Passing Through Five Barriers and Enlightening Six Generals to Gain Bodhi【serials 4】

Master Yin Guang



【连载之一】【Serial 1】


Opening Statement


Whether There's Afterlife?

【连载之二】【Serial 2】



▍第一关 四大假合

The First Barrier: The False Compound of Four Great Elements

▍第二关 非同非异

The Second Barrier: Neither Identical nor Different

▍第三关 随心应量

The Third Barrier: Quantity and Quality in accord with

the Mind's Capacity

【连载之三】【Serial 3】

▍第四关 心现识变

The Forth Barrier: Manifestation of the Mind,

Transformation of the Consciousness

【连载之四】【Serial 4】

▍第五关 一心三藏

The Fifth Barrier: Three Treasuries of One Mind

【连载之五】【Serial 5】

▍第六关 无情亦情

The Sixth Barrier: The Non Sentient Being Is the

Sentient Being


The Essence of the Perfect Teaching

【连载之六】【Serial 6】


Sudden Enlightenment of Bodhi



·第五关 一心三藏

·The Fifth Barrier: Three Treasuries of One Mind


Well, now let's talk about the enlightenment in the Perfect Teaching. As we mentioned at the very beginning, the true purpose of each Buddha's manifestation is to reveal to us the truth of the universe and life: How many Buddhas, human beings, ghosts, heavens, oxen, mice, mud, trees, grass, wind, rain drops...are there in this world exactly? Aren't we supposed to "pass through five barriers"? This is the barrier of final climax, which is extremely important." Three Treasuries of One Mind" is back to the source, which reveals "the true meaning of Tathagata".


On the basis of previous expounding, we have understood that everyone's "true mind" is the "Thus" of "Thus Come", which has no appearance of it. Therefore, can we here separate "Thus of Jack" from "Thus of Tom"? Or "Thus of an ox" from "Thus of a dog" or "Thus of a horse...can we do that? We should understand: All Buddhas is one Thus (emptiness), all things are just one thought. Of all the past, present and future, all directions, up and down, there is only "One Buddha", only "One person", and it's only "One thought" after all!

许多人对这个问题不容易接受——我就是我,你就是你,他就是他,凭什么说「所有的人都是一个人一个念」?我提醒一句:「佛法大海,唯信能入,唯智能解」。我们因为妄见、邪见而轮回了无量劫,吃了无数的苦头,今天面对正法,要从苦海中解脱出来,必定会与你过去的知见产生一个根本的颠覆。如果佛法还是你过去听到的那样,或者就是过去你理解的那样,那这个正法的价值是什么?首先,如果对正法产生怀疑,这就是一种障碍,真理是不能用凡情来测度的。如果可以随便猜测,那就不需要释迦牟尼来讲了,是不是?要用智慧来观照。这个智慧不是世智辩聪,更不是强词夺理。把自己所有的负 面想法全部放空,你会有一个全新的世界。

It's not easy for many people to accept the facts, and they assert that I am me, you are you, he is him. How can you say "everybody is only one person and one thought"? Let me remind you: Dharma is as profound as an ocean, which will be inaccessible unless you believe in it, and an unsolvable mystery unless you try to decode with your wisdom. We've fallen into the cycle of birth and death for immeasurable kalpas and suffered countless bitterness because of our own false perception and thoughts. Facing the true dharma today, a liberation from the sea of bitterness means a thorough subversion against all of your past knowledge. If the dharma is still what you heard or understood before, what's the value of the true dharma? First, if you have doubts about the Proper Dharma, this will be an obstacle since the truth cannot be measured and judged by ordinary thinking. If it is a random guesswork, why do we need Shakyamuni Buddha to reveal it? We need to illumine with the light of wisdom. This "wisdom" is not the worldly smartness, not to mention those distorted arguments. Empty all your negative thoughts, you'll enter into a fresh new world.


There was a Buddhist disciple who requested for dharma quite often, but the master never responded to him. He thought his master must hide some wonderful dharma from him. Finally his master was dying, he decided to throwcaution to the wind and said: "Today, are you going to tell me something or not? I'll kill you if not! I cannot count on you anyway." Thus his master thought for a while and said: "I do have dharma to tell! But do you have any room for it?" With this one line only, the disciple was enlightened. He knelt down and prostrated before his master to confess: "Master! I got it!" What did he get? He was too arrogant and full of himself in the past. For people like him will block the left when you go left, and the right when you go right, which is defined as worldly smartness. Buddhadharma permits no petty trick. Everyoneisequalbeforethe truth, in front of which we should all keep a humble heart so that we can enter the gate of wisdom.


