The Black Box World (VIII)

Why is it that what we perceive are all internal appearances, mere shadows within the black box? Let us explain from another perspective. External form-dust (rūpa) and our eye faculty possess spatial separation. From the tip of the nose right before our eyes to the form-dust at extremely distant locations, the differences in distance are immense. The time required for them to be transmitted to the external eye faculty varies. Although all are the doing of the Tathāgatagarbha (Buddha-nature), and the transmission is exceedingly rapid—faster than the speed of light—there is still a time difference. Consequently, the eye consciousness perceives objects in sequence. If the eye consciousness perceived the external form-dust directly, we would see the nearby form-dust first and the distant form-dust later; it would be impossible to see distant and near objects simultaneously. However, if what we perceive is the internal form-dust within the supreme sense base (indriya) black box in the back of the brain, the situation differs. As long as it is form-dust within the black box, the eye consciousness can perceive it simultaneously upon attention, regardless of distance or height.

This is because the form-dust within the black box is a shadow, residing entirely within the supreme sense base, with no distance from the eye's supreme sense base. As soon as the eye consciousness makes contact, it contacts everything simultaneously; it cannot see the near object first and the far object later. Therefore, what our eye consciousness perceives are all shadows within the black box, not the substantial external form-dust. After the eye consciousness contacts the internal form-dust, it accepts, apprehends, and discerns that internal form-dust, thereby identifying what kind of form-dust it is. Thus, we come to know what the form-dust is, and we know both distant and near objects simultaneously. In reality, distance and proximity are illusory phenomena; there is no actual distance or proximity—it is merely an illusion.

When we see form-dust with our eyes, if we pay careful attention, do both distant and near colors enter our eyes together? Are all the colors, whether far or near, high or low, received into our visual field simultaneously? Within the visual range, all colors are seen at the same time, though it also depends on where the attention is directed. Unless our attention is focused solely on a single point or directed towards very few form-dust particles, we cannot perceive the other form-dust. If the attention is not concentrated on one point, we can perceive all the other form-dust. This demonstrates that the form-dust we see is the internal form-dust already transformed by the eighth consciousness (ālaya-vijñāna) within the supreme sense base black box. What we perceive is precisely this shadow.

Similarly, when we hear sounds, distant and near sounds are heard simultaneously. Sounds coming from the left, right, above, below, east, west, north, south—sounds from all directions—we hear them all at the same time. That is hearing the internal sound-dust shadow. The Buddha stated in the Śūraṅgama Sūtra that the ear faculty possesses the complete merit of 1,200 virtues; it can receive and hear sounds from all directions. Even with obstacles, sound can transmit through them.

This means the eighth consciousness simultaneously transmits sounds from all directions through the ear faculty to the supreme sense base in the brain, right there in the black box, forming the internal appearance of sound. Then the ear consciousness and mental consciousness manifest there. Thus, when the ear consciousness hears sounds, it can hear sounds from all directions simultaneously. From this, one should understand that the form-dust we see and the sounds we hear are all from the past. What we discern is content that has already been completed; thus, it is all virtual and unreal. When we then take action or implement countermeasures, it is even later. This entire process of discernment and the responsive actions taken are all hindsight reactions; they can only change and influence the occurrence of the next event.

The sound of thunder in the sky is extremely far from the ear faculty, while the buzzing sound in our head is extremely close to the ear faculty. Yet, these sounds are heard simultaneously—that is the sound within the black box. The lightning in the sky is extremely far from the eye faculty, while a finger an inch before the eyes is extremely close to the eye faculty. Yet, the eye consciousness sees them simultaneously—that is the form-dust within the black box. The distant scent of sandalwood is extremely far from the nose faculty, while the scent particles on the face are extremely close to the nose faculty. Yet, the nose consciousness smells them simultaneously—that is the scent-dust within the black box. The sunlight in the sky is extremely far from the body faculty, while the pain in the head is extremely close to the body faculty. Yet, the body consciousness feels them simultaneously—that is the touch-dust within the black box. All these five sense objects (rūpa, śabda, gandha, rasa, sparśa) are internal appearances within the black box in the back of the brain. When the conscious mind contacts them, it can apprehend and discern them all simultaneously.