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The Buddha spoke of the Three Dharma Seals: everything is impermanent, the absence of self (essence) in everything, and nirvana is bliss. We use convenient methods to cultivate, enter deepest samadhi, and realize the Way.

Only when we realize the emptiness of self and the emptiness of all phenomena, including the eighteen sense-fields, can we attain the eighth bodhisattva ground. Then the wondrous luminous true mind—buddhanature—naturally manifests.

To untie the knots, first, one must realize the emptiness of self. This is crucial, yet extremely difficult to do. Upon reaching the emptiness of self, through samadhi, one can reach the emptiness of everything. As such, one will never regress and become a bodhisattva of the eighth ground.

By practicing transcendental dharma, we can open the knots in our heart-mind. Once all six are untied, we eradicate the six roots, the dust-like appearances of the saha world no longer obscure us, and the wondrous luminous true mind naturally emerges.

Sentient beings perceive only superficial phenomena—what they see, hear, feel, think, and so on, and cannot see the truth beneath them. Deluded by these phenomena, they become confused and chaotic, creating further confusion and chaos.

The point the Tathagata conveys is that, although we all have a wondrous luminous true mind, it is obscured by our eyes, ears, nose, tongue, body, and mind. As a result, we are deluded by the superficial workings of the six senses and eighteen sense-fields and are unable to recognize the buddhanature within.

Although Ananda had heard the marvelous teaching, he was still baffled as to how the loosening of the six knots results in the ending of the one. He earnestly beseeched the Buddha to bestow the methods for the sake of the assembly present as well as all future beings.

The six roots function independently, however, once one of the roots has been overcome, the rest also disappear. Know that these roots are unreal—they are mere delusions attached to the wondrous luminous true mind.

The six dusts and six roots share the same source. They originally were the buddhanature, yet neither embodies the buddhanature by itself.

A master can only teach the methods, but we must put them into practice ourselves; no one can cultivate on our behalf.

Grandmaster elucidates “enlightenment” very clearly—it is to recognize that other than the buddhanature or the wondrous luminous true mind, everything else is momentary and illusory. Although this truth has been repeatedly explained, we remain deluded by appearances and mistake the false for the real. Therefore, purity of the body, speech, and mind is extremely important, although it is also very difficult to achieve.

The knots mentioned in this excerpt are caused by the six roots. Although these six sense faculties are the cause of endless reincarnation, we must rely on them for spiritual attainment. Through cultivation and purification, we can untie the knots that bind us.

The eighteen sense fields bind us to the cycle of rebirth; therefore, we must awaken. There are two levels of awakening. The first is recognizing that the six roots lead us to create karma and learning to stop following them. The second is true enlightenment: realizing that everything except buddhanature is illusory and false.

Although Ananda understands delusion and inversion in theory, he still cannot recognize them when they arise. He mistakes sound for the hearing itself. Sound arises and ceases, but the hearing nature never changes. The Buddha teaches that the only thing that is non-arising and non-ceasing is our buddhanature—the wondrous luminous true mind.

Ananda questions how one can attain the Tathagata’s eternal fruition if the six roots and the thinking mind are ultimately empty. If there is no cause for cultivation, how can there be any effect?

We need to cultivate our minds until we view everything as equal. When the six roots and six dusts are gone, our wondrous luminous true mind will surface.

Sakyamuni Buddha teaches us to cultivate using the six roots, neither separating nor clinging to them—to go beyond seeing, hearing, smelling, tasting, touching, and thinking. The realization attained in this way is the highest perfect enlightenment.

Only when one’s spiritual cultivation reaches a certain level can one see without eyes, hear without ears, smell without a nose, taste without a tongue, touch without a body, and know even when the mind-consciousness has been extinguished.

If we eliminate one root, the remaining five roots, along with all their functions and delusions, will also be uprooted. In this way, the wondrous luminous true mind will appear.

The Buddha teaches us not to rely on the eyes for seeing, but to go beyond darkness and light; not to rely on the ears for hearing, but to go beyond motion and stillness; and not to rely on the nose for smelling, but to go beyond fragrance and stench. He also teaches us how to enter meditation, observe the inner light, and hear the inner sound.

We use visualization methods to replace wandering thoughts. By focusing on these visualizations, the mind gradually becomes one-pointed and eventually reaches a a state of no-thought. When no-thought is attained, we naturally become non-leaking. This is very difficult yet essential in spiritual practice.

Why are there so many love songs in this world? It is because people have feelings through bodily contact. It also shows that people’s hearts are attached to the saha world, unable to transcend it. The body must transcend the six roots, six dusts, and six consciousnesses.

