Birth and death are like right and left. Although the right and left is so necessary and common a notion in our lives that even five-year-old children can distinguish between them easily. However, there is no absolute and concrete fixed right, or left in the world because they are not real but illusionary.
Birth and death are just like right and left. If you are sure that birth and death are just imaginary like right and left, you will realise that there is nothing that will come to an end, because everything you see and hear is also not real but illusionary.
Try to see things as they are without being swayed by images and words.
Venerable Manora said, “Mind flows along with all things, and the place where it flows is truly still and calm. If you realise the true-Self by following the flow, there is neither joy nor sorrow.”
Student: “How is it when the place where mind flows is truly still and calm?”
Master: “The broken treasure is spontaneously pieced together to perfection.”
Commentary:
One should be free to disassemble and reassemble the treasure perfectly.
“Subhuti, what do you think—can a stream-enterer think, ‘I have attained the fruition of stream-entering’?”
Subhuti said, “No, World Honoured One. Why? A stream-enterer is called one who enters the stream, yet does not enter anything. One does not enter form, sound, scent, flavour, feeling, or phenomena—this is called a stream- enterer.”
“Subhuti, what do you think—can a once-returner entertain the thought, ‘I have attained the fruition of once-returning’?”
Subhuti said, “No, World Honoured One. Why? A once-returner is called one who goes and comes back once, but really has no going or coming—this is called once-returning.”
“Subhuti, what do you think—can a non-returner entertain the thought, ‘I have attained the fruition of non-return’?”
Subhuti said, “No, World Honoured One. A non-returner is called one who does not come back, yet in reality there is no return, and that is the reason for the name non-returner.”
Commentary:
This section provides practical examples of the teaching from section 8-3: “Subhuti, what is called the Buddha Dharma is not, in fact, the Buddha Dharma.” This logic applies to the stages of enlightenment: what is called a Sotapanna (Stream-enterer) is not a Sotapanna; a Sakadagami (Once-returner) is not a Sakadagami; and an Anagami (Non-returner) is not an Anagami. These are merely names used for the sake of convenience.
If a Sotapanna is not a Sotapanna, then a ‘saint’ is not a saint, and the objects of perception—form, sound, smell, taste, touch, and mental objects—are not truly those things. We say one ‘enters the stream’, but in truth, there is no ‘stream’ to enter. To believe you have attained such a ‘fruit’ or stage by clinging to words is like staring at the finger pointing at the moon instead of seeing the moon itself.
The Buddha used these words as expedient means to lead sentient beings to see their original nature, the true-Self (Emptiness). However, many fall into the trap of obsessing over the words (the finger) while ignoring the essence (the moon). Attempting to attain enlightenment solely through literal adherence to words is described as ‘trying to bind a wild tiger with wet paper tape’.
Yet, the true-Self does not exist somewhere else, outside of language. It is said that there is nothing that is not Buddha, and no place where Buddha is not present. First and foremost, we ourselves, reading these words right now, are the true-Self (Buddha-nature). Every single letter is a manifestation and a functioning of the true-Self. We must see them as letters and, simultaneously, as the true-Self. This is the meaning of ‘Form is Emptiness, Emptiness is Form’. To know that the word is Buddha and Buddha is the word is to truly know how to read the Sutras.
For example, when reading the phrase ‘Meet the Buddha’, you should see those very words and sounds as the Buddha. If you imagine meeting a physical being that looks like a temple statue, you are being ‘deceived by words’ or following the words’. Seeking the Buddha in this way is like ‘losing the goose in the coop while trying to see the wild crane in the clouds’.
Disciple: “If enlightenment is not enlightenment, why must I attain it?”
Master: “Because you do not truly know that enlightenment is not enlightenment.”
Disciple: “I do know. The Buddha said so.”
Master: “Then, what is your existence?”
Disciple: “I am a human being.”
Master: “According to the Buddha’s words, a human is not a human. If you are not a human, what on earth are you?”
