Category: zen

Part 1-2
Thus did I hear. One time, the Buddha was staying in Jeta Grove in Sravasti, residing with 1,250 great monks.

Commentary:
In Buddhism, the concept of “I” (self) is a profoundly significant term, for all things can only be perceived through “I” (the self). To see “in this way” (as they truly are), one must first and foremost see the “I” as it truly is. Only when the self is perceived as it is can all things be seen as they are. Therefore, to see the self as it truly is—that is, to realise the nature of the self is synonymous with attaining enlightenment.

What, then, is your “I”? When you say, “I want to be happy,” what does this “I” refer to? When you say, “My car is five years old,” the phrase “my car” does not mean that you are identical to the car or that you are the car itself. Rather, it implies that you own the car, or the car belongs to you. In other words, you are distinct from your car, not one with it.

Similarly, when you say, “My body is older than yours,” the phrase “my body” carries the same implication as “my car”—just as you are separate from your car, you are not your body but distinct from it.

If your body is not you, then what are you? This question originates from the historical Buddha’s words in the 26th section of this sutra (the Diamond Sutra): “Those who seek me through my voice or form cannot truly see me.”

When your body is not you, what are the boundaries of your existence? It is boundless and infinite.
What is the nature of something that is boundless and infinite?
It is formless and encompasses all things without exception.

What is the nature of something that is infinite, formless, and all-encompassing?

Firstly, as symbolised by the historical Buddha’s reputed words at his birth, “In heaven and on earth, I alone am the honoured one,” there is nothing apart from the self, and nothing exists that is not the self.

Secondly, being formless and without beginning, it has no edges or boundaries.

Thirdly, being formless and without beginning or end, it is changeless.

Fourthly, without beginning, form, or change, there is no birth or death to mark a start or end, nor is there sickness or ageing to signify transformation.

This is the essence of our existence, known as the true-Self, Buddha-nature, Tathāgata, the Buddha, emptiness, or non-duality. It is our true nature, and to know this true nature is the enlightenment that Buddhism seeks.

Disciple: “What does ‘I’ mean here?”
Master: “‘I’ means ‘no I’, ‘no-self.’ In truth, since there is only ‘I’ and nothing to distinguish it from, the very word ‘I’ cannot exist. Thus, because ‘I’ cannot be called ‘I,’ it is referred to as ‘no I’, ‘no-self.’” Disciple: “What is the true-Self?”
Master: “The moment you ask me, you are already mistaken, and the moment I answer, I too am mistaken.” Disciple: “Why?”
Master: “Because by dividing the non-dual true-Self into ‘you’ and ‘me,’ we err.”

To ignore a person face-to-face creates karma—How much greater the karma of ignoring the Buddha right before you would be!

©Boo Ahm

All writing ©Boo Ahm. All images ©Simon Hathaway

A. It is true that in reality it is not easy to find an enlightened man both because we can’t tell whether a man is enlightened or not and because we don’t know where he is. 

However, there is a saying that if we practise hard in the right way with an ardent mind, an enlightened man comes to you and helps you unexpectedly.

According to the Sutras, this means that everything we see and hear is the Buddha who is leading us to enlightenment by preaching incessantly. You can come across a moment out of the blue when one of the common things in your life gives you a marvellous teaching that is beyond your imagination.

©Boo Ahm

All writing ©Boo Ahm. All images ©Simon Hathaway

A monastic asked Master Seok-sang, “Does the true-Self appear in the world?” The master replied, “It doesn’t appear in the world.” The monastic said, “What can be done with the true-Self?” The master said, “It is the mouth of a glass bottle.”

Student: “If the true-Self doesn’t appear in the world, who sees it?”

Master: “There is no one who doesn’t see it in the world, but few recognise it.”

Commentary:

It is said to be hidden when we can’t see it and appear when we can see it.

©Boo Ahm

All writing ©Boo Ahm. All images ©Simon Hathaway

Part 1
Thus did I hear. One time, the Buddha was staying in Jeta Grove in Sravasti, residing with 1,250 great monks.

Commentary:
“The Thus Have I Heard” is the opening phrase of all Buddhist sutras, and the ancient masters considered understanding this single sentence to be equivalent to understanding the entire sutra. It is no exaggeration to say that the rest of the text is merely a detailed commentary on this line. Let us then examine each word in this phrase.

