INTERPRETATION OF THE TEXT
Khenpo Tsultrim Lodro
I. There is no buddha beyond the mind
All appearances in the three realms arise from the mind and return to the mind. The buddhas before and after teach mind to mind without establishing words.
All appearances in the three realms arise from the mind and return to the mind. These words are very profound in meaning. Buddhism often speaks of the three realms of existence and the six realms of rebirth. The world that we can perceive with our eyes, ears, nose, tongue, and body belongs to the six realms of rebirth; it can be divided into three levels – the desire realm, the form realm, and the formless realm, that is, the three realms of existence. The reason there are three realms is that the human mind exists on three different levels.
The first is the desire realm.
Prior to practicing meditation and acquiring meditation skills, the mind is often restless and irritable; greed, anger, ignorance, and other defilements are strong emotions that afflict us. In the world projected by such a mind, all kinds of atrocities like war, plague, famine, hell, and hungry ghosts will appear. Among the different realms, the human realm and the god realm are relatively better, but there is still suffering, especially the suffering of birth, old age, illness, and death. In short, because the mind exists at the very coarse level, the world projected by this state of mind is turbulent and unsatisfactory.
The second is the form realm.
When the mind is more tranquil, we can enter the four stages of meditative absorption (dhyanas). The four dhyanas are a state of relative calm; the world projected by the mind in this state is also very subtle. Although there is matter, this matter is extremely fine like energy. The world thus constructed is the form realm; it is thousands of times larger in area than the desire realm, but our senses cannot feel it at all.
For example, in the universe, the various substances we can see only account for 4% of the total. What is the other 96%? It is dark matter and dark energy. Although these are also substances, they are simply invisible to our senses. It should not come as a surprise that the invisible is many times greater than the visible.
The form realm still belongs to the material world. This world also has different levels of life, and reincarnation, but there are no wars, plagues, famines, etc. Because it is a world projected by a tranquil mind, it is a relatively peaceful state.
The third is the formless realm.
All living beings in the formless realm also have bodies, but the substances that make up their bodies are so minute they cannot be seen by ordinary people. Nor can they feel each other.
Beings in the formless realm are always in meditative concentration from birth to death. They dwell in just one state of mind – they only feel inner peace until their life in meditative concentration comes to an end. It is a very different world from ours.
Buddhism believes that in this multi-dimensional space where different worlds overlap, each life perceives things in a way that is entirely different from how others perceive them. For example, sunlight contains various types of light such as ultraviolet, infrared, gamma rays, X-rays, and visible light, but the human eye can only see visible light; the rest are invisible. Similarly, although the desire realm, the form realm, and the formless realm all exist, we can only see one of them – the realm of desire.
Why is it called the realm of desire? Because relatively speaking, the desires of sentient beings in this realm are very strong, hence the name “desire.” Among the six realms of rebirth, the realms of hell, hungry ghosts, animals, humans, and asuras all belong to the desire realm, while the form realm and formless realm are included in the god realm. The god realm is divided into three types: the heaven of desire, the heaven of form, and the heaven of formlessness. The other five realms of rebirth have no such division.
Why are there six realms of rebirth? The answer lies within our own mind. The mind has different functions of which greed, anger, ignorance, pride, and doubt are the five most prominent. Because the defilements are different, the realms that manifest are different. For example, when anger develops to a certain extent and is strong enough, it will create a terrible world before our eyes – the hell realm. Hell is the world projected by hatred. Or for example, you have money but are reluctant to part with it, when this stinginess reaches a certain level, the world you create will be the realm of hungry ghosts. There is a corresponding effect for each cause in the six realms: hatred is the cause, and the effect is hell; stinginess is the cause, and the effect is hungry ghosts. The rest can be deduced in the same way.
Even if we have thousands of defilements, the emotions that appear frequently and are most harmful to us and others are anger, stinginess, jealousy, and so on. When their power reaches a certain level, a world will manifest before us. For instance, when our stress level at work is very high, we will have nightmares of all kinds; if we encounter terrifying things during the day, similar scenes will appear in our dreams. There is a causal relationship between these phenomena and the mind.
The theoretical school also believes that the three realms of existence and six realms of rebirth are projections of one’s own mind, but they mainly analyze and conduct research on the projected phenomena themselves, then tell us what the desire realm, the form realm, and the formless realm are like, what the human realm, the god realm, and hell are like – much like a biologist describing a certain animal, all the answers are sought outside. For example, the Abhidharma-samuccaya specifically studies the material structure of animals and plants.
The pith-instruction school asserts that phenomena, whether in the form realm or the desire realm, are simply images that arise and cease in the mind; it is useless to say too much, its essence can be summed up in just a few words – "All return to the Mind.” The key to all problems lies in the mind. So long as we solve our inner problems and thoroughly see our own mind, we will understand the world. Therefore, it is not necessary to look outside, the answer can be found within. This is the difference between the two schools.
