Chapter 13: Mind Is the Bondage
But once you know your mind is empty and you see no appearances, you are beyond delusion and awareness.
Each statement is difficult for scholars to explain. Only a buddha can explain these statements. He is saying, when you are in the know that your mind is empty - in other words, when you encounter your no-mind and you see no appearances - you are beyond delusion and awareness.
I have never come across any statement that says that you are beyond awareness. But he is absolutely rational, logical and existentially true because when you don’t have the disease, I don’t think you will go on carrying the medicine with you. The moment you are healthier, your disease has gone, you donate your medicine that remains to the Lions Club. What are you going to do with it? The Lions need it to show to the world that they are a great charitable institution. It is useless to you, you were going to throw it; why not enjoy donating it to the Lions Club? A good gain - you donate something useless to the Lions Club. And the Lions Club gives it to the poor people, and without spending anything the Lions Club becomes a charitable institution.
The same is the situation with misery and awareness. The moment there is no delusion, what is the need of awareness? That does not mean you fall asleep. That simply means awareness becomes your very nature; you are no longer aware of it.
And once you are beyond delusion and awareness, the other shore does not exist.
What is the need of the other shore? The other shore was only a symbolic concept. This shore is the world, the other shore is the paradise. When the world and the attachment with the world is gone, who cares about paradise? You are already in it, wherever you are. A Sufi saying is, “Wherever the enlightened person is, there is paradise.” The paradise is something within your being.
The tathagata is not on this shore or the other shore. And he is not in midstream.
These are the only possibilities - either on this shore, or on the other shore, or in midstream. The tathagata is nowhere. One who has understood himself can be said to be either everywhere, or nowhere; both are equivalent.
But in the last sutra he remembers again his antagonism to the arhatas: and mortals are on this shore. On the other shore are arhatas and the mortals.
Arhats are in midstream.