4p 130-31 "She and Rahula’s mother, Yashodhara, both became aware of
their past causes and knew that for several eons they had endured the suffering
of greed and emotional love. Due to their single-mindedness they became
permeated with the cultivation of non-outflow goodness, they were both
freed from their bonds and received predictions. Why, then, do you cheat
yourself and still remain caught up in looking and listening?"
4p 132 When Ananda and the great assembly heard the Buddha’s instruction, their doubts and delusions were dispelled. Their minds awakened to the ultimate reality, they experienced both physical and mental light ease, and unprecedented attainments.
4p 133 Once again Ananda wept, bowed at the Buddha’s feet, knelt, placed his palms together, and said to the Buddha, "The Unsurpassed, Great, Compassionate, Pure, and Precious King has instructed me well, so that, by means of these various causes and conditions, expedients and encouragements, all of us who were immersed in the sea of suffering have escaped it.
4p 135 "World Honored One, having heard that explanation of Dharma, I know that the Treasury of the Thus Come One, the wonderful, enlightened, bright mind, pervades the ten directions and contains the lands of Thus Come Ones throughout the ten directions, all the pure and elegantly adorned kshetras of Wonderful Enlightened Kings. The Thus Come One also admonished that erudition is of no merit and is not as good as cultivation.
4p 136 "So now I am like a wanderer who suddenly encounters a divine king who bestows upon him an elegant house. Even though he has obtained a mansion, he has to enter through a door.
4p 136-37 "I only hope the Thus Come One will not withhold his great compassion in instructing those of us in the assembly who are covered by darkness, so that we may renounce the Small Vehicle and attain at last the Thus Come One’s Nirvana without residue, the fundamental path of resolve. May he enable those who are still learning to know how to subdue the age-old habit of seeking to manipulate conditions to one’s advantage, to obtain Dharani, and to enter in to the knowledge and vision of the Buddhas." Having said this, he made a full prostration, and together with the members of the assembly, single-mindedly awaited the Buddha’s compassionate instruction.
4p 139 The World Honored One then sympathized with the Hearers and Those Enlightened to Conditions in the assembly, all those who were not yet at ease with the Bodhi mind. His sympathy also extended to helping beings in the future Dharma Ending Age after the Buddha’s entry into tranquility to bring forth the resolve for Bodhi. He revealed the wonderful path of cultivation of the Unsurpassed Vehicle.
4p 140 He proclaimed to Ananda and to the great assembly, "You have decisively resolved to attain Bodhi and so you should not grow weary when it comes to the Wonderful Samadhi of the Buddhas, the Thus Come Ones. You must first understand two absolutes regarding initial resolve for enlightenment. What are the two absolutes regarding initial resolve for enlightenment?
4p 142 "Ananda, the first absolute is that if you wish to renounce the position of Hearer and cultivate the Bodhisattva Vehicle, and to enter the knowledge and vision of the Buddhas, you must carefully consider whether the resolve on the cause-ground and the enlightenment on the ground of fruition are the same or different.
4p 142 "Ananda, it is impossible while on the cause-ground to base one’s cultivation on the mind that is subject to arising and ceasing when in quest of the Buddha Vehicle, which neither arises nor ceases to be.
4p 143 "For this reason, you should realize that all composite dharmas belonging to the material world will decay and disappear. Ananda, contemplate the world: what composite dharmas will not wear out?
4p 143 "But I have never heard of empty space wearing out. Has anyone every heard of the disintegration of the void? Why not? Empty space is not a composite and it can never wear out.
4p 144 "While you are in your body, what is solid is of earth, what is moist is of water, what is warm is of fire, and what moves is of wind. Because of these four bonds, your tranquil and perfect, wonderfully enlightened bright mind divides into seeing, hearing, sensation, and cognition. From its beginning to its end you are emersed in the five layers of turbidity.
4p 145 "What is meant by turbidity? Ananda, pure water, for instance, is fundamentally clear and clean, whereas dust, dirt, ashes, silt, and the like, are basically solid substances. Such are the properties of the two; their natures are not compatible. Suppose someone takes some dirt and tosses it into pure water. The dirt looses its solidity and the water is deprived of its transparency. The resulting cloudiness is called turbidity. Your five layers of turbidity are similar to it.
