..續本文上一頁emptiness is itself form” in the Heart Sutra, I have heard two different kinds of explanation. One sees “is itself” as a copula, meaning that form is itself emptiness, emptiness is itself form. The other separates “is” and “itself”. “Is” is a verb, meaning cannot be apart from, follows. “Itself” is seen as a pronoun, meaning form cannot be separate from emptiness, emptiness cannot be separate from form. How do you see this line

　　Answer: In Tibetan, these two words mean “is itself”. Why does it say form is itself emptiness, emptiness is itself form

　　 Because if we truly observe the nature of rupa-dharma, we find that apart from emptiness there is no other; and the subtle application of emptiness also reveals all rupa-dharma.

　　The nature of any rupa-dharma we see now is like the moon in the water and there is no substance to speak of. The moon in the water manifests in the present moment as emptiness, and in that emptiness it can be revealed again. To it, being and non-being are just a distinction in nouns. Once the highest states of realization have been attained in practice, manifestation is emptiness, emptiness is manifestation, and the two are inpisibly one. It is not that they were separated before, and when we recognize them, they become merged; but that they were originally such. Yet we have been obscured by delusion, so we do not know the original face of all phenomena.

　　Observing our own mind is also like this: when the mind is manifesting, its nature is emptiness. Because its nature is emptiness, then various thoughts can be produced; otherwise it is impossible for them to be produced. This touches on deeper teachings such as the Middle Way, or Prajnaparamita, the most profound meaning of which can only be fully known through practice and realization.

　　(6) Question: Generally people come into contact with religion through two paths: one is faith first, then understanding; the other is understanding first, then faith. For me personally, I encountered some Buddhist classics as a child, such as Journey to the West, and also through Henan”s Shaolin Temple on Mount Song that I came to know about Buddhism, and developed interest in it. How do you see these two paths

　　Answer: Both of these paths are right. Some sutras and sastras have also said that, to enter the path of practice, some start from knowledge and wisdom, and some start from having the confidence.

　　Those who start by having confidence may initially have a touch of superstition; but as they slowly deepen into the Buddhist teachings, they will discover their lacking and then find the right direction. The other type is to initially find out about Buddhism through various avenues, then enter the path of practice. Both of these are fine.

　　Of course, if your confidence or wisdom is not quite in place, it is also possible for confused attachments to appear.

　　Question: As someone from Henan, Mount Song Shaolin Temple is to Henan, even to China, a cultural symbol. A few years ago, Abbot Shi Yongxin of Shaolin Temple pushed the temple towards commercialism, which triggered debate from all walks of life. What are your views on this

　　Answer: Whether online or in the media, there have always been many comments about the situation at Shaolin Temple. Many people in the past came to know Buddhism through Shaolin Temple, and Journey to the West. Although these paths are fine, but to perceive Buddhism as a kind of legend, or full of fighting and killing, would bring about particularly unwholesome influences.

　　In particular, the film plots related to Buddhism were mostly made up by people who do not know much about Buddhism. I have met many famous screenwriters and directors, and I said to them: on the one hand, there is some merit to you making a film related to Buddhism; but on the…

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