{"id":1100,"date":"2023-01-13T15:47:01","date_gmt":"2023-01-13T20:47:01","guid":{"rendered":"http:\/\/www.vbatoronto.org\/en\/?p=1100"},"modified":"2023-06-27T10:59:00","modified_gmt":"2023-06-27T14:59:00","slug":"preface-to-beyond-words-series","status":"publish","type":"post","link":"https:\/\/www.vbatoronto.org\/en\/2023\/01\/13\/preface-to-beyond-words-series\/","title":{"rendered":"An Introduction to “Beyond Words” Series"},"content":{"rendered":"

Translator’s note: Master Tam wrote series of books called<\/em>\u00a0Beyond Words (\u96e2\u8a00\u53e2\u66f8) between 2011 and 2021. During this time he published thirteen books of commentary<\/a> to Buddhist s\u016btras and treatises using the teaching of Buddha-Within. These books include\u00a0<\/em>Sa\u1e43dhi-nirmocana-s\u016btra, The Lion’s Roar of Queen \u015ar\u012bm\u0101l\u0101, as well as S\u016btra of Perfect Enlightenment that we are currently serializing on this website. This is a translation of the essay he wrote as a preface to the series. This provides an introduction of the Buddha-Within (Tath\u0101gatagarbha) thought.<\/em><\/p>\n

I. On the Secret Meaning<\/h1>\n

The intent for this series is to spell out the secret meaning in Buddhist scriptures. What is the secret meaning? \u8a00\u5916\u4e4b\u610f, \u201cthe meaning that lies beyond the words.\u201d This meaning. It is true that all sutras and treatises are presented through words and sayings, but such words and sayings are only a tool, a conduit of expression, they cannot thusly spell out the true meaning of of Buddha and bodhisattvas. If readers follow strictly only the words in them, what one gets at best is one\u2019s interpretation. One has to break free of the words to know their truth, to thoroughly grasp them.<\/p>\n

There\u2019s a verse in La\u1e45k\u0101vat\u0101ra-s\u016btra<\/em>:<\/p>\n

\u7531\u65bc\u5176\u4e2d\u6709\u5206\u5225
\n\u540d\u8eab\u53e5\u8eab\u8207\u6587\u8eab
\n\u51e1\u611a\u65bc\u6b64\u6210\u8a08\u8457
\n\u7336\u5982\u5927\u8c61\u6eba\u6df1\u6ce5<\/p>\n

Because of the distinction
\nBetween n\u0101ma, pada, and vya\u00f1jana
\nThe ignorant, the dull-witted, stick to them
\nLike the elephant in deep mud.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 (Chapter 2, Verse 172, Suzuki, p. 98)<\/p>\n

On Buddha's four reliances.<\/span>

<\/span><\/strong><\/p>\n

In Mah\u0101parinirv\u0101\u1e47as\u016btra<\/em>, Buddha also spoke of the four reliances (rely on the message of the teacher, not on his personality; rely on the meaning, not just on the words; rely on the wisdom, not on conceptuality; rely on the ultimate meaning, not on the provisional one). The emphasis is all on suchness and not on false conceptualization. \u201cRely on the meaning and not just on the words\u201d illustrates exactly that, the scriptures are about the secret meaning and not only the words. On this issue, Buddha took it seriously, as there were verses dedicated to this point:<\/p>\n

\u5f7c\u96a8\u8a9e\u8a00\u4f5c\u5206\u5225
\n\u5373\u65bc\u6cd5\u6027\u4f5c\u589e\u76ca
\n\u4ee5\u5176\u6709\u6240\u589e\u76ca\u6545
\n\u5176\u4eba\u7576\u58ae\u5165\u5730\u7344<\/p>\n

Those who following words,
\nDiscriminate and asserting various notions
\nThey are bound for hell
\nBecause of their assertions.\u00a0\u00a0 (Chapter 3, Verse 34, Suzuki, p. 135)<\/p>\n

This is a stern warning on the danger of distorting the teaching due to words. The scripture continues:<\/p>\n

