remaining unattached throughout the practice of these five perfections, the Buddha practices the perfection of wisdom.

“Have you finished your gruel?” The monk said, “Yes, I have.” Chao-chou said, “Then go wash your bowl.”

Yen Ping says, “When a dharma can be found, it is called dharma-bondage. Only when no dharma can be found is it called liberation.”

Hsuan-tsung(r. 712-756). T’ang-dynasty emperor and supporter of both Buddhism and Taoism during one of the golden ages of Chinese culture. Huai-shen(1077-1132), aka Tz’u-shou. Zen monk of the Yunmen sect. His commentary is quoted by Hung-lien. Huang-po(d. 850), aka Hsi-yun. Dharma heir of Pai-chang. His Zen talks were recorded by prime minister Pei

The Tathagata says that all beings have the buddha nature. This is the view of a true self. And he says that all beings possess wisdom uncontaminated by passion and a nature that is already complete. This is the view of a soul. He says that all beings are themselves already free of affliction. This is the view of a being. And he says that the

The Buddha teaches us to practice charity, to rid ourselves of all attachments within, and to benefit all beings without. By not dwelling on anything, bodhisattvas do not see the self that gives, nor do they see the other that receives, nor do they see anything given. For all three are essentially empty. By concentrating without concentrating on

A number of commentators compare the dharma taught by the Buddha to a mirror, which reflects without any intention to do so and without any attachment to what is reflected.

Chao-ming titles this: “The Wonderful Practice of No Attachment.”

The venerable Subhuti thereupon answered, “Bhagavan, as I understand the meaning of what the Buddha says, the Tathagata did not realize any such dharma as ‘unexcelled, perfect enlightenment.’ Nor does the Tathagata teach such a dharma. And why? Because this dharma realized and taught by the Tathagata is incomprehensible and inexpressible and