..续本文上一页g from the perspective of quark is the same: the quark that forms the bottle is itself the bottle. It is not quark that is separated from the bottle.

　　As such, from the analysis of quantum mechanics we can reach the same conclusion: form does not differ from quark, quark does not differ from form, form itself is quark, quark itself is form. This reasoning is very worthy of borrowing, I now recommend it to you, when you later try to understand the four verses from the Heart Sutra, you can try it for yourself.

　　Perhaps some will ask: “If the bottle is quark, and is even empty, then how do I use it to drink water

　　” Actually there are two dimensions here that cannot be mixed: in the true dimension, when we examine in detail, the bottle is quark and other miniscule particles, and even empty. Apart from these, the bottle indeed does not exist and of course one cannot talk of drinking water. Yet in the manifest dimension, when not examined in detail, the bottle is just bottle, it is not quark, not empty, and we can use it to drink water.

　　But some take it too far and think that “emptiness” refers to not existing, so they declare “there are no causes and effects, do not be attached to these.” Actually, if you are truly not attached, then you can survive without eating or going to the toilet, because these are all empty. But can you do this

　　Therefore, these people merely pay lip service to “emptiness”, and they confuse the ultimate with the conventional. After all in conventional manifestations, wholesome deeds have wholesome karmic consequences, unwholesome deeds have unwholesome karmic consequences. These laws cannot be denied and cannot be overcome by anyone. Yet there are many today who not only do not understand these basic ideas of Buddhism themselves, they also explain things out of context. In this way, as they are misunderstanding the meaning of sutras, they are also causing others to misunderstand Buddhism.

　　Just then we talked about form and emptiness being inpisibly one, this state of inpisibly one is the treasure within us: the original nature of the mind is empty, but this type of emptiness is not emptiness only, there is also the luminosity that exists at the same time with it. Otherwise, if there is emptiness only, then the thoughts of our mind would lose a foundation, and in future there cannot be the manifestation of a form-body and dharma-body. Therefore, manifestation and emptiness are inpisibly one – “form itself is emptiness, emptiness itself is form” is the original face of the mind.

　　Although these ideas are relatively deep, we can likewise observe and comprehend, and validate them through practice. During observations, we can recognize the nature of the mind by reasoning in the Sutrayana tradition. This is not difficult. But during cultivation, one needs the order of the preliminary practices.

　　In Buddhism, many practices need a basis. Otherwise, no matter how sublime the Dharma is, there can be a degree of danger during the practice. Therefore, it is best for someone studying Buddhism to first complete all the preliminary practices in order, then rely on methods such as the Tantric tradition”s “direct pointing out” or Chan tradition”s “independence of words” to directly realize the nature of the mind.

　　Please note that in this process, it is best if a teacher guides you. Sometimes under the appropriate causes and conditions, the teacher”s one indication, for example asking you to look at the sun, at the flower, or a casual sentence can allow someone with sharp faculties to instantly awaken. Once enlightened, when you look with wisdom upon boundless beings, you see that because they do not realize this, they drift in Samsara without any freedom and endure sufferings day and night. Compassion then naturally arises…

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