In Tantric Buddhism, the tongue plays an important role. By placing the tip of the tongue on the upper palate, the brow cakra is connected to the throat cakra, so Qi and Heavenly Water can flow from the brow chakra to the throat chakra, then to the heart chakra, navel chakra, and secret chakra.

From time to time, close your eyes and look inward. Instead of listening to the external world, listen to our own mind. What are you thinking? What is arising within? Observe your thoughts and you can assess your level of spiritual cultivation.

Spiritual cultivation of the eyes is to cut the “flowing and rushing toward form,” and to look inward, observing one’s own thoughts to eventually see the wondrous luminous true mind.

All that one perceives through the senses are merely superficial delusions. Only the buddhanature—the wondrous luminous true mind—is real; everything else is false.

The six roots are neither one nor six.

Although Ananda had cut off many deluded views, he still did not recognize the habitual tendencies accumulated within the six roots throughout countless lifetimes. Such habitual tendencies can only be eradicated through attainment in spiritual cultivation. Therefore, spiritual cultivation is a long arduous journey.

Once one of the roots is free from distractions and delusion, the rest will also become purified.

The eyes, ears, nose, tongue, body, and mind are indeed the wondrous luminous true mind, and the wondrous luminous true mind is likewise the eyes, ears, nose, tongue, body, and mind. These six sense faculties can be used either for spiritual cultivation or for continuing the cycle of rebirth. The choice is yours!

To attain purity and realization, one must select a sense faculty that best enables the calming of the mind, so that one may enter meditation more easily.

There have been some disagreements about the number of merits as recorded in various sutras. Measuring or quantifying merit is meaningless. When the senses are pure, they generate merit. Spiritual cultivation that benefits others also generates merit. 

The direction one is in determines one’s fate; the country where one is born is also part of destiny. These can influence one’s skin color, culture, and livelihood. Sentient beings are the result of the interweaving and multiplication of time and space, and the saha world/realm is where sentient beings live

Find the root of our afflictions; know that they are fundamentally empty. Then they will gradually lessen, and we attain the wondrous luminous true mind.

As a practitioner, there are two primary principles to cultivate buddhahood. The first is to cultivate a non-arising and non-ceasing mind. The second is to generate bodhicitta. Sentient beings are important—without them it is impossible to attain bodhisattvahood and buddhahood.

Everything in life arises and eventually passes away. Know this, and free yourself from all afflictions.

The wondrous luminous true mind is non-arising and non-ceasing, while all worldly phenomena arise and cease—including seeing, hearing, feeling, and knowing. Therefore, buddhanature cannot be realized through worldly dharma. One must instead take the non-arising and non-ceasing mind as the causal ground in order to reach the fruition ground of buddhahood.

The third, fourth, and fifth layers of turbidity are afflictions, sentient beings, and life, which no one can escape from. These turbidities cloud the pure and wondrous luminous true mind.

There are five layers of turbidity: kalpa turbidity, view turbidity, affliction turbidity, sentient beings turbidity, and life turbidity. The first is kalpa turbidity, marked by calamities. View turbidity arises from seeing, hearing, feeling, and knowing, which enshroud the wondrous luminous true mind.

Without health, what good is sudden wealth? Health is the most important; everything else comes second. But if a person is both poor and sick, that is truly a bitter kind of suffering.

It is precisely because of the eyes that see, ears that hear, tongue that tastes, body that touches and feels, and the mind that perceives, that we are unable to awaken to the Path.

All phenomena arise and cease, except the sky, the cosmic space. One must use the non-arising and non-ceasing mind to seek the Buddha’s wisdom and to understand the Buddha’s mind, because the Buddha’s mind is non-arising and non-ceasing.

Only emptiness does not change; everything else is subject to change.

Do you have self-mastery through your spiritual cultivation? Have you reached the state of non-leakage?

No matter how many sutras or dharmas you hear, if you lack actual practice, in the face of adversity, you will crumble instantly.

Buddhadharma is not only to be heard and understood, but must also be practiced and realized. Only when one can let go of all desires and attachments can one reach attainment.

By cutting off the three conditions of killing, stealing, and lust, the bodhi-mind manifests. The bodhi-mind does not arise naturally nor due to causes and conditions; it is also not obtained through conceptual reasoning or arduous cultivation—it is inherently present.

To describe how each being has the tathagata-garbha or wondrous luminous true mind, the Buddha gives two analogies. Although every being has the tathagata-garbha within, they do not realize it and keep looking for it externally. Even when they have been told that they have it, they remain enshrouded by the external world that they cannot abandon their delusion.

Once confusion is recognized as confusion, it can no longer sustain itself and naturally dissolves, revealing the originally present wondrous luminous true mind.

The realm of the buddhas and the supreme perfect enlightenment cannot be fathomed by the followers of the Lesser Vehicle, let alone by ordinary beings in samsara.