4p 147 "Ananda, you see that space pervades the ten directions. There is no division between space and seeing. And yet space by itself cannot identify its own substance, and seeing alone has nothing to register awareness of. But the two become entangled in falseness. This is the first layer, called the turbidity of time.
4p 148 "Your body appears in full, with the four elements composing its substance, and from this, seeing, hearing, sensation, and cognition become firmly defined. Water, fire, wind, and earth fluctuate between sensation and cognition and become entangled in falseness. This is the second layer, called the turbidity of views.
4p 148-49 "Further, the functions of memory, discrimination, and verbal comprehension in your mind bring into being knowledge and views. From out of them appear the six defiling objects. Apart from the defiling objects the consciousness would lack attributes. Apart from cognition the objects would have no nature. But they become entangled in a falseness. This is the third layer, called the turbidity of afflictions.
4p 150-51 "And if day and night there is endless arising and ceasing as your knowledge and views continually wish to remain in the world, while your karmic patterns constantly move you to various places. This entanglement become a falseness, which is the fourth layer, called the turbidity of living beings.
4p 151 "Originally, your seeing and hearing were not of different natures, but a multitude of defiling objects has divided them into crude differences. These natures have mutual awareness, but their functions are in opposition. Sameness and difference arise and they lose their identity. This entanglement becomes a falseness, which is the fifth layer, called the turbidity of a life span.
4P 152 "Ananda, you now want to cause your seeing, hearing, sensation, and cognition to return to and tally with the eternity, bliss, true self, and purity of the Thus Come One.
4P 153 "You should first decide what the basis of birth and death is by relying on the perfect, tranquil nature which neither arises nor ceases.
4P 153 "By means of this tranquility, influence the empty and false arising and ceasing so that it is subdued and returns to the source of enlightenment. The attainment of this source of bright enlightenment which neither arises nor ceases, is the mind of the cause-ground.
4P 154 "Then, you can completely realize cultivation of and certification to the ground of fruition. To do that much is like purifying muddy water by placing it in a quite vessel which is kept completely still and unmoving. The sand and silt settle, and the pure water appears. That is called the initial subduing of transitory defiling afflictions.
4P 156 "The complete removal of the mud from the water is called the eternal severance of fundamental ignorance.
4P 156 "When clarity is pure to its very essence, then no matter what happens, there is no affliction. Everything is in accord with the pure and wonderful virtues of Nirvana.
4P 157 "The second absolute is that if you definitely wish to bring forth the resolve for Bodhi and to be especially courageous and dedicated in your cultivation of the Bodhisattva Vehicle, you must decisively renounce all conditioned phenomena.
4P 158 "You should carefully consider the origin of afflictions: who creates and who endures the beginningless creation of karma and perpetual rebirth?
4P 159 "Ananda, if in your cultivation of Bodhi you do not carefully consider the origin of affliction, you cannot realize where the location of the upsidedownness of the empty and false sense-organs and sense-objects is. If you don’t even know their location, how can you subdue them and reach the level of the Thus Come One?
4P 160 "Ananda, consider someone who wants to untie a knot. If he can’t see where the knot is, how can he untie it?
4P 160 "But I have never heard of anyone unbinding empty space. Why not? Because emptiness has no form of appearance; and so there are no knots to untie.
4P 161 "But now your visible eyes, ears, nose, and tongue, as well as your body and mind are like six thieving matchmakers who plunder the jewels of your own household.
4P 164 "And, thus, from beginningless time, because beings and the temporal and spatial world, have been bound up together, beings are unable to transcend the material world.
4P 165 "Ananda, how do we define beings and the temporal and spatial world? ‘Temporal’ refers to change and flow; ‘spatial’ refers to location.
4P 166 "You should know by now that north, east, south, west, northeast, northwest, southeast, southwest, above and below are space. Past, present, and future are periods of time. There are ten directions in space and three periods of time.
4P 166 "All beings come into being because of false interaction. Their bodies go through changes and they are caught in the temporal and spatial combinations of this world.
