At that time, Subhuti asked the Buddha, “World-Honored One, when good men and good women give rise to the mind of anuttara samyaksambodhi, how should they dwell in their minds, and how should they master their minds?”
The Buddha replied, “When good men and good women give rise to the mind of anuttara samyaksambodhi, they should generate the mind to deliver all sentient beings; yet upon deliverance, not a single sentient being has actually been delivered. Why?
“Subhuti, if a bodhisattva holds the phenomena of self, others, sentient beings, and lifespan, he is not a bodhisattva. Therefore, Subhuti, there really is no one generating anuttara samyaksambodhi.
“Subhuti, what do you think? Did the Tathagata attain the dharma of anuttara samyaksambodhi at Dipamkara Buddha’s place?”
Subhuti replied, “No, World-Honored One, as I understand it from the true meaning of the Buddha’s teaching, the Buddha did not attain the dharma of anuttara samyaksambodhi at Dipamkara Buddha’s place.”
The Buddha said, “Just so, Subhuti! There is no such thing as a tathagata attaining anuttara samyaksambodhi. Subhuti, were there such a thing as the Tathagata attaining anuttara samyaksambodhi, then Dipamkara Buddha would not have prophesied: ‘In your future life, you will be a buddha named Sakyamuni.’
“There is no such thing as attaining anuttara samyaksambodhi; hence Dipamkara Buddha endowed me with this prophecy: ‘In your future life, you will be a buddha named Sakyamuni.’ Why? A tathagata—The One Seemingly Coming—upholds this same notion for everything.
“Someone may say, ‘The Tathagata attained anuttara samyaksambodhi.’ Subhuti, there really is no such thing as the Tathagata attaining anuttara samyaksambodhi.
“Subhuti, the anuttara samyaksambodhi attained by the Tathagata is neither real nor unreal. As such, the Tathagata says: ‘Everything is buddhadharma!’ Subhuti, the so-called all-dharma is not all-dharma; it is merely called all-dharma.
“Subhuti, take the example of a tall and big human body.”
Subhuti said, “World-Honored One, the Tathagata says, ‘A tall and big body is not a big body; it is merely called a big body.’”
“Subhuti, likewise if a bodhisattva says, ‘I will deliver innumerable sentient beings,’ then he is not a bodhisattva. Why? Subhuti, there is no such thing called a bodhisattva. Therefore, the Buddha says: ‘Everything has no phenomena of self, others, sentient beings, and lifespan.’
“Subhuti, if a bodhisattva says, ‘I adorn the buddhaverse,’ then he is not a bodhisattva. Why? The Tathagata says adorning is not adorning; it is merely called adorning.
“Subhuti, if a bodhisattva truly comprehends the notion of no-self, then according to the Tathagata, he is a true bodhisattva.”
Learn the spirit of the Buddha.
Learn the spirit of Jesus.
Learn the spirit of Saint Teresa.
This is how you learn to relinquish “self.”
February 6, 2022
The title of chapter seventeen is Ultimate No-Self. How do we explain the meaning of this title? Please raise your hand if you can explain it. What do we have here? [Grandmaster picks up a Chinese gourd pendant.] This calabash gourd is very beautiful. The saying goes that from a calabash, we can obtain gold, silver, and all sorts of riches. It will be yours if you can explain this title to Grandmaster’s satisfaction. It’s not about right or wrong, but your answer must correspond to what Grandmaster has in mind. Who will raise their hand? How do you explain the title, Ultimate No-Self?
[A few people answer.] There is nothing wrong with your statements, but they don’t necessarily explain this title. To achieve the ultimate attainment, one must be without self. Ultimate No-Self means that to reach the ultimate attainment, one must have no-self. That’s it! I will keep this gift.
We know that the ultimate attainment is the highest realm, and it includes the four sagely realms —buddhahood, bodhisattvahood, pratyekabuddhahood, and sravakahood. A sage has everlasting life and eternal existence. Once we reach the ultimate attainment, we are liberated from the rebirth cycle. We are no longer bound to endless transmigration in the six samsaric realms—heaven, asura, human, animal, hungry ghost, or hell.
When Sakyamuni Buddha was a prince, he was not aware of the sufferings in the world. Once, he traveled to the four gates and saw birth, aging, sickness, and death. He was taken aback by the fact that human beings cannot escape from the sufferings of birth, aging, sickness, and death. From birth to death, life is full of suffering. Upon discovering this fact, he then decided to pursue the path of spiritual cultivation to gain enlightenment so he would not have to return to the human realm again.
In the Vajra Sutra, Sakyamuni Buddha states that one must have no self to reach the ultimate attainment. This is the title of chapter seventeen, our topic today.
Let’s first discuss “no-self.” It is extremely difficult for anyone in this world to annihilate the self since human beings have habitual tendencies. Every person is born with habitual tendencies [and is bound by karma from past lives]. Some are bad-tempered, some have flawed thinking, and some are tainted by society. Society itself is a melting pot; some people get involved in fraud or become hooligans, robbers, thieves, etc. Sexual misconduct, which many people commit, is also a habitual tendency. Most people have improper thoughts and incorrect mindsets!
So, what is “no-self”? It is quite difficult to talk about “no-self,” and I realize that it is even more difficult for a human being to learn to be without “self.”
I have mentioned Mother Teresa, who has shown the phenomena of no-self. To her, nothing was related to the self. She regarded every person as God, someone to serve. Can anyone do the same? Nobody can. This was why she was honored by the Catholic Church as Saint Teresa [of Calcutta]. She lived in India and founded a charitable organization with the golden saying, “To serve everyone as God.”
Let me ask everyone, can you do the same? Can you treat every single person as God? It is highly unlikely. This is because love and hate are part of human nature. Love and hate include the sentiments of likes and dislikes. There will always be someone you like and someone you don’t. In a group setting, there will inevitably be people you favor and those you don’t. It’s evident in the workplace when a boss prefers one employee over another.
