Ten Aspects of the Seeing

V. The Seeing Does Not Return (Part Two)

The Venerable Ananda liked nothing better than listening to Shakyamuni Buddha speak Dharma. In fact, he identified so strongly with those sounds of Dharma that he made the mistake of mistaking the means for the end. The Buddha used the Dharma to explain the True Mind, but Ananda jumped to the conclusion that the Dharma was the True Mind. There is more than one mistake happening here. First, Ananda is mistaking the Dharma for the principles the Dharma is describing. But second is the deeper mistake of assuming his mind-consciousnesses are the True Mind. The Buddha’s example of the finger (the means) being mistaken for the moon (the end) is aimed at helping Ananda realize his mistake of taking the Dharma (the means) to be the True Mind (the end).

In order to correct Ananda’s misconception that his distinction-making consciousnesses are his True Mind, the Buddha leads Ananda on a search for the source of his “mind.” Again relying on analogy, the Buddha likens the mind-consciousnesses to the guests at an inn. Just as the guests are temporary residents who will return to where they came from—their own homes, so too, the mind-consciousnesses’ functions can be returned to where they came from—the data input of the sense organs and so forth even to the absence of distinguishing that input (as in the “dark truth” that certain externalists attach to). Just as the host of the inn is already “at home” so that he doesn’t return to anywhere else, so too, the True Mind is “at home” and does not rely on or return to any sense data or lack of sense data.

To press his point, the Buddha mentions eight attributes perceived by the mind-consciousnesses and returns each attribute to its source—its “home.”

Then the Buddha challenges Ananda by asking him to which of these does his True Mind—his Essence of Seeing return. If the Seeing (True Mind) were returnable to any one of these eight, then in the absence of that source, the True Mind would not be able to function to perceive the other seven. For instance, if Seeing were considered to be the perception of light, then its source would be the rising sun and in the absence of that source, the Seeing would not function. However, Ananda will realize that, in actuality, this is not so. In the absence of the perception of light (based on the rising sun for its source), darkness and other attributes can be perceived (as when there is a new moon, or clouds in the sky, or a fog covering).

Finally, pacifying Ananda’s concern that if he lets go of his attachment to his mind-consciousnesses he will have no mind functioning at all, the Buddha concludes: “That which can be returned to other sources is clearly not you; but as to that which cannot be returned to any other source—if that’s not you, what is it? The True Mind (Essence of Seeing) is the host! The host is already at home. So too, there is no way to dispense with your True Mind. You couldn’t give it away even if you wanted to!”

The Venerable Master comments:

“That which can be returned to other sources is clearly not you; but as to that which cannot be returned to any other source—if that’s not you, what is it?” These few words explain the principle very clearly and the Chinese text of this Sutra is extremely fine! If you want to study Chinese and have not yet studied the Shurangama Sutra, then your study of Chinese is not yet complete!

Once you have studied the Shurangama Sutra, if you write essays in Chinese, it is probable that your written Chinese will be so fine that not even the best scholars of ancient China could compare with it. To understand but a portion of the Shurangama Sutra text is of inexhaustible use. Those of you who like to study Chinese should not pass up the opportunity to study this superb text.

Don’t enter the mountain of jewels and return empty-handed. Don’t be like the bear who goes into a cornfield to gather ears of corn. The bear puts one ear of corn under one armpit and then reaches for another ear of corn to put under the other armpit. But by reaching out for the second ear, he loses his grip on the first ear. Then, as he reaches to grasp a third ear, he loses the second ear. All the while he thinks he’s loading up on corn, only to discover when he leaves the cornfield that he’s come away with only one ear!

When you enter the mountain of jewels, don’t be so overwhelmed by all the gems that as you pick up one, you drop the others you were holding. This explanation of the Sutra is like the mountain of jewels. If, having understood one sentence of this Sutra, you apply effort in your cultivation, then you will not retreat; if you vigorously progress with courage, then you will become a Buddha. And so the value of the Sutra far exceeds the value of the jewels on the mountain!