4P 167 "However, although there are ten directions in space, those known in the world as north, south, east, and west are the only ones that can be clearly fixed. Above and below have no position; the intermediates have no definite direction. Determined clearly to be four in number, they are then combined with the three periods of time. Three times four, or, alternately, four times three makes twelve.
4P 167 "Increase this to the third place; from the tens through the hundreds to the thousands. The greatest possible efficacy of each of the six organs is one thousand two hundred.
4P 168 "Ananda, you can thereby establish their value. Consider how the eyes see darkness behind and light in front. The front is totally light; the back is totally dark. With your peripheral vision included, you can see two thirds around at most. Therefore, its capacity can be expressed as an efficacy which is not complete. One third of its efficacy is without virtue. Know, then, that the eyes have an efficacy of only eight hundred.
4P 169 "Consider how the ears hear everywhere in the ten directions, without any loss. They hear movements, whether far or near, and stillness without bounds. Know, then, that the organ of hearing is complete with the efficacy of twelve hundred.
4P 169-170 "Consider how the nose smells odors with each inhalation and exhalation of the breath. It is deficient at the point between the inhalation and exhalation. The organ of smell can be considered to be deficient by one third. Know, then, that the nose has an efficacy of only eight hundred.
4P 170 "Consider how the tongue can proclaim the entirety of worldly and transcendental wisdom. Although language varies according to locality, the principles go beyond boundaries of any kind. Know, then, that the organ of the tongue is complete with an efficacy of twelve hundred.
4P 171 "Consider how the body is aware of touch, registering it as pain or pleasure. When it makes contact, it is aware of the thing touched; when is isolation, it has no tactile knowledge of other things. Isolation has a single and contact has a dual aspect. The organ of the body can be considered as deficient by one third. Know, then, that the body has an efficacy of only eight hundred.
4P 172 "Consider how the mind silently includes all worldly and transcendental dharmas of the ten directions and three periods of time. Regardless of whether it be sagely or ordinary, everything is included in its boundlessness. Know, then, that the organ of the mind is complete with an efficacy of twelve hundred.
4P 172 "Ananda, now you wish to oppose the flow of desire that leads to birth and death. You should turn back the flow of the organs to reach a state of neither arising nor ceasing.
4P 173 "You should investigate all of the six functioning organs to see which are uniting, which are isolated, which are deep, which are shallow, which will penetrate perfectly, and which are not perfect.
4P 173 "If you can realize which organ penetrates perfectly, you can thereupon reverse the flow of its beginningless involvement in false karma and follow that to perfect penetration. The difference between that and an organ which is not perfect is like the difference between a day and an eon.
4P 174 "I have now revealed to you the fundamental efficacy of the tranquil perfect brightness of these six. This is what the numbers are. It is up to you to select which one to enter. I will explain more to aid your progress in that.
4P 175 "The Thus Come Ones of the ten directions, cultivating by means of one or another of the eighteen realms, attained perfect, unsurpassed Bodhi. For them, any of those eighteen were generally adequate.
4P 175 "But you are at an inferior level and are not yet able to perfect comfortable wisdom among them. Therefore, I shall give you an explanation, so that you will be able to enter deeply into the door.
4P 176 "Enter one without falseness, and the six sense-organs will be simultaneously pure.
4P 176 Ananda said to the Buddha, "World Honored One, how do we oppose the flow, enter deeply into one door, and cause the six organs to simultaneously become pure?"
4P 177 The Buddha told Ananda, "You have already obtained the fruition of a Shrotaapana. You have already put an end to the view-delusions that living beings in the three realms possess, but you do not yet know that your organs have accumulated habits that are without beginning. The severing of these habits must be done through cultivation. Including the numerous subtleties of their arising, dwelling, changing, and ceasing.
4P 178 "You should now contemplate the six organs further: are they one or six? Ananda, if you say they are one, why can’t the ears see? Why can’t the eyes hear? Why can’t the head walk? Why can’t the feet talk?
4P 180 "If the six organs are definitely six, then as I now explain this subtle, wonderful Dharma-door for you in this assembly, which of your six organs is receiving it?" Ananda said, " I hear it with my ears."
The Buddha said, "Your ears hear by themselves? What, then, does that have to do with your body and mouth? And yet you ask about the principles with your mouth, and your body displays veneration.
