Buddha Has No Image: To Whom Are We Revering or Worshipping?

The nature of your mind is Buddha; one should not revere or worship Buddha… One should not chant Buddha’s name.

自心是佛，不應將佛禮佛⋯⋯不得將心念佛。

Speaking from our firsthand experience, Bodhidharma is absolutely accurate and precise on this point. I have adequate knowledge of Tibetan Buddhism because my mother practiced it for over a decade. Her devotion was reflected in the various setups, including several Tibetan Thangka (唐卡) paintings of various deities and a few of Padmasambhava (蓮花生), a central figure in Tibetan Buddhism. 

There was a time when my mother and two of her friends were meditating, and two of them saw the deity Chaturbhuja Lokeshvara (四臂觀音) step out of the painting. On another occasion, Vajrakilaya (普巴金剛) appeared to a friend and invited her to dance. Looking back, we’re unsure whether these were deities or something else.

Under certain conditions, particularly during a deep meditative state or for those with psychic abilities, some may see the image of Buddha or sense a voice talking to them. However, the self-nature is inherently empty. Buddha has no image. Thus, seeing the image of Buddha is not necessarily a good thing, since the nature of Buddha has no form or appearance, what one is witnessing is likely not Buddha but rather deities or other spiritual entities in the spiritual realm, or a projection of brain’s imagination, or hallucinations.

If you unexpectedly see an image of Buddha or a bodhisattva appear before you, there is no need for reverence. Our mind is empty and contains no such form or appearance. Those who cling to such appearance fall prey to devils and deviant path. Those are delusive projections of the mind. Thus, there is no need to revere it, let alone worship it. Those who worship do not understand, and those who understand do not worship. Worshipping invites the influence of devils. I point this out out of concern, as many practitioners may be unaware of it.

The true nature of Buddhas has no such form or appearance, so be mindful about this. If encounter an unusual realm, do not be concerned, and there is no need for fear or doubt. The nature of our mind is pure—where could such appearances exist? Even if seeing deities, celestial dragons, yakshas, ghosts, gods, Indra, or Brahma, shows neither reverence nor fear. The nature of our mind is empty, and all appearances are illusions, so do not cling to them. If one envisions Buddha or Dharma or shows reverence for the appearances of Buddhas and Bodhisattvas, it falls back into the state of a common people. If one seeks understanding, one would achieve it by simply not attaching to the appearances—nothing more. As the Diamond Sutra states: “All forms and appearances are illusory.” Forms and appearance do not actually exist. Illusion has no constant form. All phenomena are impermanent, so do not attach to appearances, which would align with the intent of the sages. Therefore, the sutra says: “To be free of all forms is to be called Buddha.”

但是有佛及菩薩相貌，忽爾見前，切不用禮敬。我心空寂，本無如是相貌，若取相即是魔，盡落邪道。若是幻從心起，即不用禮。禮者不知，知者不禮，禮被魔攝。恐學人不知，故作是辨。

諸佛如來本性體上，都無如是相貌，切須在意。但有異境界切不用採括，亦莫生怕怖，不要疑惑，我心本來清淨，何處有如許相貌。乃至天龍夜叉鬼神帝釋梵王等相，亦不用心生敬重，亦莫怕懼；我心本來空寂，一切相貌皆是妄見，但莫取相。若起佛見法見，及佛菩薩等相貌，而生敬重，自墮眾生位中。若欲直會，但莫取一切相即得，更無別語。故經云：『凡所有相，皆是虛妄。』都無定實，幻無定相。是無常法，但不取相，合它聖意。故經云：『離一切相，即名諸佛。』

Images suggest that these entities or spirits remain bound within the three realms, trapped in the cycle of life, death, and reincarnation. The Buddha, however, has no image because, upon achieving Nirvana and attaining liberation, transcends the three realms and is no longer subject to the cycle of birth and death.

In Buddhism, the concept of "Nirvana with residuals" (有餘涅槃) refers to an individual who has already awakened and liberated from illusion, yet still possesses a body and mind, thus continuing to exist and live in the world. However, upon death, their consciousness dissolves into oneness, and the body disintegrates, leading to "Parinirvana" (無餘涅槃), or Nirvana without remainder, where nothing remains—a complete return to emptiness.

