ChapterTwenty-Five
TheGatewaytoEverywhereoftheBodhisattvaHeWhoObservestheSoundsoftheWorld
AtthattimetheBodhisattvaInexhaustibleMind(Aksayamati)straightwayrosefromhisseatand,baringhisrightshoulderandfacingtheBuddhawithpalmsjoined,said:"OWorld-HonoredOne!ForwhatreasonistheBodhisattvaHeWhoObservestheSoundsoftheWorld(Avalokitesvara)calledObserveroftheSoundsoftheWorld?"TheBuddhadeclaredtotheBodhisattvaInexhaustibleMind,"Goodman,ifincalculablehundredsofthousandsofmyriadsofmillionsoflivingbeings,sufferingpainandtorment,hearofthisBodhisattvaHeWhoObservestheSoundsoftheWorldandsingle-mindedlycalluponhisname,theBodhisattvaHeWhoObservestheSoundsoftheWorldshallstraightwayheedtheirvoices,andallshallgaindeliverance.
"IfthereisonewhokeepsthenameofthisBodhisattvaHeWhoObservestheSoundsoftheWorld,evenifheshouldfallintoagreatfire,thefirewouldbeunabletoburnhim,thankstotheimposingsupernaturalpowerofthisBodhisattva.
"IfheshouldbecarriedoffbyagreatriverandcalluponthisBodhisattva'sname,thenstraightwayhewouldfindashallowplace.
"Ifahundredthousandmyriadsofmillionsoflivingbeingsenterthegreatseainquestofgold,silver,vaidurya,giantclamshell,agate,coral,amber,pearl,andothersuchgems,evenifablackwindblowstheirshipaway,carryingitoffandplungingitintotherealmoftheraksasa-ghosts,ifthereisamongthembutonemanwhocallsuponthenameoftheBodhisattvaHeWhoObservestheSoundsoftheWorld,thosemenshallbedeliveredfromthetroubles[causedby]theraksasas.ItisforthisreasonthatheiscalledObserveroftheSoundsoftheWorld.
"If,again,amanwhoisabouttobemurderedcallsuponthenameoftheBodhisattvaHeWhoObservestheSoundsoftheWorld,thentheknivesandstavesbornebytheotherfellowshallbebrokeninpieces,andthemanshallgaindeliverance.
"Ifthereshouldbeathousand-millionfoldworldoflandsfilledwithyaksasandraksasaswhowishtocomeanddoharmtoothers,iftheyshouldbuthearthenameoftheBodhisattvaHeWhoObservestheSoundsoftheWorld,thesemalignantghostswouldnotbeableeventolookuponthoseotherswithevileye,howmuchthelesstoinflictharmonthem!
"Evenifthereisaman,whetherguiltyorguiltless,whosebodyisfetteredwithstocks,pillory,orchains,ifhecallsuponthenameoftheBodhisattvaHeWhoObservestheSoundsoftheWorld,theyshallallbeseveredandbroken,andheshallstraightwaygaindeliverance.
"Ifinathousand-millionfoldworldoflandsfullofmaliciousbanditsthereisamerchantchiefwhosemenarecarryingpreciousgemsoveraroadbyasteepdrop,ifthereisamongthemonemanwhomakesthisproclamation:'Goodmen,donotletterrortakepossessionofyou!Youallmustsingle-mindedlycalluponthenameoftheBodhisattvaHeWhoObservestheSoundsoftheWorld.ForthatBodhisattvacanconferfearlessnessuponlivingbeings.Ifyouallcalluponhisname,thenfromthesemaliciousbanditsyoushallcontrivetobedelivered';andifthemultitudeofmerchants,hearingthis,speakthesewordsinunison,saying,'NamoBodhisattvayaHeWhoObservestheSoundsoftheWorld!';then,bythemerecallinguponhisname,theyshallforthwithgaindeliverance.
"InexhaustibleMind,theimposing,supernaturalpoweroftheBodhisattvaHeWhoObservestheSoundsoftheWorldisassublimeasthis!
"IftherearebeingsofmuchlustwhoareconstantlymindfulofandhumblyrespectfultotheBodhisattvaHeWhoObservestheSoundsoftheWorld,theyshallstraightwaycontrivetobeseparatedfromtheirlust.IfthosewithmuchangerareconstantlymindfulofandhumblyrespectfultotheBodhisattvaHeWhoObservestheSoundsoftheWorld,theyshallstraightwaycontrivetobeseparatedfromtheiranger.IfthoseofmuchfollyareconstantlymindfulofandhumblyrespectfultotheBodhisattvaHeWhoObservestheSoundsoftheWorld,theyshallstraightwaycontrivetobeseparatedfromtheirfolly.InexhaustibleMind!SuchimposingsupernaturalpowerhastheBodhisattvaHeWhoObservestheSoundsoftheWorld,somanyarethebenefitsheconfers!Forthisreasonthebeingsshouldeverbearhiminmind.
"Ifthereisawoman,andifsheisdesirousandhopefulofhavingason,makingworshipfulofferingstothebodhisattvaHeWhoObservestheSoundsoftheWorld,sheshallstraightwaybearasonofhappiness,excellence,andwisdom.Ifshebedesirousandhopefulofhavingadaughter,sheshallstraightwaybearadaughter,uprightandendowedwithpropermarks,onewhohaspreviouslyplantedwholesomeroots,whoislovedandhonoredbyamultitudeofmen.OInexhaustibleMind,suchisthepoweroftheBodhisattvaHeWhoObservestheSoundsoftheWorld!
"IftherearebeingswhoinhumblereverenceworshiptheBodhisattvaHeWhoObservestheSoundsoftheWorld,theirhappinessshallnotbevainlycastaside,
"ForthisreasonthebeingsmustallreceiveandkeepthenameoftheBodhisattvaHeWhoObservestheSoundsoftheWorld.InexhaustibleMind!IfthereisanyonewhoreceivesandkeepsthenamesofBodhisattvasasnumerousasthesandsofsixty-twomillionGangesrivers,alsoexhaustinghiswholephysicalbeinginofferingfoodanddrink,clothing,bedding,andmedicine,inyourthinkinghowshallitbe?Shallthemeritofthisgoodmanorgoodwomanbemuchornot?"
