Everyone should realize that dependency between merit and calamity – when merit wanes, calamity arises. Calamity does not come on its own accord, but rather due to the lack of merit of sentient beings. To stop the spread of disease and bring about world peace and calming of the Elements, one has no path but that of eliminating calamity and increasing merit. In light of this, one should cultivate merit and eliminate defilement, observe precepts and all things wholesome, repent past wrong-doings and diligently restraint the contaminated body-mind. Once all negative tendencies are severed, obstacles will resolve on their own.

There are foolish people who became worried night and day, who spread the panic and fear while hoarding food and supplies. They have forgotten all about spiritual cultivation while blindly follow the flows of the ordinary thinking. They do not realize that their actions will not give rise to merit nor dispel calamity, until such time when negative karma manifests personally – by then it will be too late!

As disciples of the Buddha, we should remember that in the collective karma there are individual karmic differences. As long as one remains firmly in one’s awakening aspiration and dedication to the path, the Triple Jewel will bestow its blessings and the dharma protectors will reveal an auspicious path forward. At this time, one must restraint the mind and eliminate negative tendencies, turn toward the wholesome, and reflect inwardly. Stay clear of afflictions and maintain mindful awareness. If one makes further break-through – piercing the barrier of delusion, perceiving the truth, and sustaining the great perfection – then peace will manifest wherever one goes.

Therefore, everyone should abide calmly in the practice of the Six Perfections. Follow my dharma instructions with unwavering faith and dedicate the merit to the dharma realm for the quick cessation of the pandemic, for the peace and safety of all households, for the eradication of all disasters and tragedies. May all beings live under auspiciousness at all times; may all supporters’ merit and wisdom forever grow; may peace be restored to the World; may the Triple Jewels and the True Dharma persist for a long time to come.

In the witness of the Triple Jewel

In sincere prayer reaching the highest realm

MiaoTsan Prostrates

Composed by Bhikkhu Chenguan, Great Flower-Adornment Monastery, Tang Dynasty

Ultimate Truth has its basis in the Mind,
Mind Dharma has its basis in non-abiding;
The Non-abiding Mind Essence is
Clear awareness without obscuration.

Essence-form, still as it is
Contains all functions and manifestations

Encompassing both interior and exterior,
Vast with nothing external, deep with nothing internal,
Neither void nor existence,
Unborn, indestructible,
Unattainable yet cannot be rejected

Lost in phenomena, mired confusion and suffering,
Awaken to true nature, enlightens emptiness’s entirety

Though the Mind is the Buddha,
This is solely known by those who have realized

Holding on to realization and knowledge,
Wisdom sinks behind the ground of existence;
Without awareness and realization, however
The cloud of confusion shrouds at the door of nothingness.

In the non-arising of thought,
where before and after ended,
The illuminator stands singularly,
As both subject and object

Directly illuminate the Source of the Mind,
No knowledge, no attainment;
Nothing to take, none to give,
No object, and no cultivation

Know that ignorance and awakening,
Dependent on different paths,
Reality and illusion,
Are mutually exclusive aspects;

If one seeks the real by getting rid of the illusory
It is like the wasteful effort of dodging shadows;
If one understands illusion is without essence,
It is like destroying shadows by remaining in emptiness.

If one forgets mind and let go of seeking,
Then all afflictions are foregone;
If one functions through essence,
Then all manifestations arise in perfection.

Without grasping what which comes and goes,
One never lose sight of the Source in still contemplation;
Silence preserves the Profundity,
Movement and stillness never departs from the Essence.

In the absence of words, contemplation and stillness are both forgotten,
In the functioning of words, contemplation and stillness are both illuminated;
The realization cannot be expressed through words,
There is no understanding without direct realization.

The realization of stillness is not nothingness,
True wisdom is empty of knowledge;
Through the non-dual wisdom-stillness one-mind,
Penetrate to the Middle-Way of emptiness-existence.

No abiding, no grasping,
No expanding, no withdrawing;
Forego Right and Wrong,
Cease Subject and Object;
Cease even the act of cessation,
Transcendental Wisdom shall manifest.

Prajna does not arise outside the mind,
Wisdom-Nature is innate and complete,
But the Primordial Essence cannot reveal itself,
Except through the functioning of Prajna

Yet Prajna also cannot come about,
Without the Wisdom-Nature itself,
Essence and Wisdom, distinction of Origin and Manifestation, vanishes

Actualize this state, it is absolute transcendental, marvelous perfection and illumination
Realize the essence, cause and effect mutually penetrate and mingles

Every Thought becomes the authentic Buddha,
Not one thought is not of the Buddha mind;
Everywhere the Reality confirms,
Not a spec of dust is not of the Buddha realm.

Reality, illusion, object and the subjective ‘I’,
All belong to a Singularity;
Mind, Buddha, and Sentient Beings,
Clearly and distinctly present

The ignorant ones chase after phenomena that vary greatly, and so do they.

Once awakened, phenomena follow all beings who return to One where all phenomena dissolve.

Exhausted all words and logic,
Whence are results and causes?
The Essence is primordial stillness and emptiness,
What to make of differences and sameness?

Those who embodies the Emptiness-Luminosity,
Dissolving and melting in its Reality,
Like the lucid reflection of flower and moon,
Ethereal yet perceptible

Thought-free mind-mirror and its images,
Illuminate yet ever empty!!

Gathas on the Essence of Mind Dharma

To reach the pure origin of Mind,
One must realize the emptiness of self;

Whence can forms possess substance?
Thoughts are without roots!

Spontaneously the luminous awareness reveals itself,
Permeates the entire Universe;

Hidden treasure yields real essence,
Brilliant light breaks through ignorance;

Take the Mind as the Buddha,
There were never any differences.

Seven Verses For a Sangha

1. Entering the Sangha, one severs all evil, which includes greed, anger, and ignorance in order to cease all vexation.

2. Following the Sangha, find a good role model and choose wisely who to follow in order to improve yourself with a mind that is calm without craving.

3. Non-differentiating in the Sangha, without distinction between self and others, the mind remains at ease.

4. Surpassing the Sangha, one ends suffering and breaks through all habits, ego, and attachments by attaining no mind, no form, and no attachments.

5. Leading the Sangha, after attaining deep enlightenment one utilizes wisdom and skillful means for the benefit of others.

6. Stabilizing the Sangha, calmly abiding in the emptiness of the primordial nature, one is adaptable in all encounters and opportunities.