Buddhism teaches two paths. The first is the path of theory, which is suitable for monks who need to spread the Dharma and benefit living beings, or lay people who want to study Buddhism professionally. In Tibetan Buddhism, for instance, most students are required to first join the theoretical school at an early age, then switch to the pith-instruction school at a certain time and practice separately. By taking the two paths this way, they can not only master the theory but also attain realization of their own, which is extremely helpful in spreading the Dharma and benefiting living beings.
The second is the path of pith-instruction. Certain people (including some monks), who are not very interested in theory but like to practice, followed this path when they were young. Most lay practitioners do not have time to listen to and reflect on a lot of theories, but they have a special need for powerful remedies to cope with all the anxieties that arise in worldly life. Hence, for many, this is the path that is more likely to succeed.
If you are interested in Buddhist doctrine and have plenty of time, you can first study for three to five years, then practice; otherwise, you can follow the path of pith-instruction directly. We need to understand these two different paths and make a choice based on our actual situation.
The Patriarch Bodhidharma and Master Hui Neng were proponents of the pith-instruction school. Although Bodhidharma once said we should learn widely, in fact this need not be the case. From the Platform Sutra, we can see that Master Hui Neng was indeed illiterate, but it did not affect his profound understanding of Buddhism at all. From the outset, he did not rely on concepts and instead followed a route that took him all the way to the highest level of realization.
Bodhidharma opened the chapter by saying: “All appearances in the three realms arise from the mind and return to the mind.” “All appearances in the three realms” allude to where the three realms of existence originated, how the six realms of rebirth began, and how they developed. “Arise from the mind and return to the mind” means the three realms and the six realms are mere projections of the mind which in the end dissolve back into our mind. The expression “All in One” has the same meaning – all things eventually return to “One,” which is our mind. This is the fundamental principle of the pith-instruction school of Mahayana Buddhism.
So, what is “mind”? What is its nature? When we understand the nature of mind, we will also understand the essence of all things. As for the various images projected in the mind, the pith-instruction school is uninterested; whatever appears is fine. In the Avatamsaka Sutra, it is said: “The mind is like a master painter, able to paint the entire world; all five aggregates are born and created by it.” Because all living beings have karma which is inconceivable, the images projected are also inconceivable. In any case, our mind is the basis of all things – this is the key point we need to grasp. Why is the pith-instruction practice so fast and easy? It puts aside complex theories and cuts straight to the point in the most concise way, so it is easy to understand and master; at least in theory it is easy for people to understand.
Many people raise questions about the origin of the three realms of existence: how did it appear, what is its source, etc.? If the answer is that everything is a projection of our inner mind, is not the inner mind just consciousness? Then how did the first consciousness arise? These answers cannot be found in sutra, only in tantra. Tantric Buddhism describes in detail how the first thought of each living being in samsara is formed, what kind of development process it follows, and how it finally evolves into the consciousness we have today.
Now some of the world's renowned physicists and popular science book authors have begun to think about it: does the universe exist when we do not look at it? It may seem strange for scientists to ask such a question. However, with the development and advancement of science and technology, many breakthrough research results are getting closer and closer to the nature of matter, so it is not surprising that such questions are raised. As we know, Buddhism already has the answer.
In sum, there is substantial material on the subject of “arising,” but because the focus of our discussion is different, we shall not elaborate on it at this time.
The buddhas before and after teach mind to mind. The "buddhas before" refers to the buddhas before Sakyamuni Buddha; the "buddhas after" refers to future buddhas, such as Maitreya Bodhisattva. Their teachings are transmitted from “mind to mind.”
Each religion in the world has its own symbol. For example, the symbol of Christianity is the cross, and the symbol of Buddhism is the wheel of Dharma. This image is likened to the wheels of ancient Indian bullock carts and horse-drawn carriages. Why does Buddhism use this as a symbol? As we all know, the wheel can turn, and "turning" means copying one person's heart to another, otherwise referred to here as “mind to mind.” From Sakyamuni Buddha and Bodhidharma to the lineage teachers and Chan masters that followed, the Dharma never stopped "turning"; it was passed down from generation to generation, like a wheel that keeps turning, thus the name "wheel of Dharma."
So, what exactly is this thing that needs to be turned? The words passed down orally are not the most important; what is truly important are precepts, concentration, and wisdom. From the Platform Sutra , we know that the precepts that ordinary people understand are not killing, not stealing, etc.; concentration is the four dhyanas; and wisdom is the wisdom of hearing, contemplation, and practice. However, at the highest level of Buddhism, precepts, concentration, and wisdom are one entity; although three different words are used to express it, in fact, all three are the nature of mind. That which is to be propagated is not these words but the inner wisdom. This inner wisdom needs to be transmitted, and this is what "mind to mind" means.
In addition, the "mind" here should be understood as the nature of mind. "Mind" is interpreted in many ways: sometimes it refers to the eye, ear, nose, tongue, body, and mind consciousnesses, called the six or eight consciousnesses, primarily to our worldly emotions and sensory feelings; sometimes it refers to the nature of mind. For example, in Finding Rest in the Nature of the Mind by Longchenpa, “nature” is added to the word "mind" in the title of the book, which means it is not the mind but the nature of mind that one should rest in. In general, once the word "nature" is added to "mind," it refers to the nature of mind, that is, buddha nature; if "nature" is not added, it mainly refers to superficial phenomena of the mind, such as emotions, thoughts, etc. Nonetheless, sometimes even when the word is not added, it should be understood as the nature of mind. This is the case in "mind to mind" here.
