Although the Tripitaka is the second of Buddha’s word, we cannot treat Buddha’s words or the Tripitaka in a rigid manner, or else we are going against Buddha’s words. Dharma, on the other hand, is boundless. The Tripitaka is only the textual manifestation of Dharma and not the entirety of Dharma. I say this without any intent to degrade, and only wish that people factually regard the Tripitaka. I worry people may harness excessive attachment to the Tripitaka and have delusions that result from the fixation on the text. This will lead to a misunderstanding of Dharma and undermine the 84,000 methods that Shakyamuni taught to sentient beings out of his great compassion, loving kindness, knowledge and wisdom. The presence of the Tripitaka undoubtedly benefits the continual existence of Dharma; Dharma will nevertheless continue to exist even if there is no Tripitaka. Dharma is perfect, unhindered and all pervasive, but this does not imply the words and texts are perfect. The condensation of Dharma into words, into Tripitaka, is but an illusory transformation to provide an expedient means of transmission to sentient beings, a kind of manifestation. Through words, through Tripitaka, sentient beings arrive at the daily practices that bring real benefits to their lives. The challenge is to not get stuck with the idea that this is what Buddhism is about and treat Dharma as knowledge. This is something that all the eminent monks and achieved practitioners throughout history have been warned against for thousands of years. (From Shaolin Temple in My Heart)