Wake Up (17 page)

“Ananda, why is it that you still remain in ignorance that the intrinsic nature of fire is the real emptiness, while the intrinsic nature of space is the real fire-essence. In the Womb of Tathagata, both fire and space abide in freshness and purity and permeate everywhere throughout the universes and are being manifested freely and perfectly corresponding to the inheritance and accumulation of Karma by the conscious activity of sentient beings. You should therefore know, Ananda, that wherever people in this world hold out lenses (or bore hard dry wood into hard dry wood) fire may be kindled, and as fire may be kindled everywhere, there is the place where fire originates. Fire obeys, and fire is everywhere. Given conditions, it arises, but it is not the conditions that manifested it; nor does it rise spontaneously by reason of its own nature, because if it did, all would be in flames everywhere and forever. And if everywhere and forever nothing but fire could be seen, in combination with propitious circumstances that assist in making fire appear, what would it signify? Would it not signify that this universal fire was Universal Mind? Or if everywhere and forever nothing but water was seen, in combination with propitious circumstances that assist in making water appear, what would it signify? Would it not signify that this universal water was Universal Mind? But as it is, there’s water here, fire there, because they are conditional manifestations dependent and put-together, and the two work and transform each other continually, like boiling water being poured over ice and just as continually being frozen again. And so action continues. But people of this world being ignorant of this, and by regarding fire as being manifested by causes and conditions, or spontaneously by means of its own nature, have become bewildered. Whereas, all of their false presuppositions and prejudices are simply the discriminations made by their own mental consciousness, and are merely figurative words having no meaning in reality.

“Ananda, as to fire, it is as though it was the nature of filth, the essential nature of filth is neither disgusting nor not disgusting, but who is going to face that reality?”

Ananda said: “Pray tell us, my Noble Lord, about the wind-element.”

The Blessed One replied: “Why is wind a reflection, Ananda? Does it fit the case to question whether a reflection is permanent or impermanent?

“Let us consider the nature of wind. It has no visible substantiality and it has no permanency either when in motion or in quietness. For instance, whenever I move my hand near your face a little breeze from it blows on your face. What think you, Ananda, does this little breeze that responds freely and with perfect accommodation to the motion of my hand, like a reflection in a mirror come from my hand, or does it come from the air-space between my hand and your face? If it came from my hand, then when my hand is resting quietly in my lap where is the breeze? If it comes from the space of air, why do your scarfs hang motionless? Moreover, as the nature of space is permanent, the breeze if it comes from space should be blowing constantly. As there is no breeze does it mean that there is no space, either? As the breeze comes and goes, what is its appearance as it comes and goes? If it comes and goes then space would have its disappearances and appearances, deaths and rebirths, and could no longer be called space. If it is called space, how can it give out wind from its emptiness? If the breeze that is felt on one’s face, comes from that face, then the breeze would be always felt there. What originates the breeze and just where does it come from? The breeze is asleep in emptiness, I can rouse it up by motion of my hand, but the origin of the breeze is not in the motion of my hand because is that where the originality of the breeze is to be returned when my hand is still? My hand is empty space and breeze is everywhere. If wind comes out everywhere, where can be the particular locality that is the origin of wind?

“Ananda! Why is it that you still remain in ignorance that in the Realms of Tusita which are beyond arbitrary conceptions of any kind whether the conceptions are about existence or non-existence, the intrinsic nature of wind is the real emptiness, while the intrinsic nature of space is the real wind-essence.

“And the same with space, which is to be regarded as the Fifth Great Element. Ananda, the nature of space possesses no form because it is crystal clear emptiness which we have reduced in our mortal minds to something that abides between somethings that appear to exist, such as stars and they are imaginary separation. The only way that space is manifested to our senses is by colors, the infinitesmal dust in the sky reflects sunbeams and we see blue, for instance. But space itself is only another one of our arbitrary conceptions, and there is not even such a thing as ‘empty space’ which would imply that separative things like planets, and imaginary things like the walls of a hole, truly existed in the first place.