4P 181 "Therefore, you should know that if they are not one, then they are six. And if they are not six, they must be one. But you can’t say that your organs are basically one and six.
4P 181-182 "Ananda, you should know that these organs are neither one nor six. It is from being upside-down and sinking into involvements throughout time without beginning that the theory of one and six has become established. As a Shrotaapanna, you have dissolved the six, but you still have not done away with the one.
4P 183 "That is like filling emptiness into differently shaped vessels and then saying that emptiness is whatever shape the vessel is. And then, upon getting rid of the vessels, looking at emptiness and saying it is all the same.
4P 184 "How can emptiness become the same or different at your convenience? Even less can you call it ‘One’ or ‘not one.’ You should understand that the six receptive functioning organs are the same way.
4P 186 "Seeing occurs because the two attributes of darkness and light and their like firmly adhere to quietude in what originally was wonderful perfection. The essence of seeing reflects form and combines with forms to become an organ. This organ, which was originally the four pure elements, is called an eye and is shaped like a grape. Of the four defiling objects that the sense organs located in the head pursue, this one races out after form.
4P 188 "Hearing occurs because the two reverberations of movement and stillness and their like firmly adhere to quietude in what originally was wonderful perfection. The essence of hearing reflects sound and resounds with it to become the organ of the ear. The primal composition of the ear-organ is the purely-defined four elements. Those portions we call the ears are shaped like fresh-curled leaves. Of the four defiling objects that the sense organs pursue, this one is loosed upon sound.
4P 189 "Smelling occurs because the two appearances of penetration and obstruction and their like firmly adhere to tranquility in what originally was wonderful perfection. The essence of smelling reflects the scents and takes in scents to become the organ of the nose. The primal composition of the nose-organ is the purely-defined four elements. That portion we call the nose is shaped like a double hanging claw. Of the four defiling objects that the sense organs pursue this one probes out after scents.
4P 190 "Tasting occurs because the two blends of blandness and variety of flavor? and their like firmly adhere to quietude in what originally was wonderful perfection. The essence of tasting reflects flavors and becomes entwined with flavors to become the organ of the tongue. The primal composition of the tongue-organ is in the purely-defined four elements. That portion we call the tongue is shaped like a crescent moon. Of the four defiling objects that the sense organs pursue this one craves flavors.
4P 191 "Sensation occurs because the two frictions of separation and union, and their like, firmly adhere to quietude in what originally was wonderful perfection. The essence of sensation reflects contact and seizes upon contact to become the organ of the body. The primal composition of the body-organ is in the purely-defined four elements. The portion we call the body is shaped like a table. Of the four defiling objects that the sense organs pursue, this one is compelled by contact.
4P 191-192 "Knowing occurs because the two continuities of production and extinction, and their like, firmly adhere to quietude in what originally was wonderful perfection. The essence of knowing reflects dharmas and grasps them to become the organ of the mind. The primal composition of the mind-organ is in the purely-defined four elements. Of the four defiling objects that the sense organs pursue, this one chases after dharmas.
4P 192 "Ananda, because understanding is added to enlightenment, the six sense-organs lose their essence and adhere to falseness, confining their brilliance.
4P 193 "Therefore, apart from darkness and light there is no substance to seeing for you now; apart from movement and stillness, there basically is no disposition of hearing; without penetration and obstruction, the nature of smelling does not arise; in the absence of variety and blandness, tasting does not occur; lacking separation and union, the sensation of contact is fundamentally non-existent; without arising and ceasing, knowing is put to rest.
4P 194-195 "You only need not follow the twelve conditioned attributes of movement and stillness, union and separation, blandness and variety, penetration and obstruction, production and extinction, and brightness and darkness.
4P 195 "Accordingly, extract one organ, free it from adhesion, and subdue it at its inner core. Once subdued, it will return to primal truth and radiate its innate brilliance. When that brilliance shines forth, the remaining five adhesions will be freed to accomplish total liberation.
4P 196 "Do not follow the knowing and seeing influenced by objects before you. True understanding does not follow from the sense-organs. Yet lodged at the organs is the potential to discover mutual functioning of the six organs.
