The Seven Elements are All-Pervasive

VOLUME 3, Chapter 6

 

O6 The element seeing.
P1 He reveals the nature and explains it by using the mundane “dust.”

Sutra:

“Ananda, the seeing awareness does not perceive by itself. It depends upon form and emptiness for its existence. You are now in the Jeta Grove where you see brightness in the morning and darkness in the evening. Deep in the night you will see brightness when the moon arises and darkness when no moon is visible. The brightness and darkness are discerned by the seeing.

Commentary:

Ananda, the seeing awareness does not perceive by itself. The seeing awareness has no knowing or feeling. There is no awareness in seeing by itself. Seeing is simply seeing. The element of seeing is just the nature of the treasury of the Thus Come One. The seeing awareness refers to this seeing essence which is clear, bright, and does not set up subject and object and so it basically is devoid of “perception” and “that which is perceived.”

It depends upon form and emptiness for its existence. It is because there is form and emptiness that there is perception. But it’s not that seeing in its basic substance has perception; it is in the presence of form and emptiness that this distinction arises.

You are now in the Jeta Grove - you, Ananda, are now in the grove of Prince War Victory - where you see brightness in the morning and darkness in the evening. Deep in the night - suppose you were there at midnight - you will see brightness when the moon is visible. On a night when the moon is not visible, it’s dark. These two, the brightness and darkness are discerned by the seeing. How do we know light and dark? The seeing discriminates the light and dark. It depends upon form and emptiness for its existence. It is because there is form and emptiness that there is perception. But, it’s not that seeing in its basic substance is perception; it is in the presence of form and emptiness that this distinction arises.

P2 He explains the “dust” in detail.

Sutra:

“Is the seeing identical in substance with brightness, darkness, and emptiness, or are they not the same substance? Are they the same and yet different, or are they not the same and yet not different?

Commentary:

Is the seeing identical in substance with brightness, darkness, and emptiness, or are they not the same substance? Would you say that seeing and emptiness were one identical substance, or not? Are they the same and yet different, or are they not the same and yet not different? Perhaps they are identical and yet not identical; perhaps they are not the same and yet not different. Ananda, you explain it. Are seeing and emptiness one or two?

Sutra:

“Ananda, suppose seeing were one with brightness, darkness, and emptiness. It so happens that where there is darkness there is no brightness, and where there is brightness there is no darkness, because the two cancel each other out. If it were one with darkness, it would cease to exist in brightness; if it were one with brightness, it would cease to exist in darkness.

Such being the case, how could it perceive both brightness and darkness? If brightness and darkness differ from each other, how can they form a unity with seeing, which transcends production and destruction?

Commentary:

The Buddha again calls out. Ananda, suppose seeing - that which can see - were one with brightness, darkness, and emptiness. Suppose there were no distinctions between them. But, it so happens that where there is darkness there is no brightness, and where there is brightness there is no darkness, because the two cancel each other out. Light is not dark, and dark is not light. How can you say light and dark are the same substance? The natures of the two substances, light and dark, are destructive of each other: when it is dark, there is certainly no light; when there is light, there can’t be any darkness.

If it were one with darkness - if you say the seeing and the darkness are of one substance, one and the same - it would cease to exist in brightness. The seeing which sees darkness would certainly be destroyed. If it were one with brightness - if you are determined to say that the seeing and the light are one and the same, of one substance - it would cease to exist in darkness. When there is darkness, your seeing should be destroyed. Such being the case, how could it perceive both brightness and darkness? If your seeing has disappeared, how can you say you see light and see darkness?

If brightness and darkness differ from each other - suppose, instead, that they are of two kinds and not the same - how can they form a unity with seeing, which transcends production and destruction? Light and darkness are different, but the seeing is devoid of production and extinction. How can you say emptiness and light are the same substance as the seeing? How can natures which are different from one another be identical with something which is neither produced nor destroyed?

Sutra:

“Suppose that the essence of seeing were not of one substance with brightness and darkness, and that you were separate from light, darkness, and emptiness. Then what shape and appearance would the source of the seeing have, as you distinguish it?

Commentary:

Suppose that the essence of seeing were not of one substance with brightness and darkness - that it is not one with them - and that you were separate from light, darkness, and emptiness - you depart from light, darkness, and emptiness. Then what shape and appearance would the source of the seeing have, as you distinguish it? What is the seeing like? Does it have an appearance? Is it something you can see?