“When you dig a well, dirt by the pound becomes space in the ground. For instance, Ananda, when there is one well dug, space is manifested to the limit of one well, and when all the ten quarters of the universes become empty, the space of emptiness is manifested all throughout the universes, also. If the space of emptiness is perfectly permeating everywhere throughout the ten quarters of the universes, then where can the space of emptiness be seen and located? But the world is all in ignorance and bewilderment because they have always regarded the space of emptiness as being manifested by causes and conditions such as the removal of objects, like the removal of dirt from a hole, while all the time the intrinsic nature of space is what is always there, real Enlightenment, and the intuition of Essence is the real emptiness. The appearance of the dirt does not hide the emptiness of space, the emptiness of space does not annihilate the appearance of the dirt. You should carefully observe as to whether space comes out from some unseen place, and pray, what’s unseen?—or whether it comes in from something seen outside, and we already know that perception of sight is false and fantastic!—or does it neither come out from or come into?

“Ananda, you are ignorant that within Tathagata’s Womb, space and the Essence of Enlightenment are ever in freshness and purity, permeating everywhere throughout the phenomenal universes, and are being manifested freely and perfectly in correspondence to the amount of Karma accumulated by the conscious activity of sentient beings.

“Space, together with earth, water, fire, and wind, are to be regarded as the Five Great Elements, whose essential nature is perfect, and all-in-unity, and all alike belonging to the Tathagata’s Womb, and all alike devoid of deaths and rebirths.

“Ananda, I mention the Tathagata’s Womb, and the Tathagata (Suchness-As-Is), to concentrate your attention on the bright and perfect Mystery beyond all our conceptions and pitiful teachings. Even as I speak to you about the Tathagatas who ever abides beyond coming and going, teaching and non-teaching, still my words are like a finger pointing at the truth and not to be taken as the truth itself. The True Essence, the Truth, has actually by nature remained unrevealed because of the false imagination of existence itself.

“The Truth has only been mentioned by the Buddhas because, being an explanation of bondage to and emancipation from that figure of speech ‘Existence,’ it is also just a figure of speech.

“So to speak, the Truth is so vast that it can afford to say that there is no Truth.

“There is neither Truth or Non-Truth, there is only the essence. And when we intuit the essence of all, we call it Essential Mind.

“Ananda, the Sixth Great Element is perception. We think of it as being either perception of seeing, of hearing, of smelling, of tasting, of touching, or of thinking, but it is intrinsically One Perception and by nature pure.

“The six sense-organs that seem to divide perception into six kinds of perception, are like six knots that seem to divide one silk handkerchief into six kinds of knotty appearances, but as soon as we undo the knots we see it is still only one pure handkerchief like one pure perception no matter how many knots may be tied or untied in it.

“Wherever there are eyes, and the arbitrary conception of brightness and darkness, and sights, there will arise Perception of sight; just as, wherever flints are struck, there will arise the spark of fire.

“Wherever there are ears, and the arbitrary conception of motion and stillness, and sounds, there will arise Perception of sound.

“Wherever there is the nose, and the arbitrary conception of passability and impassability, and smells, there will arise Perception of smell.

“Wherever there is the tongue, and the arbitrary conception of changeability and unchangeability, and flavors, there will arise Perception of taste.

“Wherever there is the body, and the arbitrary conception of contact and separation, and touching, there will arise the Perception of touch.

“Wherever there is the brain, and the arbitrary conception of appearance and disappearance, and thoughts, there will arise Perception of thought.

“Like the other great elements, Perception does not have its place of origination in causes and conditions and combinations, but responds to them and obeys and is conducted through them as through a tube: nor does it have its own nature, because it appears in only a limited way, as, for instance, Perception of thought, which is limited and impermanent.

“But the Essence of Perception is perfect and in one unity with the empty perfect Essence of earth, water, wind, fire, and space (the other five) in the Womb of Tathagata, devoid of rebirths and deaths.

“The intrinsic nature of Perception is the real emptiness; the intrinsic nature of space is the real perception-essence.

“Where does Perception come from and how does it sojourn here? Perception obeys and perception is everywhere.