Of course, the nature of mind need not be transmitted since it is inherent in each of us. But even if it already exists, we still need to realize it; moreover, the wisdom of this realization needs to be passed down from generation to generation. This wisdom is not the eye, ear, nose, tongue, body, mind, nor alaya consciousness. It is close to the nature of mind.
Without establishing words. Words are not important to the buddhas.
In Tibetan Buddhism, prior to Longchenpa, much of Dzogchen was passed down orally, thus some parts were not written down. Later, the master worried that over time it would be increasingly difficult to ensure the teachings were transmitted correctly, so he formed a written text. There were also individual Dzogchen practices that were passed down orally up until a hundred years ago. Fortunately, some masters at the time believed these precious teachings might gradually be lost if they continued to be taught this way. Even if the teachings were not lost, they might be mixed with too many other things, so they were eventually compiled into documents that could be passed down to future generations.
This is true of Dzogchen, as well as Chan. In the history of Buddhism, why did such an important figure like Bodhidharma leave behind so few works? It is because Chan Buddhism advocates "teaching mind to mind without establishing words." Although words were eventually established due to various considerations, they were just to point people in a direction. The true meaning cannot be expressed in words.
The above are statements narrated by Bodhidharma himself, the discourse that follows is in the form of questions and answers.
Question: If words are not established, what is mind? Answer : You ask me, that is your mind; I answer you, that is my mind.
Question: If words are not established, what is mind? If words are not established or defined, how are the teachings transmitted mind to mind? Also, what is mind?
Answer: You ask me, that is your mind. Bodhidharma replied, “The mind that is asking the question, is that not your mind? If you do not have a mind, you cannot ask questions.”
In Buddhist logic, what is language and words? Most people think words are the characters we see in books, and language is the sound we hear spoken by someone. But this is not the case. For example, if we hear a dialect from a certain part of the world, we can hear the sound but may not understand its meaning. If sound could communicate, there would be no need to learn languages or words; hearing would suffice. Clearly, communication between people depends on more than just sound.
The same goes for words. For example, people with normal eyesight can see the text in a book, but if they do not understand the language, they cannot grasp the content. Why is this? Because what we really want to see is not the words, but the content behind the words. Therefore, despite seeing the book very clearly, there is no way of knowing what is said inside.
Then, what exactly is language? Language is not about sound, but the concepts that the sound brings to us. For instance, when I talk about "buddha statues," an abstract concept of buddha statues will appear in everyone's mind; when I talk about "sutras," the concept of sutras will emerge. This concept is what we call language.
As for written characters, they fall into two main systems globally: phonetic and ideographic. Ideographic characters, especially those depicting people or animals in ancient times, are essentially pictorial symbols. For example, when we see the 人 word " ," we know this is a human being and the concept of a human being arises in our mind. Through this word, we can understand something. If the concept of a human being did not exist in our mind, seeing this symbol would not convey any meaning.
In short, because language and words are not sounds and symbols, sound and text alone cannot ensure communication. What can be passed down to future generations are the concepts in our mind – the deeper essence of language and words. Therefore, it is not language and words that the Buddha wanted to transmit; provided that the content can be passed down, any language and words can be used.
In fact, what the Buddha really wanted to propagate is wisdom, so Chan Buddhism "does not establish words." Not only Chan, all Buddhist scriptures that talk about ultimate reality, such as Dzogchen or Mahamudra, do not establish words. Why is that? Because words can no longer be of much help at this point, at least the true meaning cannot be directly conveyed by way of language.
Therefore, "You ask me, that is your mind." When asking a question, it is not the sound that is asking; when writing a note, it is not the text on the note that is asking. What or who exactly is doing the asking? It is our mind that is asking. The same goes for answering – the sound does not actually answer any questions. It is neither sound nor text that asks or answers, it is the mind.
I answer you, that is my mind. When I answer you, it is my mind that answers. I merely make use of sounds and words. Just as in writing, I need a pen to write; without it, the hand cannot write. But the pen is just a tool, it is in fact the hand that writes. Similarly, when I answer questions, it is my mind that replies; when you ask questions, it is your mind that inquires.
If I have no mind, how can I answer you? If you have no mind, how can you ask me? That which asks is your mind. Since the beginningless great kalpa, everything you have done, at any time or place, that is your fundamental innate mind, that is your buddha nature.
If I have no mind, how can I answer you? If I have no mind and I am just matter, like a robot, how can I answer you?
If you have no mind, how can you ask me? If you have no mind and you are just like a stone or a brick, how can you ask me questions?
That which asks is your mind. It is your mind that asked me a question.