On the contrary, Mother Teresa had no self and treated everyone as God. Likewise, to be a sage, you must treat everyone as a buddha! We should learn this spirit from her. “I treat everyone as a buddha.” Can you do that? Can you be respectful and pay homage to every being as you would to the buddhas? We respect the buddhas and pay homage to their images, which represent the embodiment of the buddhas. If you can, this is a prime example of “no-self.”
Saint Teresa also said that even if she could, she would prefer not to go to heaven. Instead, she wished to remain in the most desolate places, serving sentient beings in need. There was a story of how she treated a leper whose skin was rotting and oozing pus; she was able to disregard the foulness and used her tongue to alleviate the itching and swelling. This is clearly the spirit of no-self.
Have you ever heard of anyone else caring for people the way she did? She preferred not to go to heaven despite being well qualified for it. Instead, she wished to stay in forsaken places to serve the sick and needy forever. This is an excellent example of one without self.
Let me ask you one more thing. Can you love your enemies? Can you love someone who abuses or hates you? Can you generate love for that kind of person? It seems impossible! What about someone dreadful who often insults, bullies, and scolds you? Are you expected to love this person?! [Not in a million years!] You hate this person so much that your teeth are itching to bite a piece off of him. He should consider himself lucky that you have not bitten him. You can barely hold yourself back. How can you possibly love him?
Who was it that said, “Love your enemies?” Jesus did. This teaching is not only found in Buddhism but also in Christianity. Jesus Christ says that you should love your enemies. This is “no-self”!
Frankly speaking, I also disliked someone. The way he walked was disagreeable, as he would sway excessively. I found him quite irritating, but I immediately corrected my thoughts. I reminded myself to avoid finding his faults or passing judgment, labeling him as wrong, bad, or wicked. I stopped myself from thinking negatively—to not think about his bad sides. I reminded myself to think of his good attributes and be more empathetic and respectful. I constantly observe myself and correct my thoughts. This is called spiritual cultivation.
It is wrong to give rise to a thought such as: “This person makes me feel very uneasy, [he is my adversary].” Such a mindset is incorrect. You should remind yourself of that. My guru, Jesus, says that we should love our enemies, and Saint Teresa showed that one should treat everyone as God. I regularly adjust my way of thinking by keeping these two in mind. I treat everyone as God, as a buddha. Even if they are loathsome and vile, you must forgive and treat them even better.
Throughout your spiritual cultivation, have you ever encountered someone who seemed downright offensive? Anyone? Yes, you have. I thought this way about the Ghost Witch. I wrote five books—and various articles in other books—out of indignant righteousness. I thoroughly rebuked her [to guide her back to the right track and to show others what the wrong path is]. In retrospect, I really shouldn’t have done so, even after she did what she did: worshipping ghosts, employing ghosts, and affecting people with ghostly energy—leading them to become ghostly pale, mentally ill, or even commit suicide.
Reflecting on it now, I say that her actions are due to her causes and conditions. Everything that happens has corresponding causes and conditions. If you end up following Ghost Witch, you do so at your own will, which is also your own causes and conditions—your own affinities. This is how I think now. You see what happens and think she’s very wrong, but who knows? Perhaps she’ll turn around and steer the people she has harmed back onto the right path in the distant future. It’s possible that the people following her also have an affinity with ghosts, so you can’t force anything on them. Looking back, writing those five books wasted a lot of my time. Why did I bother?
In any case, you should not despise her, even though she’s a ghost witch who worships and employs ghosts. After all, it is nobody’s business. You might argue, “But she was a disciple of the True Buddha School and created havoc by spreading ghostly influence all over the school.” Well, disciples with affinity with you [Grandmaster] will follow you, and those with affinity with her will follow her. Why should this concern you? They would not have strayed if they had an unwavering [correct] spiritual commitment.
I know full well that she has her own causes and conditions. She also has the right to survive within her means. In hindsight, I could have helped those ghosts as well—despite being odiously evil, they could have been the recipients of my bardo deliverance. This is my mindset now.
It is all irrelevant to you. Even if she’s rebuilding her ghost empire, it’s not your concern. You should still respect her and regard her as a buddha. [Grandmaster uses “you” to point to himself here.] So why should it concern you? Why should it concern the True Buddha School? Even True Buddha School will not be yours in the future. How is anything related to you? All you need to do is focus on your spiritual cultivation and continue improving. You must show respect to her and the ghosts. That is the correct approach.
Look at Saint Teresa—she regarded everyone as God. I too, should regard Ghost Witch as God, as a buddha. In guiding those who strayed back onto the right path, I should have been more empathetic, and let them be when they did not heed my guidance. I should regard everyone—including her followers—as God. Only this is called “no-self.” Now do you understand my explanation?
Only with this mindset can you truly reach the ultimate attainment. Any hatred and animosity toward anyone will prevent you from reaching the ultimate attainment. Even a hint of anger indicates that you have not fully emptied yourself. This is my mindset, and I am applying it accordingly.
Grandmaster was born with a hot temper, a trait both my father and grandfather possessed. Curiously enough, my father never accepted that I was his son. I still respected him nonetheless because I wouldn’t have grown up without him. At first, I was raised by my maternal grandmother. When she passed away, I was cared for by my aunt—my mother’s younger sister. Later when she got married, I was sent back home. Even though my father abused me, I wouldn’t have grown up without him. Thus I offered him my respect and gratitude. I could not disown my father simply because he treated me terribly. He was still my father! I still respected him and performed bardo deliverance for him upon his death. This is how it is.
In sum, embody the spirit of the Buddha. Learn the spirit of Jesus. Take inspiration from the spirit of Saint Teresa. Always keep this in mind: if feelings of anger, grudges, or resentment still linger in your heart, you need to discard them right away. Don’t lose your temper because that is a bad habitual tendency that some of you might be born with. I, too, used to be prone to anger, and I lost my temper easily back then. Now however, I am learning from the sages, understanding the phenomena of no-self.
That’s all for today. Om mani padme hum.
The generation of bodhicitta
should be devoid of mind
and non-dwelling.
This is very deep and profound.
February 13, 2022
This is the beginning of chapter seventeen—Ultimate No-Self.