7. Perfecting the Sangha, the merit of complete fulfillment that is attained forms Buddha’s magnificent body.

Entering the Sangha, one severs all evil, which includes greed, anger, and ignorance in order to cease all vexation. Entering the Sangha means an assembly of wisdom and compassion, an assembly of those practicing the equal abiding of samadhi and wisdom, and an assembly in accord with the non-duality of essence and form. In the waning era of Dharma, practitioners lack diligence and prefer individual activities such as leisurely travels that waste precious time but are regarded a care-free and pure life style, as if that is even anywhere near comparable to the ancient sage’s who lived alone in straw huts in wilderness. They fail to recognize this approach will only lead to their downfall since it nurtures habitual tendencies, having nothing to do with spiritual cultivation; it blinded them to the truth and deceived themselves and others. As one enters an assembly of practitioners, the emphasis should be on the awareness of the grave danger of birth and death and the constant contemplation of impermanence without complacency. Without serious inner cleansing and discipline, how can one make great contribution to the propagation of Buddha Dharma? How can one deserve to receive the nectar of dharma bestowed upon us by the Buddha? How can we face those who protected and supported us in the Dharma? How can we repay the debt of abandoning our loved ones in order to enter the Path? One should recognize that entering the assembly is the principal means for training by assimilation, for the abandoning of self-attachment, and for the polishing away of habitual tendencies. At the same time, one must dedicate diligently to his precepts and meditative concentration, establish correct and proper views and understandings, and diligently engage in all supportive practices in order to build the foundation for future enlightenment and actualization of spiritual fruition. Severing evil and cultivating wholesomeness are the ways to initiate the entrance into an assembly of practitioners. Without cutting off all evils, one will be afflicted; with afflictions, the mind will surely be disturbed; a disturbed mind will ceaselessly fan the flame of birth and death. Therefore, severing all evil is the pre-requisite for entering an assembly. Upon entering the pure assembly of the Sangha, one puts to an end the evil of habitual defilements that turn the wheel of birth and death; entering the assembly’s daily practice and recitation, one puts to an end the evil of controversy due to undisciplined thoughts and unrestrained speech; entering the assembly of right understanding, one puts to an end the evil of self-conceit based on deviant thoughts and false principles; entering the assembly of service and merit cultivation, one puts to an end the evil of complacency un-deserving of the trust and offering of dharma supporters.

To accomplish this task, one must arouse the aspiration for the Path and abiding in the mind teaching as the essential point of training. Just as wheels cannot do any good without the axle, if one can sincerely dedicate to the training and assimilation in an assembly, evil will be eradicated, goodness will be nurtured, and the mind’s true nature shall gradually emerge and culminate in the actualization of the spiritual fruition. This is the essential point of entering an assembly.

Following the Sangha, find a good role model and choose wisely who to follow in order to improve yourself with a mind that is calm without craving. Activities unguided by rules will never lead to real accomplishment; a vase, without the proper molding, will never have a beautiful shape; spiritual awakening, without the guiding example of the Buddha, can never be realized. Those following a spiritual assembly must discern wisely and seek the company of beneficial fellow practitioners. Following an assembly of disciplinary rules, one cuts off defilements of mundane thoughts and habits; following an assembly of complete restrain and diligence, one cuts off persistent attachments and entanglements since the beginning-less past; following an assembly of kindness and compassion, one cuts off the stubbornness of greed and hatred; following an assembly of ethical purity, one cuts off the flow of evil and defilement. Having set one’s sight on a role model, one must abide in peace and dedicate single-mindedly to spiritual cultivation. As we can see from reading the examples of ancient practitioners, many began by studying the scriptures and became learned in both the philosophical and ethical teachings yet in their heart they found no certainty and stability. Then through the admonition of a spiritual master, a great illness, or a profound inquiry of spiritual truth, they seek the true dharma that will settle their mind once and for all. After a chance encounter with the principle of sudden enlightenment, they embark on a journey of spiritual pilgrimage, reading the recorded verbal teaching of patriarchs, seeking audience with lineage masters, facing up to one’s true nature under the skillful means of awakening hit and shout, having penetrated to the essential meaning of a saying or part of a phrase, they attained realization of the mind’s nature and enjoyed the nectar of blessing of that realization for the rest of their lives. Genuine inquiry will lead to true realization. Besides following the footsteps of virtuous elders, one must energetically engage in inner inquiry for the sake of liberating all beings, following the exemplary conduct of the ancient patriarchs, with the ultimate goal of actualizing Buddhahood as the goal, while mindful of spiritual work of cutting off external-grasping tendencies and external-seeking thoughts and restraining habitual tendencies through the principle of the mind’s nature. It is not until all mind contaminants have settled that they can be perceived and eliminated in order to restore the primordial purity of the mind. “Following an assembly” is not done blindly without discerning the principle of causes and effects and right and wrong. Take heed and keep this in mind! Ancient sages reminded us: “The friendship among gentleman is as light in taste as water; the intermingling among the wicked is sticky like honey.” It was also stated that: “The gathering of cunning persons may last all day long, but their conversations are rather short on meaning.” How could one not be attentive of this danger?! A true practitioner would rather not deal with extraneous matter beyond one’s self. One contemplates the arising of phenomena, reflect all external manifestations upon the mind. They practice seeing through and letting go all habitual defilements that go against the Path. Even one scintilla of attachment can be the root of birth and death. Daily conduct must be guided by dharma instead by people. To be guided by people, one will invariably fell in the grips of gossips and judgements. On the other hand, when guided by dharma all actions will lead to the destruction of attachment and the elevation of the spirit. If one follows the assembly in performing service labor, abide in peace in the group dwelling, be well-versed in recitation, ethical conduct, and liturgy, investigate and study deeply the Three Treasuries (Tripitaka), calmly sit in meditation and Zen inquiry, restraint and contemplate the mind’s nature, rest without thoughts in the midst of external disturbances, and finally taming the mind. If one practice thus, he will be able to make spiritual progress.

