When Linji was about to pass away, Sansheng was the head of the monastery. Linji addressed him, saying, “After I depart from this world, you must not let my True Dharma Eye be extinguished.” Sansheng replied, “How could I ever let the Master’s True Dharma Eye be extinguished?” Linji asked, “If someone suddenly asks you about it, what will you say?” Sansheng gave a shout. Linji said, “Who would have thought that my true Dharma Eye would vanish with this blind donkey?”
Student: “What is Linji’s True Dharma Eye?”
Master: “Linji handed it to Sansheng.”
Commentary:
A thief hands over stolen goods to his son who is also a thief. No one catches them giving and taking whilst many people are watching them.
Part 4-1 “Furthermore, Subhuti, the bodhisattvas should not dwell on anything when they practise charity. That is, they should not dwell on sounds, scents, flavours, feelings, or phenomena when they practise charity. Subhuti, the bodhisattvas should not dwell on forms by practising charity like this.”
“Why? Because if the bodhisattvas practise charity without dwelling on forms, the merits are inconceivable.”
Commentary: As already emphasised, the teaching “Do not dwell on anything” is so central that it can be considered the very core of Buddhism. This means that when we encounter things, people, or experiences, we should perceive them without attaching words that discern their identities, forms, or conceptual labels—such as form, sound, smell, taste, touch, or mental constructs. In other words, we must see and hear everything as it truly is without distortion.
This is why, when practising charity, if we do so without dwelling on anything—seeing things clearly, as they are, without conceptual distinctions—then the one giving is not a fixed ‘self’, the one receiving is not a separate ‘other’, and the object given is not a fixed ‘thing’. All three—giver, receiver, and gift—become undivided as one; simply the functioning of the true-Self.
In this state, giving is no longer ‘giving’ in the ordinary sense, but the function of the true-Self. This is the true practice of charity, or perfect alms. If even a trace of thought remains such as “I am giving”, then it means one is still clinging to the idea of giving, which is not true alms, but simply an action that produces karmic merit—not the boundless merit of formless alms.
The essence of true giving is that, while practising generosity, one sees all things—including oneself as the functions of the true-Self—without dwelling on form, sound, smell, taste, touch, dharmas. This allows the act to manifest as a pure expression of the true-Self.
The Avataṃsaka Sūtra (Flower Garland Sutra) says: “Sentient beings, when they perceive all things, are swayed by forms and names. They do not know that things have no fixed form, and thus they cannot see the Buddha.”
In other words, not dwelling on anything—not just when giving, but in every moment of life—is the greatest merit for a Buddhist. Why? Because it is to see the Buddha, which means to realise the truth that oneself is Buddha. That is why it’s said that the merit of giving without dwelling on forms is immeasurable.
Disciple: “What happens when we no longer dwell on forms?” Master: “To answer is to abide.” Disciple: “Then what is merit?” Master: “To speak it is to break it.”
Enlightenment is to realise that everything is empty and there is nothing to gain or lose. Prior to enlightenment, there are enlightenment, an aim to achieve through practice and ‘I’ who tries to attain it, but after enlightenment there is no one who will attain enlightenment and no enlightenment to attain because everything is empty.
Only after enlightenment can we know this truth. This is why it is said that all the Buddhas of the past have attained enlightenment.
The World-Honoured One saw the morning star and attained enlightenment. He stated: “Through the star, I got enlightened, But upon attaining enlightenment, I saw it was not truly a star. I do not follow after things, Nor am I without denying them.”
Student: “What did the Buddha realise upon attaining enlightenment?” Master: “It was there even before the star came into existence.”
Commentary: Enlightenment is to see what we, while facing it all the time, have missed so far.
Part 3 The Buddha said to Subhuti, “The bodhisattvas should surrender their minds thus: All kinds of sentient beings—be they born from eggs, born from wombs, born from moisture, or born from transmutation, be they material, immaterial, thinking or non-thinking, or neither thinking nor non-thinking, — I shall have them all enter perfect nirvana without remainder and thus liberate them all. Although I liberate innumerable, countless, infinite sentient beings, not a single sentient being is liberated in fact.”
“Why not? Subhuti, if the bodhisattvas have images of self, images of person, images of a being, images of a liver of life, they are not bodhisattvas.”
Commentary: In this context, “all sentient beings” refers not only to living creatures but also to inanimate things like stones and pieces of wood. Other than the Buddha, nothing lies outside the realm of sentient beings. People often say it’s difficult enough to help even humans—beings we can communicate with—attain enlightenment. So how is it possible to lead all the sentient beings mentioned above to enlightenment, many of whom cannot even communicate with us? There is a saying: “When I attain enlightenment, the whole universe is enlightened along with me”. To attain enlightenment means not being deluded by forms or words—it means seeing and hearing all things just as they are. This way of seeing is referred to as seeing things as empty.
Now, “emptiness” doesn’t mean voidness. It means a state free from all conceptual discrimination. It’s such a complete and indescribable state that even opening one’s mouth to speak about it causes distortion. Calling it “sacred” would be to defile it. It is this unspeakable, perfect clarity that is also known as the true-Self, Buddha-nature, Tathāgata, nonduality, nirvāṇa, or the Pure Land. To see all things as empty is to see the Buddha; to reach this state is to enter nirvāṇa.
When enlightenment is attained, all conceptual distinctions fall away: there is no more one who attains nirvāṇa, no object of nirvāṇa, no sentient beings, no Buddhas, no self, no other. All sentient beings—including oneself and the entire universe—are seen as not separate, but one. This is what the expression “Throughout heaven and earth, I alone am the honoured one” refers to the realisation of nonduality and the state of Buddhahood.
