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Buddhist Sutra
The Sutra of the Non-Dwelling Mind
Thus have I heard that the Lord Buddha taught:
In the entire universe, from before the beginning of beginningless time until after
the end of endless time, in all matter-energy, from the smallest quarks to the
largest super-amas of galaxies, whether individually or collectively, there is not the
slightest expression of ego. This is the great truth upon which the Lord Buddha's
enlightenment and teaching are based. To study, understand and employ this truth
in our daily lives is the key to realizing the liberating buddha in each of us. This
absolute determinism in which the endless chain of cause and effect is never
broken is diametrically opposed to western spiritual tradition, although not to 18th
century LaPlacian, or an important current of contemporary philosophy. How
then can we proceed from our ignorant prejudices to experience this liberating
truth?
The Lord Buddha not only revealed this supreme truth but also the path which
leads to its realisation in each of us. This path is the detached observation of all
phenomena as arising from, and only from, the conjuncture of concurrent causes,
in the total absence of a "will" of any kind. Because the illusion of a "will", which is
the most compelling is that of our own "self", it is the observation of the
non-existence of our individual "will" and the consequently illusion-ary nature of
an independent and permanent self which is the correct starting point. The
process of observing the manner in which all our thoughts arise independently of
our (inexistent) "will" is called meditation. Authentic buddhist meditation is not
only differ-ent from the western counter-part, but is undertaken with the contrary
intention: to experi-ence the totally involuntary nature of the brain's functionings, a
characteristic which it shares not only with all other bodily organs but with all
phenomena without exception. Once those practicing buddhist meditation have
observed the total autonomy of their thoughts, they will understand that the same
is true of all persons. Further, if all human beings are without egos, the same is
true of animals, plants and, evidently, of inanimate objects. Thus Buddhism
correctly teaches that there is no fundamentally significant distinction between
classes of phenomena. As modern science is now discovering there are
border-line cases, which efface the frontier between animals and plants and
between living and non-living entities. Through our practice we become one with
all phenomena. When we come to view ourselves and the world in this manner
we are not separate from it but we are brothers to the boulders and cousins to the
clouds. The distinction between internal and external will collapse and we will
naturally view all phenomena in a detached and objective manner. According to
the words of the Sutras: "... Become a sovereign observer of phenomena." In this
way Buddhism delivers us from suffering. Buddhist meditation and practice have
both an immediate benefit (the realisation of the illusory nature of a permanent and
independent "self") and a wider application of this knowledge to all phenomena
(the realisation that the chain of cause and effect of all con-current circumstances,
or "karma", is the sole source of the functioning of the universe at all levels). No
longer subject to our karma we are satisfied to be united with it. We may
experience the illusory turmoil of the world of "samsara" as "nirvana", because for
the fully enlightened being there is only one world. For him there is no "samsara",
no "nirvana" and no "enlightenment". After His illumination, The Lord Buddha
said: "... I see the myriads worlds of the universe as small seeds of fruit, ... I
discern the highest conception of emancipation as a golden brocade in a dream,
and view the holy path of the illuminated ones as flowers appearing in the clouds.
I see nirvana as a day-dream, ... and the rise and disappearance of beliefs as but
traces left by the four seasons." To understand this one must have studied,
understood and practiced the teaching, becoming a Buddha in this body and in
this world. When next you see an image of the Lord Buddha, note its slight,
knowing smile. Now having heard His teachings you will understand that smile.
Start practicing today so that you may soon make that smile your own forever.
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