Non-differentiating in the Sangha, without distinction between self and others, the mind remains at ease. When one first enters the Sangha, the differences between oneself and others are apparent, and the mind is difficult to tame in other’s company. Between oneself and others many obstacles may arise; inner and outer confusions abound. Everyday one focuses on making a small measure of progress that so his observance of precept and concentration will increase without interruption. When one’s pure karma grows, wisdom and merit will also increase. As one’s wholesome roots mature, his sense of urgency regarding impermanence will compel him forward in his practice. Appreciating the compassion of ancient sages and the inevitability of confronting the Six Realms of Reincarnation, a natural longing for the liberation of all beings emerges and inspires him to seek the realization of the mind’s true nature. When the sense of urgency becomes all-consuming, one’s practice will be disciplined and all-encompassing – as the mind yields no opportunities for grasping anything else. Having restrained all gross habitual tendencies, the eyes and ears no longer discriminate forms and sounds. Even in the midst of an assembly, in receiving and sending off visitors or others, in group chanting and during meal, while in sitting and walking mediation, and when performing duties and service labors, there is not a single impression to hold on to and not a single thing to be remembered. Myriad phenomena, heaven and earth, shrines and bodhisattvas, bells and dharma instruments, all appears as reflections in a mirror, unobstructed and free. To the practitioner, there is not even an assembly while he is in the midst of one. The ancients said, “When one’s mind dwells upon the Path, there are no afflictions.” As long as the practice of engaging the Zen inquiry is uninterrupted, the mind settles itself where all grasping comes to an end. At this juncture, how can one have any concerns other than the grave matter of birth and death? Therefore with pretence, one sees not and hears not the assembly due to the intensity of his spiritual aspiration that shuts down any attention toward passing judgements of right and wrong. Taking a deeper view, non-differentiation in the assembly is due to a mind that is detached from form. The Mind teaching is the compass of spiritual cultivation; the mind’s essential nature is the goal of realization. Since all phenomena are created by the mind; the mind is inseparable from phenomenon and phenomenon is inseparable from the mind; mind and phenomenon are not-two. There are no phenomena outside the mind, and no phenomena without the mind; all phenomena is just as it is, neither internal nor external, neither subjective nor objective, and manifestations and essence are as one. The Buddha’s teaching on the mind essence came to us through his genuine compassion, as was often said, “When sentient beings fell ill, so do I.” This is the truth. The mind and phenomena are mutually dependent, there has never been phenomena able to exist independent of the mind. Phenomenon is the expressed form of the mind; the mind is the essence of phenomenon. The wise ones utilizes both desirable and undesirable situations to reflect upon their own mind and destroy habitual defilements – this is genuine practice. Without eliminating the defilements, an obscured mind cannot free itself from birth and death regardless how much scriptures one studies and regardless of how much he practices meditation, mantras, recollection of the Buddha, repentance, or austerity. Only the elimination of defilement can lead one to peace. Without this work, it is impossible to actualize spiritual attainment. If one can deepen his practice through the gradual training in the principle of the non-duality of essence and form such that habitual defilements becomes weakened and diluted, then he will not encounter any obstacles while in the midst of an assembly.

Surpassing the Sangha, one ends suffering and breaks through all habits, ego, and attachments by attaining no mind, no form, and no attachments. In the Zen lineage, enlightenment means “breaking limitation.” Having eradicated attachment and realized the truth means one has broken limitation. Every sentient being has its own unique limitations which has the nature of being of birth and death. All sentient beings lives under their own limitations, drifting with karma, unable to be free. However all limitations arise from attachments – if the mind has no attachment there will be no obstacle, without obstacle one breaks free of limitations. In the Three Realms (desire realm, form realm, formless realm) and the Six Realms of Reincarnation, each sentient being has its own limitation. Human beings have the limitations of being human; hungry ghosts have the limitation of being a hungry ghost, even celestial beings have their own limitations. Only sages who have broken through their limitations, or even having reached the state of no-limitation, can live free, meaning they have no more barriers to cross. In other words, with non-abiding in the three minds (past, present, future mind), all barriers have already been crossed. The sutra stated, “There has never been any dharma that is mastered through laxity.” Those engaged in Zen inquiry achieves realization as profound as the depth of their struggle. The so-called Three Gates of Zen are Initial Gate, the Further Gate, and the Prison Gate. The concept of the Three Gates was devised by the compassionate sages in order show different levels of ignorance. Although it is a skillful means for teaching, it does indeed reflect the reality that there are different levels of ignorance. The ancients taught, “Breaking through the Initial Gate, one obtains no-mind; passing the Further Gates, one attains no form; breaking out of the final Prison Gate, one obtains no abiding.” It was also taught, “Breaking the Initial Gate, one clarifies his view. Though the conceit of ‘I’ is finally cracked open, all habitual tendencies remain. Like an individual who, trapped in a room, finally sees the garden through a broken window. Such person has gone through a minor episode of ‘death’ that revived his spirit to some degree. He is also like a person who gets glimpse of the heaven through the opening at the end of a long narrow tube. Those passing the Further Gate have vastly elevated their wisdom and view. With even more of the self conceit destroyed, habitual tendencies have greatly diminished. Like someone situated in a garden, his view of reality is now much broadened. Having gone through death of the old self and a rebirth, he enjoys a higher degree of freedom. Those breaking free of the final Prison Gate puts to a complete end the conceit of selfhood, eradicated the nest of ignorance and liberated his Dharmakaya. However, his habitual tendencies have not completely cleared away. Like a person standing in emptiness, he enjoys freedom in all directions without obstacles but is not yet firmly rooted in reality, his freedom from birth and death is not yet assured. Like a new born baby, he must take care to abide constantly in this state of attainment. Once this state becomes actualized as a reality, he can make great strides in manifestation, becoming the teacher of gods and humans and expound the teaching on behalf of the Buddha to preserve and sustain the wisdom of the Buddha. The principle of Zen inquiry is to utilize the function of the mind to turn awareness back toward its essence until one realizes the non-duality of essence and function of the true mind, this is summed up in the phrase, “Turn awareness back toward its own nature; that nature is the unsurpassed truth.” This principle works by applying poison against poison, pulling a nail with another nail, and using a single-minded focus, such as the doubt sensation, to break the fundamental attachment of the mind itself, namely the conceit ‘I am’. This fundamental attachment is so deep and so entangled with all defilements that without using the most potent of all poisons how can it be destroyed, how can it be rooted out to reveal the mind and save one’s life? To inquire the self-nature is to restraint the scattering mind from many directions to a few directions and eventually down to a singular mind, and ultimately reach the state of no-mind where subject-object dichotomy vanished and where attachments gave way to realization – this is the principle of the practice. Doubt sensation is the pillar for engaging the Hua-Tou, the source of the discriminating mind, which is the entry point of enlightenment. It was stated that ‘Great doubt leads to great awakening, lesser doubt leads to lesser awakening, no doubt brings no awakening.’ Only the most profound and unwavering doubt can break the beginning-less root of self-attachment and lead us to enlightenment. The source of mind is like the source of a stream of water, to find it one must go against the stream by tracing the flow back to its source. One must neither give up nor given in, commit whole-heartedly and with the energy of one’s whole beings focus on a single phrase that points to the Hua-Tou or inquire into a koan without distraction, abiding in the mind’s functioning every instant, engage without abandoning the Hua-Tou even for one moment. Engage continuously, illuminate and seek inwardly without a trace of distraction, one will inevitably arrive at the entrance to the Hua-Tou. The Mind King states, “Deviating thoughts obscure the Essence; distracted mind sees not the Truth.” Hua-Tou is the Source, and it appears only momentarily. To find it, one must practice with a complete and singular focus like that of a cat hunting down a mouse, otherwise the mind’s confusion will remain. One must stick to the Hua-Tou unrelentingly with great patience and determination. Like a hen hatching eggs, she must persist until the moment the young chicks break through the shell. Initially, it is difficult to pick up and sustain the practice. Although one fails repeatedly and sees no prospect for success, one must pick up the practice without laxity or complacency like a mouse chewing on a coffin, break-throughs will come eventually. If one with dedication truly puts the practice into action, then doubt sensation will finally emerge and persist on its own without deliberate effort — this is the sign that the practice is reaching the goal. At this juncture, one final great push is the most crucial in order to reach the inner most core; at that very moment when the great turn-around breaks down the great Void, the mind-body liberated, the great earth settled, one finally reaches one’s true home, realizing directly the nature of his innate awareness. Like someone who drinks the water and feels its temperature directly, one develops great faith in the Buddha who had been pointing out the truth with the most compassionate sincerity for the sake of awakening all beings – with that understanding and knowledge one will no longer misuse his mind. After initial enlightenment, one must continue his inquiry by pushing forward with greater doubt, breaking layers after layers of attachment until they are peeled off to reveal the essence that is reality. Elder ZhaoZhou, after his enlightenment at the age of eighty, still continued his practice and attained three major awakenings and countless instances of minor realizations afterwards. The reason to continue the inquiry after the initial breakthrough is like a climber heading to the summit, one must not let up the effort until the summit. If a disciple can practice no abiding at all time and break through every gate, his inner luminosity will shine forth naturally. This is the crucial point of Zen practice.