Since the beginningless great kalpa. "Kalpa" is a Buddhist unit of time. A great kalpa is an extremely long period of time, let alone since beginningless time. Although the earth is 4.5 billion years old, this is as short as ten-thousandth of a second in 24 hours in the cycle of rebirth. Therefore, Buddhism uses the expression “beginningless great kalpa” instead of numbers such as 4.5 billion years or 8 billion years.
Everything you have done, at any time or place, that is your fundamental innate mind. From beginningless time to the present, the main operator of all our actions, such as speaking, doing things, walking, doing good deeds, committing crimes, etc., at any time and in any place, is our own mind.
So, what is the true essence of mind? That is your buddha nature. The nature of mind is the buddha. Furthermore, it is buddha nature.
In essence, this mind is the buddha.
In essence, this mind is the buddha. Our mind is the buddha, and the buddha is our mind.
The so-called "buddha" refers to the three bodies of the buddha – dharmakaya, sambhogakaya, and nirmanakaya. The Platform Sutra makes it very clear that the nature of mind is buddha-nature (tathagatagarbha); it contains the three kayas that are inseparable aspects of the enlightened mind. Therefore, “this mind is the buddha" – the nature of our mind is no other than the buddha.
Although you are a buddha yourself, if you want to play the role of a buddha in your life, the prerequisite is to understand and realize that the nature of mind is the buddha. Most importantly, you must attain realization to be able to personally experience the nature of mind.
In the third turning of the wheel of Dharma, the Buddha began to teach that the nature of mind is the buddha, which many sects also expounded. However, it is only in Dzogchen, and in others to varying extent, that this teaching in practice and conduct is fully actualized. Regarding this question, you can refer to the Parable of a Black Snake, which explains very clearly the different viewpoints of each sect from Madhyamaka to Dzogchen, as well as their respective practice processes. From this you can also see the nature of mind is indeed the buddha.
Why is the Bloodstream Treatise as important as blood is to the human body? Because it proclaims: "This mind is the buddha." How the mind is the buddha will be further explained later.
Except for this mind, there is no other buddha to be found. To search for enlightenment or nirvana beyond this mind is wrong.
Except for this mind, there is no other buddha to be found. Apart from this mind, there is no other buddha. If you think that there is another buddha that can be found, that is impossible.
This statement must be understood correctly. Everyone knows that when the mind is in an agitated state, it is greed, anger, and ignorance; when it is in a relatively good state, it is primarily boring and discursive thoughts. Can this possibly be the buddha? If this is the buddha, are we not the buddha now? Why would we still need to study and practice Buddhism? This is a big misconception; it is not the case. Explained theoretically, what it means is that there is no buddha outside the nature of mind. The word "nature" must be added. In actual practice, another word can also be added, which is "enlightenment." For an enlightened person, especially a person in an advanced state of realization, the mind is the buddha, and there is no buddha except the mind. By adding "nature" or "enlightenment," this statement can be correctly interpreted.
Although the nature of mind is the buddha, what we see is often not the nature, but the various anxieties and emotions on its surface, such as greed, anger, ignorance, random thoughts, etc. Therefore, prior to enlightenment, even though the nature of mind is the buddha, it will not bring its function as a buddha fully into play; after enlightenment, there is only the buddha in our own state of realization, since all afflictions have been eradicated. There is "no other buddha to be found."
To search for enlightenment or nirvana beyond this mind is wrong. If you look for enlightenment (bodhi) or nirvana everywhere outside your own mind, in essence that is wrong.
Your self-nature is real. It is neither cause nor effect. The Dharma is the mind, the nature of mind is enlightenment, and the nature of mind is nirvana.
Your self-nature is real. The nature of our mind is real.
On the surface, this seems to conflict with the Prajnaparamita sutras such as the Diamond Sutra, the Heart Sutra, and the Mahaprajnaparamita Sutra. As stated in the Mahaprajnaparamita Sutra , all things, including nirvana, are illusory, dreamlike, and empty, with no real existence. Now that it is said the self-nature of mind is real, how should we understand the "contradiction" between the two?
This question is indeed important. What does “real” mean here? Simply put, before enlightenment, the greed, anger, ignorance, and all kinds of afflictions in our mind are very real; but once we achieve enlightenment, all the afflictions disappear without a trace. What exists at that time? It is the clear and luminous nature of mind.
For example, after ice melts, what remains is water. Ice is not the essence of water, but a phenomenon formed by the environment, temperature, and other factors. Therefore, solid ice is an illusion, while liquid water is real. Similarly, there are many negative emotions in our mind now; just like water turning into ice, the afflictions are only formed under certain conditions. If the essence of our mind can be restored, then these afflictions and the world projected by them will cease to exist. What is left in the end is the original purity and clarity of the mind. This is the real part, that is, its "original face." Because afflictions are illusions and the nature of mind is real, the word "real" is used.
Both Chan treatises and the classics in the three turnings of the wheel of Dharma use the word "real" extensively, which is not inconsistent with prajna. The Prajnaparamita sutras of the second turning of the wheel of Dharma do not talk about what is left in the end, but directly observe things in the moment. After analyzing them one by one, it is found that whether they are pure or impure, nirvana or samsara, they are all empty. This is the Madhyamaka approach. The third turning of the wheel of Dharma examines what is left in the end. That which exists at the very end is its true face.