\u4e16\u5c0a\u544a\u8a00\uff1a\u5927\u6167\uff0c\u4e09\u4e16\u5982\u4f86\u61c9\u6b63\u7b49\u89ba\u6709\u5169\u7a2e\u6559\u6cd5\u7fa9 (dharma-naya<\/em>)\uff0c\u662f\u70ba\u8a00\u8aaa\u654e\u6cd5\u7fa9 (de\u015ban\u0101-naya<\/em>)\u3001\u81ea\u8b49\u5efa\u7acb\u6559\u6cd5 (siddh\u0101nta-pratyavasth\u0101na-naya<\/em>)\u3002<\/p>\n

The Blessed One said this to him: Mah\u0101mati, there are two forms of teaching the truth attain by the Tathagatas, Arhats, Fully-Enlightened Ones of the past, present, and future (dharma-naya<\/em>). They are: the teaching by discourses (de\u015ban\u0101-naya<\/em>), and the teaching by the establishment of self-realisation (siddh\u0101nta-pratyavasth\u0101na-naya<\/em>).<\/p>\n

\u4e91\u4f55\u70ba\u8a00\u8aaa\u6559\u6cd5\u4e4b\u65b9\u4fbf\uff1f\u5927\u6167\uff0c\u96a8\u9806\u6709\u60c5\u5fc3\u53ca\u4fe1\u89e3\uff0c\u70ba\u7a4d\u96c6\u7a2e\u7a2e\u8cc7\u7ce7\u800c\u6559\u5c0e\u7d93\u5178\u3002\u4e91\u4f55\u70ba\u89c0\u4fee\u8005\u96e2\u5fc3\u6240\u898b\u5206\u5225\u4e4b\u81ea\u8b49\u6559\u6cd5\uff1f\u6b64\u70ba\u81ea\u8b49\u6b8a\u52dd\u8da3\u5883\uff0c\u4e0d\u58ae\u4e00\u7570\u3001\u4ff1\u6709\u3001\u4ff1\u975e\uff1b\u96e2\u5fc3\u610f\u610f\u8b58\uff1b\u4e0d\u843d\u7406\u91cf\u3001\u4e0d\u843d\u8a00\u8a6e\uff1b\u6b64\u975e\u58ae\u5165\u6709\u7121\u4e8c\u908a\u4e4b\u5916\u9053\u4e8c\u4e58\u7531\u8b58\u89c0\u53ef\u5f97\u5690\u5176\u6cd5\u5473\u3002\u5982\u662f\u6211\u8aaa\u70ba\u81ea\u8b49\u3002<\/p>\n

What is meant by the studying of the discourses is this, Mah\u0101mati: there are various materials and canonical texts and discourses by which sentient beings are taught according to their dispositions and inclinations. What then is the truth of self-realisation by which the Yogins turn away from discriminating what is seen of the Mind itself? There is an exalted state of inner attainment which does not fall into the dualism of oneness and otherness, of bothness and not-bothness; which goes beyond the Citta, Manas, and Manovij\u00f1\u0101na; which has nothing to do with logic, reasoning, theorising, and illustrating; which has never been tasted by any bad logicians, by the philosophers, \u015ar\u0101vakas, and Pratyekabuddhas, who have fallen into the dualistic views of being and non-being \u2013 this I call self-realization.<\/p>\n

(Chapter 3, Suzuki, pp. 148-9)<\/p>\n<\/div>\n

On the secret meaning.<\/span>

<\/span><\/strong><\/p>\n

Buddha\u2019s secret meaning is a set of teaching established through their inner attainment, expressed through language. The doctrine of Buddha-Within (tath\u0101gatagarbha<\/em>) is no different. Dharmakaya<\/em> is beyond logic, reasoning, theorizing, and illustrating. What is seen of the discriminating, judgemental mind is none other than the consciousness realm, a natural dependent arising on dharmakaya. Therefore, dharmakaya is equivalent to the teaching by the establishment of self-realization. The appearance of consciousness realm is like the teaching by discourses. Recognizing the secret meaning of scriptures and treatises is like recognizing dharmakaya. Going by the words only, it is to discriminate by dualistic views, to assert various notions, to impose dualistic labels and meanings upon the nature of dharma, which in turn is a misrepresentation of Buddha\u2019s secret meaning, subtracting from the true nature of dharma.<\/p>\n

Knowing the importance of Buddha\u2019s secret meaning, it becomes clear that understanding only through words is to impose false conceptualizations upon the inner wisdom realization that is non-conceptual. By asserting notions, the realm of wisdom has also become dualistic. This is why Buddha took it so seriously.<\/p>\n<\/div>\n