InexhaustibleMindsaid,"Verymuch,OWorld-HonoredOne!"
TheBuddhasaid,"IfagainthereisamanwhoreceivesandkeepsthenameoftheBodhisattvaHeWhoObservestheSoundsoftheWorld,makingworshipfulofferingstoitbutonce,thehappinessofthesetwoshallbeequalandundifferentiated,nottobeexhaustedinahundredthousandmyriadsofmillionsofkalpas.InexhaustibleMind!OnewhoacceptsandkeepsthenameoftheBodhisattvaHeWhoObservestheSoundsoftheWorldshallgainthebenefitofmeritsasincalculableandaslimitlessasthese!"
888
TheBodhisattvaInexhaustibleMindaddressedtheBuddha,saying,"OWorld-HonoredOne!HowdoestheBodhisattvaHeWhoObservestheSoundsoftheWorldtravelinthisSahaworld-sphere?HowdoeshepreachDharmatolivingbeings?Astohispowerofresortingtoexpedientdevices,whatisthemannerofit?"
TheBuddhadeclaredtotheBodhisattvaInexhaustibleMind,"GoodMan,iftherearebeingsinthelandwhocanbeconveyedtodeliverancebythebodyofaBuddha,thentothemtheBodhisattvaHeWhoObservestheSoundsoftheWorldpreachesDharmabydisplayingthebodyofaBuddha.TothosewhocanbeconveyedtodeliverancebythebodyofapratyekabuddhahepreachesDharmabydisplayingthebodyofapratyekabuddha.Tothosewhocanbeconveyedtodeliverancebythebodyofavoice-hearerhepreachesDharmabydisplayingthebodyofavoice-hearer.TothosewhocanbeconveyedtodeliverancebythebodyofaBrahma-kinghepreachesDharmabydisplayingthebodyofaBrahma-king.TothosewhocanbeconveyedtodeliverancebythebodyofthegodSakrahepreachesDharmabydisplayingthebodyofthegodsakra.Tothosewhocanbeconveyedtodeliverancebythebodyoftheself-MasteringGodhepreachesDharmabydisplayingthebodyoftheSelf-MasteringGod.TothosewhocanbeconveyedtodeliverancebythebodyoftheGreatSelf-MasteringGodhepreachesDharmabydisplayingthebodyoftheGreatSelf-MasteringGod.TothosewhocanbeconveyedtodeliverancebythebodyofthegeneralofthegodshepreachesDharmabydisplayingthebodyofthegeneralofthegods.Tothosewhocanbeconveyedtodeliverancebythebodyofthegeneralofthegods.TothosewhocanbeconveyedtodeliverancebythebodyofVaisravanahepreachesDharmabydisplayingthebodyofVaisravana.TothosewhocanbeconveyedtodeliverancebythebodyofalesserkinghepreachesDharmabydisplayingthebodyofalesserking.TothosewhocanbeconveyedtodeliverancebythebodyofanelderhepreachesDharmabydisplayingthebodyofanelder.TothosewhocanbeconveyedtodeliverancebythebodyofahouseholderhepreachesDharmabydisplayingthebodyofahouseholder.TothosewhocanbeconveyedtodeliverancebythebodyofanofficialhepreachesDharmabydisplayingthebodyofanofficial.TothosewhocanbeconveyedtodeliverancebythebodyofaBrahmanhedisplaysthebodyofaBrahman.Tothosewhocanbeconveyedtodeliverancebythebodyofbhiksu,bhiksuni,upasaka,orupasikahepreachesDharmabydisplayingthebodyofbhiksu,bhiksuni,upasaka,orupasika.Tothosewhocanbeconveyedtodeliverancebythebodyofthewifeofelder,householder,official,orBrahmanhepreachesDharmabydisplayingthebodyofawoman.TothosewhocanconveyedtodeliverancebythebodyofboyorgirlhepreachesDharmabydisplayingthebodyofboyorgirl.Tothosewhocanbeconveyedtodeliverancebythebodyofgoddragon,yaksa,gandharva,asura,garuda,kinnara,mahoraga,human,ornonhumanhepreachesDharmabydisplayingtheappropriatebody.Tothosewhocanbeconveyedtodeliverancebythebodyofthespiritwhograspsthethunderbolt(Vajrapani)hepreachesDharmabydisplayingthebodyofthespiritwhograspsthethunderbolt.InexhaustibleMind!TheBodhisattvaHeWhoObservestheSoundsoftheWorld,havingachievedsuchmeritasthisandbyresorttoavarietyofshapes,travelsintheworld,conveyingthebeingstosalvation.Forthisreasonyoumustallsingle-mindedlymakeofferingstotheBodhisattvaHeWhoObservestheSoundsoftheWorld.ThisBodhisattva-mahasattvaHeWhoObservestheSoundsoftheWorldinthemidstofterror,emergency,andtroublecanconferthegiftoffearlessness.ForthisreasonthiswholeSahaworld-spherecallshimtheOneWhoConferstheGiftofFearlessness."
TheBodhisattvaInexhaustibleMindaddressedtheBuddha,saying,"OWorld-HonoredOne!IwillnowpresentanofferingtotheBodhisattvaHeWhoObservestheSoundsoftheWorld."Straightwayheundidhisnecklaceofmanypreciousgems,whosevaluewasahundredthousandtaelsofgold,andgaveittohim,sayingthesewords:"Sir,acceptthisDharma-gift,thisnecklaceofpreciousjewels!"Butatthetimethe.BodhisattvaHeWhoObservestheSoundsoftheWorldwouldnotacceptit.InexhaustibleMindagainaddressedtheBodhisattvaHeWhoObservestheSoundsoftheWorld,saying,"Outofpityforus,acceptthisnecklace!"Atthattime,theBuddhadeclaredtotheBodhisattvaHeWhoObservestheSoundsoftheWorldthatheshould,outofpityforthatBodhisattvaInexhaustibleMindandhisfourfoldassembly,aswellasforthegods,dragons,yaksas,gandharvas,asuras,garudas,kinnaras,mahoragas,humansandnonhumans,acceptthatnecklace.ImmediatelythereupontheBodhisattvaHeWhoObservestheSoundsoftheWorld,outofpityforthefourfoldassemblyandforthegods,dragons,humans,andnonhumans,acceptedthenecklace,dividingitintotwoparts,oneofwhichhepresentedtoSakyamuni-buddha,theotherofwhichhepresentedtothestupaoftheBuddhaManyJewels.
