The Buddha then states in the original text, “In the attainment of unsurpassed, complete equal and complete awareness, there is neither real nor illusion.” Why does the Buddha say this? Because the attainment of unsurpassed, complete equal and complete awareness has detached from all forms — there is no self, no person, no sentient beings, no lifespan; thus, it is said not real. After detaching from all forms, both the seeking and attaining minds cease. Only then does one realize that all phenomena are inherently complete, that wisdom is already present, that merits are inherent, and that every word, silence, action, or movement is endowed with boundless, subtle, and wondrous function. This is why it is said not illusion.
Therefore, the Buddha teaches, “All phenomena are the Buddha’s Dharma. Subhūti, what is meant by all phenomena is that they are non-phenomena, which is why they are merely called all phenomena.”
Upon reading this of ” All phenomena are the Buddhadharma” talked by buddha, I am reminded of some practitioners I have encountered over the years, whose understanding of the Buddha’s teachings of emptiness is not fully, only memorizes this sentence out of context, then was deeply mislead by it. I recall one practitioner who, despite living a life of indulgence in meat, alcohol, and sensual pleasures, paid no attention to his appearance, was amorous and dissolute in life, lived unrestrainedly, did not care about trivial details, didn’t practice meditation, and didn’t study the Buddhist teachings and methods. When I asked him if such a life could lead to Buddhahood, he cited the phrase from the Diamond Sutra: “All phenomena are the Buddhadharma.”
Indeed, all phenomena are the Buddhadharma, and in the realm of the Tathāgata, all is pure and untainted. However, if one has not truly realized that all phenomena are illusory, is still driven by conditions, still deluded by forms, still cared about the sensations and experiences of body and mind with every thought, and still entangled in worldly all kinds of desires, still has a strong mentality of seeking and attaining, there is still fear, longing, and concerns about gains and losses, has not yet cultivated and equal-minded attitude — then all phenomena of this wold will only lead further into samsara, not toward liberation.
The Buddha’s teachings are to guide human beings out of the cycle of birth and death. Without a true realization of the nature of emptiness in the Buddha’s teachings, one cannot truly relinquish the ego. In such a case, no single phenomena will serve as Buddhaharma; rather, all phenomena will become causes of karmic actions, perpetuating samsara.
In the history of Buddhism, the Second Patriarch of Chan, Hui Ke, in his later years, is said to have wandered into brothels, however, he has already attained the realization of emptiness and being able to perceive emptiness in all phenomena. Similarly, the Living Buddha Ji Gong, who was known for carrying dog meat, once remarked, “Wine and meat pass through the gut, but the Buddha remains in the heart.” Yet, he also stated, “Those who follow me, and those who slander me, will all fall into hell.” This is because those who have not realized emptiness are not truly qualified to follow his path.
Likewise, the controversial practice of dual cultivation between men and women hardly anyone get benefit from this method approach, because the practitioners from both sides fail to realize the principle of emptiness. They approach the practice with minds rooted in form and attachment to sexual desire, thereby being unable to perceive emptiness by this method.
Thus, when reflecting on the phrase from the Diamond Sutra, “All phenomena are Buddhadharma”, one must also keep in mind the following complementary phrase: “What is called all phenomena is not real all phenomena; it is merely called all phenomena.” You should thoroughly realize that all phenomena are empty and lack inherent existence. Only by abiding in this perception can one truly perceive the Tathāgata in all phenomena. It is only then that one can be truly qualified to say, “All phenomena are Buddhadharma”.
The Buddha then uses the metaphor of a person’s large body. The first time the Buddha mentioned a “large body” was in the tenth Segment, when He asked Subhūti, “For example, if a person’s body were like Mount Sumeru, do you think this body would be considered large?” Subhūti replied, “It would be very large, World-Honoured One, because the Buddha says the large body, it is not truely the large body, but it is merely called a large body.” In this Segment, the Buddha aims to deconstruct the disciples’ attachment to the concept of a “body of merit”. When the Buddha refers to the “large body” again, the text notes: “Subhūti, for example, if a person’s body were large.” Subhūti responds promptly: “World-Honoured One, when the Buddha says that a person’s body large, it is not actually a true large body, it is merely called a large body.”
The “great body” mentioned by the Buddha, which may resemble Mount Sumeru in magnitude, refers to the majestic form of the great bodhisattva’s merits and adornments during their practice. In the Dharma realm, such a body can be as grand as Mount Sumeru (the highest and most central mountain in the universe according to Buddhist cosmology). However, despite its vastness and the merit it embodies, this body does not possess an inherent self, and thus it is not truly a “great body”. It is merely a designation, a name.
In this context, when the Buddha discusses the “great body”, he emphasises to the disciples that even such a grand form of merit, akin to Mount Sumeru, is of no self, of no essence, and is merely a conceptual designation. This is consistent with the earlier teaching that all phenomena Buddhadharma, devoid of inherent existence and self. The Buddha uses the example of the “meritorious body” to further expound this point, as some disciples, due to their reverence for such forms estabilished by merits, might become attached to them.