2. The Coalescence of Wisdom and Consciousness<\/h1>\n

Following this line of thinking, the approach to reading Buddhist scriptures is to see pass the sayings to arrive at the secret meaning. Here, while we emphasize to go beyond the wording, it doesn\u2019t mean to do away with words and expressions altogether. If we get rid of language completely, then it\u2019s equivalent to not read the scriptures at all. To read without being trapped by the sayings is to enter the secret meaning, which is in essence the Buddha-Within, the coalescence of wisdom and consciousness, which is also the teaching of non-duality as transmitted by Bodhisattva Ma\u00f1ju\u015br\u012b.<\/p>\n

We can illustrate this coalescence more simply.<\/p>\n

Buddha's inner realization of wisdom.<\/span>

<\/span><\/strong><\/p>\n

Buddha\u2019s inner realization of wisdom is also called Tath\u0101gata\u2019s dharmkaya. Here, \u201ckaya\u201d also means \u201cbody,\u201d but this \u201cbody\u201d is only a state-of-mind and not how we conventionally perceive it as an entity. This state-of-mind, this mental realm, it is Buddha\u2019s realm of inner realization of wisdom. It cannot be understood or analyzed with the concepts within the territory of consciousness, nor can it be seen or heard. A verse in Diamond S\u016btra<\/em> says the following:<\/p>\n

\u82e5\u4ee5\u8272\u898b\u6211
\n\u4ee5\u97f3\u8072\u6c42\u6211
\n\u662f\u4eba\u884c\u90aa\u9053
\n\u4e0d\u5f97\u898b\u5982\u4f86<\/p>\n

To see me in form
\nTo seek me with sound
\nThis person is following the wrong path
\nNever to get a glimpse of Tath\u0101gata<\/p>\n

Forms and sounds are manifestations of consciousness. To see Tath\u0101gata\u2019s dharmakaya, to get a glimpse of Buddha\u2019s inner realm of wisdom, it is to assert notions over this wisdom realm, which is also considered the wrong path.<\/p>\n

Tath\u0101gata\u2019s dharmakaya cannot be seen because it is utterly beyond consciousness. To say that dharmakaya can only manifest itself through consciousness, it is manifestation because of the coalescence of wisdom and consciousness. The secret meaning in the scriptures is like dharmakaya, it does not manifest itself except through language, which is also a manifestation due to this coalescence of wisdom and consciousness. If fallen strictly within the bounds of language, then it is as in the verse, \u201cto see me in form, to seek me with sound,\u201d naturally wisdom is beyond reach, the secret meaning is beyond reach. Without getting rid of words to see the secret meaning is a seeing due to this coalescence. There is yet another verse in the Diamond S\u016btra<\/em>:<\/p>\n

\u61c9\u89c0\u4f5b\u6cd5\u6027
\n\u5373\u5c0e\u5e2b\u6cd5\u8eab
\n\u6cd5\u6027\u975e\u6240\u8b58
\n\u6545\u5f7c\u4e0d\u80fd\u4e86<\/p>\n

The Buddha-nature should be observed
\nAs the teacher\u2019s dharma body.
\nThe nature of dharma cannot be
\nUnderstood by conceptualizing it.<\/p>\n

Dharmakaya does not depart from the nature of dharma (\u201cteacher\u2019s dharma body\u201d). To see without departing the nature of dharma, it is a seeing through the coalescent realm, which is also the secret meaning of the teaching of non-duality, that the contaminated dharma and the pure nature of dharma are non-dualistic. In the coalescent realm of wisdom and consciousness, dharma and dharmata are non-dualistic.<\/p>\n<\/div>\n