"OInexhaustibleMind!Inpossessionofsuchsupernaturalpowersofself-masteryasthesedoestheBodhisattvaHeWhoObservestheSoundsoftheWorldtravelintheSahaworld-sphere!"
Atthattime,theBodhisattvaInexhaustibleMindquestionedbyresorttoagatha,saying:
OWorld-HonoredOne,fullyendowedwithsubtlesigns!
NowagainIaskaboutthat
SonoftheBuddhaforwhatreason
HeisnamedtheOneWhoObservestheSoundsoftheWorld.
[TheBuddhareplied:]
ListenyoutotheconductoftheSound-Observer,
Theonewhorespondswelltoallplacesinalldirections!
Hisbroadvowsasdeepastheocean,
Throughoutkalpasbeyondreckoningordiscussion
HehasservedmanythousandsofmillionsofBuddhas,
Utteringgreatandpurevows.
Iwilltellittoyouinbrief.
Thehearingofhisname,thesightofhisbody,
Andtherecollectionofhiminthoughtdonotpassawayinvain,
Forhecanextinguishthewoesofexistence.
Evenifsomeonewhosethoughtsaremalicious
Shouldpushoneintoagreatpitoffire,
ByvirtueofconstantmindfulnessofSound-Observer
Thepitoffirewouldturnintoapool.
Or,onemightbeafloatinagreatsea,
Inwhicharedragons,fishandsundryghosts.
ByvirtueofconstantmindfulnessofSound-Observer
Thewavescouldnotdrownone.
Or,beingonthepeakofSumeru,
Onemightbyanotherbepushedoff.
ByvirtueofconstantmindfulnessofSound-Observer,
Likethesunitselfonewoulddwellinspace.
Or,onemightbyanevilmanbechased
Downfromadiamondmountain.
ByvirtueofconstantmindfulnessofSound-Observer
Hecouldnotharmasinglehair[onone'shead].
Or,onemightbesurroundedbyenemies,
Eachcarryingaknifeandintendingtoinflictharm.
Byvirtueofone'sconstantmindfulnessofSound-Observer
Allwouldstraightwayproducethoughtsofgoodwill.
Or,onemightencounterroyallyordainedwoes,
Facingexecutionandtheimminentendofone'slife.
Byvirtueofone'sconstantmindfulnessofSound-Observer
Thekniveswouldthereuponbreakinpieces.
Or,onemightbeconfinedinapillory,
One'shandsandone'sfeetinstocks.
ByvirtueofconstantmindfulnessofSound-Observer
Onewouldfreelygainrelease.
Wheneitherbyspells,orbycurses,orbyvariouspoisonousherbs,
[Someone]wishestoharmhisbody,thevictim,
ByvirtueofhisconstantmindfulnessofSound-Observer,
Shallsendthemallbacktoplaguetheirauthors.
Or,onemightencounterevilraksasas,
Poisonousdragons,ghosts,andthelike.
Byvirtueofone'sconstantmindfulnessofSound-Observer,
Theywouldnotdaretodooneharm.
Or,onemaybesurroundedbymaliciousbeasts,
Sharpoftoothandwithclawstobedreaded.
Byvirtueofone'sconstantmindfulnessofSound-Observer,
Theyshallquicklyrunofftoimmeasurabledistance.
Theremaybepoisonoussnakesandnoxiousinsects,
Theirbreathdeadly,smokingandflamingwithfire.
Byvirtueofone'sconstantmindfulnessofSound-Observer,
Atthesoundofone'svoicetheywillgoawayofthemselves.
Theclouds,rollingthethunderdrumsanddispatchingthelightning,
Senddownthehailandpourforththegreatrains.
Byvirtueofone'sconstantmindfulnessofSound-Observer,
Atthatverymomentonecandryupanddissipatethem.
Thebeingssufferembarrassmentanddiscomfort;
Incalculablewoespressinuponthem.
TheSound-Observer,byvirtueofhisunblemishedknowledge,
Canrescuetheworldfromitswoes.
Heisfullyendowedwiththepowerofsupernaturalpenetration
Andbroadlycultivateswisdomandexpedientdevices;
Inthelandsofalltenquarters
Thereisnoksetrawherehedoesnotdisplayhisbody.
Thevariousevildestinies,
Thoseofhell,ghosts,andbeasts,
Aswellasthepainsofbirth,oldage,sickness,anddeath,
Alllittlebylittleareextinguished.
Oyouofthetruegaze,ofthepuregaze,
Ofthegazeofbroadandgreatwisdom,
Ofthecompassionategazeandthegazeofgoodwill!
Weconstantlydesire,constantlylookupto,
Thespotlesslypurerayoflight,
Thesunofwisdomthatbanishesalldarkness,
Thatcansubduethewindsandflamesofmisfortune
Andeverywheregivebrightlighttotheworld.
Thethunderofthemonasticprohibitions,whoseessenceisgoodwill,
Andthegreatandsubtlecloud,whichisthesenseofcompassion,
PourforththeDharma-rainofsweetdew,
Extinguishingandremovingtheflamesofagony.
Whendisputesgothroughciviloffices,
Whentheyterrifymilitarycamps,
ByvirtueofconstantmindfulnessofSound-Observer
Themultitudeofenemiesshallallwithdrawandscatter.
Thedelicate-voicedOneWhoObservestheSoundsoftheWorld
AndtheBrahma-voicedsoundofthetide
Aresuperiortothesoundsoftheworld.
Thereforeonemusteverbemindfulofthem.
Frommomenttomomentconceivenodoubts,
ForthepuresaintWhoObservestheSoundsoftheWorld
Inthediscomfortsofpain,agony,anddeath
Canbeapointofreliance.
Fullyendowedwithallthemerits,
Hisbenevolenteyebeholdingthebeings,
Heishappinessaccumulated,aseaincalculable.
Forthisreasononemustbowone'sheadtohim.