Distinguishing between benevolent and malevolent deities is no easy task, much like identifying a psychopath. Often, one doesn’t realize it until it’s too late—when they find themselves tied to a chair in his basement. Similarly, devils don’t always appear as evil spirits; they can be masterful actors, impersonating the Buddha and taking on deceptive forms.

Why should one not worship the Buddha, Bodhisattvas, and others? The demons, Mara, and Asuras are capable of displaying supernatural powers and appear in the form of Bodhisattvas. These manifestations are of deviated paths and are not the true Buddha. The Buddha is the nature of the mind. Thus, do not mistakenly worship them.

問曰：因何不得禮佛菩薩等？答曰：天魔波旬阿修羅示見神通，皆作得菩薩相貌。種種變化，是外道，總不是佛。佛是自心，莫錯禮拜。

Suppose at night dreaming of pavilions, palaces, elephants, horses, or similar things, as well as trees, groves, ponds, and pavilions. Do not rise to a thought of attachment or pleasure. They’re all cradles of rebirth, and you must be mindful of this. At the moment of death, if one doesn’t cling to these appearances, one will eliminate obstructions. A moment’s hesitation and one could be under the spell of devils.

若夜夢見樓閣宮殿象馬之屬，及樹木叢林池亭如是等相；不得起一念樂著，盡是托生之處，切須在意。臨終之時，不得取相，即得除障。疑心瞥起，即魔攝。

Some meditation practices focus on mental visualization—imagining the Buddha arriving at the moment of death, becoming one with Bodhisattvas or deities, or envisioning the holy and blissful imagery of the Pure Land. These are dangerous fantasies, because, as the *Diamond Sutra* states, “All forms and appearances are illusory.” Any object or image formed through visualization is merely a delusion, trapping you within the illusory world instead of breaking free from it.

The logic behind visualization practices is that practitioners believe they can attain the qualities of the beings they are visualizing—whether it be Buddha, Bodhisattvas, or various deities—by becoming one with them, thinking, speaking, and acting as they do. However, the true Buddha has no form or appearance. Therefore, visualization is merely creating a fantasy within the three realms, then dwelling within the self-projected reality. 

This sort of visualization practice lies in connecting with an existing realm or creating a new realm. However, when one visualizes a realm, they are projecting and constructing an artificial image. For those who are sensitive, it’s possible to sense or experience these projected realms. 

Do heaven and hell exist? An individual's imagination forms their own fictional reality, while the collective imagination shapes a shared fictional reality. Thus, the practice of visualization only further reinforces the illusion. The self-projecting fantasy is a trap of samsara, keeping the deluded busy turning the giant wheel of reincarnation, stuck inside Maya’s amusement park. Everything is merely an illusion—let go, and do not attach to the delusion. 

Desire, Lust, and Karma

The Dharma body is inherently pure and impervious, but due to delusion, one remains unaware and obscure, bound to the weight of karmic consequences. Clinging to sensory pleasure, thus one is not free nor in peace. However, awakening to the natural state of body and mind, one is free from habitual tendencies and attachments.

法身本來清淨無受，只緣迷故，不覺不知，因茲故妄受報。所以有樂著，不得自在。只今若悟得本來身心，即不染習。

The Dharma body is an abstract concept used to describe oneness, emptiness, or the state of ultimate reality, but it is intangible. It can be perceived as consciousness, a mere projection within the dreamstate, illusory realm, or the holographic universe.

If one realizes that the true nature of the mind is Buddha, there is no need to shave head or beard, as even a layperson can become Buddha. If one does not realize their true nature, shaving the head and beard remains on a deviated path.

若見自心是佛，不在剃除鬚髮，白衣亦是佛。若不見性，剃除鬚髮，亦是外道。

Question: Laypeople have wives and children and do not abstain from sexual desire—so how can they become Buddhas?

Answer: Only speak about realizing one’s true nature, not about sexual desires. It is because one does not see the true nature. Once one realizes the true nature, sexual desire itself is inherently empty and naturally ceases, not clinging to the sensual pleasure. Even if habitual tendencies persist, they cannot cause harm. Why? Because the nature of the mind is inherently pure. Although one inhabits the physical body of the Five Aggregates (Five Skandhas), one’s nature is inherently pure and untarnished. 