On the TV screen analogy to the coalescence of wisdom and consciousness.<\/span>

<\/span><\/strong><\/p>\n

This coalescent realm of wisdom and consciousness, the realm of Buddha-Within, I have often used the analogy of the TV screen and the images on it, where the TV screen is analogous to dharmakaya, the wisdom realm; upon dharmakaya consciousness is the natural dependent arising, which is analogous to the images on the TV screen. When we observe the images on the TV screen, knowing the existence of the TV screen, it becomes clear that the consciousness realm is an appearance without departing from the wisdom realm \u2013 images appear on the TV screen). Therefore, there is no need to be rid of the images to observe the TV screen \u2013 there is no need to be rid of the words to observe the secret meaning. We only have to know that the TV screen makes an appearance through the images on it \u2013 the secret meaning depends on the expressions to make an appearance \u2013 this way, we can also become acquainted with the TV screen \u2013 to get to understand the secret meaning. This is as the verse says, \u201cThe Buddha-nature should be observed \/ As the teacher\u2019s dharma body,\u201d which is also represented in the four reliances by \u201crely on the meaning, not just on the words\u201d; \u201crely on the wisdom, not on conceptuality\u201d; \u201crely on the ultimate meaning, not on the provisional one.\u201d<\/p>\n

Simply, the sayings and the secret meaning are coalescent. Not recognizing the Buddha-Within, not knowing the coalescence of wisdom and consciousness, then the secret meaning of scriptures is also beyond reach.<\/p>\n<\/div>\n

3. A Short Discussion on the Buddha-Within<\/h1>\n

To see Buddha\u2019s secret meaning, one must understand the Buddha-Within; Buddha\u2019s secret meaning is also said to be the Buddha-Within. Master L\u00fc Cheng from the China School of Inner Classics (\u652f\u90a3\u5167\u5b78\u9662) said the following in the Lectures on <\/em>La\u1e45k\u0101vat\u0101ra-s\u016btra<\/em>:<\/p>\n

\u6b64\u7d93\u5f85\u554f\u800c\u8aaa\uff0c\u958b\u6f14\u81ea\u8b49\u5fc3\u5730\u6cd5\u9580\uff0c\u5373\u5c31\u773e\u751f\u8207\u4f5b\u5171\u540c\u5fc3\u5730\u70ba\u8a00\u4e5f\u3002<\/p>\n

\u81ea\u8b49\u8005\uff0c\u8b02\u6b64\u5fc3\u5730\u4e43\u4f5b\u89aa\u5207\u5951\u5408\u800c\u5f8c\u8aaa\uff0c\u975e\u81c6\u6e2c\u63a8\u60f3\u4e4b\u8a00\u3002\u6240\u4ee5\u8aaa\u6b64\u6cd5\u9580\u8005\uff0c\u4e43\u4f5b\u7acb\u6559\u4e4b\u672c\u6e90\uff0c\u773e\u751f\u5165\u9053\u4e4b\u4f9d\u3002 (\u300a\u5442\u6f82\u4f5b\u5b78\u8ad6\u8457\u9078\u96c6\u300b\u5377\u4e8c\uff0c\u9801 1217\uff0c\u9f4a\u9b6f\u66f8\u793e\uff0c1991\u3002)<\/p>\n

This s\u016btra came from a line of questions, leading to an illustration of self-realization, the dharma entrance of the ground of mind, in other words, it is said to be the common ground of mind between sentient beings and buddhas.<\/p>\n

By self-realization, it is the ground of mind that is directly engaged by Buddha, and not through speculation and logical reasoning. We can conclude that this dharma entrance is the authentic source of Buddhism, the basis for all sentient beings to enter the path.<\/p>\n

More on L\u00fc's thought on the Buddha-Within.<\/span>

<\/span><\/strong><\/p>\n

This is to show that L\u00fc indeed knew the secret meaning of La\u1e45k\u0101vat\u0101ra-s\u016btra<\/em>. He later further said:<\/p>\n

\u56db\u9580\u6240\u5165\uff0c\u6b78\u65bc\u4e00\u8da3\uff0c\u5373\u5982\u4f86\u85cf\u3002\u4f5b\u5b78\u800c\u8207\u4f5b\u7121\u95dc\uff0c\u4f55\u8cb4\u6b64\u5b78\uff0c\u6545\u56db\u9580\u6240\u8da3\u5fc5\u81f3\u65bc\u5982\u4f86\u85cf\u3002\u6b64\u7fa9\u6975\u70ba\u91cd\u8981\u3002 (\u540c\u4e0a\uff0c\u9801 1261\u3002)<\/p>\n

The four entrances lead towards the same direction, the Buddha-Within. If the Buddhist teaching has nothing to do with Buddhahood, then what good is it? Thus the four entrances must lead towards the Buddha-Within. This meaning is of utmost importance.<\/p>\n