AtthattimetheBodhisattvaEarth-Holder(Dharanimdhara)straightwayrosefromhisseatand,comingforward,addressedtheBuddha,saying,"OWorld-HonoredOne!IfthereisalivingbeingwhoshallhearthisChapteroftheBodhisattvaHeWhoObservestheSoundsoftheWorld,thedeedsofself-mastery,themanifestationofthegatewaytoeverywhere,thepowersofsupernaturalpenetration,beitknownthatthatperson'smeritshallnotbeslight."
WhentheBuddhapreachedthisChapteroftheGatewaytoEverywhere,withinthemultitudewereeighty-fourthousandlivingbeingsallofwhomopeneduptheirthoughtstounequaledanuttara-samyaksambodhi.
THEENLIGHTENMENTOF
BODHISATTVAKUAN-YIN
(AVALOKITESHVARA)
DeliveredattheUniversityofHawaii
Honolulu,Hawaii
February26,1982
Co-sponsoredbyKuan-YinTemple
Dearfriends:
TheBodhisattvaKuan-Yinmadeagreatvowtoreleaseallsentientbeingsintheuniversefromsuffering.NumerousmiraculouseventshavebeenattributedtoKuan-Yinallovertheworld.Becauseoftheintimaterelationthathehaswithus,itistaughtthatbyundertakinghismethodofcultivatingrealization,onewillobtainswiftsuccess.
ThereisanimportantpassageintheShurangamaSutrainwhichBodhisattvaKuan-Yinrelateshowhecultivatedrealization.Inthatsutra,twenty-fiveBodhisattvas,inresponsetotheinquiryofBuddhaShakyamuni,explainedtheirmethodsofcultivationandspiritualattainment.Afterwards,theBuddhaaskedBodhisattvaManjushritoevaluatewhathadbeensaidManjushripointedoutthatKuan-Yin(swayofcultivatingrealizationthroughhearingwasbestsuitedforthepeopleofthisworld.
SoitisbecauseofthesereasonsthatIhavechosentheenlightenmentofBodhisattvaKuan-Yinasthetopicoftoday(stalk.
BeforewediscussBodhisattvaKuan-Yin(smethod,itisimportantthatweshouldhavesomefundamentalunderstandingabouttheteachingsoftheBuddha.
TheaimofBuddha(steachingsistoreleaseallsentientbeingsfromsuffering.Theessentialpointisthatallhumansufferingresultsfromourdeludedattachment,whichinturnistheproductofourobject-clingingmind.
Here,'object'meansallobjectsofconsciousness,whethertheyareintheoutsideworldasperceivedbyoursenseorgansandskin,orintheinsideworldofourthoughts,ideas,knowledge,etc.'Clinging'meansgraspingorbecomingattached.Thereforetheobject-clingingmindisthestateofmindthroughwhichwebecomeattachedtoobjectsweencounter,andcometobelievethatthoseobjectsarereal.Suchattachmentisdeludedattachment.Becauseofthisdeludedattachment,ourjudgementisconfounded.Ignorance,greed,hatred,andsufferingresult.Inshort,muchofourexperienceoflifeisbasedonassumptionsandperceptionswhichareactuallycontrarytoreality.
Toreversethisprocess,Buddhataughtvariousmethodstostopclingingtoobjectsandtocontemplaterealitywithaone-pointedmind.Thisisthekeyconceptinvolvedin'dhyana'whichisincompletelytranslatedas'meditation.'.Thepracticeofmeditationisnotjustsittinglikeablockofwoodorstone;rather,itistheactoflearningtoconcentrateone'smentalenergiesinastateofabsorption.Thisstateisachievedinstages,likeanascenttoonepeakafteranother.Thegoalisnotreacheduntilonedayyousuddenlydiscoverthatallyourdeludedattachmentshavegonelikethewind,leavingnotatrace,orevenanametohangonto.
TobeginmydiscussionofKuan-Yin'smethodofcultivation,IwouldliketopresentfirstmytranslationofthepassagefromtheShurangamaSutrawhereheexplainedhismeditationtechniquetotheBuddha:
FirstI(concentrated)ontheaudialconsciousness,allowedthesoundsthatwerecontacting(theear)toflowoff,andthusaudialobjectssubsidedandwerelost.
Then,sinceear-contactsandaudialobjectsproducednoeffect,themindremainedinastateofclarity,andthephenomenaofmotionandstillnessnolongeroccurred.
Meditativeabsorptiongraduallydeepened;ultimatelythedistinctionbetweenaudialconsciousnessandtheobjectsofaudialconsciousnesswasnolongerinexistence.
Althoughtherewasnoexperienceofaudialconsciousness,meditativeabsorptioncontinuedtodeepen.
Then,allawarenessandobjectsofawarenessbecameempty.
Theawarenessofemptinessexpandedwithoutboundary;thenemptinessandthatwhichisemptybecameextinct.
Sinceallarisingandsubsidinghadceased,equanimitybecomemanifest.
Suddenly,transcendingboththemundaneandsupramundane,therewasanundistractedluminosityinallthetendirections.
Asisevident,Kuan-Yin'smethodisbasedontheprocessofhearing.Beforeproceedingwithadiscussionofthetechnique,weshouldfirsthaveaclearunderstandingofthefollowingfiveterms:'I,''thenaturetohear,''audialconsciousness,''hearing,'and'sound.'Imightalsostateherethatthesefivetermscorrespondtofivedegreesofdeludedattachment,thecoarsestandweakestofwhichissound,andthesubtlestandstrongestofwhichisour'I.'Thelatteristhemostdifficultonetoeradicate.Ordinarilywetendtoconfusesound,hearing,audialconsciousness,andthenaturetohear.Butactuallytherearesomeimportantandfundamentaldifferences.
