–Volume 2 (Part6)
Author: Fafu
Translator : Lotus
Dear Dharma friends！
Hello everyone. Welcome to this episode of the podcast contributed by the Buddhas’ Practice Incorporated of Australia.
Today, we explore how the Buddha dispelled the concepts of ” mixing and uniting or a lack of mixing and uniting,” guiding Ananda and the assembly to awaken to the ” wonderful pure seeing-essence.”
1.Dispelling Mistaken Views:
Ananda still did not understand that “the source of enlightenment does not originate from mixing and uniting or from a lack of mixing and uniting.” He was confused: Does the nature of seeing arise due to “union” or “non-union” with external conditions (such as light, darkness, openness, or obstruction)? In his compassion, the Buddha responded by analyzing the relationship between the “wonderful pure seeing-essence
“(the nature of seeing) and external phenomena, thoroughly dismantling the mistaken notions of ” mixing and uniting or a lack of mixing and uniting.”
2. Refuting ” mixing and uniting “:
The Buddha first refuted the view that “the nature of seeing arises from mixing and uniting with external conditions such as light.” If mixing and uniting occurs, the original nature is lost: If the nature of seeing were to unite with “light” or other external phenomena, it would be like water and flour mixed and steamed into a bun, where one cannot distinguish the water from the flour. Similarly, the “nature” of seeing and the “nature” of light would become indistinguishably mixed, losing their respective characteristics.
Perfection requires no mixing and uniting:
If the nature of seeing is inherently complete and perfect, what need is there for it to unite with “light”? If “light” is also inherently complete and perfect, it does not require mixing and uniting with the nature of seeing. If the two were to unite, the nature of seeing would necessarily be distinct from “light,” otherwise they could not be distinguished.
Seeing darkness proves no mixing and uniting: If the nature of seeing were united with “light,” then when “the appearance of light ceases” (in darkness), it should be impossible to see darkness. However, the nature of seeing can perceive darkness, proving that it is not united with “light.”
3. Refuting ” a lack of mixing and uniting “:
The Buddha then refuted the view that the nature of seeing is completely separate (non-united) from external conditions such as light:
No boundary can be established: If the nature of seeing were entirely separate from “light,” there should be a clear “boundary” between them. But where is this boundary? If the nature of seeing exists outside of “light” and is unrelated to it, it would be impossible to know the presence of “light,” and thus no boundary could be established.
Separation Implies Ignorance: If the nature of seeing were completely separate from “light,” it would be like “the ear and light, which have no contact whatsoever,” and the nature of seeing would be unable to perceive “light.” Since it can perceive “light,” this proves that the nature of seeing is not isolated from it and cannot be defined as ” non-union.” The Buddha negates both “union” and “non-union.”
4. Conclusion:
The Buddha further clarified: All worldly “transient, illusory phenomena,” such as light and darkness, openness and obstruction, mountains, rivers, and the earth, “arise where they are and cease where they are.” Their essence is merely “illusory appearances.” These phenomena arise from the union of causes and conditions and cease upon their separation, being unreal and impermanent.
However, the essence of these illusory phenomena is the “sublime awakened luminous essence,” akin to text or images on a computer screen. Though they appear and disappear, the screen itself (symbolizing the true mind) neither arises nor ceases, neither increases nor decreases. The Buddha said: “Its nature is true, the sublime awakened luminous essence.” Although all phenomena “arise and cease, come and go,” their essence is the “Tathagatagarbha,” the wondrous true nature that remains constant and unmoving.
If one can “realize that all phenomena are manifestations of the mind and remain unattached,” one can abide in the “true and constant nature,” understanding that “coming and going, delusion and awakening, birth and death” are ultimately without attainment.
All arising and ceasing phenomena are illusory manifestations of causes and conditions, yet their essence is the sublime awakened luminous essence.
Thank you, everyone!