Now let's return to the subject. For example, we all dream, right? In dreams you see your mom and dad, your spouse, your son and daughter, grandparents, classmates and workmates, oxen and horses, pigs and goats, nice guy and bad guy, robbers and bandits, bananas and apples, computers and bikes, wind and rain, cattle shit and dog dung, there can be anything in your dream, right? Okay, think about it, does your dream relate to other people or things in reality? Somebody thought it does by claiming: My dad won't be in my dream if I don't have one. So I asked him:"Have you ever dreamed of things that you had never known or seen?" He said yes. That's it!


Since there's no relevance, each person in the dream has his own thoughts, words and movements, don't they? It feels so real in the dream: There are different scenarios like arguing, getting mad, fighting or being close to someone. In fact the dreamworld is the manifestation of the dreamer's one thought. Since it's the manifestation of your mind, isn't your father in your dream your mother in your dream? Isn't your mother in your dream a teacup in your dream? Isn't a teacup in your dream an apple in your dream? Isn't an apple in your dream a pile of dog dung in your dream? Is there anything that is not you? Is there anything that is not the other?


Okay, every scenario in the dream is the "come" of "Thus come", the "existence" of "emptiness existence", "the non-formless reality", or "the Tathagata's Treasury of Non-emptiness", get it? Then, when you dream, can you see, hear, realize or think of the dreamer (the thought) snoring and dreaming? No, you cannot. Though you cannot, isn't he there? That's the "Thus" of "Thus Come", the "emptiness" of "emptiness existence", "the formless reality", or "the Tathagata's Treasury of Emptiness". So, the one thought of the dream is the dreamland in the moment, right? Therefore, "Thus" is "come", "emptiness" is "existence", "the Tathagata's Treasury of Emptiness" is "the Tathagata's Treasury of Non-emptiness" in the moment. Because "emptiness" is "existence" in the moment, so it is "non-emptiness" when it is "emptiness", which is called "emptiness non-emptiness", namely, "the Tathagata's Treasury of Emptiness Non-emptiness". The dreamland is the one thought in the moment, is there anyone that is not the other? Because "existence" is "emptiness" in the moment, so it is "emptiness" when it is "non-emptiness", which is called "non-emptiness emptiness", that is "the Tathagata's Treasury of Non-emptiness Emptiness." To make it smooth to read, it is also named "the Tathagata's Treasury of Emptiness Non-emptiness". Hence "the Tathagata's Treasury of Emptiness", "the Tathagata's Treasury of Non-emptiness","the Tathagata's Treasury of Emptiness Non-emptiness", are one thought in the moment, right? Each of us have that one thought, can it be split to this thought of mine, that thought of yours, can it? So all over empty space and dharma realms, celestial beings, humans, ghosts and animals are one thought, it is called the "alaya consciousness" in Buddhadharma, or the "eighth consciousness". There are infinite seventh consciousnesses, while the eighth consciousness is one, and the countless seventh consciousnesses are one eighth consciousness; infinite things are one thought, which is one alaya consciousness. This is the illusion in the dream. Is there any exception from sentient beings to non-sentient beings?


It sounds confusing, isn't it? In fact it is very simple. You haven't heard of this concept in the past so you will feel a bit unfamiliar in the first contact. Please overcome your fear of difficulties, and be confident that you will definitely be able to master the truth. No matter you admit it or not, everyone is the manifestation of the truth. The purpose of Buddhadharma teaching is to awake us from the dream.



(It's easier to understand the example below by watching the video.)

Let's again use this glove (air-filled medical rubber glove) as another metaphor. The past, present, future and ten Dharma Realms are this glove, which is called the Tathagata's Treasury is the whole (the whole glove), all things are different inpiduals (five fingers). Five fingers represent countless fingers that stand for infinite realms like celestial beings, humans, ghosts and animals, Shakyamuni, Amitabha, Avalokitesvara, the Bull Demon King, the White Bone Demon, trees and woods, flowers and grass, wind and cloud, rain and fog, gold and silver, cattle shit and dog dung, aren't they all here? The infinite realms are "the Tathagata's Treasury of Non-emptiness", they are all visible and tangible.