4P 198 "Ananda, don’t you know that now in this assembly Aniruddha is blind and yet can see; the dragon Upananda is deaf and yet can hear; the spirit of the Ganges River has no nose and yet smells fragrances; Gavampati has an unusual tongue and yet tastes flavor; and the spirit Shunyata has no body and yet is aware of contact? In the light of the Thus Come One, this spirit is illumined temporarily as an ethereal essence without substance. In the same way, Mahakashyapa, who is also in this assembly, dwells in the samadhi of extinction, having obtained the tranquility of a Hearer. He has long since put to rest the mind-organ, and yet he has a perfectly clear knowledge which is not due to the mental process of thinking.
4P 202 "Ananda, if you can completely extract all your organs, you will glow with an inner brilliance. Then the ephemeral defiling objects and all the changing phenomena of the material world will become like ice being melted by hot liquid. In response to your mind, the transformation will bring unsurpassed enlightenment.
4P 203 "Ananda, consider a person who has confined seeing to his eyes. If you suddenly have him close his eyes, he will see darkness before him. The six organs will be enveloped in total darkness. From head to toe he will experience that. If the person traces the shape of external things with his hands, then even though he cannot see, he can recognize someone from head and toe. Enlightenment is also like that.
4P 204 "If light were the condition requisite for seeing, then darkness would bring the absence of seeing. But to perceive without light would mean that no dark manifestation could obscure the seeing.
4P 206 "Once the organs and objects suddenly melt away, how could the enlightened brightness that results be anything but perfect and wonderful?"
4P 206 Ananda said to the Buddha, "World Honored One, as the Buddha has said, ‘The resolve for enlightenment on the cause-ground which seeks the eternal must be in mutual accord with the ground of fruition.
4P 207 "World Honored One, the ground of fruition is Bodhi; Nirvana: True Suchness; the Buddha Nature; the Amala-Consciousness; the Empty Treasury of the Thus Come One; the great Perfect Mirror-Wisdom. But although it is called by these seven names, it is pure and perfect, its substance is enduring, like royal vajra, eternal and indestructible.
4P 208 "If the seeing, hearing, and the rest are ultimately devoid of substance apart from light and darkness, movement and stillness, and penetration and obstruction and the rest then they would be like thoughts which, apart from immediate sense-objects, do not exist at all.
4P 208 "How could an ultimate annihilationism like that be a cause by which one cultivates in the hope of obtaining the Thus Come Ones’ seven-fold eternal fruition?
4P 209 "World Honored One, if seeing is ultimately empty apart from light and darkness, just as thoughts cease of themselves in the absence of any immediate sense object.
4P 209 "Then my comparisons become circular, and no matter how carefully I search, there seems to be no such thing as my mind or what pertains to it. Just what should be used to seek the Unsurpassed Enlightenment?
4P 210 "The Thus Come One previously referred to a tranquil essence, perfect and eternal. His present contradiction defies belief and is resort to idle theorizing. How can the Thus Come One’s words be true and actual?
4P 210 "I only hope the Buddha will let fall his great compassion and instruct us who do not understand and who are holding on tightly.
4P 211 The Buddha told Ananda, "You study and learn much, but you have not yet put an end to outflows. In your mind you know only the causes of being upside down. But when the true inversion manifests, you really cannot recognize it yet.
4P 211 "Lest your sincerity and faith remain insufficient, I will try to make use of an ordinary event to dispel your doubts."
4P 212 Then the Thus Come One instructed Rahula to strike the bell once, and he asked Ananda, "Did you hear that?"
Ananda and the members of the great assembly all said, "We heard it."
4P 213 The bell ceased to sound, and the Buddha again asked, "Do you hear it now?"
Ananda and the members of the great assembly all said, "We do not hear it."
4P 213 Then Rahula struck the bell again. The Buddha again asked, "Do you hear it now?"
Ananda and the great assembly again said, "We hear it."
4P 214 The Buddha asked Ananda, "What do you hear, and what do you not hear?"
Ananda and the members of the great assembly all said to the Buddha, "When the bell is rung, we hear it. Once the sound of the bell ceases, so that even its echo fades away, we do not hear it."