At that time…
Let me first discuss “at that time.” It refers to a moment during the transmission of this sutra. What exactly happened at that time? Were any of you here present at this dharma teaching on prajna? Dig into the memories of your past life. Were any of you present back then? [Some in the audience answer, “Yes.”] If so, can you tell me what happened at that time?
At that time, something significant happened right before the Buddha spoke on this chapter, Ultimate No-Self. If you can say it, this jade gourd is yours. [Grandmaster blows his breath on it to bless it.] Those present would know what happened then, and those who were not would naturally not know. Everyone is so quiet here. What about those who raised their hands earlier? Does no one want this gourd? It’s a splendid charm, yet no one has taken it despite being offered a few times. This is a nice treasure to have. If you can recount it, it means you were present at the dharma ceremony at the Vulture Peak—and the gourd is yours.
Typically, no one talks about the significance of the phrase at that time. Can anyone describe what happened at Vulture Peak (Gadhrakuta) when the Buddha was teaching about the great wisdom encapsulated in the Maha Prajnaparamita Sutra and the Vajra Sutra right before he talked about the Ultimate No-Self? No one has ever shared this before.
What exactly happened at that time? Let me share it with you. During the dharma ceremony, before the Buddha expounded on the Ultimate No-Self, the Dragon Princess1The daughter of the Dragon King offered her precious jewel of light and dedicated it to Sakyamuni Buddha. This is of great significance because at that time, Sakyamuni Buddha said to the Dragon Princess, “I bestow upon you the prophecy that you will attain buddhahood.” In that instant, she became a buddha. That was what happened “at that time.” We have heard of the story of the Dragon Princess attaining buddhahood—it occurred when she offered her precious jewel to Sakyamuni Buddha. But it was not mentioned exactly when it happened. It happened prior to the Buddha teaching on the Ultimate No-Self.
At that time, Subhuti asked the Buddha, “World-Honored One, when good men and good women give rise to the mind of anuttara samyaksambodhi, how should they dwell in their minds, and how should they master their minds?”
How should you dwell? The answer is you do not dwell! There is no dwelling! How should you master your mind? By having no mind. Now onto the next question, why is it “non-dwelling” and “no-mind”? Non-dwelling and no-mind are the states of bodhicitta; the generation of bodhicitta should be non-dwelling and in the state of no-mind. This passage is very deep and profound.
The Buddha has spoken on the non-phenomena of self, others, sentient beings, and lifespan. If there is no self, who dwells? If there is no self, how can you have a mind? What mind do you need to subdue? Is there the mind of anuttara samyaksambodhi? No, there is not. In my merit dedication during the homa ceremony earlier, I said, “Pure! Be pure! May everything be pure!” What kind of realm is that? It is the realm of emptiness. What is the purest? Emptiness is the purest. When there is non-action, there is non-dwelling. What about no-mind? When there is no-self, there is no-mind. That is considered absolute purity—where everything is completely pure.
I often use this analogy. Is there a mind of anuttara samyaksambodhi on the Moon? No. On the Moon, do you act out of any cause? No. On the Moon, do you still need to subdue any mind? No. Just like on the Moon where everything is pure, how can a mind exist there? Impurities exist due to human beings and sentient beings. Without the phenomena of sentient beings, where would such impurities originate? Because there is a self, self-interest exists. If there is no self, then naturally there will be no self-interest. Sakyamuni Buddha emphasizes this point—one becomes a bodhisattva only when one has no self.
Self-interest causes countries to be at war, families to quarrel, and relationships to suffer. Conflicts are everywhere. If self-interest exists, problems arise. “I don’t like you, and you don’t like me.” They don’t get along and are bothered by each other. Whether as large as a country or as small as an individual, selfishness indicates the presence of “mind” and “dwelling.” Without mind and dwelling, everything will be empty; this is absolute purity!
Buddhism is a religion with no contention. Do you understand “no-contention”? It means conflicts never arise. Why do heated disputes continue to occur today between religious groups, even within Buddhism? It’s because they are human and still possess the phenomena of self, others, sentient beings, and lifespan. Sakyamuni Buddha explains it very clearly in this chapter on Ultimate No-Self. Only emptiness is pure.
We must empty ourselves of self-interest and cultivate until we are like a true bodhisattva. We should at least get closer and closer to it. That’s why I often remind you to watch over your thoughts. Correct your thinking and transform your negative thoughts!
There is a person who I sometimes find disagreeable. She walks strangely and talks pretentiously. Her eyes are not quite right, and her nose is crooked. I am not very fond of seeing her. However, I know this kind of thinking is wrong, as this means that I have developed a kind of dislike, uneasiness, or animosity toward this person. I need to think positively. At least she greets me with “Hi, Grandmaster”—right? You must transform your negative thinking. She is harmless to you, so why do you generate animosity?
Always think about the strengths and positive aspects, not the weaknesses and negative traits. Just focus on the good parts and ignore the bad parts. Uphold this mindset and always be mindful of it! Spiritual cultivation is observing your own thoughts and correcting them. It is a gradual process, but always remember to watch over your thoughts and transform all negative thoughts into positive ones.
Never create enemies or harbor any hatred within you—never! As soon as you do, you will be the first to suffer! Not them, because they don’t even know that you hate them. Even when you don’t show your dislike or antipathy, you are in fact tormenting yourself and feeling disturbed inside. So always think positively. When we correct our thoughts, the object of our thoughts becomes good, and everything turns positive.
When you extend positive energy toward everyone, you will receive positive energy in return. This is correcting our thoughts. Observing and correcting our thoughts is part of spiritual cultivation.
We can’t possibly empty ourselves instantly and entirely, as suggested by Sakyamuni Buddha in the Vajra Sutra. We still have thoughts. However, if you don’t observe your thoughts, you can become more and more negative without realizing it. Hating someone is essentially hating yourself! “I hate you! I want to kill you! You are dirty! You are garbage!” [Grandmaster does an impression and chuckles.] Why do this to yourself? Then you tie knot after knot in your heart, becoming entangled and miserable. You are only harming yourself! You find that you can’t sleep or eat well, your mental health raises concerns, and you just can’t bring yourself to be happy and well.