Take water as an example again, water evaporates into a gas when it is above 100°C, and condenses into a solid when it is below 0°C; but no matter how it changes, what remains in the end is liquid. Clearly, the nature of water is neither solid nor gas, but liquid, because it will eventually appear in its true form. Similarly, our mind is sometimes good and sometimes evil, but whether it is good or evil, what remains in the end is clarity. Therefore, we believe that the nature of the mind is neither good nor evil, but clarity – what is left in the end is called "reality." Is "reality" empty or not? Of course it is also empty. This is called the union of clarity and emptiness. For this reason, it does not conflict in any way with the Mahaprajnaparamita Sutra, The Treatise on the Great Perfection of Wisdom, and Madhyamaka.
Once you understand the concept of "self-nature of mind is real," you will not be confused if you encounter a similar situation in the future. This is not only important to understand theoretically but also extremely important in actual practice.
It is neither cause nor effect. The nature of mind is far away from cause and effect.
The Dharma is the mind. The Dharma is the mind itself, or in other words, the essence of the mind is the Dharma.
The nature of mind is enlightenment, and the nature of mind is nirvana. The nature of our mind is bodhi, which is the same as saying the nature of mind is buddha and clarity. This is called natural nirvana.
There are two kinds of nirvana: one is natural nirvana; the other is man-made nirvana. The so-called natural nirvana means that the nature of the mind is always clear or luminous. It is natural and has nothing to do with artificial learning, thinking, and cultivation; therefore, it is called natural nirvana. The so-called man-made nirvana means that the ultimate state of nirvana is reached through listening, thinking, and practice, followed by complete enlightenment. Because it is achieved through hard work, it is considered man-made or fabricated. One can also say our practice is to attain natural and original nirvana through man-made nirvana. In Dzogchen, the man-made realization is called child luminosity, and the natural part is called mother luminosity.
If you say the buddha and enlightenment are somewhere beyond the mind, it is not so. Looking for the buddha or enlightenment outside is like grasping at empty space. Space has a name, but it has no form; it cannot be obtained or discarded, nor can it be held. If you look for a buddha outside this mind, you will never find it.
If you say the buddha and enlightenment are somewhere beyond the mind, it is not so. If you think there are other buddhas and enlightenment besides the mind, that is a mistake.
Looking for the buddha or enlightenment outside is like grasping at empty space. May I ask, where are the buddhas and bodhisattvas? The Diamond Sutra makes it very clear that more than 2,500 years ago, Sakyamuni Buddha, as well as Avalokitesvara Bodhisattva, etc., all manifested from the dharmakaya of the buddha with the intent to save sentient beings. They were the nirmanakaya of the buddha, not the real buddha. Looking for a buddha outside is like trying to hold empty space in your hand.
Space has a name, but it has no form. The so-called empty space has a name but no reality. For example, the word "table" has a corresponding object; but behind the word "empty space," is there a substantial object? No, it is just a name.
It cannot be obtained or discarded, nor can it be held. Because empty space does not exist, it cannot be held or put down. It is impossible to grasp with your hand.
If you look for a buddha outside this mind, you will never find it. Just like you cannot hold empty space in your hand, if you look for a buddha outside your mind, you will not find it.
Of course, we cannot completely deny that activities such as going on a pilgrimage and worshiping the buddha are useful for accumulating merit and repenting our wrongdoings. However, if you want to see the real buddha, you need to work hard at purifying your own inner mind. When you see the dharmakaya of the buddha, you then see the real buddha.
The buddha is your mind’s work, so why look for a buddha outside? The buddhas before and after only speak of this mind. The mind is the buddha, and the buddha is the mind; beyond the mind there is no buddha, and beyond the buddha there is no mind.
The buddha is your mind’s work, so why look for a buddha outside? The buddha is one's own mind anyway. Through practice, one can see the buddha. Why look for the buddha outside this mind?
The buddhas before and after only speak of this mind. Buddhas of the past and future all say that one's own mind is the Dharma, the Buddha, and the Sangha. Therefore, the Three Jewels are also one's own mind – the mind is the buddha, and the buddha is the mind; beyond the mind there is no buddha, and beyond the buddha there is no mind.
If you say there is a buddha outside the mind, where is this buddha? Since there is no buddha outside the mind, why hold on to one? Misleading one another, you cannot know your real mind; captivated by external, insentient things, you cannot be free. If you do not believe this, it is useless to deceive yourself.
If you say there is a buddha outside the mind, where is this buddha? If you say that there is a buddha outside your mind, where is he?
Since there is no buddha outside the mind, why hold on to one? Since there is no buddha outside the mind, why are you attached to the notion that apart from your own mind, there is another buddha that exists outside?
Misleading one another. Deception and confusion alternate continuously; defilement and suffering arise one after another. You not only live this way, but also pass these on to other beings – this is how sentient beings in the six realms deceive one another.