Leading the Sangha, after attaining deep enlightenment one utilizes wisdom and skillful means for the benefit of others. The collar (Chinese words for collar and lead are the same) is the leading end of clothes, which symoolizes the principle. Without deviating from the principle of the Mind laid down by the Buddha, one guides the assembly in the essential practice of realization and liberation, is how one leads the Sangha. The principle practice is self-awakening and other-awakening. Self-awakening is for the sake of one self, other-awakening is for the benefit of others. Self-awakening leads to no self; other-awakening leads to no form. No self and no form are the basis for liberation and compassion. Skillful means are expedient measures adapted for the situations in order to capitalized on opportunities for enlightenment through action, speech, and thoughts. Although we speak of the Three Gates of enlightenment, the degree of awakening cannot be measured solely based on the Three Gates since it depends on the degree of stability, merit, and precepts of a practitioner and it is far more complex than the Three Gates concept. Since the Three Gates are only skillful means for explaining the practice, what should we adopt ultimately as the basis for our practice? Enlightenment should be measured ultimately based on the degree of realization and profundity of view. If one’s view and realization are genuine – no matter which Gate is considered – one has broken through his limitation and is able to illuminate the nature of the mind. After enlightenment a practitioner must abide, preserve, and nurture his pure view and realization, or one may combine the practice of abiding and continued inquiry. Even after awakening one may continue inquiry in order to dispel any remaining ignorance. To deepen one’s view, he must abiding in the primordial awakened ground of his essential nature and manifest skillful actions to counter and eliminate remaining habitual tendencies. Elder LaiGuo once said, “Any discussion regarding the Further Gate and Prison Gate is really about the degrees to which habitual tendencies are eliminated after the Initial Gate.” The Surrangama Sutra stated, “Principle can be realized instantly, ignorance is dispel instantly as realization arises; dysfunctions, however, are not eliminated suddenly but only through progressive stages.” Although the Three Gates are not easy to distinguish, one must commit the necessary work to pass through them in order to wipe away all ignorances regarding the self and habitual tendencies; anything short of that will squander away the accumulated work at the very end. Right after enlightenment one begins to perceive reality. Based on this foundation one re-engages the inquiry; by the water, in the forest, living in straw huts or sheds, it is of utmost importance that one focuses completely on abiding and nurturing that enlightened state without a moment of laxity. This is the critical moment in the ascension from ordinary state to the state of sanctity – a single moment of letting up the effort will destroy that attainment. Therefore one must tread carefully, as if over a steep chasm or over thin ice. Standing barely inside the door of the Source, one must not become complacent, neither grasp any supernatural ability nor the trappings of clever words and concepts — these are nothing but the trickery of the discriminating mind that delays one’s progress and waste precious time. As a teacher, one must not, under the pretense of taking the Bodhisattva Path, ignore the core teaching while engage mostly in mundane, ceremonial practices to appeal to the mass and ignore the strict practice of precept. One must not allow the four assemblies of male and female lay practitioners and male and female monastics to become entangled with mundane matters, neglecting right thoughts and training. If one does not take heed of this danger and allow such a situation to continue, his students will inevitably fall prey to fame and profit. As a teacher, the loss of one’s own practice is of minor consequence comparing to the sin of leading the assembly blindly into the poison of ignorance and the destruction of their spiritual practice. It has been stated in sutras that, “In the waning period of dharma, evil teachers who spread false teaching are as many as the grains of sand in the Ganges.” It is also said that “It is the pests on the lion’s body that devour the lion’s flesh.” One must be careful! If one treats this matter with cavalier disregard and conceit, having no realization yet stating the opposite, having no attainment yet claiming attainment, defame other teachers and attack Buddha’s teachings on the precepts, he will surely become an associate of the devil and his unforgivable sin will lead him, through the law of karma, into the suffering of the hell realm. Even after he manages to escape from the citadel of hell, a long period of time in the animal realm is assured, therefore one must take great care! A genuine teacher must lead the assembly to self awakening and calm abiding without confusion even in the midst of phenomena, tread carefully each step without external proliferation and withdraw every thought back to the great ocean of Bodhisattva’s wisdom. Once the self conceit and habitual tendencies are cleared away so that one’s inner lights can shine through and when the fruit of one’s effort has ripened, then at the bidding of the Buddha, with the support of the guardians and besought by all beings, one is ready to expound the essence of the Buddha’ mind teaching, re-enact the meritorious transmission of the lineage that started with the brahma’s offering of a flower for the benefit of all gods and humans. Through the realization of the non-duality of emptiness and nirvana, one leads all ignorant and drifting beings of the ten directions; through the non-dual, true awakening wisdom, one leads all external-seeking ignorant beings of the ten direction; through the non-dual, true luminous purity, one leads all deviant followers of darkness of the ten directions. A true master leads the assembly through wisdom, calm-abiding, ethical discipline, compassion, skillful speech, and supernatural power, he also leads the assembly through the principle of the mind’s essential nature. Having broken through attachment and benefited himself first, he is then able to lead the assembly for the benefit of others – this is true leadership of an assembly.

