Issue 309

Your vision will be distorted when the objects of seeing are shrouded in dust and vapor. “Vapor” refers to the places where mist rises up from the earth. When there is no sun, the vapors look like smoke, but when the sun comes out, there is nothing there at all. “Dust” refers to a place where the wind picks up the dust and sand and blows it about. Both mist and dust darken the air and distort it, like the distortion caused by heat-mirage, which makes things appear wavy and not straight.

You will perceive clearly when the air is fresh. The text refers to a freshness like the pure, clear sky just after a rain. “Fresh” air refers to the moist, clean atmosphere. The rain has stopped. 「斂」means to subside or withdraw. 「氛」refers to the atmosphere; for instance, the mist that appears when it rains is called 「氛」.

Ananda! observe all these transitory characteristics as I now return each to its place of origin. What are the basic origins? Ananda! among all these transitions, the ‘light’ returns to the sun. Why? Without the sun there is no light; Therefore, the reason that light belongs with the sun, and so it can be returned to the sun.
‘Darkness’ returns to the new moon. ‘Penetration’ returns to the doors and windows while ‘obstruction’ returns to the walls and eaves. ‘Conditions’ return to distinctions. Dull void returns to emptiness. ‘Darkness’ and ‘distortion’ return to the mist and haze. Bright ‘purity’ returns to freshness, and nothing that exists in this world goes beyond these kinds.

The Buddha went on to say, “Ananda! observe all these transitory characteristics as I now return each to its place of origin.” Whether they be light or darkness, penetration or obstruction, conditions or dull emptiness, purity or turbidity, all these eight kinds of characteristics can be returned to the place they came from.

What are the basic origins? What are the places they come from? Ananda! among all these transitions: you should listen and be particularly attentive to what I am going to explain to you about these various transformations, these eight kinds of transitory characteristics.

The ‘light’ returns to the sun. Why? Without the sun there is no light. I’ll give light back to the sun. Without the sun, there is no light; when there is no light, the light has returned to the sun. Therefore, the reason that light belongs with the sun, and so it can be returned to the sun. Therefore, I’m taking the light and returning it to the sun. Would you agree Ananda? Do you have any opinion?” When the Buddha looks at this, Ananda didn’t open his mouth, although if he had had another doubt or a question or something he wished to say, he could have spoken at this point, but he didn’t, so the Buddha continued speaking:

“‘Darkness’ returns to the new moon. I’ll give the darkness to the new moon. In Chinese, the full moon is called bai yue, “white moon,” and the new moon is called hei yue, “black moon,” but this does not mean that the moon gives off a black light. A month consists of two halves: the “white moon” phase and the “black moon” phase. The “black moon” refers to the period when the moon gradually disappears from view. Some people interpret “black moon” to mean the moon itself has turned black—but that is not the case; it simply means there is no moon visible in the sky during this time. Saying that the moon has turned black is a literal translation and the meaning is distorted. When you eat, you should be able to digest the food, and it is the same with the text of the sutra. If you are rigidly literal-minded thinking, “Ah, this ‘Black Moon’—does that mean the moon has turned black?” Someone with little education, upon seeing the term “Black Moon,” might exclaim, “Oh! The Shurangama Sutra mentions a Black Moon! So, the moon is actually black.” Just imagine where that line of thinking leads!

“Penetration” returns to the doors and windows while “obstruction” returns to the walls and eaves. The places that can be seen through can be returned to the doors and windows which have crevices and holes, while the obstructed places, where there is no seeing through, can be returned to the walls and eaves. “Conditions” return to distinctions. Conditions return to the mind which makes distinctions. Dull void returns to emptiness. The place where there is dull emptiness returns to emptiness at large. “Darkness” and “distortion” return to the mist and haze. Mist and haze are defilements of the atmosphere and can be returned to the dust. Bright “purity” returns to freshness. The bright purity can be returned to the fresh clear sky.

And nothing that exists in this world goes beyond these kinds. These eight kinds of transitory characteristics which I have discussed, these four pairs, include every single thing in the world, the many, the few, the far, and the near, everywhere you look. All return somewhere.

To which of the eight states of perception will the essence of your seeing return? Why do I ask? The answer lies in the fact that if it is returned to brightness, you will not see darkness when there is no light. Although such states of perception as light, darkness, and the like differ from one another, your seeing remains unchanged.

To which of the eight states of perception will the essence of your seeing return? What about your essential bright nature which is able to see the eight kinds of transitory characteristics which the Buddha has been discussing? “To what should it return to?” the Buddha asks Ananda. This brings up the question: to whom would you return it? Is there anywhere to return it to? Where else could you possibly return it? Tell me! To what kind of entity should this “essence of seeing”—this essential bright nature—be returned? There is simply nowhere to return it, is there?