The \u201cfour entrances\u201d refer to the \u201ceight consciousnesses,\u201d \u201cfive dharmas,\u201d \u201cthree natures\u201d and \u201ctwo selflessnesses\u201d in La\u1e45k\u0101vat\u0101ra-s\u016btra. <\/em>L\u00fc believed that they are underlying about the Buddha-Within, otherwise, they are irrelevant to the Buddhist practice. Therefore, he also said:<\/p>\n

\u5982\u4f86\u85cf\u7fa9\uff0c\u975e\u695e\u4f3d\u7368\u5021\uff0c\u81ea\u4f5b\u8aaa\u6cd5\u4ee5\u4f86\uff0c\u7121\u8655\u4e0d\u8aaa\uff0c\u7121\u7d93\u4e0d\u8f09\uff0c\u4f46\u4ee5\u7570\u9580\u7acb\u8aaa\uff0c\u6240\u8b02\u7a7a\u3001\u7121\u751f\u3001\u7121\u4e8c\u3001\u4ee5\u53ca\u7121\u81ea\u6027\u76f8\uff0c\u5982\u662f\u7b49\u540d\uff0c\u8207\u5982\u4f86\u85cf\u7fa9\u539f\u7121\u5dee\u7570\u3002(\u540c\u4e0a\u3002)<\/p>\n

The teaching of the Buddha-Within is not only advocated in La\u1e45k\u0101vat\u0101ra-s\u016btra<\/em>. Since Buddha began teaching, there is not a single teaching or scripture that does not talk about it, except that he taught other entrances to establish it, such as emptiness, non-arising, non-duality, and even the insubstantial characteristics. These labels are in essence no different from the meaning of the Buddha-Within.<\/p>\n

Buddha\u2019s teaching is never departed from the Buddha-Within, no Buddhist scripture is not about the Buddha-Within. This is the secret meaning, spoken according to the inner self realization of wisdom, illustrated through many different other entrances such as emptiness and non-arising. These are \u8a00\u8aaa\u654e\u6cd5\u7fa9 (de\u015ban\u0101-naya<\/em>) or teachings by discourse. The four entrances carry the secret meaning of the Buddha-Within in their core.<\/p>\n

L\u00fc spoke of the four entrances this way:<\/p>\n

\u524d\u4e4b\u56db\u6cd5\u9580\u4ea6\u7686\u8aaa\u5982\u4f86\u85cf\uff0c\u4f55\u4ee5\u8a00\u4e4b\uff1f\u516b\u8b58\u6b78\u65bc\u7121\u751f\uff0c\u4e94\u6cd5\u6975\u81f3\u7121\u4e8c\uff0c\u4e09\u6027\u6b78\u7121\u6027\uff0c\u4e8c\u7a7a\u6b78\u65bc\u7a7a\u6027\uff0c\u662f\u7686\u4ee5\u7570\u9580\u8aaa\u5982\u4f86\u85cf\u4e5f\u3002<\/p>\n

The four entrances illustrate the Buddha-Within. Why? The eight consciousnesses are ultimate non-arising; the five dharmas are ultimate non-duality; the three natures are about naturelessness; the two insubstantialities are about emptiness; they are various discourses to teach the Buddha-Within.<\/p>\n

This way, the four entrances are already inclusive of all scriptures and treatises. Regardless of the entrance, they never depart from the territory of the Buddha-Within. Now let me present an overview of the Buddah-Within.<\/p>\n<\/div>\n