4P 215 The Thus Come One again instructed Rahula to strike the bell, and asked Ananda, "Is there a sound now?"
Ananda and the members of the great assembly all said, "There is a sound."
4P 215 After a short time the sound ceased, and the Buddha again asked, "Is there a sound now?’
Ananda and the great assembly answered, "There is no sound."
4P 215 After a moment, Rahula again struck the bell, and the Buddha again asked, "Is there a sound now?" Ananda and the great assembly said together, "There is a sound."
4P 216 The Buddha asked Ananda, ‘What is meant by ‘sound,’ and what is meant by ‘no sound?" Everyone in the great assembly including Ananda told the Buddha, "When the bell is struck there is a sound. Once the sound ceases and even the echo fades away, there is said to be no sound."
4P 216 The Buddha said to Ananda and the great assembly, "Why are you inconsistent in what you say?"
The great assembly and Ananda then asked the Buddha, "In what way have we being inconsistent?"
4P 217 The Buddha said, "When I asked if it was your hearing, you said it was your hearing. Then, when I asked you if it was sound, you said it was sound. I cannot ascertain from your answers if it is hearing or if it is sound. How can you not say that is inconsistent?
4P 217 "Ananda, when the sound is gone without an echo, you say there is no hearing. If there were really no hearing, the hearing-nature would cease to be. It would be just like dead wood. If then the bell were sounded again, how would you know?
4P 218 "What you know to be there or not to be there is the defiling object of sound which seems to come into being and cease to be. But how could the hearing-nature be there or not be there? And if the hearing really were, as you contend, not there, who would know it was not there?
4P 219 "And so, Ananda, the sounds that you hear are what rise and cease. Your hearing-nature does not come into being and cease to be based on the arising and ceasing of the sounds you hear.
4P 219 "You are so upside-down that you mistake sound for hearing. No wonder you are so confused that you take what is eternal to be annihilationism. Ultimately, you cannot say that there is no hearing-nature apart from movement and stillness, from obstruction and penetration and the rest.
4P 220-221 "Consider a person who falls into a deep sleep while napping on his bed. While he is asleep, someone in his household starts beating clothes or pounding rice. In his dream, the person hears the sound of beating and pounding and takes it for something else, perhaps for the striking of a drum or the ringing of a bell. In his dream he wonders why the bell sounds like stone or wood.
4P 224 "Suddenly he awakens and immediately recognizes the sound of pounding. He tells the members of his household, "I was just having a dream in which I mistook the sound of pounding for the sound of a drum."
4P 225 "Ananda, how can this person in the dream-state remember stillness and motion, penetrability and obstruction? Although he is physically asleep, his hearing-nature is not unclear.
4P 226 "Even when your physical existence melts away and your life-force changes and dwindles, how could that nature melt away and be gone from you?
4P 226 "But because beings, from time without beginning, have pursued forms and sounds and have followed their thoughts as they turn and flow, they still are not enlightened to the wonderful eternal pure nature.
4P 227 "They do not accord with what is eternal, but chase after things that are subject to arising and ceasing. That is what causes them to be born again and again, flowing and turning in defilement.
4P 229 "But if they reject arising and ceasing and uphold the eternal truth, an enduring light will appear, and with that, the sense-organs, defiling objects, and consciousnesses will disappear.
4P 229 "Then you must maintain your distance from the defilements of the manifestations of thinking and the emotional states of consciousness. Then your Dharma-eye will accordingly become pure and bright. And, how can you fail to realize Unsurpassed Enlightenment?"
4P 231 Ananda said to the Buddha, "World Honored One, although the Thus Come One has explained this second absolute, as I now regard someone who wants to untie a knot, if he cannot find its center, he will never get the knot undone.
4P 232 "World Honored One, I and all other Hearers in the great assembly who are not beyond study are the same way. From time without beginning we have been accompanied in birth and death by ignorance. We have obtained these good roots of erudition and are said to have left the home life, yet in fact we act like someone with recurrent malaria.
4P 234 "I only hope, Greatly Compassionate One, that you will take pity on us who are sinking and drowning. What are the knots in our body and mind and how do we untie them? Your explanation will also enable future beings who are in suffering and difficulty to avoid the cycle of rebirth and keep them from falling into the three realms of existence."