Here, “Thus” does not merely refer to the remaining content of the sutra. Rather, it describes the nature of the true-Self, or the Pure Land—the way things appear when they are seen exactly as they are, without being deluded by words or appearances. It points to a perfect, inexpressible state, so pure that the ancient Zen masters would say even uttering the word “thus” corrupts its meaning.

Disciple: “What does ‘thus’ mean?”
Master: “It is a description of what is right in front of you.”
Disciple: “What is that?”
Master: “It’s also behind you.”
Disciple: “What is it like?”
Master: “It is the Buddha.”
Disciple: “What is the Buddha like?”
Master: “It is like all things. There is nothing that is not like the Buddha.” Disciple: “If the Buddha’s form is the same as all things, and all things exist in that form, why can’t I see the Buddha?”
Master: “Because you do not see thus.”

There is nothing other than this. Whether your hand is open or closed, every finger points to this.

©Boo Ahm

All writing ©Boo Ahm. All images ©Simon Hathaway

A. The true-Self is formless, boundless, changeless and nameless, but it is the source of everything. We should see what never moves through all actions and movements and see what is formless through forms such as our physical bodies. All forms and their actions come into existence based on the true-Self, just as all winds come into existence depending on air. This means that all forms differ from each other, but they are the same in essence.

This is why it is said that all things are different from each other and there is nothing that is the same as anything else. However, everything is the same and there is nothing that is different from anything else. 

©Boo Ahm

All writing ©Boo Ahm. All images ©Simon Hathaway

A monastic asked Master Seok-sang, “Does the true-Self appear in the world?” The master replied, “It doesn’t appear in the world.” The monastic said, “What can be done with the true-Self?” The master said, “It is the mouth of a glass bottle.”

Student: “Why doesn’t the true-Self appear in the world?”

Master: “Because it is neither hidden nor covered.”

Commentary:

The true-Self neither reveals nor hides itself.

©Boo Ahm

All writing ©Boo Ahm. All images ©Simon Hathaway

Part 32-3

“Why?

All created things are like dreams,

illusions, bubbles, shadows;

like dew, and like lightning.

They should be viewed in this way.”

Commentary:

This scripture means that all things are just illusions created by our imagination and that all of them are untrue. We should never fail to view them in this way.

However, ‘They should be viewed in this way’ is very misleading and tricky and we are likely to misunderstand it. As mentioned repeatedly in the preceding parts, no matter how plausible words may sound, following and clinging to them is no more than being deluded by words, which is to run counter to the Buddha’s teaching. When all things are like dreams, the Buddha’s words should be like dreams. Then, only when all Buddha’s words, including ‘They should be viewed in this way’, are like dreams can it be said that we know how to view things in this way.

Student: “How is it when all created things are like dreams and illusions?”

Master: “All the Sutras are also dreams and illusions.”

©Boo Ahm

All writing ©Boo Ahm. All images ©Simon Hathaway

Buddhism teaches that true happiness is found within, not without. What is within and without?

Within means all that reaches our sight, hearing, smelling, sensing and tasting. Without means being beyond them.

©Boo Ahm

All writing ©Boo Ahm. All images ©Simon Hathaway

Master Seok-sang said during a dharma talk, “One must know the single phrase transmitted separately outside the doctrinal teachings.” At that moment a monastic stepped forward and asked, “What is the single phrase?” Seok-sang replied, “It is not a phrase.”

Master Woonmoon said, “Only when it is not a phrase does it become a phrase.”

Student: “What is a phrase that is not a phrase?”

Master: “A beautiful woman.”

Student: “That is a phrase.”

Master: “I said a phrase that is not a phrase, but you heard a phrase.”

Commentary:

When a word is not a word, each word is the function of the true-Self.

©Boo Ahm

All writing ©Boo Ahm. All images ©Simon Hathaway

Part 32-2

“How does he expound it for others? Not grasping forms, he is unmoving.”

Commentary:

He who accepts and holds it, reads and recites it, expounds it for others, is never deluded by forms and words, no matter what he may do. So, when he expounds this Sutra, or a four-line verse for others, they are free to use it as expedient means to reveal the true-Self without being swayed by forms and words. He is aware that he is in fact doing nothing while doing his best to lead sentient beings to enlightenment, because he knows that everything is empty.

Student: “How is it when one is unmoving?”

Master: “One knows that movement is a dream.”

©Boo Ahm

All writing ©Boo Ahm. All images ©Simon Hathaway