Three levels of understanding Buddha-Within.<\/span>

<\/span><\/strong><\/p>\n

Buddha-Within can be understood in levels:<\/p>\n

    \n
  1. If we define \u0101layavij\u00f1\u0101na<\/em> (storehouse consciousness) as the defiled nature of mind, and the Buddha-Within as the pure nature of mind, this leads to a straightforward interpretation \u2013 we now can say that mind-consciousness that is defiled becomes \u0101layavij\u00f1\u0101na, mind-consciousness that is not is mind of the Buddha-Within.<\/li>\n
  2. At a deeper level, we can say that the nature of mind is primordially pure and luminous. When obscured adventitiously, it becomes a falsely judgmental mind. This obscured mind that is primordially pure is tath\u0101gatagarbha-\u0101layavij\u00f1\u0101na (\u5982\u4f86\u85cf\u85cf\u8b58). The nature of mind that is primordially pure and luminous can be called the wisdom realm of the Buddha-Within (\u5982\u4f86\u85cf\u667a\u5883), sometimes it can be called Buddha-nature (\u4f5b\u6027).<\/li>\n
  3. The wisdom realm of the Buddha-Within is the realm of inner self realization of wisdom of all buddhas, which is labelled as Tath\u0101gata\u2019s dharmakaya. Dharmakaya cannot be seen, it manifests itself only through the consciousness realm. The inner self realization of wisdom that manifests itself through consciousness is called the Buddha-Within.<\/li>\n<\/ol>\n

    Regarding the third level of understanding, we can explain further.<\/p>\n<\/div>\n

    More on the coalescence.<\/span>

    <\/span><\/strong><\/p>\n

    Tath\u0101gata\u2019s dharmakaya manifesting through consciousness, this saying embeds within more secret meaning. All sentient and non-sentient worlds cannot separate from the wisdom realm to manifest themselves, because they all depend on the function of dharmakaya. This function is labelled as the virtue of dharmakaya. More precisely, it should be said this way: upon dharmakaya there is the natural dependent arising of consciousness realm. When said this way, there are two layers of secret meaning: 1. Dharmakaya is embedded within the virtue of dharmakaya; 2. In spite of this virtue, the arising of consciousness realm has to be in accord with \u201cdependent origination.\u201d Manifesting as the consciousness realm, it dwells in the wisdom realm of dharmakaya. The two realms coalesce, which then can be called the coalescent realm of wisdom and consciousness.<\/p>\n

    What does it mean by \u201ccoalescence\u201d? Here we can use the analogy of a hand. The palm and the back of the hand are not the same thing, and yet they cannot separate from each other. We call them \u201cneither the same nor different.\u201d This state of affairs we call it coalescence.<\/p>\n

    The wisdom realm of dharmakaya has the natural dependent arising of the realm of consciousness. The wisdom realm and the consciousness realm are not the same, but they are inseparable. There is not a consciousness realm that can establish itself departed from the virtue of dharmakaya. This way, it can also not be departed from dharmakaya to establish itself. This is the coalescence of wisdom and consciousness.<\/p>\n<\/div>\n

    Functioning Aspects of Wisdom and Consciousness.<\/span>

    <\/span><\/strong><\/p>\n

    What kind of capacity of dharmakaya to allow the consciousness realm to establish itself? 1. It is the vitality that pervades everywhere. Without vitality, no consciousness realm can arise. We call this \u201cthe manifestation aspect\u201d (\u73fe\u5206). 2. The capacity to allow the diversity of manifestation, like no two people are the same, two different trees can be distinguished from each other \u2013 the consciousness realm is endowed with diversity, which is a capacity of dharmakaya called \u201cthe luminous aspect\u201d (\u660e\u5206). \u201cLuminous\u201d means that the differences are obvious, clear distinctions can be made.<\/p>\n

    While the wisdom realm comes with such capacities, the consciousness realm is endowed with its function as well, which is dependent arising (\u96a8\u7de3). It means that manifestations are possible due to dependent arising. Here, dependent arising does not only mean a collection of causes and conditions. Nowadays, people may say that a house is made of wood and bricks and stones; a teacup is made of clay by a ceramicist, etc. Here, we refer to the profound dependent arising called \u201cmutual obstruction.\u201d The establishment of all matters depends on adaptations to conditions and limitations (\u201cmutual obstruction\u201d). For example, in our world, the air that we breathe, natural phenomena such as wind and rain and thunder, these are all adaptations to obstructions. Adaptations to time and space in particular, we are lifeforms of three-dimensional space, therefore we must also have three dimensions to survive this world. This level of dependent arising is said to be of the utmost secret, which is not revealed carelessly. In the olden days, this level of dependent arising cannot be easily understood by ordinary people. But these days, this should not be an extraordinary secret anymore.<\/p>\n

    This way to understand the Buddha-Within, then one should also understand the coalescent realm of wisdom and consciousness. The two can be said to be synonymous. As well, to speak of the coalescent realm of wisdom and consciousness would also illustrate Ma\u00f1ju\u015br\u012b\u2019s teaching of non-duality.<\/p>\n<\/div>\n