4P 234 After saying that, he and everyone in the entire great assembly made full prostrations. He wept profusely, and with sincere anticipation awaited the unsurpassed instruction of the Buddha, the Thus Come One.
4P 236 Then the World Honored One took pity on Ananda and those in the assembly with something left to study, as well as on beings of the future who have the potential to transcend the world and to develop insight.
4P 237 He rubbed the crown of Ananda’s head with his hand that shone with Jambunada purple-golden light. Instantaneously all the Buddhalands of the ten directions quaked in six ways.
4P 238 Thus Come Ones as numerous as fine motes of dust, each dwelling in his respective world, emitted a precious light from the crowns of his head.
4P 239 At one and the same time their light went from their own countries to the Jeta Grove and anointed the crown of the Thus Come One’s head. All in the assembly received unprecedented benefits.
4P 241 Then Ananda and everyone in the great assembly heard the Thus Come Ones as numerous as fine motes of dust throughout the ten directions speak to Ananda with different mouths but with a single voice.
4P 241 "Good indeed, Ananda! You wish to recognize your innate ignorance that causes you to turn on the wheel. The origin of the knot of birth and death is simply your six sense-organs and nothing else.
4P 243 "You also want to understand unsurpassed Bodhi, so that you can quickly realize bliss, liberation, tranquility, and wonderful permanence. It, too, is your six sense-organs and nothing else."
4P 246 Although Ananda heard those sounds of Dharma, he did not yet understand them. Bowing his head, he said to the Buddha, "How can what causes me to revolve in the cycle of birth and death and what enables me to gain bliss and wonderful eternity be the six sense-organs in both cases and nothing else?’
4P 247 The Buddha said to Ananda, "The sense-organs and the objects are the same source. The bonds and their release are not different things. The nature of the consciousness is empty and false, like flowers in space.
4P 248 "Ananda, awareness arises because of defiling objects. Phenomena exist because of the sense organs. The phenomena and the perception are both devoid of their own natures. They support each other like intertwining reeds.
4P 248 "Therefore, creating knowledge within enlightened perception is fundamental ignorance. To be devoid of perception within enlightened perception is the non-outflow true purity of Nirvana. Why try to put something else in these?"
4P 248-249 Then the World Honored One, wishing to restate that meaning, spoke verses, saying:
4P 250 "In the true nature, conditioned things are empty.
Conditions that arise are like illusions.
Things unconditioned neither arise nor cease.
Unreal they are, like flowers in space.
4P 250 "To speak of the false is to reveal the true.
But both the false and the true are false themselves.
Since there is neither truth nor untruth,
How could there be perceiver and perceived?
4P 251 "Between the two no real nature exists;
Thus they are likened to entwining reeds.
The knots and their release have a common cause.
The sages and ordinary people’s path are not two.
4P 252 "Regard the nature of the intertwined:
-253 They are neither empty nor existent.
Dark confusion is simply ignorance;
Bringing it to light is liberation.
4P 255 "The knots must be untied successively,
When the six are released,
Even the one ceases to be.
Select an organ preferred for perfect penetration;
Enter the flow and realize proper enlightenment.
4P 258 "Extremely subtle, the Adana consciousness,
Makes patterns of habit that flow on in torrents.
Fearing you will confuse the truth with what is not,
I rarely tell you of all this.
4P 259 "With your own mind, you grasp at your own mind;
What is not illusory turns into illusion.
Do not grasp and nothing will not be illusion.
Since even non-illusion does not arise,
How can illusory dharmas be established?
This is called the Wonderful Lotus Flower,
The Regal Vajra Gem of Enlightenment.
4P 261 "In this Samapatti that is likened to illusion,
Transcend to the level beyond learning.
4P 261 "This Abhidharma, incomparable,
Is the single pathway through Nirvana’s gate,
Taken by Bhagavans in all the ten directions."
4P 264 When Ananda and the great assembly heard the unsurpassed, compassionate instruction of the Buddha, the Thus Come One, this harmonious and brilliant Geya verse with its clear and penetrating wonderful principles, their hearts and eyes were opened, and they exclaimed that this Dharma was unprecedented.