Clinging to what does not exist,
And avoiding what does not exist,
One falls into a non-existent hell,
To receive a non-existent punishment.
Koan:
A monk asked Master Daguang Juhui of Danzhou: “Was Bodhidharma also a Patriarch?”
Master: “He was not a Patriarch.”
Monk: “If he was not a Patriarch, why did he come from the West?”
Master: “Because you do not recognise the Patriarch.”
Monk: “What happens after one recognises him?”
Master: “Then you finally realise he is not a Patriarch.”
Question 1: Why did Master Daguang reply, “He was not a Patriarch”?
Question 2: What is the meaning of ‘Because you do not recognise the Patriarch’?
Question 3: What is the meaning of ‘Then you finally realise he is not a Patriarch’?
What is your take if I ask you, “Why do you think we are separate and different from each other although we are all one as the earth?”? It is true that everyone has his or her own mind, but at the same time it is also an undeniable fact that we are one as the earth, or the universe.
Whether we are one, or separate, depends on our perspective. The problem is that we can see everything only in one direction; all things are separate and different from each other, but not in the other direction; all things are the same and one. Buddhism is a religion that helps people to see all things in both directions.
A monk asked Master Suksang, “Why can’t I see your face although we are this close to each other?” Suksang answered, “I’ve never hidden myself, which is all around the world.” The monk, failing to grasp this answer, asked Master Sulbong about Suksang’s answer. Sulbong answered, “What is not Suksang?”
Student: “If Suksang is everywhere just as Sulbong said, what is he like?”
Master: “Like a monkey.”
Commentary:
When seeing all figures of birds and flowers being embroidered, you should be able to see the needle.
“Subhuti, that which is called Buddha Dharma is not Buddha Dharma.”
Commentary:
The phrase “That which is called Buddha Dharma is not Buddha Dharma” signifies that all things are inherently Empty (the true-Self). In their true essence, they have no names, no boundaries, and no forms; they are One. The terms ‘Buddha Dharma’ ‘the true-Self’ ‘Emptiness’ ‘the Buddha’ ‘the Middle-Path’ are merely expedient means—names borrowed from worldly language to explain this truth. We must not be deceived by the words and mistake Buddha-Dharma for something with a specific, tangible form. In short, one can only attain enlightenment by not being deceived by words and appearances.
For instance, the statement ‘All things are Empty’ is the core teaching of Buddhism. If we truly understand this, the very words “All things are Empty” must also appear and sound empty to us. In other words, we must perceive these words not as mere language, but as the functioning of Emptiness (the true-Self) itself. Once you truly comprehend the Diamond Sutra, it should no longer appear as Sutra but as Emptiness.
Similarly, Emptiness is simply another name for Buddha. To say ‘All things are Empty’ is to say ‘All things are Buddha’. These names are given for convenience to describe that which is nameless, formless, boundless, infinite, and eternal. Do not be fooled by the word ‘Buddha’ into thinking of Him as an omnipotent being with a specific physical form.
Therefore, when you see the word ‘Buddha’ or hear the name ‘Buddha’, you must be able to see and hear the formless Emptiness beyond the name and image. If you worship the Buddha as a specific entity (like a statue), that is idolatry, not Buddhism. This is why ancient masters would say, “If you meet the Buddha, kill the Buddha.” The Buddha’s teaching to Subhuti regarding the Buddha Dharma carries the same meaning as saying ‘What is called the Buddha is not the Buddha’.
The Buddha was teaching us how to see and hear the true-Self (Buddha-nature) in everything we encounter in daily life. For example, when looking at a flower, applying the teaching would be: “Subhuti, what is called a flower is not, in fact, a flower.” This is seeing and hearing things as they truly are. To see everything in this way is to reach the state described in the Avatamsaka Sutra: “I see Buddhas as numerous as motes of dust in every direction, yet they do not come here, nor do I go there.”
Consider the encounter between Master Dazhu Huihai and Master Mazu:
Mazu asked, “Where do you come from?”
Huihai replied, “From Dayun Temple in Yuezhou.”