Kuan-Yinbeganhiscultivationofrealizationbyrecognizingthosedifferences.Hepracticedmeditationbythesea.Everymorning,whenhewokeupandeverythingwasquietabouthim,hewouldhearthesoundofthetidecominginfromafar,breakingthesilence.Afterawhilethesoundofthetiderecededandhewouldhearthesilencerestored.Then,thesoundofthetidecameagain,andagainthesilencewasgone.Kuan-Yinstudiedthecomingandgoingofthesoundofthetideanddiscoveredthatthetwoobjects---thesoundoftideandthesilence---weremutuallyexclusive,thatis,hecouldnothearthembothatonce.Whenthesoundofthetidearose,silenceceased.Whenthesoundofthetideceased,silencearose.Nonetheless,heperceivedthattheybothhadsomethingincommon:botharoseandthenceased;bothwereimpermanent.Butnotsohisinnatenaturetohearitself;itwasalwayspresent.Thenaturetohearenabledhimtohearthesoundoftheincomingtide,butitdidnotgoawaywhenthetidewentbackout,forthenheheardthesilence.Indeed,ifitwereotherwiseandhisnaturetohearweretohavedepartedwiththetide,thenhewouldnotonlyhavenotheardthesilence,buthewouldnothaveheardthenexttidaladvanceeither.Thus,althoughthesoundofthetidecameandwent,thenaturetohearitselfwasnotsubjecttothosechanges.
Itisimportanttorealizethatwhilesoundjustcomeandgoes,arisesandsubsides,weordinarily"pursue"sound'stransientpatternofarisingandcessation;thatistosay,weseizeuponitasbeingentirelyreal,andthereforedevelopdeludedattachment.Inordertoimpressyoumoredeeplywiththiscrucialpoint,letmegiveanexample.
Supposethatsomeoneringsabell.Ifhethenasksifthebellisringing,onewouldansweraffirmatively.Ifheweretoaskthesamequestionaftertheringinghadfadedaway,onewouldanswerinthenegative.Here,languageiswellinaccordwithwhathasactuallytakenplace,forthesoundofthebellhas,infact,arisenandsubsided.Butnowifthebellismadetoringagainandthequestionposedis"Canyouhearsomething?"thesituationbecomesquitedifferent.Whiletheaffirmativeanswermadewhilethebellcontinuestoringwouldstillbecorrect,thesamecannotbesaidofthenegativeresponsegivenwhentheringinghasceased.Itistruethatonenolongerhearsthebell,butonecanstillhear.Evenifonecanstillhear.Evenifoneisawareofnosoundatall,itispreciselybyusingthesenseofhearingthatoneisawareofsilence.Soitisclearthatwhilesoundjustcomesandgoes,thesameisnottrueofourinnatenaturetohear.Thisaspectofhearing,whichhearstransientsounds,butdoesnotitselfchange,iswhatiscalledtheinnatenaturetohearinBuddhistterminology.
Theexamplesgivenaboveservetoillustratethedifferencebetweensoundandthenaturetohear.Soundarisesandceaseswithoutlingeringforevenamoment.Itisimpermanent.Thenaturetohear,ontheotherhand,isalwayspresent;itneitherarisesnorceases.Evenadeafmanpossessesthenaturetohear,butduetootherimpairmentshecannothearsounds.
Whatthenismeantbyaudialconsciousnessandhowdoesitdifferfromhearing?
Asweallknow,theorganthroughwhichwehearsoundsistheear.Tobemoreprecise,soundwavesfromexternalsourcescausetheeardrumtovibrate,andthisinturnstimulatestheaudialnerves,whichinone'sbraingiverisetothesensationofhearing.Thus,hearingistheprocesswherebythenaturetohearisstimulatedtoproduceasensationofsoundthroughtheactivityoftheearandthebrain.Nonetheless,sometimesthesensationofsoundmayevenbeproducedwithouttheactivityoftheear.Overtwodecadesago,acertainDr.Vincent,inMontreal,Canada,conductedexperimentsonthehumanbraininwhichhemadeasmallopeningintheskullofawomanandtouchedaparticularpartofherbrainwithapairofveryfineelectrodes.Suddenly,thewomansaidthatsheheardsomeonesingingafamiliarsong,althoughtherewasnooneactuallysingingatthetime.Whentheelectrodeswereremoved,thesingingstopped.Whenthesamepointwastouchedagain,thesingingcommencedanew.Itisobviousthatinthiscasethesensationofthesongwasproducedthroughthesoleagencyofthebrainwithouttheuseoftheear.Thispartofthehearingprocessiscalled'audialconsciousness.'Itistheconsciousnessofsounditselfandcanexistwithorwithouttheexistenceofanexternalsoundandthephysicalear.Anotherexampleofaudialconsciousnessiswhatonehearsinadream.
Theforegoingdiscussionclarifies,Ithink,thefourtermsusedinconnectionwiththeprocessofhearing.Tosumthemuponcemore,then,the'naturetohear'isone'sever-presentabilitytohear.Itneithercomesnorgoes;neitherarisesnorsubsides.'Hearing'istheaudialprocessthatcomesaboutthroughtheactivityoftheearandbrain.'Audialconsciousness'istheaspectofhearingthatfunctionssolelythroughtheagencyofthebrain.'Sound'istheobjectofhearing,whetheritbetheactualobjectperceivedthroughtheactivityofboththeearandbrain,ortheaudialobjectperceivedbythebrainalone.Itcomesandgoes,arisesandthensubsides.Infact,everysoundisactuallyaseriesofmomentaryvibrations,eachofwhichhasitsarisingandcessation.Havingcomprehendedthesefourconceptsinthis,wemayproceedtodiscussKuan-Yin'swayofcultivatingrealization.
Kuan-Yinbeginshisdiscoursebysaying:"First,I(concentrated)ontheaudialconsciousness"whichmeans"duringthefirststageofmeditation,usingmyhearing"Here,specialattentionshouldbepaidtothefactthattheBodhisattvaKuan-Yinbeganhiscultivationofrealizationatthelevelofanordinaryhumanbeing.Hehadastrongsenseofself,ofan'I.'Second,hepossessedtheinnatenaturetohear.Third,bothhisaudialconsciousnessandhearingwereunimpaired.Fourth,heheardsound,suchasthesoundofthetidementionedabove.Weallpossessthesefacultiesandthedelusionsassociatedwiththem.Thisissignificant,becauseinthecourseofthisdiscussionwewillseehowKuan-yinprogressedfromhisordinarystateandproceededtoeradicatehisdeludedattachmentsonebyone.