Look! Grandmaster is always happy, every single day! I have always corrected my thoughts. I am kind and good to everyone and perceive everyone to be good as well. I like everyone—every single being. Don’t I always say, “I love you” [in numerous languages, including special sign language]?
No matter what happens, I don’t harbor any negative emotions. In fact, nowadays I even think that Ghost Witch has her positive sides. I corrected my thoughts about her. Previously at the beginning of each year, I said “do re mi” to her [a mocking gesture done by children in Taiwan]. What did I mock her for? She kept saying that I would die at seventy-three for more than ten years. Yet I am very much alive to this day! According to the Taiwanese calendar, I am already seventy-eight this year, and by the Gregorian calendar, I am nearing seventy-seven. I used to mock her, but now I don’t. Not anymore. After all, she prompted me to be very cautious during my seventy-third year! [Grandmaster says it in a joking tone, and the audience laughs] I was careful when climbing stairs or taking a shower—not using any soap on the soles of my feet, afraid that it might cause me to slip and fall. I was so careful that I would lean against the wall while putting on underwear. Can you see the positive impact she had on me? I was very careful with every move. I survived and was thankful to her. Really, she also brought some benefits.
By altering my mindset, I no longer view her as an enemy, and I hold no animosity toward her. It has been completely emptied, and thus, everything becomes perfect. There is no room left for enmity. Why would you harbor hatred toward anyone? You are the first to suffer! Reflect upon yourself, on how miserable you become when you have animosity in your heart. Let your heart be wide open and empty your mind, and everything and everybody will be just fine. Such is the state of “no-mind.” And it brings joy, happiness, peace, and ease.
Om mani padme hum.
Only when dharma is nonexistent is it the ultimate real dharma!
This is the realm of the ultimate.
If dharma still exists, then it is not the ultimate.
In the highest realm, there is no such thing as dharma.
Nonexistent dharma is true dharma.
February 19, 2022
I will continue with chapter seventeen—The Ultimate No-Self.
“When good men and good women give rise to the mind of anuttara samyaksambodhi, they should generate the mind to deliver all sentient beings; yet upon deliverance, not a single sentient being has actually been delivered. Why?
“Subhuti, if a bodhisattva holds the phenomena of self, others, sentient beings, and lifespan, he is not a bodhisattva.”
I will discuss this part first, as this chapter is quite lengthy, and this passage is very difficult to explain. The Buddha teaches us to generate the mind of anuttara samyaksambodhi and deliver sentient beings to become a bodhisattva. Yet here, the Buddha also says that even after you deliver them, not a single being has actually been delivered. What is happening then? It is very difficult to explain. Ponder the following phrase:
“Subhuti, if a bodhisattva holds the phenomena of self, others, sentient beings, and lifespan, he is not a bodhisattva.”
A bodhisattva does not hold the notion of self. This means they generate bodhicitta and strive to deliver sentient beings without being attached to it. They just do it! Whether the sentient beings have been liberated or not is irrelevant. They do not keep it in mind. Neither do they contemplate the merit of their actions. If they do, they still hold onto a “self.” If they are still concerned about delivering sentient beings or how many they have delivered, they still hold onto the notion of sentient beings.
Therefore, a bodhisattva simply acts! They generate the mind to help sentient beings and act without concern for the result, its merit, how many beings are involved, whether they have been delivered or not, and so on. This is my simple explanation of it.
If you still hold any notion of self, others, sentient beings, and lifespan, then you are not a bodhisattva. Bodhisattvas do not keep any of these in mind. What is a bodhisattva? They just do [whatever they are supposed to do], but they do not hold onto any phenomena. The Buddha teaches us this principle.
For instance, if we are still concerned about the number of True Buddha School disciples—whether they are five, six, or seven million—then we are still clinging to the phenomena of others. Someone once said, “It’s been five million for a while, so it must be six or seven million by now.” As I’ve said, five million is five hundred times ten thousand, and five hundred means many. How many is “many”? We don’t need to think or talk about it.
When you dwell on it, you still have the phenomena of self. If your thoughts dwell on the sentient beings, their deliverance, or the number of beings—if any—that means you still hold onto the phenomena of others. Sakyamuni Buddha teaches us not to have any phenomena of self, others, sentient beings, and lifespan. This is what the Buddha means, and some people just can’t understand it.
“Subhuti, what do you think? Did the Tathagata attain the dharma of anuttara samyaksambodhi at Dipamkara Buddha’s place?”
Subhuti replied, “No, World-Honored One, as I understand it from the true meaning of the Buddha’s teaching, the Buddha did not attain the dharma of anuttara samyaksambodhi at Dipamkara Buddha’s place.”
The Buddha asked Subhuti if there was any dharma transmission from Dipamkara Buddha to Sakyamuni Buddha. Subhuti replied that no dharma was transmitted. He understood the true meaning of the Buddha’s teaching.
When Sakyamuni visited Dipamkara Buddha—and made an offering of lotus blossoms—what happened was that Dipamkara Buddha gave a prophecy that Sakyamuni would become a buddha in the future. There was no dharma ever transmitted. How could this be? Does anyone know?
Fundamentally, there has never been such a thing as dharma! Since dharma does not exist to begin with, how can there be a dharma transmission? There is no dharma being transmitted! Thus the Buddha did not attain the dharma of anuttara samyaksambodhi at Dipamkara Buddha’s place. This is the ultimate meaning!
There was no dialog involving the “ultimate truth” between Sakyamuni Buddha and Subhuti. If self were to exist, Dipamkara Buddha and Sakyamuni Buddha were to exist, and Dipamkara Buddha transmitted dharma to Sakyamuni Buddha, then [we could say that] dharma existed. However, as a true buddha, Dipamkara Buddha transmitted only emptiness, not dharma! And Sakyamuni Buddha comprehended Dipamkara Buddha’s “emptiness.”
In emptiness, dharma does not exist. There is no dharma amid emptiness. Yet emptiness also encompasses all dharma; it includes everything. Sakyamuni Buddha understood this! He comprehended that the only thing Dipamkara Buddha transmitted was the [notion of] “emptiness.” By understanding this “emptiness,” he also understood all dharma because emptiness includes everything.