Mazu asked, “What do you intend to do by coming here?”
Huihai said, “I have come to seek the Buddha Dharma.”
Mazu remarked, “You ignore the treasure in your own house and leave it behind to run elsewhere. I have nothing here; what Buddha Dharma are you seeking?”
Huihai bowed and asked, “What is my own treasure?”
Mazu replied, “That which is asking me right now is your treasure. It is complete with everything, lacking nothing, and you can use it freely. Why do you seek it outside?”
At those words, Huihai realised that his original mind did not depend on sensory knowledge. Everything in this world is the Buddha Dharma, and we ourselves are Buddha Dharma itself. We simply fail to recognise it because we are deceived by appearances.
As the Avatamsaka Sutra says: “Just as the nature of space is one, so are the Buddha’s form and voice; they pervade all of space, yet each sentient being sees and hears them differently according to their own heart and wisdom.” The Buddha is everywhere, but we miss Him even when He is right before our eyes. The effort to see and hear everything as it is, is practice, and reaching this state is called entering the Pure Land, seeing the Buddha, and attaining Enlightenment.
Disciple: “What is the Buddha Dharma?”
Master: “No one can hide it.”
Disciple: “If no one can hide it, why can’t I see it?”
Master: “Because you turn away from the Buddha-Dharma right before your eyes to search for it elsewhere.”
Since the Buddha Dharma is not the Buddha Dharma,
What is the Buddha-Dharma?
The Buddha-Dharma veils the eyes,
Making it impossible to see the true Buddha Dharma.
Koan:
When a monk asked National Teacher Huizhong, “What is the great meaning of the Buddha-Dharma?”
The National Teacher replied, “The many Bodhisattvas inside the Manjushri Hall.”
The monk said, “I do not understand.”
The National Teacher replied, “The Thousand Hands and Eyes of Great Avalokiteshvara.”
Question 1: What is the meaning of “The many Bodhisattvas inside the Manjushri Hall”?
Question 2: What is the meaning of “The Thousand Hands and Eyes of Great Avalokiteshvara”?
You should not follow them but realise what they are pointing to. Treasuring and sticking to them is being deluded by them. This is, as mentioned many times before, why the Buddha said that He didn’t say even a single word.
For example, there is a very common and popular sentence ‘everything is empty’ which is the core of Buddhism. If we truly understand this, we should know that the words ‘everything is empty’ are also empty, that they are not words anymore but the function of Emptiness and that there is nothing to treasure and follow.
There was a man whose mother was suffering from incurable illness. No matter how much he wanted to help his mother, there was nothing he could do. He felt like running away with his mother to somewhere free from such an illness and said to his mother, “Mum, let’s run away to somewhere.” Hearing this, she just made a pale smile without any words.
Student: “How can we go the place without illness and death and this world?”
Master: “It is just like going to Britain whilst in London.”
Commentary:
The wise can get there without moving a single step while the foolish can’t go there despite wandering even by air, or by ship for decades.
“Why? Subhuti, it’s because all the Buddhas, and the Dharma of unexcelled complete perfect enlightenment of all the Buddhas, come from this Sutra.”
Commentary:
The Sutra spoken of here, as mentioned previously, is not the collection of sentences written or printed on paper, but refers to Emptiness, which is our Mind or the true-Self.
Another saying used to describe this Sutra is: ‘Every person possesses this Sutra; it has neither form nor name, and no one knows how to read it. If “I” (ego) exists, it cannot be read. But if one can read it through, one will enter the principle and accord with non-birth. When that happens, one neither debates the Bodhisattva path nor strives to achieve Buddhahood’. In short, knowing how to read this Sutra means knowing the true-Self, the Buddha-nature, which signifies enlightenment.
As the Buddha said, ‘Everything is created by the Mind alone’. Not only the Buddha and the Sutra, but everything has emerged from this Sutra (Mind), and nothing exists outside of it.