“The Seventh Great Element is Consciousness. Ananda, let us look at those springs and pools in the beautiful Jetavana Grove given to the Brotherhood by the pious merchant Anathapindika. Conciousness abides in tranquillity permeating everywhere throughout the phenomenal worlds and embracing all ten quarters of the universes without number, but at the contact of our eyes and springs and pools, satori it appears in the form of consciousness of the perception of sight of springs and pools.

“Why do you still raise questions as to its locality of existence? Consciousness obeys, and Consciousness is everywhere, for where does this Consciousness go when there are no sights and thoughts?

“Ananda, naturally, you have never known that within your Womb of Tathagata the essential nature of Consciousness is enlightening and intelligent, that is, for instance, it neither is conscious of perception of sight of spring and pools, nor not-conscious, it is conscious of the Dharma of No-Things. Ananda, are you going to say that that rock and that pool are two different things? It were better if you were to say that each one is a Buddha, and that we only need one Buddha because all things are No-Things, and that all things are therefore Buddhas. This is the Diamond Knowledge, all the rest is knowledge about ripples and balloons. This enlightened intuition is your true Essence of Consciousness and it is like the intrinsic nature of space.”

Thereupon Ananda and all the assembly, having received this wonderful and profound instruction from the Lord Tathagata and having attained to a state of perfect accommodation of mind and perfect emancipation of mind from all remembrances, thinking and desires, became perfectly free in both body and mind. Each one of them understood clearly that the mind can reach to all the ten quarters of the universes and that their perception of sight can reach to all the ten quarters also. It was just as clear to them as though it was a blade of grass held in their hand. They saw that all the worldly phenomena was nothing but their own wonderful, intelligent, original Mind of Enlightenment, their physical bodies begotten from their parents seemed like specks of dust blowing about in the open space of the ten quarters of the universes. Who would notice their existence? Their physical body was like a speck of foam floating about on a vast and trackless ocean, with nothing distinctive about it to indicate from whence it came, and if it disappeared whither it went. They realized very clearly, that they, at last, had acquired their own wonderful Mind, a Mind that was Permanent and Indestructible.

Therefore the whole assembly with palms pressed together in adoration made obeisance to their Lord Buddha in greatest respect and sincerity as though for the first time they had realized his transcendent worth.

Then they together chanted, praising the glory of their Lord Tathagata and voicing their sincere devotion to him.

The Buddha concluded the instruction by saying: “Ananda, with respect to your own body, as you look on it, it bewilders you to hear that causes and conditions acting in combination are neither the cause of it nor not the cause.

“Ananda, you owe the appearance of your body in this world neither to your father’s seed, or your mother’s womb, or to nutriment alone: neither do you owe the appearance of your body to none of them, if so you would not be here; neither do you owe the appearance of your body to all three combined, seed and womb and nutriment. Your body owes its appearance to that which was already waiting in tranquillity and purity and emptiness, and which responded to the action of seed and womb and nutriment, and if it had not been for the action it would not have responded and appeared but would have remained as it is in the Pure Mind of Enlightenment. Your body is only proof of the fact that if seed is placed in a womb and nutriment provided, a body appears. Why? If your father’s seed had not been placed in your mother’s womb and nourished, nothing would have appeared but would have remained as it is in the Mind of Enlightenment. You say your body owes its appearance to your father’s seed? How is it a man’s seed inside of him does not sprout some child? Owes its appearance to your mother’s womb? Then women’s wombs would spring such bodies everywhere and forever, instead of having to wait for insemination, as it is. Owes its appearance to nutriment? Then you could produce bodies like these by feeding nutriment in the sea or on a bed of stones. Does not owe its appearance to any of these? Without seed, womb and nutriment, your body would not have appeared. Owes its appearance to all three together combined? The appearance of your body is owing to the Seven Great Elements that the combination of birth drew in to activity and combined and transformed, but these elements do not originate in the combination, but beyond the combination in their own One and Tranquil Essence. Your body is only a conductor of mysterious elements abiding everywhere, which accommodate perfectly its genesis and continuation and respond its way, but the elements themselves are undisturbed and un-born and not liable to destruction when the body is thrown on the funeral fire and burned.