You cannot know your real mind; captivated by external, insentient things. If you do not know that the true nature of mind is the buddha, you will not be able to realize its true nature. Not only that, you will also be controlled by external things like clay and wooden buddha statues, and even things in life such as houses and tables. For example, many people pursue luxury cars, villas, designer clothes, bags, etc. In modern terms, they eventually become materialists and money worshipers. On the surface, they appear to be human beings that are controlled by material things; in fact, they are controlled by their own desires.
You cannot be free. As a result, you have no freedom at all. These things keep you busy the whole day long; afraid of losing what you have, your life is bound by these possessions. People like this not only cannot achieve enlightenment and liberation, they are also unable to live a moderately happy and stable life in the secular world, that is, they have no freedom.
If you do not believe this, it is useless to deceive yourself. If you still do not believe what has been said, then there is nothing that can be done. There is no point in deceiving yourself.
The buddha is not at fault. Sentient beings are confused and unaware that their own mind is the buddha. If they knew their own mind is the buddha, they would not seek the buddha outside the mind.
However, do we not have the buddha in our mind? Why does the buddha not tell us? Is this the fault of the buddha?
The buddha is not at fault. Although the nature of mind is the buddha, the mind cannot tell us that the buddha is in our mind.
Sentient beings are confused and unaware that their own mind is the buddha. Because we do not understand the nature of our own mind, we ultimately come to this result.
The Bloodstream Treatise emphasizes from beginning to end that there is no other buddha except one's own mind. The nature of mind is the buddha. This is its core concept. In fact, if we clearly understand the statement "This mind is the buddha," we will not need to say too much more, since everything else revolves around this principle.
The same concept is expressed in not only the Bloodstream Treatise, but also the quotations and poems of all the great Chan masters, in Maitreya's Uttaratantra-sastra (The Sublime Continuum of the Mahayana), Nagarjuna's In Praise of Dharmadhatu, as well as the Vimalakirti Sutra, the Mahaparinirvana Sutra, etc. in the third turning of the wheel of Dharma, and even in all esoteric teachings such as Dzogchen. To a certain extent, the treatises beyond the third turning of the wheel of Dharma all talk about buddha nature. However, the commentaries, no matter how extensive, still cannot in the end tell us what buddha nature is truly like. On key issues, the terms clarity, buddha nature, and emptiness are commonly used, but to really understand them is not easy.
Before enlightenment, it is difficult to see how "the nature of mind is the buddha," "this mind is the buddha," "beyond the mind, there is no buddha, and beyond the buddha, there is no mind.” Such a reality seems so distant. We can only understand buddha nature in a general and abstract way, but not specifically. No matter how much we talk about it or how much we learn – even if we study every Mahayana and tantric text in the third turning of the wheel of Dharma – the result will still be the same.
With some level of realization, we begin to understand: "Oh! Buddha nature is probably like this, clarity is like this, the nature of mind should be like this, then the ultimate buddha state should also be like this..." In other words, it is only from the moment of enlightenment that we can truly comprehend the meaning of words such as the nature of mind, clarity, and buddha nature. Although this feeling has just begun and it is an early stage of realization, it is still a kind of enlightenment. Through this enlightened wisdom, we can basically experience what the state of the buddha is like.
We are not able to see the physical body of Sakyamuni Buddha because the Buddha has already entered parinirvana. But if we attain enlightenment, we can see the dharmakaya of the buddha – the dharmakaya of all the buddhas in the past, present, and future is the same. Therefore, if we now realize the nature of our mind, it is the equivalent of meeting all the buddhas of the three times and ten directions.
If they knew their own mind is the buddha, they would not seek the buddha outside the mind. If you know that the nature of your mind is the buddha, you should not look for a buddha outside your mind. The buddha is in your mind, what else are you looking for? The key is not to look for a buddha outside the mind, but to understand that the nature of your own mind is the buddha.
What is "looking for a buddha outside"? Most people believe that our current mind is occupied by all kinds of emotions and countless thoughts; these are all afflictions which bring us no benefit. To attain buddhahood is to eradicate all such defilements, then recreate the state of a buddha. This is what it means to look for a buddha outside the mind. Theravada Buddhism and a vast majority of Mahayana sutras hold this view.
Why "the vast majority"? This is because the sutras that clearly mention buddha nature, such as the Vimalakirti Sutra and the Mahaparinirvana Sutra, add up to no more than twenty plus books. The second turning of the wheel of Dharma mainly talks about emptiness; although it occasionally mentions buddha nature and clarity, it does not emphasize it. Most other Buddhist scriptures elaborate on the six worldly paramitas, such as giving, observing the precepts, forbearing, etc. In other words, the real core content can only be found in the third turning of the wheel of Dharma, and not all Buddhist scriptures in the third turning talk about buddha nature. Only a small number of them touch on this content.