So is "the Tathagata's Treasury of Emptiness" the hollow part here? (the empty part of the glove) This is a metaphor of formless void. Does the air have any shape? Moreover, it is boundless, right? And it is formless. (Notice:The balloon glove is just a tool of metaphor, since we haven't found any better way to explain it so far. The glove has five fingers which represent infinite fingers. The glove has its shape, but the true mind demonstrated by the hollow center is boundless.)However, if there's no intangible and invisible center (the empty part of the glove), are there any air-filled fingers? The countless fingers are "the Tathagata's Treasury of Non-emptiness". Have you got these two kinds of the Tathagata's Treasury now?


For example, Shakyamuni is here (such as the forefinger), which is "the Tathagata's Treasury of Non-emptiness", isn't it "the Tathagata's Treasury of Emptiness" in the moment? Existence is Emptiness. Shakyamuni is here, Zhu Bajie is here (the ring finger), isn't Zhu Bajie the whole palm? So Shakyamuni at the meantime is Zhu Bajie and Zhu Bajie Shakyamuni, right? So no one is not the others here, every finger is "the Tathagata's Treasury of Emptiness" in the moment, any finger is any one of the others in the light of equivalent substitution. This is called "The Tathagata's Treasury is the whole, and all things are different parts, they are both the whole and the part to each other, namely, the Tathagata's Treasury is the whole of everything, and vice versa. Meanwhile, the Tathagata's Treasury is the part of everything, and vice versa". Isn't the "one" of forefinger here the "three" of the little finger here? Isn't the "two" of the middle finger here the "eighty thousand" of the ring finger here? Just lame arguments of mine. The "one plus one equals two" of the thumb here is right, and the "one plus one equals eight" of the index finger here is wrong. Isn't the wrong one still me?


Speaking of Proper Dharma, there's no right or wrong, good or evil, sweet or bitter, high or low, rich or poor, and there is nothing that is not me. Buddha's innumerable teachings of goodness that tell us to do good deeds and eliminate evil deeds, are all expedience. Who is the evil? If you leave off the evil, are there still goodness? One is true, all is true, one is false, all is false. If you say this White Bone Demon is false, so will Shakyamuni. If you say Amitabha is true, so will the Bull Demon King, understand? Because everything is one nature, no one is not the other, this is "Three Treasuries of One Mind".


In that case, why are Buddhas and Bodhisattvas at ease while Zhu Bajie, the White Bone Demon, the little mouse fell into the cycle of birth and death? Why? Is it because Buddha said to the mouse: "Why not feed you to the cat, there is no chance for you to become a Buddha!" Is the Buddha the one who stopped a mouse from attaining Buddhahood? Or is it the cat who stopped the mouse by claiming: "You can only be my food, you cannot be a Buddha."? There is no such saying! We decide our own destiny!


The reason why Shakyamuni is at ease and attained liberation is that he looks within (the void of the balloon glove). He exclaimed at the first sight, "Everything is of the same mind of mine! The little mouse, White Bone Demon are all me," All of a sudden, he understands and realizes that all things are me. That Zhu Bajie is Zhu Bajie lies in the fact that he identifies himself only with the ring finger while repulsing all the other fingers, so he belittles himself, is he really that little? No, he's not. Though he is Buddha, he doesn't act wonderfully like a Buddha, and he hinders himself. Once you understand the truth, you can let go of Self-Attachment in the moment and you can return the light and look within, and find that I am all over the one true dharma realm. When we know this one true dharma realm is me, isn't this belittled "me" me too? Yes, it is. That's called "Knowing the false is true, ceasing is Bodhi"! This is the purpose of the Shurangama Sutra.


"Three Treasuries of One Mind" has driven home the origin, development and the relationship of all things, which is summarized in the Shurangama Sutra as "the nature of the Ultimate True Thusness". Among innumerable realms, up from the Buddhas and Bodhisattvas, down to heavens, human beings, ghosts and animals, including all kinds of non-sentient beings, superstructure and economic basis, all of them can be concluded as emptiness and non-emptiness and emptiness non-emptiness. They are nothing but "the nature of the Ultimate True Thus"—the manifestation of the true mind or the true self.(By: Master Yin Guang)