According to Zen Buddhism, everything is a creation of the mind. Everything manifests because of its existence in the mind.
Let me illustrate this with an example. Suppose I, Grandmaster Lu, were to die today without control over my own life and death (without transcendence of life and death). Death would appear to me in the form of the Black and White Impermanence, the Seventh and Eighth Lords in Taiwan. The Seventh Lord is very tall and white [wearing a tall hat bearing the words] “Lucky for You to See Me,” while the Eighth Lord is very short and black. They are associated with the temples of the city gods.
As Taiwanese, these images are imprinted in our minds. These ideas submerge into our subconscious, so when we die, they appear automatically. If you have not transcended life and death, they are the ones who will take you. Would these images appear to someone unfamiliar with the lords of death in the form of the Black and White Impermanence? No, because there are no imprints of the Black and White Impermanence in their mind. Instead, what will appear to, say, a Caucasian, is the Grim Reaper—a manifestation of death cloaked in a robe and carrying a sickle—because that’s the image they hold in their mind. See? Everything is created by the mind.
The hells also come into existence in this way. The Yama Kings of the Ten Halls are all portrayed as Chinese. How come there are no other races? Hells are different for different people. For some, hell is the hell of fire. Buddhism and Taoism depict it as eight hells of extreme heat and eight hells of extreme cold. Those who believe in the Ten Yama Halls will have to pass through these ten halls. If you hold images of hells in your mind, then hells will appear to you.
Thus everything is created by the mind. Sakyamuni Buddha says that if you do not have any mind, how can there be dharma? Dharma exists because it is present in your mind. When there is no mind, there is no dharma. When there is no phenomena of self, others, sentient beings, and lifespan, everything is emptiness. In emptiness, there is no dharma. The only thing that can be transmitted is “emptiness”; yet this emptiness encompasses everything. That’s all I can say to explain it. Do you understand?
Heavens and hells exist and appear based on what they have in their minds. The heavens and hells in Buddhism also differ from those in Taoism. Thus the retribution you receive is based on what you create in your mind. Everything is created by the mind.
Subhuti replied, “No, World-Honored One, as I understand it from the true meaning of the Buddha’s teaching, the Buddha did not attain the dharma of anuttara samyaksambodhi at Dipamkara Buddha’s place.”
Only when dharma is nonexistent is it the ultimate real dharma! This is the realm of the ultimate. If dharma still exists, then it is not the ultimate. In the highest realm, there is no such thing as dharma. Nonexistent dharma is the true dharma. Because whenever there is dharma, limitations still exist. Now does this make sense?
The Buddha said, “Just so, Subhuti! There is no such thing as a tathagata attaining anuttara samyaksambodhi. Subhuti, were there such a thing as the Tathagata attaining anuttara samyaksambodhi, then Dipamkara Buddha would not have prophesied: ‘In your future life, you will be a buddha named Sakyamuni.’”
The transmission is from emptiness to emptiness. Emptiness is the greatest dharma, and the greatest dharma is emptiness. It is emptiness transmitting emptiness. Do you understand this?
“There is no such thing as attaining anuttara samyaksambodhi…”
Anuttara samyaksambodhi is merely a name. In fact, anuttara samyaksambodhi is emptiness too. If you can realize “emptiness” and apply “emptiness” to dissolve and annihilate everything, then you have reached [the ultimate] attainment.
In his teachings, the Buddha discusses precepts. However, if there are no human beings, what use are the precepts? The precepts are void and empty. Without a human being, what is meditation? It is emptiness as well. How about wisdom? It is likewise empty. Wisdom and prajna are merely terms; they are all emptiness.
Nevertheless, at the beginning of your spiritual cultivation, you are introduced to the threefold training of precepts, meditation, and wisdom. But once you have gained a “true understanding,” you realize that your inherent nature is emptiness. Upon attainment, you are emptiness, and you are buddhanature. This “understanding” is much too profound to discuss!
Buddhadharma indeed exists. We often hear of the threefold training of precepts, meditation, and wisdom, the four noble truths, the five roots and five powers, the thirty-seven aids to enlightenment, the eightfold noble path, and the six perfections—all of which are buddhadharma! How can one say that buddhadharma does not exist?
What about the Vajra Sutra? Does it exist? What are you explaining then? Yes! However, the Vajra Sutra states the annihilation of everything! Everything—including all the above buddhadharma and all phenomena—exists amid emptiness.
Dipamkara Buddha transmitted emptiness to Sakyamuni Buddha. What Sakyamuni Buddha attained was emptiness, not dharma! His comprehension of emptiness led Dipamkara Buddha to bestow upon him the prophecy that he would become a buddha named Sakyamuni. It is extremely profound and difficult to explain.
Om mani padme hum.
Who am I?
Who is the real you?
Think about it:
not a single thing can truly represent you.
February 20, 2022
Last night in my sleep, my three yidams—Golden Mother, Amitabha Buddha, and Ksitigarbha Bodhisattva—were muttering to me, “What kind of dharma were you talking about last night?! The more you said, the more confused they became.” I asked, “Well, what should I have said? Maybe I shouldn’t have said anything at all…” They replied, “That’s right! Saying nothing is right”—and they continued—“because it cannot be spoken.”
My yidams said that anuttara samyaksambodhi is unspeakable because it is beyond words and descriptions. They said, “You went over those few phrases back and forth. But trying to clarify is futile—it only leads to more confusion.” Well, I have to say something, right? Otherwise, we should just call it a day and head over to watch the performances and have dinner!2After homa ceremonies at the Rainbow Temple, disciples make offerings of song, dance, martial arts, jokes, and other performances to the guru. There are four kinds of supreme Tantric offerings: songs, dances, plays and humors, and beautifying. Wouldn’t that be nice?
[Grandmaster told this joke earlier. “Someone said, ‘When I was a kid, I thought poop was in our bottoms. Then in school, I learned that poop is in our guts. Later I found that some people have poop in their brains.’”]
Dharma is meant to be spoken to “rather normal” people, with poop in their guts and not in their brains—as they would never get it. [laughs] My yidams asked me to explain it in a different way.