The main point of this part of the Buddhist scriptures is: afflictions are in and of themselves the wisdom of the buddha, but we have not discovered it. There is no need to look for the buddha outside the mind because the mind is the buddha, and the buddha is the mind. According to Mipham Rinpoche, the Tibetan master renowned for his wisdom, these sutras – despite their appearance in the third turning of the wheel of Dharma – are neither sutra nor tantra, but somewhere in between; in other words, they are both sutra and tantra. Though not as clear and profound as the Dzogchen teachings, they are more profound than other Mahayana scriptures.
Mahayana Buddhism generally regards emotions such as anger and hatred to be very bad and harmful to the individual, family, and society. However, if we realize the nature of the mind, we will find that the essence of these emotions or afflictions is in fact the five wisdoms of the Buddha – sutras generally talk about the three bodies and four wisdoms, and tantras mostly talk about the four bodies and five wisdoms, which are all the same.
Before enlightenment, the five poisons are the afflictions that cause us to commit wrongdoing and descend into hell. Once enlightened, the five poisons become the five wisdoms of the buddha; the external images they project are the Five Buddhas – internally called the five wisdoms, on the outside called the Five Buddhas. In tantra, especially Dzogchen in the Nyingma tradition, the totality of these five kinds of wisdom is Samantabhadraraja Tathagata, also known as the Sixth Buddha.
With some level of realization, we will connect deeply with every saying in the Chan scriptures. But before enlightenment, a statement like "affliction is bodhi, samsara is nirvana" can be confusing. How can affliction be bodhi? How can cyclic existence be nirvana? Have I already attained buddhahood? If I am already a buddha, why should I still practice Buddhism? There are many such questions. But after enlightenment, these problems will all disappear. For example, if we can achieve enlightenment in the very moment our anger arises, then this anger is not anger, but the wisdom of the buddha. Why is that? Because there is no difference between the anger in that moment and the wisdom of the buddha; they possess the same merits, hence affliction is bodhi.
After enlightenment, you can even bring this state of realization to the bardo state in the future. All bardo practices are based on this foundation. However, if you cannot achieve enlightenment in your lifetime, how can you achieve enlightenment after death? You are just deceiving yourself! At that time, many of the bardo practices will not be useful at all; better to pray to Amitabha instead.
Everyone must practice diligently. If you can attain buddhahood or the first bodhisattva bhumi, that is certainly very good. Otherwise, you should at least strive to have some personal experience in "the mind is the buddha, and the buddha is the mind" in your lifetime. This experience is called enlightenment. It may not be at a high level, but it can be regarded as a preliminary realization. We must seize any chance in life to achieve this goal, otherwise everything is just empty talk.
Buddhas do not save buddhas. If you use your mind to search for a buddha, you do not know the buddha. When you only look outside for a buddha, you do not know your own mind is the buddha.
Buddhas do not save buddhas. The nature of mind is the buddha. Since it is a buddha, it naturally does not need other buddhas to save it.
If you use your mind to search for a buddha, you do not know the buddha. If we use our current mind to look for the buddha outside this mind, this is a sign that we have not yet understood the nature of our own mind.
When you only look outside for a buddha, you do not know your own mind is the buddha. People who only seek the buddha from outside and do not know how to look for the buddha within are those who do not know the nature of their own mind.
Do not use the buddha to pay homage to a buddha, or use your mind to invoke a buddha.
Do not use the buddha to pay homage to a buddha. If one realizes that the nature of mind is the buddha, then the buddha does not need to pay homage to a buddha.
To pay homage to a buddha is to prostrate, that is, to kowtow. Practicing the five preliminaries involves prostrating one hundred thousand times. This is a way for us to express our respect to the buddha. It is an act of obeisance. The prostration in the state of the buddha is knowing that the nature of one's mind is originally a buddha. It is an unsurpassed, sacred act of obeisance. No other prostrations are required.
Do not use your mind to invoke a buddha. Because the nature of our mind is the buddha. So, if we think there is another buddha outside our mind, such as the buddhas in Pure Land and other worlds, it is wrong to use our mind to recite the name of this buddha.
There must be no misunderstanding here. The assertions above apply specifically to the state of enlightenment. It does not mean that we do not need to worship the buddha and recite the buddha’s name in our current practice. Such an understanding would be completely wrong! At this stage, worshiping the buddha and chanting the buddha's name are ways to practice. When one reaches the highest state of realization, there is no practice to speak of.
Buddhas do not recite sutras, observe precepts, or violate precepts; buddhas do not keep or break anything , and buddhas do not perform good or evil deeds.
Buddhas do not recite sutras, observe precepts, or violate precepts. The buddha here refers to the dharmakaya of the buddha, which is the nature of our mind. Of course, the dharmakaya does not recite sutras, observe precepts, or violate precepts.
Buddhas do not keep or break anything, and buddhas do not perform good or evil deeds. The buddha will not uphold or violate the precepts, nor will the buddha commit good or evil deeds.
To find the buddha, you must see your nature; whoever sees his nature is a buddha.
To find the buddha, you must see your nature. If you want to find the buddha, you must realize your mind and see your nature, that is, achieve enlightenment. Only then can you find the buddha.
