After expounding that real Buddha is beyond image and sound, the all compassionate Buddha reminds us that real Buddha does not mean no image and no sound either, and that we should not satisfy with just the proper understanding of truth and should diligently practice it in our life.

Why did the Buddha say so?  Because our mind likes to attach itself to dualistic opposites: when someone say of something, we immediately follows the “something”; when someone say of nothing, we immediately follows the “nothing”.  In reality, we are neither “something” or “nothing”, neither the content or context, neither the teaching or non-teaching, this is the essence of Zen (Chan).

Secondly, after getting the above proper understanding, it is tempting for our mind to declare victory and say that, ok,  we have got it now, we have arrive the final destination, and that there is no more work need to be done, nor anyone there to do anything anymore.   Is it really so?  Only your honest self could tell.  What we usually find in the history and even nowadays, is that many students and teachers had fallen into this side track understanding, became an “enlightened” person in understanding,  but lack honesty, virtue and diligent to make further progress (if not recline).  This is why the Buddha said while perfect appearance doesn’t necessary implies Buddhahood, to claim the lack of it (appearance an virtue) is Buddhahood is wrong either.

In actual practice, there are standard stages of transformation one would go through, which are reported by advanced masters across different traditions and geographical regions.   In the Buddhist tradition, a detailed report of truth and roadmap towards it is provided in the Shurangama Sutra (see suggested Buddhist readings).

Therefore, the Shurangama Sutra saids, “理即顿悟,   乘悟并消；事非顿除, 因次第尽” (understanding can be sudden, which sweeps away all mental blockages, practice is not sudden, which get perfected in stages).

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无断无灭分第二十七

NOT DESTROYED NOR ANNIHILATED, TWENTY-SEVEN

须菩提！汝若作是念：如来不以具足相故，得阿耨多罗三藐三菩提。
须菩提！莫作是念：“如来不以具足相故，得阿耨多罗三藐三菩提。”
“Subhuti, if you have ( in your mind) this thought: ‘The Tathagata does not rely on His possession of characteristics to obtain supreme Enlightenment,’
“Subhuti, banish that thought.

须菩提！汝若作是念，发阿耨多罗三藐三菩提心者，说诸法断灭。
莫作是念！何以故？
发阿耨多罗三藐三菩提心者，于法不说断灭相。
“Subhuti, if you think it while developing the Perfect Enlightenment Mind, you will advocate the annihilation of all Dharmas.
“Do not have such a thought. Why?
“Because one who develops the Supreme Enlightenment Mind, does not advocate the annihilation (of things).

Further to the early teachings of – There is no Buddha who attained enlightenment, and there is no enlightenment to be attained, this chapter explains that the Buddha did not obtain any teachings from his teachers, and Bodhisattva does not adore any describable Buddha land.  For a teaching that can be obtained is not the ultimate teaching, and a Buddha land that can be described is not the real Buddha land.

Therefore, the Buddha recommends us to explore and realize the Mind that is free of (not devoid of) physical senses, emotional states, mental thoughts, and all concrete and subtle phenomena.   I.e. the Mind beyond all things (and nothing).  This is the real teacher that the Buddha learnt from, this is the real Buddha land that Bodhisattva adores.

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庄严净土分第十

ADORNING PURE LANDS, TEN

佛告须菩提：于意云何？如来昔在燃灯佛所，于法有所得不？
The Buddha said to Subhuti:“What do you think.? Did the Tathagata obtain anything from: he Dharma, when in the past He was with Dipamkara Buddha?”

不也，世尊！如来在燃灯佛所，于法实无所得。
“No, World Honoured One. When the Tathagata was with Dipamkara, He did not obtain anything from the Dharma.”

菩提！于意云何？须菩萨庄严佛土不？
“Subhuti, what do you think? Do Bodhisattvas adorn Buddha lands (by their moral actions)?”

不也，世尊！
“No. World Honoured One.

何以故？
“Why?

庄严佛土者，则（即）非庄严，是名庄严。
“Because this is not real adornment; it is (merely) called the adornment of Buddha lands.”

是故须菩提，诸菩萨摩诃萨应如是生清净心，不应住色生心，不应住声香味触法生心，应无所住而生其心。
“Subhuti, this is why all Bodhisattvas and Mahasattvas should thus develop a pure and clean mind which should not abide in form, sound, smell, taste, touch and dharma. They should develop a mind which does not abide in anything.”