AsImentionedabove,Kuan-Yinpracticedmeditationbythesea.Bylisteningtothecomingandgoingofthesoundofthetide,herealizedthatsoundisneitherpermanentnorsubstantial,butarisesandceasesmomentarilywithinthefieldcreatedbyone'sinnatenaturetohear.Nonetheless,onebecomesattachedtosounds,andasaresult,delusionarises.Therefore,byallowingthesoundsthatcontactedtheeartoflowoff,andtherebybeingdetachedfromtheobjectsound,Kuan-Yinwasabletoeliminatethedelusionthathasitsorigininsound.
"Allowedthesoundsthatwerecontactingtheeartoflowoff,andthusaudialobjectssubsidedandwerelost"hastwoaspectsthatrequirestudy.First,wewillexamine"allowedthesoundsthatcontactedtheeartoflowoff."Thisrefersto'entering,'aBuddhisttechnicaltermthatdenotescontactbetweenasenseorgananditsobjectintheexternalenvironment.Thecontactsofthefivephysicalsenseorgans(i.e.,eye,ear,nose,tongue,andskin)withtheirrespectiveobjectsandofthemindwiththeworldofthoughtsandideasaretermedthe'sixentrances'inBuddhism.Theentranceweareconsideringhereisthatoftheear,andenteringinthiscaseisthearisingofthesensationofsoundwhenthevibrationsof'flowoff'isnotgrasping,notabiding.IntheDiamondSutraitsays:"...notarousingone'smindbyabidinginsound,smell,taste,touch,ormentalobjects*"Herenotabidingmeansthatonedoesnotlingeronthesensationbutratherallowsthestreamofconsciousnesstocontinuetoflowfreelyevenaftercontactismadewiththeobject.Thus,Kuan-Yin'sphrase"allowedthesoundsthatcontactedtheeartoflowoff"hasexactlythesamemeaningasdoes"notarousingone'smindbyabidinginsound"inthelanguageoftheDiamondSutra.
Tobeprecise,'allowingtoflow'meansthatonedoesnotclingtoeverysinglesoundheardbytheearincontactwiththeexternalworld.Oneshouldalloweachsoundtopassaway,likewaterflowinginastream.Thisiseasyenoughtosay,butitisquiteafeattoaccomplish.Ourdifficultyliesinthefactthatwehaveanestablishedhabitwherebywecatchholdofsinglesounds,stringthemtogethertoformwordsandsentences,andthenimpartmeaningstothem.Fromthisprocess,deludedattachments,turbulentemotions,andsufferingsarise.Wecanconfirmthisbymeansofasimpleexperiment:
Letsomeoneproduceasequenceofsinglesyllables,forexample:KUANSHIHYIN.Nowifyouwereaskedwhatyouheard,youmightverywellreply,"Kuan-shih-yin."Sucharesponsewouldindicatethatatthetimeyouheardthosesyllablesyouhadnotallowedeachofthesyllables'kuan'and'shih'and'yin'toflowonafterentering;youretainedthemall,strungthemtogether,andmadeuptheword'Kuan-Shih-yin.'YoumightalsoassociateeverythingyouhaveeverheardaboutBodhisattvaKuan-shih-yinwiththesesounds.Thisexemplifiesdeludedattachment.Itdoesnotmatteratallwhether'Kuan-shih-yin'isagoodorbadterm,deludedattachmentisdeludedattachmentallthesame.Therefore,inordertogetridofdeludedattachmentsonemastallowanyandeverysinglesoundtoflowoff.
Atthispointonemightobjecttoallthiswiththeideathatitisjustnotpossibleforustoallowsoundstoflowwithoutabiding.Iwouldseemthatourbrainsareconstructedinsuchawayastomakeusautomaticallystringmonosyllablestogether.This,however,isnotentirelytrue.Ifweconsiderthiscarefully,wewillfindthatallowingsoundstoflowisnotatallimpossible.
Atanyonemomentourearsareincontactwithmanyexternalsounds:soundsofpassingvehicles,ofchildrencallingtooneanotherandcrying,ofsomeonenexttousbreathing,andsoforth.Usually,wenaturallyallowthesesoundstoflowwithoutabiding.Rightnow,youareprobablyallowingmanysoundstoflow,butnotthesoundsofthewordsIamspeaking.Thisisbecauseyouarepayingattentiontothem,foryoudesiretoknowwhatmytalkisgettingat.Thusinthiscase,mywordsarethesoundobjectsthatyoudonotletflow.Youclingtomywords.Thispermitsyoutounderstandwhatisbeingsaidandtoformmentalresponses.Ontheotherhand,ifyouweretodesistfromthisandjustalloweachsyllabletoflow,youwouldnotbeabletoputtogetherwordsandsentences.Youwouldnothavegraspedtheterm'Kuan-shih-yin'intheexamplegivenbefore,norwouldyouhavegraspedthemeaningofthatterm.Theresultsofpracticingtheallowing-to-flowmethod,whenextendedtoallperception,canleadtosomeveryprofoundrealizations.
ToproceedwithKuan-yin'saccount,wemaynextconsidertheword'lost'inthephrase"theaudialobjectsubsidedandwaslost."Thisreferstotheeliminationofanyconsciousnessoftheobject.'Audialobject''Audialobject'meansthesoundheard,oranythingthatbecomesanobjectofone'shearing.InChineseBuddhisttextsoneoftencomesacrosstwotermswhichmean'capability'and'object.'Specifically,'capability'referstotheabilitytoperformsubjectivefunctions,asinthestatement"Iwhoamcapableofhearing,"or"Iwhoamcapableofseeing."The'object'istheobjectofthiscapability,thesoundthatisheard,orthecolorthatisseen.Manyphenomenaresultfromthisdichotomy,whichistheprimaryformofdeludedattachment.Therefore,becomingdetachedfromtheobjectistobecomedetachedfromtheobjectofhearingandallotherobjectsthatariseinconnectionwiththeobjectofhearing.Thismaybeillustratedwithanexample:
Apersononcesaidtome:"TheNewYorksubwayissonoisythatwheneverIboardatrainmymindisdisturbedbytherumblingsound."Ananalysisofthissentencerevealsthefollowingsequenceofevents:
Heboardsthesubwaytrain,andhisearsmakecontactwithsounds.