The fact that everything emerged from this Sutra means that everything is the Sutra, and in other words, everything is the function of this Sutra that is the true-Self, meaning everything is the Buddha. This is why the Sutra is called another name for the Buddha, and the names of all things are the names of the Buddha.
Therefore, each of us is a Sutra and we must be able to read our own Sutra, as well as all surrounding Sutras, including the Parents Sutra, Siblings Sutra, Husband Sutra, Son Sutra, Daughter Sutra, and Friend Sutra.
Here is a story that illustrates that the Sutras printed on paper are not the true Sutras:
Master Goryeong Shinchan, after becoming a monk at Daejungsa Temple in his hometown of Fukuzhou and studying scholasticism, embarked on a journey for enlightenment and attained enlightenment under Master Baizhang. He then returned to Daejungsa and attended to his old master.
One day, his old master asked Shinchan to scrub his body while bathing. As Shinchan rubbed his back, he remarked, “The Buddhist shrine is truly wonderful, but the Buddha is not efficacious.” When the master turned his head to look intently, Shinchan added, “The Buddha may not be efficacious, but he is emitting light.”
Another day, the old master was reading a Sutra by the window when a bee that had entered the room kept bumping against the paper window, trying to get out. Seeing this, Shinchan said, “The world is so vast and wide, yet it does not seek to leave, only trying to bore through old paper. It will only be able to leave in the Year of the Donkey.” With this remark, he gently provoked his master, suggesting that being attached to the words and letters on the paper Sutra means being trapped forever in the ocean of suffering.
Upon hearing this, his master closed the Sutra and asked, “Who did you meet during your travels? When I compare you with what you used to be, your words are truly different!”
Shinchan replied, “Master Baizhang taught me the place to rest. Now I only wish to repay the compassionate grace of my Master.”
The old master then informed the assembly to prepare for an offering and requested Shinchan to give a Dharma talk. Shinchan ascended the Dharma seat and proclaimed: “The divine light shines alone, free from the six sense organs and six illusions. The body manifests the true eternal nature (the true-Self), unconstrained by letters. The original nature of the Mind is untainted, inherently and spontaneously perfect. If one is not led astray by false thoughts, one is immediately the Buddha.” Upon hearing this revelation of what the true Sutra is, his master felt awakened and said, “How could I have imagined that I would hear such words of ultimate principle in my old age?”
This story tells how the old master, who had only seen the Sutra written on paper, was finally able to read the True Sutra thanks to his disciple.
The True Sutra that every one of us possesses can never be put down, is always spread out before us, and can be read anywhere, regardless of whether it is bright or dark. Ancient masters would say, ‘A wise person can read this Sutra without any inconvenience even in the darkest midnight, but a foolish person cannot read it even in broad daylight.’ Constantly striving to read this Sutra is practice.
Disciple: “What is the True Sutra?”
Master: “Thank you for showing it to me and reading it.”
Everything emerges from this Sutra,
All Buddhas emerge from this Sutra,
And unexcelled complete perfect enlightenment also emerges from this Sutra.
Yet, all calamities also emerge from this Sutra,
Do not let it become the gate of calamity.
Koan:
This took place when Master Goryeong Shinchan was studying under his master. One day, the master was reading a Sutra by the window when a bee kept bumping against the paper window, trying to get out. Seeing this, Shinchan remarked:
“The world is so vast and wide, yet it does not seek to leave, only trying to bore through old paper. It will only be able to leave in the Year of the Donkey.”
His master closed the Sutra.
Question 1:
What was the reason Master Shinchan spoke in this manner to his master?
Question 2:
How must Shinchan’s master act to be able to exit into the vast world?
Buddhism doesn’t say that we shouldn’t rely on words and letters but that we should use them well and wisely as expedient means. Words and letters are like a finger pointing to the moon and not the moon itself.
When hearing, or reading words ‘Everything is from the mind’, we should not be attached to these words, thinking that they are the core of Buddhism. Instead, we should see them not only as words but also as the function of the mind as well, because the words are also the function of the mind when everything is mind.
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