Sutra:

“In the absence of darkness, brightness, and emptiness, the seeing would be the same as hair on a tortoise or horns on a hare. How could we establish the seeing perception without the presence of the three qualities of brightness, darkness, and emptiness?

Commentary:

In the absence of darkness, brightness, and emptiness, the seeing would be the same as hair on a tortoise or horns on a hare. It would be just that impossible. If you were separate from light, darkness, and emptiness, you would be unable to bring forth your seeing. How could we establish the seeing perception without the presence of the three qualities of brightness, darkness, and emptiness? If these three were not the same as your seeing, at what place would you establish your seeing?

Sutra:

“How could we say that the seeing was one with darkness and brightness, since brightness and darkness are opposites? Yet, how can we say that it was different from the three qualities mentioned, since in their absence the seeing perception can never be established?

Commentary:

How could we say that the seeing was one with darkness and brightness, since brightness and darkness are opposites? When there is light there is no darkness, and when there is darkness there is no light. They cannot coexist. You can see the darkness of your own shadow on one side of your body and light on the other side, but even then they cannot combine as one - they are mutually opposed. Since they are mutually opposed, how could you possibly say that they are the same? Yet, how can we say that it was different from the three qualities mentioned, since in their absence the seeing perception can never be established? If you were separate from light, darkness, and emptiness, there wouldn’t be any seeing. How could you say it was different, and how could you say it was not different?

Sutra:

“How could we say that the seeing was not one with emptiness, since no boundary is established between them when they are separated from each other? How could we say that they were not different, since the seeing always remains unchanged, regardless of whether it is perceiving brightness or perceiving darkness?

Commentary:

How could we say that the seeing was not one with emptiness, since no boundary is established between them when they are separated from each other? There’s no boundary. Can you say where the boundaries of seeing are and where the boundaries of emptiness are? There are no boundaries. If they were not the same, there would be boundaries between them. How could we say that they were not different, since the seeing always remains unchanged, regardless of whether it is perceiving brightness or perceiving darkness? You see light and you see dark, but the nature of seeing does not change. Why would you say they were not two?

Sutra:

“You should examine this in even greater detail, investigate it minutely, consider and contemplate it carefully. The light comes from the sun and darkness from the absence of the moon; penetration belongs to emptiness, and solidity returns to the earth. From what does the essence of seeing arise?

Commentary:

Ananda, you should examine this in even greater detail than before, investigate it minutely, with particular attention, consider and contemplate it carefully. The light comes from the sun - the appearance of light comes from the sun - and darkness from the absence of the moon. At night, when there is no moonlight, it is dark. Penetration belongs to emptiness, and solidity returns to the earth. The places where there is no penetration - solid places like walls and the earth - are obstructive in nature and impenetrable. From what does the essence of seeing arise? But, look for the essence of your seeing which can see. From where does it come forth? You see if you can find it.

Sutra:

“Seeing has awareness, and emptiness is inanimate: they do not mix and unite. Nor can it be that the essence of seeing arises spontaneously without an origin.

Commentary:

Seeing has awareness, and emptiness is inanimate. There is an awareness to seeing, whereas emptiness is dull, inanimate, and lacks awareness. One has awareness, one lacks it. They do not mix and unite. They cannot join together. Nor can it be that the essence of seeing arises spontaneously without an origin. But, it cannot be that the essence of seeing comes forth by itself and sees without any causes and conditions. There is no such principle.

P3 He puts them together and admonishes him to awaken.

Sutra:

“If the faculties of seeing, hearing, and knowing are by nature all pervasive and unmoving, you should know that the stable, boundless emptiness, together with the unstable elements such as earth, water, fire, and wind, are together known as the six elements. They are, in nature, true and perfectly fused and thus are the treasury of the Thus Come One, fundamentally devoid of production and destruction.

Commentary:

If the faculties of seeing, hearing, and knowing are by nature all pervasive and unmoving - the nature is perfectly fused and pervades the dharma-realm - you should know that the stable, boundless emptiness, together with the unstable elements such as earth, water, fire, and wind - earth, water, fire, wind, emptiness, and seeing - are together known as the six elements. They are, in nature, true and perfectly fused and thus are the treasury of the Thus Come One. They are a manifestation of the nature of the Thus Come One’s treasury. Fundamentally devoid of production and destruction.