Whoever sees his nature is a buddha. Seeing one's nature is enlightenment. It is often said in Chan treatises that whoever sees his nature is a buddha; one becomes a buddha after completely seeing the nature of one's own mind. This statement is not wrong, but enlightenment cannot be equated with buddhahood. Seeing one's nature is only the beginning of a progressive path toward buddhahood. There is still a long way to go after realizing the first level, the second level, the third level; it is not until the eleventh level that one becomes a buddha. The bodhisattva of the tenth level is not yet a buddha because there is still one final obstacle that prevents him from fully seeing the true nature of mind. He becomes a buddha when this last obstacle is removed. Hence, the saying "whoever sees his nature is a buddha" is always true. Although one does not become a buddha as soon as one sees one's nature, it will certainly be faster than before.
If you do not see your nature, there is no benefit in chanting the buddha's name, reciting sutras, fasting, or observing precepts.
If you do not see your nature, there is no benefit in chanting the buddha’s name, reciting sutras, fasting, or observing precepts. The reason is, without enlightenment, you cannot become a buddha just by reciting sutras and observing precepts.
Emperor Wu of Liang was a very devout Buddhist who strongly supported the cause of Buddhism. When Bodhidharma first came to China and was summoned to the court, the emperor recounted all his good deeds, such as building many temples, observing fasts, taking precepts, etc., and asked what merits these would bring him. Bodhidharma replied, “there is no merit.”
Bodhidharma certainly did not refute the cause and effect of good and evil. What he meant to say was that, from the perspective of enlightenment, building temples, observing fasts, and taking precepts are all worldly merits which have nothing to do with the state of enlightenment, so they cannot be said to be meritorious. However, this does not mean there is no merit in fasting, reciting sutras, etc. It is just that from the standpoint of a higher level of realization, the conclusions drawn are naturally different. There can be no misunderstanding here.
At this time, we must distinguish between ultimate truth and conventional truth. The ultimate truth is the state of enlightenment. In this state, there is no causal relationship; therefore, it can be said that these worldly good deeds have no merit or benefit. But from the perspective of conventional truth, fasting, reciting sutras, etc. certainly have merit! For this reason, ultimate truth and conventional truth must be separated.
There are two types of conventional truth and ultimate truth. One is the conventional truth and ultimate truth expounded in the second turning of the Dharma wheel; the ultimate truth is emptiness, that is, "nothing fundamentally exists" (this is a very famous line in the Platform Sutra). The other is the conventional truth and ultimate truth expounded in the third turning of the Dharma wheel; here the ultimate truth is "buddha nature is always pure," meaning the nature of mind is clarity (this is the Dunhuang version of the Platform Sutra).
Whether it is "nothing fundamentally exists" or "buddha nature is always pure," from the perspective of ultimate truth, there is no cause and effect, good or evil, nor is there any merit in fasting, reciting sutras, etc. These things do not exist at that level. So, when do they appear? Cause and effect, good and evil, etc. only materialize at the level of conventional truth. This distinction must be made.
Ultimate truth and conventional truth are like a key to the Buddhist scriptures. If we do not know how to distinguish between the two truths, then we will never understand the true meaning of the Buddhist scriptures. For example, one moment it says that cause and effect is true, and the next moment it says that these things do not exist, all of which can be quite puzzling. Therefore, studying the Dharma on a regular basis is very important in dispelling any confusion over their true meaning.
Although many people are Buddhists, they may not have received the teachings in a systematic way, and thus cannot discern the two truths. A hundred years earlier, it was difficult to popularize Buddhist concepts; people were largely persuaded to do good deeds such as reciting the buddha’s name, fasting, and accumulating merit. The teachings on the Four Noble Truths, the Two Truths, emptiness, and clarity could only be learned by a small number of professionals.
Nowadays, with cultural literacy at a high level, it is not difficult to learn Buddhism. So long as there is interest and willingness to invest a little time and energy, anyone can understand the principles the Buddha taught. It is just that many people have not come upon the teachings; therefore, they do not know what Buddhism is, and still believe it is superstition. So, everyone must study hard!
What follows is an explanation of why reciting the buddha's name, chanting sutras, and observing precepts are of little use.
Reciting the buddha’s name results in good karma, reciting sutras results in wisdom, observing the precepts results in rebirth in heaven, making offerings results in blessings, but you will never find the buddha.
Reciting the buddha’s name results in good karma. Reciting the buddha's name can lead to good retributions, such as taking rebirth in the Pure Land, or getting help in secular life, such as good health, longevity, and elimination of disasters.
Reciting sutras results in wisdom. Reciting sutras can make you wise.
Observing the precepts results in rebirth in heaven. The reward of keeping the precepts is to become a heavenly being in the next life.
Making offerings results in blessings. The result of giving is to become rich in the next life.
But you will never find the buddha. Although good results can be attained in the world, it is impossible to find the buddha this way.
Bodhidharma did not disclaim the cause and effect of good and evil. He admitted that "reciting the buddha's name results in good karma," "reciting sutras results in wisdom," and "observing the precepts results in rebirth in heaven." Through these methods, you can be rewarded in the secular world. But it is a delusion to think you can become a buddha this way!