Subhuti replied, “No, World-Honored One, as I understand it from the true meaning of the Buddha’s teaching, the Buddha did not attain the dharma of anuttara samyaksambodhi at Dipamkara Buddha’s place.”
The Buddha said, “Just so, Subhuti! There is no such thing as a tathagata attaining anuttara samyaksambodhi. Subhuti, were there such a thing as the Tathagata attaining anuttara samyaksambodhi, then Dipamkara Buddha would not have prophesied: ‘In your future life, you will be a buddha named Sakyamuni.’
“There is no such thing as attaining anuttara samyaksambodhi…”
Anuttara samyaksambodhi is indescribable. If I must describe it, I can only use a metaphor to point to it. My yidams told me yesterday that the so-called dharma is devoid of dharma, and only when dharma is nonexistent is it called dharma.
The yidams asked me to use a metaphor, and the best one would be to use myself as an example. All right! So who am I? I am Sheng-Yen Lu, and Sheng-Yen Lu is me. It’s indisputable that I am Sheng-Yen Lu. I am neither Master Piano nor Senior Reverend Sakura; I am Sheng-Yen Lu. Now think about it: Sheng-Yen Lu is just my name, and Sheng-Yen Lu is not [necessarily] me because in Taiwan alone, there are sixteen people named Sheng-Yen Lu. Which one is me? Sheng-Yen Lu is a name, but it’s not me! So who is the real me, then? Can you find the real me? No, you can’t!
Let’s say we take the hair sarira of Sheng-Yen Lu [to represent Sheng-Yen Lu].
I shave my head every day, so there’s not much hair left. But people keep asking for my hair sarira, so I give them hair from my underarm. When that’s all gone, then what should I do? The last resort is hair from down there! Oh well, no problem—I can cut a few. They’ll wonder why the hair sarira is now curly. [laughs] It’s impossible to pinpoint which one is Sheng-Yen Lu. [Thus we say that] Sheng-Yen Lu is unspeakable.
Anuttara samyaksambodhi cannot possibly be described with words. Whatever words are used, whatever descriptions are given, they will miss the point. Nothing can ever be used to pinpoint it or describe its core. It is unspeakable!
Dipamkara Buddha knew that anuttara samyaksambodhi cannot be spoken. Sakyamuni Buddha, too, knew that it is unspeakable. They both grasped anuttara samyaksambodhi without talking about it; they knew that it cannot be put into words. Consequently, Dipamkara Buddha gave the prophecy that Sakyamuni Buddha would be a future buddha. [Thus it is written in the sutra that there was no transmission of anuttara samyaksambodhi from Dipamkara Buddha to Sakyamuni Buddha.]
Last night my yidams reminded me that anuttara samyaksambodhi is unspeakable! It is beyond any words and expressions because it is empty, infinite, and inexhaustible. I asked if explaining it this way would work. They replied, “That’s the correct way to explain it!”
Yet, other people typically talk about the threefold learning of precepts, meditation, and wisdom; the thirty-seven aids to enlightenment, including the five roots, the five powers, the four mindfulness, the four right exertions, and the eightfold noble path; the twelve links of dependent origination; the six perfections; and more. All these are not anuttara samyaksambodhi, nor can they explain or pinpoint it. These are merely tools or means for you to attain anuttara samyaksambodhi.
Take the example of a car: the four noble truths are like the four doors, the eight noble paths are the eight seats, the six perfections are the six cylinders of the engine, and so on. When all these things are put together, they form a car. This is an example of a material thing. But from the buddhadharma’s point of view, it is impossible to describe anuttara samyaksambodhi since it is ineffable, unspeakable!
Sakyamuni Buddha states that buddhadharma is like a raft that takes you to the other shore of liberation. Buddhadharma is not the other shore! One should not say that the threefold learning, four noble truths, eightfold noble path, and so on are the other shore. No, they are not! These are only elements of a boat that takes you to where you will attain real Dao [the ultimate perfect attainment of anuttara samyaksambodhi]. This is it. Now do you have some understanding?
“Subhuti, the anuttara samyaksambodhi attained by the Tathagata is neither real nor unreal.”
See? It is not real, and it is not unreal. How inexplicable! It is neither real nor unreal.
“As such, the Tathagata says: ‘Everything is buddhadharma!’ Subhuti, the so-called all-dharma is not all-dharma; it is merely called all-dharma.”
It’s like what Laozi says, “The Dao that can be spoken is not the real or eternal Dao.” Dao cannot be described with words! So Dao is unspeakable. When Dao is spoken, it is not the real, eternal, ordinary Dao. Dao is neither real nor unreal. It seems like it is real, but it also seems like it is not real. Thus the Tathagata says, “Everything is buddhadharma.”
A disciple of mine, Dr. Zhang Chengji (Garma C.C. Chang), wrote a booklet called “What is Buddhadharma?” During my visit with Li Bingnan, he told me that this brat had written it incorrectly. Li said he wanted to ask Garma what buddhadharma is. A thought crossed my mind that perhaps I should defend my disciple. Raise your hands if you’ve read this booklet. Both Li and Garma were lay Buddhists, and Li was a renowned elder and scholar who focused on Pureland Buddhism. He had studied Buddhism extensively, and he questioned Garma, “What is buddhadharma?”
The Tathagata has given the answer already; everything is buddhadharma! Everything! No exception! There is nothing that is not buddhadharma. There is no limit and no distinction; everything is buddhadharma! Sakyamuni Buddha includes it all; he does not limit it to anything. In my opinion, Jesus Christ is buddhadharma; Mother Mary is buddhadharma; the Al Quran is also buddhadharma; and the teachings of Confucius,3Confucius is also referred to as the Heavenly Venerable Supreme Sage who Promotes Learning, his title in Fuji (Chinese Ouija) tradition, which is part of Daoism. Mencius, Zengzi, and many others are all buddhadharma. It includes all and everything; it is all-encompassing.
Sakyamuni Buddha continued:
“‘Everything is buddhadharma!’ Subhuti, the so-called all-dharma is not all-dharma; it is merely called all-dharma.”
Here we go again with the riddles. It’s simple—you probably know it by now. He then gave another analogy.
