133. “All Bhadras and Aryas differ on account of the Eternal Asamskrta Dharma.”
134. He who sees me by outward appearance and seeks me in sound, treads the heterodox path (And) cannot perceive the Tathagata. They should develop a mind which does not abide in anything. If minds abide somewhere, it will be in falsehood. You heart should not harbor any of these. Your heart should be void of ego, other people, age, a dharma, and a no-dharma. Emptiness is form and form is emptiness.
135. The merit and virtue of formless alms-giving outweigh those of seven-treasure alms-giving that are as countless as the sand grains of the Ganges. The retribution for formless alms-giving is inconceivable. One should give without a mind abiding in form, or he should give without a mind abiding in sound, or in smell, or in taste, or in touch or in things. A Bodhisattva should give alms without a mind abiding in false notions of form (laksana). Everything with form is unreal. All that is void of different forms is called Buddha. A bodhisattva should not be avid for merit and virtue.
136. If some says that Buddha Sakyamuni is preaching dharma, then he is slandering Buddha and does not understand the essence of Buddha’s teaching and the gist of the way of Buddha. All dharma is the way of Buddha. The real way of Buddha is free from an ego, a personality, a being, a life, and a dharma. All phenomena are like a dream, an illusion, a bubble and a shadow, like dew and lightning. Thus should you meditate upon them.
137. The way to the “Supreme Authentic Wisdom” is: cultivate spiritual perception, act in accordance with nature and model after nature. To get the real experience and savoring of “Supreme Authentic Wisdom”, you have firstly to have spiritual perception rather than rely on wisdom; you have to act in accordance with nature rather than rely on the knowledge and ideas that have been accumulated; and modeling after nature but look for a shortcut. Lao Tzu has long ago warned people in Tao Te Ching, “the Main path is easy to walk on, Yet people love the small by-paths.” If we do not act like children who behave as accords their character, do not unfold the screenplay of life following the natural laws, but are bent on finding the way to “Supreme Authentic Wisdom”, then we are giving up the main road for by-paths. If we want to acquire “Supreme Authentic Wisdom”, we should first build our garden of soul. A long journey begins with a small step, and rivers come from the confluences of numerous streams. If we do not build our garden of soul, we cannot achieve any beautiful wishes, and cannot realize any beautiful ideals. If we don’t build our garden of soul, we can never acquire “Supreme Authentic Wisdom”.
138. The Diamond Sutra is the Himalayas of wisdom.
139. Emptiness is not different from form and form is the same as emptiness. What is visional is real and what is real is illusive.
140. All phenomena are like a dream, an illusion, a bubble and a shadow, like dew and lightning. Thus should you meditate upon them. All dharma of inaction cannot be expressed. It comes like lightning and vanished like illusion. There is no nonentity and no entity, no sound and no breath, no border and no edge, no move and no target. It is invisible, intangible, and tremendously powerful. It can not be stolen, cannot be hidden. It is forever changing. Everything is it, and yet it is not everything. Conform to it, we will enjoy smooth faring and peace for tens of thousands of years; go against it, we may encounter full of frustrations and incur disaster to the future.
141. Buddha Sakyamuni is not the ancestor of Buddha.
142. The Tathagatas' words are true and correspond to reality. They are ultimate words, neither deceitful nor heterodox. The Dharma the Tathagata has obtained is neither real nor unreal. The Tathagata possesses human eyes, deva eyes, wisdom eyes, Dharma eyes, Budda eyes. Tathagata is so named because Buddha is as he is, coming from nowhere and going nowhere.
143. All different dharma are not separate from their inherent nature. An enlightened heart is perceptive of nature, and perception of nature can leading to the attainment of Buddhahood.
144. Once you have perceived your own nature, you can attain Buddhahood through insight or sudden enlightenment. However, to perceive your own nature, you need to go through daily accumulation. Without endless meditation, without the accumulated cultivation for generations, it would be difficult to associate yourself with Buddhism and understand the recondite way of Buddha.
145. The qualitative change of everything comes about as a result of the accumulation of quantitative changes. Only if the accumulation of quantitative changes have reached the critical point, will it be possible for you to attain Buddhahood via sudden enlightenment. The qualitative change is the result of quantitative changes. Self-cultivation and self-refining has no shortcut to insight and sudden enlightenment. You can reach the ideal destination only through quantitative accumulation in a down-to-earth manner. You can complete the process from the quantitative change to the qualitative change only by getting across the critical point.
146. The real “instant enlightenment” means a state of consciousness, which is characterized by the sudden enlightenment and reached after the quantitative changes have arrived at the limit and get across the critical point and have thus caused the sudden qualitative change.
147. People who have attained Buddhahood possess three major symbols: 1. The meeting of Tathagata; 2. The achievement of the inaction and non-form; 3. No abode for the mind. Namely, anyone who has met the three conditions will become and will be a Buddha.
148. Tathagata is the natural character. Diamond Sutra says, “If all forms are seen as unreal, the Tathagata will be perceived”. Tathagata does not have any specific form, and anything that possesses a concrete form is not Tathagata. Therefore, man is not Tathagata, and only the natural character of man is Tathagata. Only after you have recognized your natural character, can you see Tathagata. The moment you see Tathagata, you will become a Buddha, and you will be a Buddha, because you have regained your innocence and you have understood “all forms are seen as unreal.”
149. When you realize that your flesh is not yourself and only Tathagata of natural character is yourself, then you can get into the mustard seed. Tathagata of natural character can be so expansive that it has no border and limit, and still it can be so small that it can be incredibly traceless. Mustard seed can be an astronomical universe, and the incredibly traceless you can easily enter the mustard seed and travel around in its world.
150. With action, you will certainly tread awry; with action, fault is likely to occur in the perfect structure of Tathagata of natural character. The more actions you do, the further away you will be from the true nature. The more actions you have, the more difficult it will be for you to return to innocence. In one word, with action it will be difficult to attain Buddhahood. The stronger the desire, the greater the action. Laities are people with action, so what laities seek after is only fantasy and illusion. The greater the action, the lower the level of LIFE; and the smaller the action, the higher the level of LIFE; and herein lies the difference between man on the one hand and saints, sages, celestial beings and Buddha on the other.
151. With inaction, you can achieve everything. And only after you have reached the realm of inaction, can you do what you want to do.
152. You can obtain eternal enjoyment of LIFE by giving alms without your mind abiding in false notions. Giving away a thousand strings of coins to someone is not as good as giving him a scripture, and giving him a scripture is not as good as enlightening him on profound truth. The supreme great awakening and great wisdom is formless. The formless alms giving can foster supreme great awakening and great wisdom. Therefore the greatest alms giving is the formless alms giving.