The Buddha first teaches negation—explaining that nothing is the tathagata-garbha or the wondrous luminous true mind, because it is beyond description and conception. He then teaches affirmation—that everything is the manifestation and transformation of the tathagata-garbha and wondrous luminous true mind. Thus, everything both “is” and “is not,” which is why it is said that form is emptiness, and emptiness is form. The entire dharma realm is pervaded by it.

So why does the Buddha negate everything, only to later affirm everything? It is because through nullification, one ultimately attains realization—realizing one’s true nature.

When one realizes the wondrous luminous true mind and merges with the tathagata-garbha, one’s perception of the world is completely transformed. One is many, and many are one; the great can contain the small, and astonishingly, the small can also contain the great.

The tathagata-garbha encompasses both form and emptiness. Therefore, do not regard the self as real!

Ruminating on which shadow of the sun or which reflection of the moon is the real one is simply wasting time; it is merely circling in empty falsity and has no basis in reality. The sun and the moon themselves are not real; likewise, the human body and the entire saha world are not real.

The Tathagata explains that while the cosmic space is empty, boundless, and without form, it accommodates the interplay of five elements to manifest freely.

After the Buddha’s explanation, what do you think, do mountains, rivers, and the great earth truly exist?

Grandmaster, through his own direct experiences, shows us and asks us to reflect and correct ourselves. Even the slightest deviation can lead us astray and leave us disoriented. In confusion, one needs someone to prompt us and guide the way.

Sentient beings cycle endlessly due to the root of killing, stealing, and sexual desire.

The Buddha teaches that the world forms in successive stages, beginning with a deluded thought arising from a lack of illumination.

Movement becomes the world; stillness is empty space. Empty space is sameness; the world is difference. When there is movement, the wheel of wind starts.

Life is nothing more than birth and death; it is a dream, a role in a play. Everyone undergoes birth and death. Only the karma that you create follows you.

The key point of this passage is the two kinds of emptiness: the absence of self is self-emptiness, and seeing all phenomena as emptiness is dharma-emptiness. Since the body only lasts a short time, how much can one attain or realize? That is what matters most; everything else is unimportant.

In the beginning of volume four, Purna Maitrayaniputra speaks for the assembly, acknowledging that these awakened people are still entangled in their own ingrained habitual tendencies and have not liberated themselves from afflictions and attachments.

Having realized the wondrous luminous true mind and understood that the body is a mere speck of dust amid vast space, Ananda joyfully joined his palms with utmost gratitude and praised the Tathagata.

The consciousnesses arise due to the sense faculties and objects. Without the six roots and six dusts, they are non-existent. They are mere manifestation of the tathagatha-garbha, and empty in nature.

The Heart Sutra states: “No eyes, ears, nose, tongue, body or mind; no sight, sound, smell, taste, touch, or anything. No realm of the eyes, up to and including the realm of mind-consciousness.”

This excerpt covers the non-existence of the realm of the eyes. It has no form, no bases, no location, and it is not an aggregate. It is empty, neither dependent-arising nor self-arising.

The empty space is truly vast, without any fixed form or shape, and it is indescribable.

It is difficult to know where wind comes from or where it will go. It is ever-changing and has no fixed form or location. Wind may appear to come from cosmic space, but it is not space. Wind and space are not related.

The water element exists even within space. Just like the wondrous luminous true mind—the tathagatha-garbha that contains everything, pervading all phenomena.

In a single thing, all the elements of earth, water, fire, wind, and space are present. Tantric spiritual cultivation utilizes the body’s earth, water, fire, and wind to eventually transform the body into rainbow light. It is crucial to first practice and attain the Treasure Vase Qi, as it is the foundation of all attainments.

The wondrous luminous true mind manifests as both the true emptiness and marvelous existence, where they coexist. All the myriad forms and appearances came from these manifestations.

Physical bodies in the world of form are coarse and temporary and undergo birth and death. But in the realm of dharma bodies, there is no birth or death.

The wondrous luminous true mind, another term for true suchness and buddhanature, can manifest and transform in myriad ways.

The Buddhist understanding of the world is divided into two viewpoints: worldly dharma and the ultimate truth of the transcendental beyond-worldly dharma.

The Surangama Sutra reveals the ultimate truth; therefore, all worldly phenomena are regarded as nonexistent and illusory.

When the eyes see, the ears hear, or the nose smells, corresponding consciousness arises. Yet all these processes have no clear boundaries nor any inherent nature; they are neither spontaneous nor born through causes and conditions.

The human body, the object it touches, and the consciousness that arises are interconnected. At the same time these three are not due to causes and conditions, or naturally self-arising, and even the feeling is only a temporary phenomenon.