“Subhuti, take the example of a tall and big human body.”
Subhuti said, “World-Honored One, the Tathagata says, ‘A tall and big body is not a big body; it is merely called a big body.’”
What does it mean? What is a big body? As a woman, does the tall Lion-Head Lady [the nickname of a dharma sister] have a big body? No. Tall and big body does not refer to physical bodies or anything tangible.
We all have a physical body. Some of us are tall, and some of us are short. Tall or short, it’s all relative. From the buddhadharma’s point of view, being tall or short is equal [equally miniscule] with respect to buddhanature. Therefore it is said that a big body is not a big body; it is merely called a big body. With respect to emptiness, all things are equal and the same. This is what it means—everything is equal. My explanation of the Vajra Sutra is rather different from others.
Last night, the four of us—Golden Mother, Amitabha Buddha, Ksitigarbha Bodhisattva, and I—were discussing my dharma teaching yesterday. They said, “The more you talked about it, the more confusing it became, because you were talking about the unspeakable. It cannot be spoken.” Why can’t it be put into words? Because it is both real and unreal, [and it is neither real nor unreal]. It seems to exist, and it seems not to exist.
How should I explain this? The real “me” seems to exist and not exist. The real buddhanature is also seemingly there and not there. It’s impossible to talk about it. So whether it’s a big body or a small body, it’s so only by comparison. Without comparison, there’s no such thing as a big body. But in the tangible world, big is big, and small is small.
Yesterday, my yidams also talked about the Ganges River. If you take a grain of sand from the Ganges River, does it represent the Ganges? No, of course not! How can a grain of sand represent a river? If you take a little bit of water from it, is that the Ganges River? No, it’s not. So how do you describe the Ganges River? Words can’t describe it.
Now you understand what bodhicitta is, what Dao is, and what buddhanature is. Sakyamuni Buddha uses many analogies to explain, and last night my three yidams told me to use myself as an analogy. Who am I? Who is the real you? Think about it—there is not a single thing that can truly represent you.
Om mani padme hum.
There is no such thing as
“I am delivering sentient beings.”
It is just that
I am awakened first,
so I am waking you up!
February 26, 2022
“…Dipamkara Buddha would not have prophesied: ‘In your future life, you will be a buddha named Sakyamuni.’”
Before I continue to expound on the Vajra Sutra, let’s go back in time and discuss the name “Sakyamuni.” What is behind the name of the then future buddha, “Sakyamuni,” as bestowed by Dipamkara Buddha in his prophecy? What does “Sakyamuni” mean? Anyone who can explain the meaning behind each syllable of “Sakyamuni” will be given this prayer necklace. [Someone answers, “The Benevolent and Serene.”] Any other answers? It’s correct to say that “Sakyamuni” means “the Benevolent One,” but what does each syllable mean? Why did Dipamkara Buddha bestow the name “Sakyamuni”?
At the time, Sakyamuni Buddha was not called Sakyamuni; his name was Sumedha. He looked around for lotus blossoms to offer to Dipamkara Buddha, but they were no longer available. He then noticed a young lady cleaning lotus blossoms by a well. He acquired the lotus blossoms from her and offered them to Dipamkara Buddha. The lady later reincarnated to be Yasodhara.4Before Sakyamuni Buddha renounced the royal crown and palace, he was Prince Siddharta Gautama, and Yasodhara was his beloved concubine. If you read the Jataka, you would know that in that lifetime, Sumedha was also a sagely being—a spiritual practitioner.
Does anyone know the meaning of each syllable in the name “Sakyamuni”? Why the name Sakyamuni? We all know that it means the Benevolent and Serene One. But there is a different meaning if we dissect the name syllable by syllable.
His mantra is:
Om Muni Muni Mahamuni Sakyamuni Svaha.
“Sa” means liberation. “Kya” means heightening of liberation or attainment. “Muni” refers to mani jewel. We often talk about the mani jewel—the most precious jewel, filled with bright and far-reaching light—that can’t be found on this planet. The precious jewel that the Dragon Princess offered to the Buddha was this sort of mani jewel. The meaning of “muni” is the Benevolent One or the One with Loving Kindness—he who surpasses mundane beings, capable of giving dharma to deliver them. Altogether, these four syllables mean “liberated and accomplished like the brightest and most precious jewel.”
“Sakya” also means belonging to the Sakya clan. When Dipamkara Buddha conferred the prophecy, he knew that the future buddha was to be born into the Sakya clan, and thus named him “Sakyamuni”—the Benevolent One of the Sakya Clan. He would be the one who would attain liberation and nirvana, and deliver sentient beings by giving dharma. The name “Sakyamuni” was bestowed by Dipamkara Buddha.
Now onto the sutra text.
“Subhuti, likewise if a bodhisattva says, ‘I will deliver innumerable sentient beings,’ then he is not a bodhisattva.”
This passage is very simple. If a bodhisattva thinks they want to deliver sentient beings, then they are not a bodhisattva. Why not? Because there is no such name as a bodhisattva. In fact, the term “bodhisattva” is barely adequate in the context of the buddhas’ wisdom.
For example, if I were to say or think, “What I do all my life is to deliver sentient beings,” then I would not be Grandmaster Lu. I cannot have such a thought, because [fundamentally] I am no different from everyone else; we are all equal in terms of buddhanature. This is the wisdom of equality.
There is no such thing as “I am a bodhisattva, but you are not.” Definitely not! The only difference is that I awakened first, while others will be awakened later. It’s only a matter of time—whether it’s sooner or later. Whoever has awakened first from this long dream [of life] will awaken those who are not awakened yet. This is called delivering sentient beings. There is no difference between other sentient beings and myself, except that I am awakened before they are.
So a bodhisattva cannot think, “I will deliver and liberate innumerable sentient beings.” A bodhisattva does not think in such a way.
“Why? Subhuti, there is no such thing called a bodhisattva.”