The Buddha continues, “Therefore, it is the same for a bodhisattva. If a bodhisattva believes there is a ‘self’ capable of saving innumerable sentient beings, they cannot be called a true bodhisattva. Why is that? In reality, there is no person, mind, or realm that can be called a bodhisattva. Therefore, the Buddha said that in all dharmas, there is no self, no person, no sentient being, and no lifespan.” Upon hearing this, when we make a vow and embark on the path of a bodhisattva, we must recognize that there is no an entity within that can be identified as a “bodhisattva”. The body, mind, and actions are all empty. This is the state of a great bodhisattva; it is the realm of the Tathāgata.
The Buddha then continues, stating, “Therefore, the Buddha says, that all dharmas, have no self, no person, no sentient being, and no lifespan.” This statement reiterates the earlier teaching that “all phenomena are Buddhadharma”. It can also be understood within the context of the preceding teachings as follows: “All dharmas have no self, no person, no sentient being, and no lifespan; therefore, all phenomena are Buddhadharma.”
The Buddha proceeds, “If a bodhisattva thinks, ‘I will adorn the Buddha’s land,’ they cannot be called a true bodhisattva. Why is this? The Tathāgata says, ‘To adorn the Buddha’s land is not truly adorning; it is merely called adorning.’” This passage also appears in Segment 10 of the Diamond Sutra. The original text reads: “Subhūti, what do you think? Does a bodhisattva adorn the Buddha’s land?” “No, World-Honoured One. Why? Because to adorn the Buddha’s land is not truly adorning; it is merely called adorning.”
When comparing these two passages, one will find that the key points of the Buddha’s teaching on detachment is different. In Segment 10, the Buddha is addressing the attachment to the act of “adorning the Buddha’s land” as it arises in the minds of sentient beings. However, in Segment 17, the Buddha is breaking the concept of “self” in the Bodhisattva’s mind. In the true understanding of the Bodhisattva, there is no “self” involved in the act of adorning the Buddha’s land.
When a Bodhisattva practices the path of Bodhisattva, they are continually benefiting others in every single thought. As there is no “self,” no “person”, and no “sentient beings”, the act of benefiting others, in essence, benefits oneself. Then, all merits are dedicated to oneself actually, which, adorns one’s self-nature as the Buddha’s land. This makes the practitioner increasingly free from attachment to “self” and more attuned to the universal Dharma realm, this is also adorning the Buddha’s land.
Since all phenomena are ultimately with no self, the act of adorning the Buddha’s land is, in truth, merely a provisional label. If a Bodhisattva can not dwell calmly on this kind of perception to benefit others, they are merely performing worldly good deeds and cannot genuinely be considered a practitioner of the Bodhisattva path.
Therefore, at the conclusion of this Segment, the Buddha asserts, “If a Bodhisattva can truly understand the teaching of no-self and no-Dharma, only then can they truly be called a Bodhisattva.”
From the moment of birth, an individual’s cognition establishes two realms: one is the self, and the other consists of the myriad phenomena that arise in relation to the self. These include other beings, countless sentient beings in various realms, and the natural world— plants, stones etc, which are insentient beings of awareness. Throughout life, what one clings to, differentiates, chooses, and cares about in terms of gains and losses are nothing more than these things.
The Buddha’s wisdom teaches us that — each person, event, or object — arises from the convergence of various causes and conditions. There is no unchanging, inherent real self within; everything is merely a nominal designation. There is no need to cling to the arising and ceasing, gains and losses of these things, for they are all illusory transformations. This is the essence of the “teaching of no-self and no-dharma”, which in Buddhism is often divided into the “no-self of the person” and the “no-self of phenomena”.
For instance, an Arhat, in his pursuit of escaping suffering and attaining happiness, only achieve the realization of the non-existence of the self. They abide in the state of extinction nirvana and take pleasure in this state of extinction. They avoid the cycle of reincarnation and have not attained the realization that all dharmas are fundamentally empty. In their attempt to escape suffering and achieve happiness, they have not realized that suffering itself is empty; They aim to detach from emotions and desires, but have not realized that emotions and desire are also empty. That is to say, they have not achieved the realization of the non-existence of the dharma. So they have not being liberated from the cycle of reincarnation, and the cultivation and realization are not complete and ultimate.
A great Bodhisattva, through the right perception of “no-self”, perceives and realizes the lack of inherent existence within the three realms and the six paths. Then, samsara itself appears as nothing more than an illusion. The Bodhisattva can enter and exit the six realms of birth and death lifetime after lifetime, helping sentient beings still caught in the ocean of suffering, guiding them toward liberation. This is what is meant by ” all play is but ultimately empty”.
The Buddha asserts that only those who have truly understood the principle of “no-self” can be considered true Bodhisattvas.