    4. Concluding Remarks<\/h1>\n

    We have briefly illustrated the secret meaning, as the coalescence of wisdom and consciousness, as the Buddha-Within. As well, we have illustrated according to Master L\u00fc Cheng the notion of \u201cno scriptures are not a vehicle of the Buddha-Within\u201d (\u7121\u7d93\u4e0d\u8f09\u5982\u4f86\u85cf). This is to say that even for scriptures that do not directly speak of the Buddha-Within, they still carry the secret meaning of it. They can illustrate using various dharma entrances, but what is expressed is ultimately the Buddha-Within (the entrance to non-duality \u4e0d\u4e8c\u6cd5\u9580 ). When we study the scriptures, we should glean from the different alternative discourses this secret meaning.<\/p>\n

    Take emptiness as an example. What is the ultimate meaning of emptiness? Knowing the meaning of the Buddha-Within, we can understand this way. All consciousness realm has dharmakaya as the foundation. The function of this foundation is natural dependent arising. This arising appears as \u201cbeing\u201d or \u201cexistent,\u201d thus the saying \u201cdependent arising.\u201d This dependent arising manifests as \u201cexistent\u201d and not \u201cemptiness.\u201d Then what gives rise to the expression \u201cemptiness\u201d? This comes from being rooted in dharmakaya as the foundation. \u015aakyamuni referred to dharmakaya as emptiness with the analogy of the vast expanse, with an emphasis that it is the only appropriate metaphor, all other metaphors are inappropriate. Then, the foundation of dharmakaya (\u201cprimordial foundation\u201d \u672c\u59cb\u57fa) is the foundation of emptiness (\u7a7a\u6027\u57fa), all realms of consciousness arisen on this foundation has the nature of emptiness. Just like the moon reflection on water, it has water as the foundation, the image can only be of the nature of water; mirror images have the mirror as the foundation, the image can only be of the nature of mirror. This way, one also arrives at the ultimate meaning of emptiness.<\/p>\n

    The above example should illustrate how the various doctrines ultimately lead to the Buddha-Within. Departed from the Buddha-Within, one also risks losing the ultimate meaning. This series aims to explain Buddhist scriptures according to the Buddha-Within, presenting the secret meaning to readers. This is my attempt to explain words to become free from words, which is of course not that easy. My approach may fail. Readers are welcome to make suggestions so that I can improve in the future.<\/p>\n

    Tam Shek-Wing
    \nWritten on the May 19, 2011 on my 77th<\/sup> birthday.<\/p>\n","protected":false},"excerpt":{"rendered":"

    Translator’s note: Master Tam wrote series of books called\u00a0Beyond Words (\u96e2\u8a00\u53e2\u66f8) between 2011 and 2021. During this time he published thirteen books of commentary to Buddhist s\u016btras and treatises using the teaching of Buddha-Within....<\/p>\n","protected":false},"author":4,"featured_media":1103,"comment_status":"closed","ping_status":"closed","sticky":true,"template":"","format":"standard","meta":[],"categories":[18,16],"tags":[],"_links":{"self":[{"href":"https:\/\/www.vbatoronto.org\/en\/wp-json\/wp\/v2\/posts\/1100"}],"collection":[{"href":"https:\/\/www.vbatoronto.org\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.vbatoronto.org\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.vbatoronto.org\/en\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/www.vbatoronto.org\/en\/wp-json\/wp\/v2\/comments?post=1100"}],"version-history":[{"count":8,"href":"https:\/\/www.vbatoronto.org\/en\/wp-json\/wp\/v2\/posts\/1100\/revisions"}],"predecessor-version":[{"id":1179,"href":"https:\/\/www.vbatoronto.org\/en\/wp-json\/wp\/v2\/posts\/1100\/revisions\/1179"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.vbatoronto.org\/en\/wp-json\/wp\/v2\/media\/1103"}],"wp:attachment":[{"href":"https:\/\/www.vbatoronto.org\/en\/wp-json\/wp\/v2\/media?parent=1100"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.vbatoronto.org\/en\/wp-json\/wp\/v2\/categories?post=1100"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.vbatoronto.org\/en\/wp-json\/wp\/v2\/tags?post=1100"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}