The sage spoke, revealing the profound nature of reality: “This world is the sweetness drawn from the honeycomb of consciousness; it is the golden ornament that adorns consciousness, the fragrance blooming from its flower, the ripe fruit hanging from its vine. The very existence of consciousness is the existence of the world, and the world’s existence is but consciousness itself. In this unity, all notions of difference and change dissolve, just as impurity cannot taint the vastness of space. By the truth of Being, the three worlds—whether deemed real or unreal—are indistinguishable, for their essence is one and the same. Thus, existence and non-existence are but that same reality. The ideas of ‘part’ and ‘whole’ are mere inventions, like the imagined horns of a rabbit, conjured by those who turn away from direct experience—let their objections fall away. Where the world, with its mountains, earth, rivers, and rulers, does not appear—there, only the one consciousness remains. In such unity, how could confusion between ‘this’ and ‘that’ arise? Even if consciousness were as dense as the heart of a stone, it remains ever clear in its own boundless space, holding within itself all tranquil order, just as a stone holds its form. Amidst the seeming expanse of objects, you are like a particle of space—free from all notions such as ‘you,’ ‘that,’ ‘me,’ ‘self,’ ‘being,’ or ‘non-being.’ Like the intricate lines within a leaf, this consciousness, by its own nature, encompasses both the distinct and the indistinct within itself. Know, by your own direct experience, that consciousness is the root cause of all causes, the very source of the Creator, and itself without cause. The non-existence of this consciousness, which is not an object, cannot even be spoken of, for whatever is seen to arise appears only as a sprout from a seed. Just as the three worlds exist within space—undivided and perfectly empty—so too, within the vast consciousness, all that is seen is truly the supreme state. Be firm in this realization, born of your own experience. When the sage had thus spoken, the day drifted toward evening. The sun set, and the assembly, offering their salutations, departed to bathe as the golden rays faded into dusk. The teaching continued: This world is nothing but space, like a pearl shining in the sky; in the pure expanse of consciousness, the world shines forth in the same way. Just as a celestial maiden carved upon a pillar appears to stand out but is not truly separate, so too, in the pillar of consciousness, there is neither carving nor carver to be found. Like ripples arising naturally within the ocean, yet never leaving the ocean’s essence, so the knowable and the knower seem to appear in the supreme, though they are never truly separate. Even the patterns of sunlight seen within water, though they seem substantial to the world, are nothing to the atom—so too is the world’s appearance. The appearance of the world, neither fully manifest nor unmanifest, is not separate from Brahman; it is like the network of sunlight dancing on water, perceived as distinct but not truly so. Though earth and the other elements seem to be experienced in this world, which is itself of the nature of space, they do not truly exist—just as in a dream or in imagination. In this space-like consciousness, which appears as the grasping of objects as real, nothing actually arises—just as water does not exist in a mirage river. In this world, where there is no grasping of objects, which is like the city of the Gandharvas, the appearance of things is like a river in the desert—an illusion that seems visible. Just as in a dream mountain, there are no real scales or measures, so too, in the world, all visible forms are merely space, filled only by imagination and not by substance. Apart from the conceptual distinctions made by the ignorant between ‘world’ and ‘Brahman,’ there is truly no difference in the meanings of ‘world,’ ‘Brahman,’ and ‘space.’ This radiance, the mere shining of consciousness and non-consciousness, is related to space as subtly as a cloud of imagination is to an actual cloud. Just as a dream city appears clear compared to a waking city, so does this world appear clear in comparison to an imagined one. Therefore, this world, which appears as both inert and conscious, is in reality pure space alone. Know that the words ‘void’ and ‘space-world’ are interchangeable, both being of the nature of consciousness. Thus, nothing has arisen here—neither the world, nor its beginning, nor anything seen; it remains as it is, unnameable and unmanifest. The world itself is the great space, the space of consciousness, without any division—like a region of atomic size or a scale that cannot be filled. It is of the nature of space alone, pure, free from the grasping of forms; within space, a wondrous vision made of space stands, like a city conjured by imagination. Now, listen to the story of the pavilion, an ornament to the ear, by which, without doubt, this meaning will bring rest to your mind. “O Brahman,” the disciple implored, “for the growth of true understanding, quickly tell me the entire story of the pavilion in brief, so that knowledge may increase.” Once, upon this earth, there was a noble family, fully blossomed like a lotus—a king named Padma, illustrious, blessed with many sons and great wealth. In upholding boundaries, he was like an ocean; to his enemies, a sun dispelling darkness; to his beloveds, a moon to the night-lotuses; to faults, a fire consuming grass. He was the Meru mountain among assemblies of the wise, the ocean from which the moon of fame arose, the lake for swans of noble virtues, the sun to the lotus of the arts. He was the wind dispersing the ocean of enemies, the lion among elephants of pride, beloved of all branches of knowledge, a mine of all wondrous qualities. He was the Mandara mountain churning the sea of foes, the honey of many blossoming graces, the god of love armed with the flowers of good fortune. He was the breeze at the play of the creeper of sport, the hero in the festival of daring, the moon to the night-blooming water-lily of nobility, and the fire to the rare creeper of sport. His wife, Lila, was blessed with every auspicious quality, full of charm and gentle radiance, appearing on earth as a newly blossomed lotus. She was adorned with all prosperity, sweet-spoken in her playfulness, gently radiant with joy, her smile like the rising of a second moon. Her lotus face captivated the minds of the denizens of Alaka; her body was cool and her heart pure as the core of a lotus—she was the living embodiment of the lotus. She smiled with the radiance of jasmine clusters in the play of vines, was full of flavor, her hands tender as new shoots, adorned with flowers—a goddess of fortune in human form. Thus, in the story of King Padma and Queen Lila, the teaching of the oneness of consciousness and the illusory play of the world is gently unfolded.