Heretainseverysinglesound(i-e.,hedoesnotallowthesoundstoflowoff,butgraspsatthem)andperceivesnoise.Thisisthefirstobjectofhearing.
Stringingallthesoundstogether,hedeterminesthatthenoiseisarumble.Thisisthesecondobject.
Heidentifiestherumbleasthesoundbeingmadebythesubwaytrain-thethirdobject.
Duetopastassociationsandpresentconceptualizationhedeterminesthattherumblingsoundofthesubwayisadisturbance.Thisisthefourthobject.
Nowletusreversetheorderandremoveattachmenttotheobjectsonebyone:
Recognizingtherumbleofthesubwayonerefrainsfromassociatingitwiththepastexperiencesthatcauseonetoregarditasadisturbance.Thisisdetachmentfromthefourthobject.
Recognizingarumble,onerefrainsfromdeterminingwhetheritistherumbleofatrain,plane,orsomethingelse.Thisisdetachmentfromthethirdobject.
Perceivingnoise,onerefrainsfromjudgingittobearumble,squeak,orothersound.Thisisdetachmentfromthesecondobject.
Immediatelyaftermakingcontactwithindividualsoundsoneallowsthemtoflowoff-onerefrainsfromretainingthesoundsandstringingthemtogethertoformthesensationofsoundintheaudio-consciousnessthatisgroundedinthenaturetohear.Thus,onebecomesdetachedfromthefirstobject.
Whenwereachthisstage,wehavebecomedetachedfromalltheobjects.Thisiswhatismeantbyallowingsoundstoflowoffandlosingtheobject.
Nowyouknowtheentiremeaningofthestatement"I(concentrated)ontheaudialconsciousness,allowedthesoundsthatwerecontacting(theear)toflowoff,andthusaudileobjectssubsidedandwerelost."ThiswasthemethodemployedbyKuan-Yinduringthefirststageofhiscultivationofrealizaton.Bynotallowingsoundswhichenterthroughtheeartoabideintheaudialconsciousness,onebecomesdetachedfromtheobjectofhearingatonce.Thereforeaudialobjectssubsideandarelost.
Kuan-yincontinued:"Then,sinceear-contactandaudialobjectsproducednoeffect,themindremainedinastateofclarity,andthephenomenaofmotionandstillnessnolongeroccurred."
Thesewordsindicatethatthroughceaselesstraininginallowingthesoundstoflowoffandlettingtheobjectsdisappear,onegraduallyattainsastateinwhichtheinnatenaturetohearbecomesfreefromtheobjectofhearingandthecontactoftheearwiththeexternalworld.Thenaturetohearbecomesthoroughlyquietandclear,andthemindisnottorpid,butremainslucid.Whenthatoccurs,onefeelsneitherthesensationofmotion,forsoundistheresultofmotionorvibrations,nordoesonefeelthesensationofstillness,forstillnessisperceivedinrelationtomotion.Atthisstage,'samadhi'(atechnicalBuddhisttermformeditativeabsorption)hasbeenattained,buttherearemanydegreesofsamadhiandprogressthroughthemismadeinstages.Thestatedescribedheremaybecalledtheinitialstageofmeditativeabsorption.Atthisleveltwoofthefivedeludedattachmentshavebeenremoved-deludedattachmenttosound,anddeludedattachmenttohearing.Nonetheless,havingremovedonlythesetwodeludedattachments,worldlysufferingmaybegreatlyreduced.Ifwecanattainjustthisstage,wewillenjoyamplyhappinessandfreedominthisworld.
YourattentionisinvitedtothefactthatatthispointBuddha'sbasicteachingto"stopclingingtoobjects"isachieved.Nowthenextstepisto"contemplaterealitywithaone-pointedmind."
ThereforeKuan-Yindidnotstopatthispoint.Hemadegreatereffortsandpushedoninhispractice,deepeninghissamadhidaybyday.Thushesaid,"Meditativeabsorptiongraduallydeepened*"
Thelevelofcultivationofrealizationdescribedabovecouldhavealreadybeenattainedbymanyofyou,butwhatfollowsisentirelyconcernedwithadvancingthestateofmeditativeabsorptionandisthusnoteasyforordinarypeopletocomprehend.Therefore,Iwishtoclarifymyownpositionatthispoint.Itmaybethatsomeofthosewhohearthishavealreadyexperienceddeeprealizations,butImyselfamjustlikethetadpolewhosemotherhasjustreturnedfromthebankofapond.Shetriestomakeusyoungwaterboundfrogsunderstandthelovelinessofthegentlebreezeandthewarmsunshine,butwecanmerelyrepeatwhatshehasalreadysaid.Wewillonlytrulyunderstandwhatshemeanswhenwegetourownlegsandgoontothebankourselves.OnlythenwillwerealizethetruthoftheBodhisattvaKuan-Yin'swords.
BodhisattvaKuan-Yincontinued:"...ultimatelythedistinctionbetweenaudialconsciousnessandtheobjectsofaudialconsciousnesswasnolongerinexistence."
BodhisattvaKuan-Yin,inmeditativeabsorption,continuedtoinvestigatethedifferencebetweentheconceptofthe'I'whoishearingandtheobjectofhearing,becauseatthestagehehadattainedthusfar,bothaudialconsciousnessandthenaturetohearwerestillpresent.Inthiscase,theword'audialconsciousness'isusedtomeanthe'I'whoishearing,orthenaturetohear.Theobjectistheobjectoftheaudialconsciousness.Inthefinalanalysis,herealized,thereisnodifferencebetweenthetwo.Therefore,both(theindividualengagedin)hearinganditsobjectceasedcompletely;thatistosay,theymerged.Atthistime,becausetheconceptsofhearingandthenaturetohearwerenolongerpresent,hismindwasfilledwithfreedomandpurehappiness.Allsufferingsexceptthoseofbirthanddeathhadbeeneradicated.
Nonetheless,Kuan-Yindidnotstopmeditating,butcontinuedhisone-pointedmindcontemplation,andhefoundthat"awarenessandtheobjectofawarenessbecameempty.Thentheawarenessofemptinessexpandedwithoutboundary."