Ultimately, all existence is temporary.

The tongue, the object of taste, and tongue-consciousness are interdependent and empty of self-nature. When separate, none of them exist on their own; only through mutual contact do they give rise to the experience of taste.

In this passage, the Buddha reiterates that the sense faculty of the nose, the sense object of smell, and the nose-consciousness are likewise false and illusory, devoid of any self-nature.

The ear consciousness, the faculty of hearing, and sounds are all illusory. They are interconnected and always changing. None of them have any fixed or self-nature.

Even our consciousness is illusory, without self-nature.

The mind gives rise to “good,” “bad,” and “indeterminate (unrecorded)” phenomena within consciousness. Yet all are illusory and ever-changing.

Both the human body and the sense of touch do not come from themselves, nor do they arise from anything; thus they are false and illusory.

In this excerpt, the Buddha explains that taste does not arise in the tongue, not from the taste objects, and not from emptiness. Thus, both taste and the faculty of the tongue are without inherent nature.

The Buddha uses sandalwood incense to illustrate the nose faculty. Fragrance does not arise from the incense, the nose, or space. Both scent and smelling are illusory, without self-nature, neither dependent-arising nor self-arising.

Ears and sound are both illusory and lack inherent existence. Sound does not move toward the ears, nor do the ears move toward sound. Yet they also arise from the wondrous luminous true mind due to a single deluded thought.

Sakyamuni Buddha explained to Ananda that the twelve sense bases—six sense faculties and six sense objects—also arise from the wondrous luminous true mind. A single thought of ignorance generates the twelve sense bases.

Thoughts arise due to the causes and conditions of the eyes, ears, nose, tongue, and body combined, and go through arising, abiding, changing, and ceasing. All these are momentary, illusory, and empty.

The Buddha explains that the sensory awareness of the body through touch or contact is also illusory; it is fleeting and it is not buddhanature or the wondrous luminous true mind. The main point of the Surangama Sutra is to explain that the buddhanature/wondrous luminous true mind is non-arising and non-ceasing; it is unspeakable.

Everything in life is coincidental. Things just happen—like a cloud, appearing and drifting into one’s heart, and then drifting away again. Everything that happens is impermanent, illusory, and without inherent nature. The only thing that remains permanent is the wondrous luminous true mind (buddhanature).

Your nose and sense of smell can change, but buddhanature—the wondrous luminous true mind—always remains the same. It is unchanging, neither born nor destroyed, and cannot be blocked or congested. Sakyamuni Buddha uses buddhanature as an example, contrasting it with the five senses to show that they are all deluded views.

In this discourse, the Buddha covers the second sense faculty—the ears. They too are illusory and are neither dependent-arising nor self-arising. Grandmaster Lu gave examples of how the hearing of the wondrous luminous true mind differs from the ordinary hearing.

In Volume Three, Sakyamuni Buddha explains that the six sense entries—eyes, ears, nose, tongue, body, and mind—are illusory and unreal. In this discourse, Grandmaster Lu first covered the eye faculty and gave clear examples contrasting seeing with the eye faculty versus the seeing nature of the wondrous luminous true mind.

Consciousness is also ever-changing and illusory. Consciousness discriminates, whereas non-discrimination is wisdom. All five skandhas are empty in nature. Yet, although they are illusory and unfixed, they are manifestations of the wondrous luminous true mind, due to an instant of deluded thought.

This excerpt discusses that perception is illusory. Where does fear come from? From our own perception. Fear, too, is illusory.

Whether one has eye problems or not, because of karma, all that is seen is deluded vision. We all possess buddhanature, yet it is obscured by our own karma and delusions. When karma is cleared and one remains unaffected by causes and conditions, the wondrous luminous true mind emerges.

Buddhadharma must be cultivated and personally experienced; merely listening to it will not manifest the wondrous luminous true mind. One must realize single-pointedness in samadhi.

Why does the Buddha teach us that everything arises due to causes and conditions, yet also says that the wondrous luminous true mind is unrelated to causes and conditions?

The wondrous luminous true mind is independent of any phenomena, yet it encompasses everything. It is neither self-arising nor dependent-arising, neither a cause nor an effect—its manifestation is sudden and impromptu.

Everything manifests from the wondrous luminous true mind. Though illusory, they are neither true nor false, neither real nor unreal. There is no duality.

Spiritual cultivation is a path that each person must take on their own. We cannot depend on the Buddha or anyone else to do it for us. No matter how much one has learned, if it is not put into practice, then it is of no use.

Ananda, foremost in hearing the Buddha’s teaching but lacking real practice, beseeched the Buddha to teach the methods to enter true samadhi and be liberated from defilements.