The Dharma body, by its very nature, is impervious—It experiences no hunger or thirst, no cold or hot, no sickness, no affection or family, no suffering or joy, no good or bad, no short or long, no strong or weak—there is nothing to be obtained. It is only due to this physical body that experiences of hunger, thirst, cold, hot, illness, and afflictions arise. Without attachment, one flows naturally with all things. 

When one is at peace with life and death, transcend all phenomena, be free and unburdened as a sage with spiritual abilities, at peace everywhere. Suppose one is still bewildered and cannot see through all circumstances clearly. It would be better if one does not take those actions for the best to avoid the cycle of birth and death. If one realizes their true nature, even a butcher can achieve Buddhahood.

問曰：白衣有妻子，婬欲不除，憑何得成佛？答曰：只言見性，不言婬欲。只為不見性；但得見性，婬欲本來空寂，自爾斷除，亦不樂著，縱有餘習，不能為害。何以故？性本清淨故。雖處在五蘊色身中，其性本來清淨，染污不得。

法身本來無受，無飢無渴，無寒熱，無病，無恩愛，無眷屬，無苦樂，無好惡，無短長，無強弱，本來無有一物可得；只緣執有此色身，因即有飢渴寒熱瘴病等相，若不執，即一任作。

若於生死中得自在，轉一切法，與聖人神通自在無礙，無處不安。若心有疑，決定透一切境界不過。不作最好，作了不免輪迴生死。若見性，旃陀羅亦得成佛。

This is yet another clear example of how Chan differs significantly from traditional Buddhism, which teaches the necessity of renouncing all desires and adhering to strict celibacy.

The nature of the self is inherently pure and cannot be tarnished. However, the mind can become clouded and distorted by frameworks, beliefs, and conditioning, fail to perceive the true essence of the self. The purity is always there but obstructed and contaminated with impurities.

To clarify the statement, “When one is at peace with life and death, transcend all phenomena, be free and unburdened as a sage with spiritual abilities, at peace everywhere.” it is often misinterpreted to suggest that an awakened being can perform supernatural feats like turning water into wine, flying through the sky, or resurrecting the dead. In reality, awakening is a profound shift in mental state and perception—a complete transformation in how one experiences and understands reality. However, it is not the attainment of magical powers but liberation from delusion.

Upon awakening, you do not become a superhuman, immune to feeling down or living in a state of permanent bliss. The physical body and brain remain within the dreamstate, still subject to the experiences and challenges this world presents. You may still need to work hard to pay off a mortgage, be concerned for elderly parents, have personal preferences, and feel happiness or sadness in response to life’s events. However, awakening is disillusionment, which brings a profound shift in cognitive operation—you are no longer deceived by the delusive appearances of the dreamstate.

Q: How can a butcher who kills for a living achieve Buddhahood?

A: Only speak about realizing one’s true nature, not about the actions. Even if their actions differ, no karma can bind them. Since the beginningless of vast eons, people have fallen into hell because they did not realize their true nature, and thus, they commit actions that are trapped in the cycle of birth and death. Once one realizes their true nature, they will no longer have karmic action. If one does not realize their true nature, even chanting Buddha’s name will not exempt them from karmic retribution, let alone killing. If one realizes their true nature, the bewilderment is immediately dispelled, and even acts like killing cannot penalize them.”

問曰：旃陀羅殺生作業，如何得成佛？答曰：只言見性不言作業。縱作業不同，一切業拘不得。從無始曠大劫來，只為不見性，墮地獄中，所以作業輪迴生死。從悟得本性，終不作業。若不見性，念佛免報不得，非論殺生命。若見性疑心頓除，殺生命亦不奈它何。

Karma exists only as a phenomenon within the dreamstate. As long as one remains in this dreamstate, karmic consequences persist. However, upon awakening from the dream, one’s actions become disassociated and unbound from karmic consequences since one is no longer deceived nor attached to the illusion. 