Thisisahigherlevelofmeditativeabsorptionwhereinthereisnothingbutawarenessleft.Butwhoisitthatisaware?Itisthe'I.'Thus,aslongasthereisawareness,thereremainsthis'I.'
Kuan-Yinproceededtoinvestigatefurthertofindthedifferencebetweenthe'I'whoisawareandtheobjectofawareness.Intheendhefoundthattherewasnodifferencebetweenthetwo,becausetheywerebothempty,intangiblyempty.Hencehesaid,"awarenessandtheobjectofawarenessbecameempty*"
Inthisstateofmeditativeabsorptionhenolongerfelttheexistenceofhisphysicalbody,andhewasliberatedfromthepainsofbirthanddeath.Thesensationofemptinesswassopervasivethatitwasfelttoreachtheuttermostboundariesofthethreerealmsandintotheinfinitepastandfuture.Itwaseverywhere,andithadnotemporalorspatiallimits.Therefore,Kuan-Yindescribedthestagehehadreachedasbeingwithoutboundary.Still,thiswasnotthestageofperfectionhesought,sotheBodhisattvacultivatedhisrealizationfurther:
"Thenemptinessandthatwhichisemptybecameextinct."
Thislevelofmeditativeabsorptionwas,ofcourse,higherthanthepreviousone,butevenatthisstagethereremainedasensationofemptiness.Whowasitthatfeltthesensationofemptinesswhenemptinesswasattained?Althoughhehadlostthesensationofaphysical'I'atthispoint,therewasstillavaguesensationofan'I'presentinhisconsciousness.Inotherwords,therewasstillaslightdegreeofdeludedattachmentleft.Thisstagecouldeasilybemistakenforthehighestdegreetowhichrealizationcouldbecultivated,buttherewasstillonemostimportantsteplefttobetaken.Therefore,insteadofstoppinghere,hetookafurtherstepanddoubledhiseffortsinordertoinvestigatethedifferencebetweenthe'I'whowasemptyandtheemptinessthatwasitsobject.Atlasthecametorealizenotonlythattherewasnodifferencebetweenthetwo,butthateventhesensationofemptinesswasnonexistent.Therefore,Kuan-Yinsaidthatemptinessanditsobjectwereeliminated.
Atthisstageeverythingthatwassubjecttoarisingandsubsiding,everythingthatmightappearandthencease,suchasthought,sensation,mentalreflection,hearing,awareness,emptiness,andego,hadcompletelyceased.Notabitofdeludedattachmentremained.Allthesufferingsofexistencehadended.Darknesswastotallydispelledandnothingwasleft.
Therefore,Kuan-Yinsaid:
"Sinceallarisingandsubsidinghadceased,equanimitybecamemanifest."
Thisisthepictureofthelandasthemotherfroghadexpressedit.Onemustnottake"equanimitybecamemanifest"tomean"equanimitythenappearedbeforeme."Sothatwemightnotformsuchamistakenimpression,theSixthPatriarch,HuiNeng,pointedoutthat"whentotalnirvanamanifests,itdoesnotmanifestintherelativesenseoftheword."(PlatformSutra,ChapteronOpportunity.)Atthisstagethereisnolongeranyconceptofan'I.'Therefore,theword'manifest'actuallydenotesacompleteall-pervasivenessandisnotarelativeterminvolvingacomparativeconcept.Hence,Kuan-Yincontinued:
"Suddenly,transcendingboththemundaneandsupramundane*"
Atthisstageeveryobstaclewasremoved.Allthedeludedattachments,thestagesofsamadhirealizedinmeditation,andthesensationsofsubjectandobjectweretranscended-noneofthemwereobstaclesanylonger.ThetruenatureofrealitywasrevealedandallBodhisattvaKuan-Yincouldsaywas:"...therewasanundistractedluminosityinallthetendirections."
"Tendirections'referstotheabsenceofanyfixedcenter,theabsenceofacentralego.'Undistracted'meansthatnothingiswanting;itisperfect,unbounded.'Luminosity'meansabrightnessthatistotallywithoutobstacles.Thesewordsareusedtoconveyinlanguagetheconditionofone'sbasicnature,attainedthroughthecultivationofrealization,thoughlanguageisnotatalladequatehere."Undistractedluminosityinallthetendirections"makesitclearthatthereisnownothingbutoriginalnature:Thereisnobuddha,nosentientbeing;thereisnotevenemptiness.Thisisthe'basicnature,''originalnature,''primordialelement,'or'buddha-nature'describedintheBuddhistscriptures.Allthesetermshavethesamemeaning.
IntheShurangamaSutra,theBodhisattvaKuan-Yinmadetwofurtherstatementsexplainingthefunctionthatarisesfromourbasicnature.Thisfunctionistheuniversaldeliveryofallsentientbeingsfromsufferingthroughthegreatcompassionandlovingkindnessthatarisespontaneouslyfromtheemptynatureoftheprimordialelement.Inthisstate,defilementsareidenticalwithenlightenmentandenlightenmentwithdefilements.Suchastatecannotbetheobjectofmundanespeculation,fortheattemptsofordinaryindividualstograspthisconceptuallycaneasilycausefurtherdelusion.Ifwebecomeattachedtothenotionofthefunction,obstaclestothecultivationofrealizationmayarise.ThereforeIhaveleftKuan-yin'stwofurtherstatementsunexplained.Inanycase,ifonegainsaninsightintothenatureoftheprimordialelement,thefunctionwillfollownaturally,fortheyaretwoaspectsofoneandthesamething.Tadpoleslikemewoulddomuchbettertojustconcentrateoureffortsonthepracticeofallowingobjectsthatcontactthesenseorganstoflowoff,andthusbecomedetachedfromobjects.Thiswillatleastremovesomeofthemundanedefilementsandattachments.IsincerelyhopethatallofyoubecomefreefromsufferingbypracticingKuan-Yin'smethod.
Itissaidthattobebornasahumanbeingisasrareastheearlymorningstar;tohavetheopportunitytohearBuddha'steachingisevenmorerare.Imightaddthattofindtheopportunityandtimetopracticethoseteachingsistherarestamongtherare.Isincerelyhopethatyouareamongtherarestoftherare.
Thankyouverymuch.