Stabilizing the Sangha, calmly abiding in the emptiness of the primordial nature, one is adaptable in all encounters and opportunities. The mind must calm itself since nothing from the Three Realms – no phenomenon, no thing, no person — can give you peace. Those who are ignorant of the self and instead seeks externally will never find peace even after searching for as many eons as there are dust particles in the universe. When Bodhidharma came to China from Southern India, he was looking for those who are not confused. Master Huike was not confused at Bodhidharma’s words, instead he confronted the reality of his inability to find the mind and therefore achieved peace by emptying the mind. In this example, the message came through quite clearly. Mind, Buddha, and sentient beings – these three are no different. Buddha means the essence of our self nature, it is primordially empty; it is the substratum of the mirror. The mind is the manifest form of the primordial nature, it is the primordial awakened nature, the light of the mirror. Sentient beings are the functioning of the primordial mind nature, it is the luminosity of phenomena in the mirror. These are three yet also one, the one is inseparable from the three. The three are inseparable from the one, and they are indistinguishable. One’s primordial state is one’s primordial nature. Inseparable from one’s nature, one realizes the oneness of mind, Buddha, and beings – in that realization even “oneness” is discarded and one abides in one’s primordial nature. To stabilize the assembly, one must be able to converge three into one and expand one to three. To converge three into one means one perceives no ultimate reality to the individuals in the totality; to expand one to three means one sees in the dharma realms, the great Void, there are beings everywhere. A true master is always established in his primordial nature no matter where he is. Seeing the truth in one, the truth is seen in all; seeing the designated nature in one phenomenon, the designated nature of all phenomena is seen; perceiving the emptiness in one, the emptiness in all is perceived. One’s realization is not limited by where one is and relies not on external conditions. The non-abiding mind functions yet in that functioning there is no abiding – this is one’s primordial nature. It was stated in the sutra that “All the worlds, from the past to the present, was never outside of this very moment; in the boundless universe, self and others were never separated by even one hair-width apart.” How can one find any so-called self and others in the Three Realms? The Six Perfections and Countless Practices, the four modes of birth and the Six Realms of Re-incarnation, the Three Saints and Ten Holy States, the distinctions of the self and others are all skillful speech utilized for the education of the ignorant beings. Ultimately there is One Mind, outside this mind there is no Buddha, not sentient beings. Stabilizing the assembly means one gives rise to beneficial actions for others out of the wisdom that benefits oneself, and in that moment of functioning the doer and doing are both dissolved where self and others are merged. Encounters are manifestations that are neither inside nor outside – to speak of inside is to err on the side of emptiness, to speak of outside is to err on objective existence. Our nature and all manifestations are not-two and indistinguishable. To distinguish inside and outside are both against the Middle Way. To stabilize the assembly, in addition to having profound realization of the mind’s nature, countless skillful means are required to eliminate the remaining obstacles of practitioners with different aptitude and karma. This is what is called the wisdom of skillful means or acquired wisdom. In the Diamond Sutra, it is stated “If a bodhisattva penetrates to the truth of non-self, and without mark of self, mark of others, mark of manifestations, and mark of time span, he cultivates all wholesome practices without attachments. Then he shall obtain the unsurpassed, equanimous, perfect awakening. An abbot master must be able to discern the spiritual disposition of the individual and apply the proper teaching appropriate to the opportunity in order to bring about the calm abiding of the mind and body such that each member of the assembly can take care of his responsibilities and make progress on the Path. This is the meaning of stabilizing the assembly in all encounters.