Sutra:

“Ananda, your nature is so submerged that you have not realized that your seeing, hearing, awareness, and knowing are basically the treasury of the Thus Come One. You should contemplate seeing, hearing, awareness, and knowing to see whether they are subject to production and extinction; whether they are identical or different; whether they are not subject to production and extinction; and whether they are not identical and not different.

Commentary:

At this point the Buddha reprimands Ananda again, “Ananda, your nature is so submerged. Ananda, your attitude is sunken and submerged. You don’t think about elevating yourself; you only think about lowering yourself.” As it says,

The refined person aims high.
The petty person aims low.

The Buddha scolds him, saying, “Your disposition isn’t at all resolute. You’re really wishy washy. You’re useless; there’s nothing that can be done for you.” When the Buddha says his nature is submerged, it’s just the same as telling him he’s gutless. He’s just like people who are fond of sleep - whenever there’s an opportunity, they go to sleep. That is also an indication of being submerged.

That you have not realized that your seeing, hearing, awareness, and knowing are basically the treasury of the Thus Come One. You have not become enlightened. Your seeing, hearing, awareness and knowing are all the nature of the treasury of the Thus Come One.

Since you still don’t understand, I will now give you an opportunity. You should contemplate seeing, hearing, awareness, and knowing - take a look - to see whether they are subject to production and extinction. Are the essence of seeing, the nature of hearing, and the nature of awareness and knowing produced or extinguished? Whether they are identical or different; whether they are not subject to production and extinction; and whether they are not identical and not different. Distinguish this matter in detail.

P4 He concludes by showing the substance and function.

Sutra:

“You still don’t know that in the treasury of the Thus Come One the nature of seeing is enlightened brightness; the essence of enlightenment is bright seeing. Pure at its origin, it pervades the dharma-realm.

Commentary:

You still don’t know that in the treasury of the Thus Come One the nature of seeing is enlightened brightness. It is the brilliance of the substance of enlightenment. The essence of enlightenment is bright seeing. The ultimate enlightenment that you obtain is the perception of brilliance. Pure at its origin - the fundamental nature is pure, and - it pervades the dharma-realm.

Sutra:

“It accords with living beings’ minds in response to their capacity to know. Consider, for example, the sense organ of seeing. Its seeing pervades the dharma-realm. The same is true of the luster of the wonderful virtue of hearing, smelling, tasting, contact, and knowing. Since they fill emptiness in the ten directions throughout the dharma-realm, how could there be any fixed location in which they are found?

Commentary:

The seeing nature accords with living beings’ minds in response to their capacity to know. Consider, for example, the sense organ of seeing. Its seeing pervades the dharma-realm. The same is true of the luster of the wonderful virtue of hearing, smelling, tasting, contact, and knowing. Their function is extremely subtle and wonderful, and their merit and virtue is inconceivable, with a luster like jade, glowing and translucent.

Since they fill emptiness in the ten directions throughout the dharma-realm - it exists in the ten directions to the bounds of empty space - how could there be any fixed location or direction in which they are found? What fixed place could it have in addition? It is neither there nor not there. Because it doesn’t have a place, there’s no place that is not its place. It is a pervading substance with vast functioning.

P5 He rejects the two theories for being mere conjectures.

Sutra:

“It is experienced to whatever extent is dictated by the law of karma. Ignorant of this fact, people in the world are so deluded as to assign its origin to causes and conditions or to spontaneity. These mistakes, which arise from the discriminations and reasoning processes of the conscious mind, are nothing but the play of empty words which have no real meaning.

Commentary:

It is experienced to whatever extent is dictated by the law of karma. According to living beings’ karma, its function becomes apparent. Ignorant of this fact, people in the world - ordinary people, those who study the provisional teaching, and adherents of external paths - are so deluded as to assign its origin to causes and conditions, or they may confusedly ascribe it to spontaneity.

This method of thought arises from the discriminations and reasoning processes of the conscious mind. It is nothing but the play of empty words which have no real meaning. The principles which they elicit are not actually true; they are not based on the primary truth. Nor are they the principle of real appearance which I am now explaining.

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