“Why do I ask?” the Buddha said. Which one of these should the bright nature of your seeing-essence return to? What the Buddha is saying is, “To what are you going to return it to, since there’s no place to return it? The answer lies in the fact that if it is returned to brightness, you will not see darkness when there is no light. If you return your seeing essence to brightness, it should not see darkness; but in fact, it can see darkness. Therefore, it does not return to light. You can’t say that seeing returns to darkness, either, because when it is light, the seeing essence can still see.

Although such states of perception as light, darkness, and the like differ from one another, your seeing remains unchanged. Although only light and dark have been discussed here, it is the same with the other six kinds. The various things, the various appearances, the various transitory characteristics all have natures which are distinct from one another. But what differences would you say exist in seeing? What distinctions? When it sees light, it is seeing; when it sees darkness, it is seeing; when it sees purity, it is seeing; when it sees turbidity, it is seeing; when it sees through things, it is seeing; when it sees obstructions, it is seeing. What distinctions are there?”

Someone says, “There certainly are distinctions in seeing. When you see light, the seeing perceives that it is light. When looking at darkness, it knows it is darkness. Isn’t this the making of distinctions?” Not bad. Distinctions are being made when you perceive light and darkness, but not by your seeing; it is your distinction making mind, your mind which seizes upon conditions, that makes them. Don’t take that to be the seeing essence. Your seeing sees everything as equally without any distinction. Whenever you see, it is simply seeing. No distinctions are made. Your knowledge of light and darkness is a matter of your mind. The distinctions you make are made by your distinction making mind. Everyone should be particularly attentive to this point. Don’t take the distinction making mind to be the bright source of your seeing essence.

That which can be returned to other sources is clearly not you; that which can be returned nowhere is none other than you.

This particular section of text explains the doctrine extremely well in a few words! It says: That which can be returned to other sources is clearly not you; that which can be returned nowhere is none other than you. All transitory characteristics can be returned to something else. They are not yours. That which stays with you and does not go anywhere else, that which you cannot return to anywhere else – whose is it if not yours?

If it isn’t yours, you should return it to someone else. You can’t. Whoever you give it to does not want it. You give it to the light, but the light does not want it. You give it to the darkness, but the darkness does not want it. You give it to purity, but purity does not want it. You give it to turbidity, but turbidity does not want it. If you could give it away, then you wouldn’t be able to see anymore. It is something you cannot give away. “Although you have accomplished the first fruition, you don’t have the spiritual penetration to give away your seeing to someone else so that you yourself will have no seeing,” the Buddha is telling Ananda. “If it isn’t yours, whose it is then? You still don’t dare admit that it is yours, you still do not understand! Ananda, you are extremely pitiable!”

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 studied the Shurangama Sutra, your study of Chinese is not complete. If you have studied the Shurangama Sutra, then when you write essays in Chinese, it is probable that the best scholars of ancient China would not have been able to compare to the excellence of your written Chinese. To understand but a portion of the Shurangama Sutra text is of inexhaustible use. Those of you who like to study Chinese should not let the opportunity pass to study this superb text. Don’t enter the mountain of jewels and return empty handed. When you enter the mountain of jewels, don’t be so overwhelmed by all the gems that as you pick up one you’ve decided to bring back, you drop the other one you were holding.

There is a Chinese saying: “Like a black bear snapping off ears of corn—what is gathered is immediately lost.” Don’t be like the bear who goes into a cornfield to eat corn. The bear puts one ear of corn under one arm and then reaches for another ear of corn to put under the other arm. While doing that, he drops the first ear of corn. Then he reaches out to put a third ear of corn under the first arm, and he drops the second ear of corn. All the while he thinks he’s loading up a lot of corn, but when he leaves the cornfield and takes a look, he finds out he’s only got one.

This explanation of the sutra which you are now hearing is the mountain of jewels. In fact, it is far more valuable than the worldly gems such as gold, silver, lapis lazuli, crystal, mother of pearl, red pearls, and carnelian. Why? If you understand one sentence of this sutra, then cultivate the way and apply effort to your practice, never retreat, always progress vigorously with courage, you will become a Buddha. The value of listening to sutras far transcends the worldly treasures. Don’t be like the black bear that picks the ears of corn and loses them as fast as he gets them!

The Shurangama Sutra is excellent in every aspect, i.e. the Chinese text, the sutra text, the meaning it conveys. There is nothing which is not good. It just remains to be seen if you can accept it. If you can accept it and you truly understand it, then no matter what happens, even if I beat you with a board to chase you out, “Ah! Go away! Go! Go!” you won’t leave. This is an inconceivable state!