Perfecting the Sangha, the merit of complete fulfillment that is attained forms Buddha’s magnificent body. Having stabilized the assembly it is then possible to perfect the assembly. An unstable assembly means it is flawed, how can it be considered perfected? A spiritual master surpasses all gods and human. As a precious torch of light that brightens the universe, he enjoys great freedom and the ability to utilize the ordinary as the sword of transformation when opportunities arise for training the assembly to abide and mature its wisdom and merit to bring about a new generations of dharma masters – this is the practice of perfecting the assembly of sangha. At this stage, all realizations yet to be realized should be realized, all attainments yet to be attained should be attained in order to progress toward the perfection of Buddhahood. Elevating and maturing the genuine one-mind, all beings practice in harmony with the universe. The Six Perfections are cultivated as a whole, one lives in the reality of the truth; the Three Vehicles are expounded together, one live in the company of meritorious activity. All dharma realms mutually merges and penetrates, Sutrayana and Vajrayana become integrated. The entirety of water is inseparable from the waves, the entirety of waves is inseparable from water; waves are the functioning of water, and water is the essence of all waves; causes the effects mutually mingle and the beginning and the end blend together. In accordance with the mind’s nature and functioning, through the empty and non-self essence, there arises the formless wisdom that transforms and liberates all beings, engaging in great activities of the Buddha for the benefit of all beings in their countless manifestations. Firmly ensconced in the Hua-Yan dharma realm, expounding the complete teachings of the Fa-Hua, encompassing the Three Vehicles and both Sutrayana and Vajrayana. At this stage, merit is not sought but self-perfected, wisdom is not attained but self-perfected, and the meritorious Sambhogakaya is self-adorned magnificence. From this point on, one ought to make vast aspirations – just as the void is inexhaustible, my vows are inexhaustible; just as the magnificence and wisdom are inexhaustible, the dharma realm and liberation of beings will be inexhaustible. One learns the dharma of the Tathagata, carries out the Tathagata’s vows, and enters the state of the Tathagata. It was stated in the sutras, “If one is able to transform phenomena, one is the same as the Tathagata.” Having entered the state of the Tathagata, we carry out the activities of the Tathagata by manifesting in all places, perfecting every meritorious manifestations with the Nirmanakaya as the transformational power, the Sambhogakaya as the fruition of enjoyment, and the Dharmayaka as the essence. The Trikaya is of one essence, the one essence manifests as Trikaya, like a drop of sea water is of the same nature of the entire ocean, one brings all three along as they are non-dual and in distinguishable in essence. The dharma realm is unobstructed but it resonates with conditions and dependently manifest where causes and effects intermingle. Through the activity of the Nirmanakaya, the Sambhogakaya is adored with magnificence, and the primordial perfection of the Dharmakaya is perfectly demonstrated. As the Three Trainings are perfected, awakening and nirvana are perfected. As the past, present and future are perfected, every lifetimes are perfected. As mind, body, and speech are perfected, all is perfected. The inexhaustible dharma realms of the Ten Directions are perfected, the Nirmanakaya, the Sambhogakaya, and the Dharmakaya are perfected, and the ultimate perfection is reached. In the ultimate perfection of the assembly, there is really not a single being to be liberated, not a single perfection to be perfected, nothing to complete. The great doors to the totality of the dharma realms are mutually reflecting, mutually penetrating, and intermingling. Just as the Bhrama’s net of many jewels are layered and mutually bathing in each other’s brilliance, the secret aspirations of the Vairocana never ceases. Therefore the liberation activities never seems to end when it ends; the meritorious work never seems to reach perfection and completion when it is perfected and completed. What will unfold ultimately? As the Void must meet with the Ground, while there is still much left to be said it shall be reserved for another day.

Vairocana MiaoTsan

2. Following the Sangha, find a good role model and choose wisely who to follow in order to improve yourself with a mind that is calm without craving.

3. Non-differentiating in the Sangha, without distinction between self and others, the mind remains at ease.

4. Surpassing the Sangha, one ends suffering and breaks through all habits, ego, and attachments by attaining no mind, no form, and no attachments.

5. Leading the Sangha, after attaining deep enlightenment one utilizes wisdom and skillful means for the benefit of others.

6. Stabilizing the Sangha, calmly abiding in the emptiness of the primordial nature, one is adaptable in all encounters and opportunities.

7. Perfecting the Sangha, the merit of complete fulfillment that is attained forms Buddha’s magnificent body.

Alternative 2. Following the Sangha, choose wisely a good role model and follow in their footsteps so that the mind is calm without craving.

By Master Miao Tsan

Life is short-lived, the world is impermanent. Every living person, from the moment of birth, is marching step by step towards death, the unavoidable event for all living beings. Due to cultural stigma, most Chinese avoid mentioning or discussing in depth the topic of death. But avoidance cannot dispel people’s inherent fear and confusion of death – the perennial question, “Whence does life come, to where will death lead,” has troubled humanity for ages.

More and more scientific studies are making clear that death is not the end of life but a turning point between the present and future life. So what is the post-death state? How does reincarnation occur? Let us now unveil the secrets of death and reincarnation.

What is the intermediate state?

After the cessation of breath, the period between the moment one’s consciousness departs the physical body and the moment of reincarnation is called the intermediate state. It is called intermediate in the sense that the previous five aggregates (that of corporeality, feeling, perception, volition, and consciousness that define a person’s mental and physical existence) has stopped functioning yet the next five aggregates (of the next life) have yet to emerge. The dissolution of the five aggregates means one’s life as a human being has ended; the future five aggregates having yet to arrive means re-incarnation has not yet taken place. Most people will experience such intermediate state after death. However, for those who have lived a life of exemplary goodness or extreme evil, there will not be an intermediate state. Those who have dedicated themselves to wholesome deeds, spiritual cultivation, and devotion to the Three Jewels and the Pureland do not go through the intermediate state. Instead they will be spontaneously reborn in the Pureland of Bliss. Those ascending to heaven or descending to hell also go just as quickly.

The being in intermediate state is also called the “intermediate aggregate body” or “intermediate aggregate existence.” As stated in the tenth scroll of the “Abhidharma-kośa-bhāṣya śāstra”, the period time starting from the instance of death to the instance of incarnation (meaning entering the womb of the mother) is the intermediate state of existence. In this state, there is solely consciousness, no physical body. This state of intermediate existence is manifested according to the activity of the discriminating consciousness. Because this state does not depend on the material contribution of parents (to create a physical body), it is called the “thought-born body”, “thought-created body” or “manifest body.” In this state, the four material elements gather instead of dissolve, as they did during the death process, and the four elements of wind, fire, water, and earth gather according to thoughts of greed, hatred, and delusion.

The intermediate state is prior to the settlement of good and evil karma

This thought-born body of the intermediate state is quite different from the thought-born body which is one of the ten bodies of the Buddha, according to the Flower Adornment Sutra. Since the Buddha has actualize the pure dharmakaya, the thought-born body arises instantaneously according to the power of his pure aspiration to liberate all beings in the ten directions.

When consciousness (of a deceased person) rises above the body at the time of death, it is able to see the physical body that it had inhabited previously. For many that passed away, their consciousness will linger by the side of the deathbed or the coffin, fixated on the corpse. (Recently scientific investigation of “Near Death” experience produce nearly identical account with that from the Buddhist scripture.) At this moment, the energetic forces of good and evil karma are gathering but yet to settle into a definite form or tendency, therefore the consciousness of the intermediate state enjoys a relatively high degree of freedom. The agility, sharpness and awareness of the consciousness during the intermediate state is seven times more powerful than during one’s physical existence. Some even possess telepathy, the ability to read other’s thoughts. This state can last anywhere from seven days, fourteen days, up to even forty-nine days.

The entity (consciousness) that breaks free from the physical body can perceive the external world and freely move about. For most people who had near death experience outside their bodies, they reported having the ability to change location without a gradual process of movement; all it takes is a thought and the arrival is instantaneous. In cases where there is a process of movement, they are able to freely penetrate through obstacles such as solid walls or closed windows, even passing through other physical bodies.

