Diligence signifies to make the best effort to see things as they are, and laziness means being deluded by illusions.
No matter how much money we may accumulate by working diligently, we can’t avoid death unless we can see things as they are.
©Boo Ahm
All writing ©Boo Ahm. All images ©Simon Hathaway
A monastic asked Master Pareung, “Is the meaning of the Patriarch the same as the meaning of the Sutras, or different?” The master replied, “A chicken climbs a tree when it is cold, while a duck goes down to the water when it’s cold.”
Student: “Is there any difference between the two meanings?”
Master: “Clouds in the sky can’t cleave the sky.”
Commentary:
Everyone wears working clothes when working and pyjamas when sleeping.
©Boo Ahm
All writing ©Boo Ahm. All images ©Simon Hathaway
Part 31-1
“Subhuti, if someone says that the Buddha expounded the idea of self, the idea of person, the idea of sentient being, the idea of a liver of life, do you think this person understands the principles I expounded?”
“World Honoured One, this person does not understand the principles expounded by the Realised One. Why? The World Honoured One says that the idea of self, the idea of person, the idea of a sentient being, and the idea of a liver of life are not an idea of self, an idea of person, an idea of an sentient being and an idea of a liver of life, but they are just called the notion of self, the notion of person, the notion of a sentient being, and the notion of a liver of life.”
Commentary:
According to literal and secular interpretations, it is true that the Buddha mentioned such words in part 15-4: “Why? Subhuti, those who take pleasure in small dharmas are attached to the idea of self, the idea of person, the idea of a being, and the idea of a liver of life; so they cannot accept this Sutra, read or recite it, or explain it to others.”
However, anyone who believes that the Buddha said such words fails to grasp the crux of the words preached by the Buddha, because all the words spoken by the Buddha are nothing but a finger pointing to the true-Self, or a vessel for delivering the true-Self. This is why trying to see the true-Self by being immersed in words is likened to struggling to squeeze juice from a dry stick. It is said that accepting the Buddha’s words verbally and passing them on to others in the same way is said to slander the Buddha and cause harm to the Buddha’s body.
Student: “If the Buddha didn’t expound such ideas as mentioned, what did he expound?”
Master: “He didn’t expound but revealed the true-Self.”
©Boo AhmAll writing ©Boo Ahm. All images ©Simon Hathaway
Does Buddhism also think that silence is more valuable than speech?
True silence is not different from speech, and true speech is not different from silence. Silence includes all words, and each word represents silence.
©Boo Ahm
All writing ©Boo Ahm. All images ©Simon Hathaway
A monk asked Master Suksang, “Is there also the meaning of the Patriarch in the teachings of the Sutras?” The master answered, “Yes, there is.” The monk asked again, “What is the meaning of the Patriarch that is within the teachings of the Sutras?” The master said, “Don’t seek it in books.”
Student: “What did Suksang mean by ‘Don’t seek it in books’?”
Master: “He showed the meaning of the Patriarch in the teachings of the Sutras.”
Commentary:
Don’t try to find yourself in your curriculum vitae.
©Boo Ahm
All writing ©Boo Ahm. All images ©Simon Hathaway
Part 30-2
“World Honoured One, the billion-world universe spoken of by the Realised One is not a universe; it is just called a universe.”
“What is the reason? If the universe really existed, it would be a compound; but the Realised One says that a compound is not a compound, it is called a compound.”
“Subhuti, the compound is inexpressible, but ordinary people greedily cleave to it.”
Commentary:
In fact, although similar words were already repeated many times in the preceding parts, nearing the end of this Sutra, the Buddha said the same words again so that people might not accept his Dharma talks only literally. This part says that all words spoken by the Buddha are just illusionary and not substantive.
However, not only all words spoken by the Buddha but all words mentioned by all people around world and all things we see and hear are also just imaginary.
Sentient beings who can’t see and hear them as they are, greedily attach themselves to them and struggle to obtain, or avoid them. When they fail to achieve their goals, they feel unhappy, even angry and frustrated.
This is no other than the three poisons that are ignorance, greed and anger in Buddhism that make people unhappy: Failing to see things as they are implies ignorance, being attracted to them as a result of ignorance is greed, and the result of ignorance and greed is anger.
Student: “If the universe is not the universe, what is it?”
Master: “There is no life and death in it.”
©Boo Ahm
All writing ©Boo Ahm. All images ©Simon Hathaway
Buddhism says that letting go of the past is your first step to happiness. How is it possible to let go of the past that the present is based on?
The only way to let go of the past is to realise that not only the past but also the present and the future are not real but illusionary. When you have realised that time is illusionary, you will have reached happiness.
©Boo Ahm
All writing ©Boo Ahm. All images ©Simon Hathaway
When a monk was giving a farewell speech to his master, master Daeja said, “Where are you going?” The monk said, “I am going to Gang-seo.” The master asked, “Can you take me?” The monk said, “I can’t take not only you with me but also even someone more outstanding than you.”
Student: “Why can’t the monk take his master?”
Master: “Because he doesn’t want to degrade not only himself but also his master.”
Commentary:
What can be moved and stopped is not valuable.
©Boo Ahm
All writing ©Boo Ahm. All images ©Simon Hathaway
Part 30-1
“Subhuti, if a good man or a good woman pulverised the billion-world universe into fine particles of dust, do you think there would be many of these particles of dust?” Subhuti said, “Very many, World Honoured One. Why? If these particles of dust were really existent, then the Buddha would not say they were particles of dust. Why? The fine particles of dust the Buddha has said are not fine particles of dust, but are just called fine particles of dust.”
Commentary:
All things in the realm of from, said the Buddha, are not real entities but no more than images just like rabbit horns created by our imagination. This is why it is said that the fine of particles of dust Buddha has said are not fine particles of dust, but are just called fine particles of dust.
This means that no matter how countless the world universes may be, they are not real-world universes but illusionary ones that are just called world universe.
To see and hear all things in this way is referred to as seeing and hearing things as they are, or as empty, which is to see the Buddha, or to enter the Pure land.
However, being deluded by words and forms, that is, failing to see and hear things as they are, is referred to as turning the Pure land into dirty mountains and rivers covered with soil and stone.
It follows from this that whether we will reside in the Pure land, or in the mundane world depends on how we see and hear what reaches our eyes and ears.
Student: “If fine particles of dust are not fine particles of dust, what are they?”
Master: “The Buddha’s words are not words.”
©Boo Ahm
All writing ©Boo Ahm. All images ©Simon Hathaway
All sounds that reach your ears are those of yourself. Trying to hear yourself while avoiding them is not different from seeking the earth while avoiding all things you see and hear.
©Boo Ahm
All writing ©Boo Ahm. All images ©Simon Hathaway
Zen Fools 