We now discuss the fourth demonstration of seeing: revealing that inverted views are deluded, and that seeing is not lost.

The third demonstration of seeing explained that the seeing-nature does not perish. We now explain that the seeing-nature is not lost: that is, it cannot be lost or misplaced. These teachings are all given in response to the particular doubt at issue. The preceding explanation that the seeing-nature does not perish was given because non-Buddhist paths taught annihilation, giving rise to their doubt; the Buddha therefore revealed that the seeing-nature does not perish.

What doubt is addressed by the present explanation that the seeing-nature is not lost? Earlier, the Buddha rebuked Ānanda, saying that he had lost his true nature. Ānanda now feels that his true nature is still there and has not been lost, so why does the Buddha say that it has been lost? The present explanation that the seeing-nature is not lost addresses this doubt.

Please consider the sūtra passage:

“Ānanda then rose from his seat, bowed to the Buddha with palms joined, knelt on both knees, and addressed the Buddha: ‘World-Honored One, if this seeing and hearing neither arises nor ceases, why does the World-Honored One say that we have lost our true nature and act in an inverted manner? May you arouse your compassion and wash away my defilements.’”

Ānanda has now given rise to a doubt. In the second demonstration of seeing, it was explained that the guest dust is subject to movement and agitation, while the seeing-nature is unmoving. The Buddha said that Ānanda had lost his true nature and acted in an inverted manner, taking objects to be himself. Yet in the third demonstration of seeing, in his discussion with King Prasenajit, the Buddha said that the seeing-nature neither arises nor ceases. One statement says it is lost, while the other says it remains; therefore Ānanda has a question.

Therefore, he rose from his seat, bowed to the Buddha with palms joined, knelt on both knees, and asked the Buddha to explain: “World-Honored One, since this seeing-nature originally neither arises nor ceases, why do you rebuke me for having lost my true nature and for acting in an inverted manner? May the Tathāgata, in compassion, wash away the defilements of my delusion.”

In fact, Ānanda misunderstood the Buddha’s meaning. When the Buddha said that Ānanda had lost his true nature, he meant that Ānanda was deluded and did not know that there is a true nature that neither arises nor ceases. Since he did not know of its existence, it was as though he had lost it; he had not truly cast it away. How could true nature be lost? If one does not know what is true nature and what is delusion, is that not equivalent to losing one’s true nature and acting in an inverted manner?

“At that moment, the Tathāgata lowered his golden-colored arm and, with his wheel-marked hand pointing downward, showed it to Ānanda and said: ‘Do you now see my mudrā hand as upright or inverted?’”

“Ānanda said: ‘Worldly beings regard this as inverted. But I do not know what is upright and what is inverted.’”

The Buddha lowered his arm, with his fingers pointing toward the ground, and asked Ānanda, “Do you see my hand as upright or inverted?” The “mudrā hand” is what was previously called the “palm marked with a hundred jeweled wheels.” In fact, how can a hand itself be upright or inverted? This is a figurative way of speaking, illustrating inverted conduct.

Ānanda knew that all the views and perceptions of sentient beings arise from the habit of analysis, so he replied: “Worldly beings consider this not upright but inverted. I do not cling to this distinction and do not know what counts as upright or what counts as inverted.”

“The Buddha said to Ānanda: ‘If worldly people regard this as inverted, then what do they regard as upright?’”

“Ānanda said: ‘When the Tathāgata raises his arm, with his soft cotton-like hand pointing upward into space, that is called upright.’”

Following worldly convention in his teaching, the Buddha asked Ānanda: “What do worldly people regard as upright?”

Ānanda said that it is upright when the Buddha’s soft cotton-like hand points upward into space. A hand like tuṣa cotton is simply a soft, pliant hand; the Buddha’s hand is very soft.

In truth, there is no such thing as upright or inverted. Whether the finger points up or down is all delusive; calling one upright and the other inverted is itself a deluded view, and affliction arising from the cognitive hindrance. In reality, the two hindrances are originally nonexistent. People in the world often have no views of their own; they merely follow others and echo conventional views. How could conventional views be true principles? …

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