Sentient bings are confused by birth and death, as they cycle through the six realms of existence. Whether born of viviparity, oviparity, through moisture or manifestation, all beings are born according to the wholesome and unwholesome karma they have created through thought, body and speech. Wholesome karma leads to favorable states of existence; while unwholesome karma brings re-birth in woeful states of existence. Karmic laws is as such and is not subject to the dictate of any beings. Karma is the entirety of causes and effects. As causes and effects mutually perpetuate each other, the six realms of existence manifested. Therefore we can conclude that the thought-born body of sentient beings are the culmination of ignorance, karma, and causes and effects. The supernatural ability of the intermediate state is only a temporary result due to a short period of freedom from the constraint of the physical body.

The form of the intermediate aggregate body

In the desire realm, the form of the intermediate aggregate body is about two feet tall, with appearance similar to five or six year-old children with sharp sense faculties. Even for those who suffered from some form of disability during human life, those disabilities will vanish during the intermediate state. Therefore whenever prayers and offerings were made on their behalf, they, in the intermediate state, will know for certain. Those who just passed away can possess clairvoyance and perceive the world over a great distance. Therefore the instance an incense offering is made, the spirit (or consciousness) can arrive instantly. If not for this, how would the folk religious practice of calling the deceased spirits have worked?

Why does one experience a state of coma just before death? This is because our consciousness has become so accustomed to and attached to the body that it feels great pain and delusion just prior to death. The intermediate aggregate body is like the brain and its nervous system. When the consciousness leaves the body, it is as if the nervous system loses all functioning, then there is no longer any notion of coma. Coma is a notion that applies only while living in a physical body. Once the breath ceases and consciousness departs the body, it is aware of any visitors that approaches. When surgery fails, the deceased patient know instantly who is at their sides. The consciousness floats up toward the ceiling. When the corpse is sent away, consciousness can follow the body as well.

The intermediate aggregate body often desires to figure out the causes and conditions for departing the world and seeking out the destination of its coming rebirth – this is also called “seeking birth.” After the dissolution of the body which is the basis of the previous existence, the intermediate aggregate body temporarily arises until the next birth, therefore we call the intermediate state as having “arisen” – this state can be as short as merely one instant! Only the desire realm and the form realm can have intermediate aggregate body. In the six realms, the intermediate aggregate bodies can vary greatly. According to the Mahā Ratnakūṭa Sūtra, the intermediate aggregate body of a being in hell realm is extreme ugly, his face is as dark as burnt charcoal.

In the animal realm, the intermediate aggregate body is like smoke, having no definite shape or form. This is the result of living a life of having no stable mind, no will-power, and ignorance. In the ghost realm the intermediate aggregate body is like water, its clarity or murkiness depends on level of merit. In the human or celestial realms, the intermediate aggregate body has a golden form. For the form realm (of the celestial realm) the intermediate aggregate body is of pure white color; due to deep meditative concentration and the clarity of mind, the body is transparent. For the intermediate aggregate body of the formless realm is not conceivable for ordinary beings such as us. When the Buddha enters pari-nirvana, the assembly of beings in the formless realm also weeped and rained down like rain. The intermediate aggregate body of the formless realm is of the most subtle four elements, they are imperceptible to human realm.

Bodhisattva manifesting intermediate aggregate body

Bodhisattva’s intermediate aggregate body as skillful means

For those having attained the fruition of Bodhisattva or accomplished spiritual realization, the intermediate aggregate body is simply a skillful means for liberating other beings in the intermediate states. Typical forms were one of middle age with strong and healthy constitution, tall and built. Due to superior wisdom, their bodily form is perfected and radiates light. When bodhisattva intends to enter an embryo, their light shines over countless worlds. Such body is made of wisdom and aspiration, different from the karmic body of ignorant, ordinary beings.

The diet of the intermediate aggregate body

In the desire realm, there are beings who feeds on very subtle fragrant smell called gandharva. Their thought-born bodies also exclusively feed on fragrant smell (due the discriminating consciousness, they still desire ‘food.’) When their descendants (surviving children and relatives) offers incense, it is because that they still desire food. In folk practices, channeling spirits or offering to gods all utilize burning incense because spirits and gods all feed on fragrance smells as food. For parents that passed away, when their children offer food, it is the smell of the food that is being received by the spirit. There are varying levels of quality for incense. Spirits of lessor karmic merit feed on low quality incense – they cannot ingest high quality incense offering due to lack of merit. For spirits with greater merit, they are able to feed on high quality incense. Good incense, when offered, will attract benevolent spirits and deities. On the other hands, low quality incense tend to attract mostly hungry ghosts.

Intermediate aggregate body has strong karmic force and speed with an open channel to supernatural powers – it also possesses high degree of concentration, supernatural ability, will-power, aspirational power, and merit power. However, once the karmic forces of a being in the intermediate state settled on the destination for future rebirth, these spiritual powers will vanish immediately. At this point, the consciousness follows its own thoughts, and will reincarnate wherever a thought leads. Therefore one ought to cultivate awareness of one’s own thoughts every moment. When a thought arising on the purity of the Buddha’s realm, then reincarnation will be in a lotus. (Note: re-birth in Pureland takes place in a metaphorical lotus, not a womb.) Therefore at the moment of death the most critical factor for re-birth is the causal circumstances – a positive circumstance lead to rebirth in wholesome realms; negative circumstances will lead to rebirth in woeful realms. Therefore the surviving relative and friends of a deceased person should establish a grand offering ceremony, make offering to the Three Jewels and rely on the meritorious blessings of the Three Jewels to support the spirit of the deceased for a wholesome rebirth. Alternatively, one can also recite the sutras of the Buddha’s teachings, or recite the Buddha’s name to invoke the blessings of the Buddhas to help steer the spirit away from negative re-birth.

The life span of the intermediate aggregate body

The life span of the intermediate aggregate body is based on cycles of seven days. Within each seven-day cycle there is an opportunity to re-incarnate. Because of this, we chant Buddhist scripture, commence a memorial or repentance ceremony, or recitation of the Buddha’s name on behalf of the deceased once every seven days to enhance the positive karma and pray for a positive rebirth. If the deceased has an abundance of wholesome karmic roots due to his own spiritual practice, it is possible to achieve liberation through the merit of reciting the Buddha’s name and be reborn in the Land of Bliss. But the so-called seven-day cycle is not definitive since there are exceptions. There are those who reincarnate within three or four days after death; there are also those who did not take rebirth for months.