Further clarification about karma. A simple explanation of karma is the law of cause and effect: you reap what you sow—plant melons, and you get melons. However, we all know that reality is far more complex than that. Otherwise, good people would receive their rewards, and bad people would face punishment. However, this doesn't always appear to be the case.

Karma, in essence, is not of great importance and holds little, if any, real value. If we were to define karma, it would be the thought patterns and beliefs that shape our internal reality. These personal beliefs shape the reality we experience. What truly matters, then, is dismantling the framework of the self and returning to your true nature, free from the illusions that obscure it. 

When your wisdom clearly perceives the true nature, this mind is known as the Dharma nature, also called liberation. In this state, the mind is no longer bound by the cycles of birth and death and is free from attachment to all things.

若智慧明了，此心號名法性，亦名解脫。生死不拘，一切法拘它不得。

At the end of the Bloodstream Treaties, Bodhidharma states,

“I originally came to this land to transmit the Dharma and save those who were lost and deluded. One flower blooms into five petals, and the fruit will naturally ripen.”

「吾本來此土，傳法救迷情。一華開五葉，結果自然成。」

Footnote

Due to the long history of Chan, there are multiple versions of the same scriptures, and teachings are often misinterpreted and misunderstood. Therefore, when we discuss Chan, instead of focusing on the historical records, we’re taking a pragmatic approach by emphasizing and analyzing if the practices would take you to the state of awakening.

The Bloodstream Treatise (達摩血脈論), also translated as Bloodstream Sermon, is attributed to Bodhidharma, the founder of Zen/Chan 禪. In Japan, he is known as Daruma. It is one of the six texts collectively known as the Six Gates of Shaoshi (少室六門)—Breaking Form Treatise (破相論), Awakening of the Nature Treatise (悟性論), The Method of Pacifying the Mind (安心法門), Two Entrances and Four Practices (二入四行論), and The Recitation of the Heart Sutra (心經誦).

“Shaoshi” is referred to as Shaoshi Mountain in China, where the famous Shaolin Temple is located, and is known for Shaolin kung fu. The rumor is that during Bodhidharma’s stay at Shaolin Monastery, he passed down Shaolin's martial arts and two Qigong manuals, Muscle Tendon Change Classic (易筋經) and Marrow Cleansing Classic (洗髓經).

However, much of his background and legacy are of questionable historicity. From both an academic and textual archaeological perspective, as well as by comparing the content of these texts, it appears that not all the "Six Gates of Shaoshi" were authored by Bodhidharma. A few points of contention arise when examining these texts:

1. Bodhidharma came to China from India in the 5th century. While it’s plausible that he might have spent enough time in China to write these texts in classical Chinese, it is also reasonable for his disciples to record these teachings. Meaning that there could potentially be some misinterpretations. 

2. Differences in literary style and structure across these texts suggest they were not all written by the same person. The state of enlightenment is difficult to express in words, and if the recorders had not reached enlightenment themselves, they would have struggled to accurately convey the true meaning.

3. There are inconsistencies in philosophy between the texts. For instance, the nine-year wall-gazing practice attributed to the practice of concentrated wall-gazing (凝住壁觀) mentioned in The Method of Pacifying the Mind (安心法門) suggests focusing attention, which contrasts with the teaching of continuous meditative awareness found in the *Discourse on the Awakening of the Nature* and the strong critique of ritualistic practices in The Bloodstream Treatise.

Zazen, essentially a form of sitting meditation—whether through observing the mind, letting go of thoughts, counting breaths, practicing mindfulness, focusing on a "one-point," or chanting mantras in lotus posture—is, as we've discussed, not a highly efficient method. At best, it may lead to spiritual experiences and bring temporary calmness to the mind, but it lacks effectiveness.

"One-point" concentration, through temporarily suppressing sensual desires and thoughts, may help achieve mental tranquility or even samadhi, a spiritual experience, but this has nothing to do with awakening. 

Given the significant historical distance, it is likely that Bodhidharma's texts have been altered or supplemented by later generations, a common occurrence with religious texts, as seen with the multiple versions of Buddhist scriptures or the Christian Bible. Setting aside the stories surrounding Bodhidharma—many of which are difficult to verify due to the passage of time—it is best to treat them as historical references or legends. What truly matters is the core teachings that Bodhidharma left behind.