The Exposition on Seeing One's True Nature in the Śūraṅgama Sūtra

Original Text: The Buddha again addressed Ānanda, "As you have said, there is no seeing-essence apart from all things that possesses its own intrinsic nature. Then, among the things you point out, there is no such seeing-essence. Now I tell you again: you and the Tathāgata are seated in the Jetavana Grove. Observe the grove and gardens once more, and even the sun, moon, and all manner of distinct phenomena. Certainly, there is no seeing-essence that can be pointed out by you. Yet you also assert that among all these things, which one is not the seeing-essence?"

Ānanda replied, "I have indeed observed this entire Jetavana Grove exhaustively, yet I do not know which among these things is not the seeing-essence. Why? If the tree is not the seeing-essence, how can one see the tree? If the tree is the seeing-essence, then how can it still be called a tree? Extending this reasoning: if space is not the seeing-essence, how can one see space? If space is the seeing-essence, then how can it still be called space? Furthermore, upon careful reflection, I discern that among all phenomena, upon subtle investigation, there is none that is not the seeing-essence."

Explanation: The Buddha again told Ānanda, "According to your statement, there is no seeing-essence that exists apart from all objects and phenomena, possessing its own intrinsic nature. Then, within the objects you indicate, there is no such seeing-essence. Now I tell you once more: you and the Tathāgata are both seated in the Jetavana Grove, observing this grove and gardens, as well as the sun and moon. All the various forms you perceive are distinct. There is fundamentally no seeing-essence that can be pointed out by you. Now, tell me again, among all these objects and phenomena, which one is not the seeing-essence?"

Ānanda said, "I have indeed comprehensively observed this entire Jetavana Grove and do not know which among these phenomena is not the seeing-essence. Why do I say this? Because if the tree is not the seeing-essence, how is the tree seen? If the tree is the seeing-essence, then how can it be called a tree? Following this same principle: if space is not the seeing-essence, how is space seen? If space is the seeing-essence, then how can it be called space? I further reflected that among all these phenomena, through meticulous investigation, I find that there is not a single phenomenon that is not the seeing-essence."

The above dialogue between the Buddha and Ānanda illustrates that only where illusory phenomenal objects appear can the function of the seeing-essence arise. Only when the seeing-essence functions can illusory phenomenal objects appear. However, illusory phenomenal objects are not the seeing-essence, nor is the seeing-essence the illusory phenomenal objects. Therefore, the appearance of a tree cannot be separated from the seeing-essence; apart from the seeing-essence, there would be no tree. If the tree were the seeing-essence itself, then there would also be no tree, for how could the tree still be a tree? To summarize: all illusory phenomenal objects perceived by sentient beings are not the seeing-essence. Yet, when all illusory phenomenal objects are perceived, there is not a single instance that is not the virtue and function of the seeing-essence.

Based on this passage, one can fully apply effort to investigate the seeing-essence. When the causes and conditions mature, one will realize the seeing-essence. However, the path ahead must first be traversed: first, the merit resources of the six pāramitās must be complete; second, one must have severed the view of self and realized the mind as the foundation. While contemplating the future, one must also attend to the present moment, ensuring the path underfoot is walked steadily and well. Reflect upon whether the bodhicitta has arisen within you, whether pure and great vows have been initiated, whether selfishness and arrogance have been subdued, whether sentient beings dwell in your heart, whether the Buddha's teachings reside within you, whether the Three Jewels are present in your mind? These are all essential components for genuine practice and realization in the Mahāyāna path, indispensable.