Hui Neng's comments

“Subhuti is saying that the Dharma needs a teacher to explain but does not, itself, contain anything that one learns. The Dharma of the Tathagata is like the sunlight. It shines everywhere but cannot be grasped.”

Hui-neng says, “The Buddha proclaims the paramita of wisdom to enable his disciples to eliminate the births and deaths of the deluded mind. When the mind follows what the mouth proclaims, we reach the other shore.”

Hui-neng says, “Nothing is valued more in the world than individual life. Over the course of countless kalpas, bodhisattvas give their lives to other beings for the sake of the Dharma. And although their merit is great, it doesn’t compare to the merit from holding onto a single gatha of this sutra. If one offers up one’s life over the course of many kalpas but doesn’t understand the meaning of emptiness and doesn’t drive falsehood from one’s mind, one is basically an ordinary being. But once a person keeps this sutra in mind, the concepts of self and being suddenly disappear, illusions vanish, and all at once one becomes a buddha.”

Hui-neng says, “If someone can believe and understand this profound Prajnaparamita Sutra, such a person has no perception of a self, a being, a life, or a rebirth. To be free of these four perceptions is called a perception of the truth. This is the buddha mind. Thus, it is said that those who are free of all perceptions are called buddhas.”

Hui-neng says, “Shravakas have long been attached to the perception of dharmas and cling to explanations about what is created. They don’t understand that all dharmas are basically empty and that all words are temporary expedients. Suddenly, they hear this profound sutra teaching that all forms do not exist and that buddhahood is instantaneous. Naturally, they are alarmed and frightened. Only those bodhisattvas with deep roots can hear this truth and gladly accept it without becoming distressed. Such people are remarkable indeed.”

Hui-neng says, “All the merit from worshipping as many buddhas as there are grains of sand in the Ganges, from offering enough jewels to fill the billion worlds of the universe, and from renouncing as many bodies as there are specks of dust does not equal that from upholding this sutra. In the space of one thought, one realizes the truth of birthlessness, puts an end to expectations, gets free of the upsidedown views of other beings, reaches the other shore of the paramitas, leaves forever the Three Evil Paths, and realizes complete and final nirvana.”

Hui-neng says, “If there is no self at all, how can there be others? But in order to liberate people, we establish a provisional self. Thus follows a chapter on ultimate selflessness.”

Hui-neng says, “They eliminate thoughts of subject and object: they eliminate the thought that there are other beings and also eliminate the thought that a self exists.”

Hui-neng says, “The Buddha says when a bodhisattva vows to liberate all beings, after he has liberated them, and they have become buddhas, he should not think he has liberated a single being. And why not? Because he has gotten rid of thoughts about subject and object. He has gotten rid of thoughts about beings, and he has gotten rid of the belief in a self. Beings, the self, and other such dharmas are the roots of passion.”

Hui-neng says, “The Buddha is asking Subhuti, ‘When I was with my teacher, did I not eliminate the four perceptions (self, being, life, and soul) and obtain the prophecy of buddhahood?’ Since Subhuti deeply understands the principle of no perception, he answers, ‘No.’ Thus the Buddha says, ‘So it is.’ To say ‘it is’ is an expression of approval.”