The so-called “bodhisattva” does not exist. And the term “bodhisattva” is just a false name. There is no need to think, “I want to be a bodhisattva.” If you do, then you act with conditions. The Buddha means to tell us not to dwell in our minds—not to dwell on the notion of bodhisattva. Only when you are non-dwelling are you a bodhisattva. If you still dwell, then you are not a bodhisattva, because to you, the phenomena of self, others, sentient beings, and lifespan still exist.
“Therefore, the Buddha says: ‘Everything has no phenomena of self, others, sentient beings, and lifespan.’”
The most important thing in the Vajra Sutra is to have no notion of self, others, sentient beings, and lifespan. Since there is no self, how can there be a bodhisattva? There is no bodhisattva. Since there is no self, how can there be a buddha? Buddhas and bodhisattvas are nonexistent, and so is everything else. They are merely names.
“Subhuti, if a bodhisattva says, ‘I adorn the buddhaverse,’ then he is not a bodhisattva.”
Let’s say there is still a bodhisattva who says, “I want to adorn the buddhaverse.” How can adorning the buddhaverse be possible? The buddhaverse is not to be adorned, as it has always been inherently magnificent. It does not need adornment. Do you think you can adorn it? No, you cannot. [When you add something to purity, it becomes impure. When it is impure, it is not magnificent.] The buddhaverse is magnificent as is; there is no need for anyone to adorn it. By having the thought of adorning the buddhaverse, it means you still have the phenomena of self and the phenomena of sentient beings [spatial dimension]. By having self, you are not pure. When you are not pure, you are not a bodhisattva.
“Why? The Tathagata says adorning is not adorning; it is merely called adorning.”
In other words, the Tathagata says that magnificence is not magnificence; it is merely called magnificence. What is the most magnificent? Emptiness is the most magnificent! Purity is the most magnificent! It’s the most magnificent when it’s empty and pure. When nothing exists, this is the utmost purity. Do you need to purify emptiness? No, there’s no need. If you add adornment to emptiness, then it’s no longer emptiness. This is the distinction between emptiness and non-emptiness. Emptiness is purity, and purity is magnificence. Why do you want to add adornments to purity? It’s meaningless because purity and emptiness are inherently there.
Can you create emptiness? No, you cannot. It is impossible to generate or create emptiness. Instead, what you can do is transform yourself into emptiness. Your emptiness will conform to emptiness, and your purity will conform to purity.
Other than this, adorning is not possible. It is impossible to adorn the buddhaverse, and there is no such thing as adorning. Only when there is no adorning is it magnificent. The magnificence—emptiness and purity—has been there all along, so what is there to adorn?
Emptiness is purity. It is reached after you purify yourself to the point where all has been emptied—where there is nothing at all. Only when there is no magnificence [added] is it called magnificent.
“Subhuti, if a bodhisattva truly comprehends the notion of no-self, then according to the Tathagata, he is a true bodhisattva.”
Only when one thoroughly comprehends no-self do they become a true bodhisattva—according to the Buddha. Nevertheless, bodhisattva, too, is a mere name.
My guru Dezhung Rinpoche was the one who raised funds to build the Sakya Monastery in Seattle. He told me to address him as Master Sakya Zhengkong—Zhengkong meaning Realized Emptiness. What does this name mean? It means that he had realized empty-nature and that he was completely pure. Why did he ask me to address him as Master Sakya Zhengkong rather than Dezhung Rinpoche? Because he had attained empty-nature and reached the state of emptiness. From then on, I addressed him as H.E. Master Sakya Zhengkong. I knew that his name was also Dezhung Rinpoche, but why didn’t I address him as such? Because that is a fake name, whereas Zhengkong (Realized Emptiness) is his true name. However, Sakya Zhengkong too is just a name. He is a true guru who has attained and confirmed empty-nature.
A true guru is one who has attained and confirmed empty-nature. If a master still cares about name and fame, then he is not pure. Some masters have not mastered the non-phenomena of self, others, sentient beings, and lifespan. Only by reaching the non-phenomena of self, others, sentient beings, and lifespan can you prove you are a master who has actualized emptiness. Only then are you what the Buddha calls a true bodhisattva.
When you realize empty-nature and merge with it, you reach an attainment. You uphold the non-phenomena of self, others, sentient beings, and lifespan, and you teach others so that they can also realize emptiness. This is called anuttara samyaksambodhi. However, this too is merely a name. It’s only a matter of the awakened one teaching those who are not yet awakened.
[Unfortunately] most people can’t be awakened, especially nowadays when many people have poop in their brains. If they don’t clean up their brains first, how can they be awakened? You tell them to love their enemies, and they retort, “I hate them so much, how can I possibly love them?” They are hopeless because they have poop in their brains. Such is the case for countries too. Russia invaded Ukraine. One party wants to change sides, so the other one warns, “You should be on my side, and not the other way around. If you don’t listen to me, I’ll destroy you.” Whether among countries or between individuals, it’s pretty much the same. “If you don’t listen to me, I’ll make you suffer.” Is that the behavior of a master? No! Frankly speaking, Grandmaster understands, but it’s very difficult to explain, and most ordinary people are unable to explain it clearly.
It’s impossible to get everybody to listen to you, even when you are a master, right? Likewise, with my deliverance of sentient beings, not everyone listens to me. No way! Who listens to me? Also, I can’t say how many people I have delivered. People asked me, “How many people have you delivered?” I replied, “Half.” “What? Half a person? How could there be half a person?” And I added, “Actually, none! I haven’t delivered any sentient beings!” There’s no such thing as “I am delivering sentient beings.” It’s just that I am awakened first, so I’m waking you up! We can’t call this “delivering sentient beings.”
Everyone is equal. Eventually, you will wake up, too, and when you do, you will understand the non-phenomena of self, others, sentient beings, and lifespan. However, any time these four non-phenomena are not upheld, countries will be at war, families will be in disputes, and individuals won’t get along. “Either I kill you, or you kill me! Either I harm you, or you harm me! Either I hate you, or you hate me,” and so on. I can assure you of that!
As a spiritual cultivator, you should strive for the non-phenomena of self. True good deeds are those you don’t keep in mind after doing them. If you do good deeds but always remember them, then you are not considered a good person, because you act with conditions. This is what the Vajra Sutra is talking about.
Om mani padme hum.