Thus, when the sutra says, “I shall liberate all incalculable, innumerable, and boundless sentient beings,” it doesn’t mean changing the sentient beings themselves, but changing the way we see them—seeing them not as sentient beings but as Buddhas. This is why the Buddha said, “If a bodhisattva has images of self, images of person, images of sentient beings, or images of a liver of life, then he is not a true bodhisattva.” In short, to lead all sentient beings to nirvāṇa by liberating them from illusions doesn’t mean to transform them, but to perceive them rightly, as they truly are— the functions of the true-Self.
The various types of beings—those born from eggs, from wombs, from moisture, or spontaneously; beings with form or without form; beings with thought, without thought, or neither with nor without thought—are distinctions we make when we fail to see them as they really are. In true vision, these are all nothing but the functions of the true-Self.
That’s why ancient masters would say, “When I was deluded, even the Buddha or Maitreya seemed foolish. But now that I’ve attained enlightenment, even a cat or a white ox appears wise.” It is our own enlightenment that liberates all beings. And this is why the Buddha said, even though countless sentient beings are liberated, not a single sentient being has truly been liberated—because in the ultimate view of the enlightened, there are no beings to be liberated.
Disciple: “How should I liberate sentient beings?” Master: “Don’t waste time liberating sentient beings that don’t exist—just serve the Buddha in front of you well.” Disciple: “What is the Buddha in front of me?” Master: “What? Say that again.” Disciple: “What is the Buddha in front of me?” Master: “I’m not deaf.”
It is true that the true-Self is neither sound nor form; it is so subtle that it is difficult to discern.
However, it doesn’t mean that the true-Self is separate from sound and form. All sounds and forms are just the functions of the true-Self, just as all waves are the functions of the sea. A wave cannot be said to be the sea, but all waves are part of the sea. We should be able to see forms and the true-Self at the same time like seeing waves and the sea.
Nanquan said to the assembly, “I am going to sell my body. Is there anyone who will buy it?” A monk stepped forward from the crowd and said, “I will buy it.” Nanquan said, “It is neither expensive nor cheap. How will you buy it?”
The monk was silent.
Student: “What would you have said if you had been the monk’s shoes?” Master: “I would have said, ‘Why are you going to sell what is already mine to me?”
Commentary: The reason why masters are called thieves is that they sell what sentient beings lost back to sentient beings.
Part 2-3 The Buddha said, “Good, Subhuti! As you say, I always have the bodhisattvas in mind well, protect them well and entrust them well with the propagation of Buddhist Dharma. Listen carefully now; I will expound to you. When good men and good women have made up their minds to attain supreme enlightenment, they should live and surrender their minds thus.” “Yes indeed, World-Honoured One, we look forward to listening.’’
Commentary: The Buddha said, “Now listen carefully—I shall teach you for your benefit.” But what does it truly mean to “listen carefully”? In Part 13 of this sutra, the Buddha asks Subhūti, “What do you think, Subhūti? Is there any Dharma (teaching) that the Tathāgata has preached?” Subhūti replies, “No, World-Honoured One, the Tathāgata has not spoken any Dharma.”
Despite the fact that the Buddha gave countless Dharma talks, that Subhūti said the Buddha had not spoken any Dharma implies that understanding the Dharma means grasping what lies beyond the words. The heart of the Buddha’s teaching cannot be found in words alone. This is why it is often said that true Dharma is “a special transmission outside the scriptures”. This does not mean we should disregard all spoken or written teachings. Rather, we should listen to or read them while simultaneously recognising the functions of the true-Self (Emptiness). If someone reads a sutra and clings only to the literal words, failing to perceive the true-Self, we say, “the person is being controlled by the scripture.” But if someone reads the sutra and, while understanding the words, also sees the functions of the true-Self, we say “he is using the scripture.”
If one only chases words without realising what they point to, one ends up increasing illusions and actually going against the Buddha’s teaching. This is why ancient great Zen masters would say that without the right understanding, scriptures and Dharma talks can become like the teachings of Maras (demons). So, when reading a sutra, one must always strive to read not just the text (form) but also see through it to the function of the true-Self (Emptiness). This dual approach is known in doctrinal terms as “seeing in both ways”. And this is not limited to sutras—if we try to see and hear everything in our daily lives in this way, our entire life becomes practice. And there is no greater practice than this.
Disciple: “If we’re not supposed to be deceived by words, why are there so many sutras?” Master: “Because you don’t yet know how to read scriptures without being deceived by words.”
If you listen carefully, you will see the Buddha in your daily lives.
It is said that we should realise mind, but sometimes it is said that there is no mind.
Mind that the Buddha pointed to is the true-Self that is boundless, formless, changeless and nameless. This cannot be said to be existent, or non-existent because it is beyond words. There is nothing but mind, and there is nothing that is not mind. In fact, there cannot be a word ‘mind’ when there is nothing but mind, because there is nothing else to distinguish mind from. This is why it is nameless. Accordingly, everything is mind, and there is nothing that is not mind. Then, that there is no mind means that there is only mind.
Nanquan said to the assembly, “I am going to sell my body. Is there anyone who will buy it?” A monk stepped forward from the crowd and said, “I will buy it.” Nanquan said, “It is neither expensive nor cheap. How will you buy it?” The monk was silent.
Student: “What would you have said if you had been the monk’s shoes?” Master: “I would have said that I wouldn’t accept it even for nothing.”
Commentary: What can be sold and bought is not a holy thing.
Zen Fools 