If after seven cycles – a total of forty-nine days – has passed and one has not yet taken rebirth through the power of positive merit, then they will generally descend into the realm of the hungry ghost. In folk religion there are the practices of “extradition of lost souls” – to save the spirits from this state. If the practice is able to attract the spirit after a few years, it means that the spirit has descended into the hungry ghost realm. Since the intermediate state lasts no more than forty-nine days, those who did not take rebirth but instead had descended into the hungry ghost realm will have great difficulty leaving that state.

Since the hungry ghosts belong to a particular realm with its own way of life, it is difficult to switch to another modality. Therefore within the forty-nine days of the intermediate state one should engage in many meritorious activities in order not to fall into this state. But of course this is a practice of last resort. One should practice diligently before one’s own death and focus on the realization of the purity of one’s own essential nature and combined that practice with wholesome work of charity. Do not rely on relatives or surviving children to practice on your behalf after death, the degree of benefit is not even comparable.

Modern scientific investigations

Western science has recently investigated the so-called “near death” experience. It has discovered that among those who have “died” and resurrected there are many different perceptions – some reported encountering Buddhas, heavenly saints, king of the hell realm or other spirits. It is evident that the world after death experienced by each person is not of a single destination.

Kubler-Ross said, “The near-death experiences reported by various people is not that of an “After-World” but rather a transitional process from life to death. In terms of physics, the notion of existence is taken as both an objective and a shared principle. However, from the psycho-spiritual perspective, existence does not require these two factors. The creation of a self-nature is a subjective existence – the so-called “reality” is still a subjective perspective. The reality of near-death experience, being the creation of the experiencer, is therefore variable according to the individual.”

Scientists have stated that, “Let us suppose that an after-world does exist, then this world is most likely not a singular, monotonic world. Instead, it is more like the current reality of our world, one of myriad experiences.” This statement confirms that the experiences of the intermediate aggregate body are subjective manifestations of individual being’s own karma.

Reincarnation of the intermediate aggregate body

How the intermediate aggregate body enters the womb

The first twenty-one days of the intermediate state, the consciousness still retains vivid recollection of its life prior to death. Therefore during this period, dedication of meritorious practices will be the most beneficial. After this initial period, it will become increasingly difficult to make an impact due to the growing strength of the individual karma that is beginning to take form. According to description, the intermediate aggregate body will go through the mental state of the death process once every seven days. Those who passed away in peace will re-experience that peaceful state of mind. Same for those who had a turbulent and troubled mental state, they will also re-experience that state. Many intermediate aggregate bodies will gather around man and women engaging in sexual intercourse, looking for potential parents with karmic affinity. When one of the intermediate aggregate body finds fulfillment of its karma with the parents, the rest of the intermediate aggregate bodies will experience despair and re-experience death. This re-experiencing of death is the manifestation of birth and death in the ignorance mind, not the death of the physical body.

Due to a desperate and strong desire to find rebirth, the intermediate aggregate bodies will be attracted to situations that appears to be safe. However in their confused state of consciousness, opportunities for good rebirths are often mistaken as bad, while path toward bad rebirths were regarded as good. In that state of confusion, they may hear attractive singing or music, the calling of relatives, and often ended up in the three woeful realms, namely, animal, hungry ghost, and hell. The karmic force pushes the intermediate aggregate body to the place where potential parents are engaged in sexual intercourse and depending on the degree of past life karma, they will develop incredibly strong attachment. If the consciousness has strong desire for the mother and the emotional urge to replace the father, the spirit will re-incarnate as male. For the reversed situation, the reincarnation will be a female. Some may ask about test-tube babies where there were no sexual acts by the parents, how can re-incarnation occur? The answer to that is as long as there is the union of the sperm and the egg, it is sufficient to attract a spirit in the intermediate state.

During this waning period of the dharma, the patriarchs’ lineage is in decline and the monastic community is deterioration. Though the temples and pagodas are still glorious, the Bodhisattva’s fragrant grace still lingers and the scriptures are now widely available, the truly accomplished masters often tread the hidden tracks, jeopardizing the mission of dharma transmission. Therefore, its disruption will be the fault of the teachers. Today, within the various sects of Buddhism, there are many who teach; however, it is the rare individual who possesses true realization. Thus the enlightened and the ignorant are now intermingled. To regard the unenlightened as Bodhisattvas is a euphemism and a disservice to Buddhism. Furthermore, if an enlightened teacher were to compromise the dharma with the mundane, inevitably his disciples would become lax in their effort and continue their entanglement with the world of birth and death.

The Mind, in Zen, is transmitted through the Mind, and the Mind is confirmed with the Mind. Just as the gleaming splendor of jade can only be revealed through vigorous polishing–just as the sharpness of steel is only apparent after being

forged and honed in a mill–mind training is of primary importance in Zen. Without mind training, the disciple’s wisdom will remain hidden and his potential wasted. Therefore, the teacher who fails to transmit the dharma is a sinner of the dharma.

The ancient ones took the Buddha’s aspiration as their own, regarding birth and death as life’s most important predicament. They resolved to awaken to the Mind’s nature, end the cycle of birth and death, and liberate all beings. In the past, enlightened masters appeared in all sects of Buddhism, establishing monasteries and propagating the teachings far and wide–all due to the effort in mind training. Therefore, to revive the stream of dharma and reinvigorate Buddhism, it is imperative to follow the example of the ancient ones, who engaged in Zen inquiry and training for the sake of enlightenment. With the sole focus upon the dharma, they disregarded the personal self for the sake of dharma. Thus they realized the nature of the Mind, brought that realization to maturity and transcended the world. Only then would they be given the responsibility of training disciples. This is the proper approach. Otherwise, a prosperous congregation represents only a vain attempt to blind the Buddha’s eyes.

Vairocana Miao Tsan

In the zen hall our purpose is to become enlightened to this formless mind; to engage this formless mind. Mundane people have too much material attachments. It is difficult to let go of these, so if we just say enlightenment, it is not useful for mundane people.

True practice is based on gradual daily practice. Lose attachments day by day. Attachments are just like dust, every day there are new dust that accumulate.

When we remain calm in mind, no matter what kind of problems we face in life, the mind is always calm. That is a way of practice.

When you are enlightened, you realize the mind without manifestations. You realize that all phenomena cannot be differentiated which one is first or second since all are manifested from the mind simultaneously. For enlightened beings, they are clearly aware of existing phenomena, but don’t differentiate them. When we practice in the zen hall, the purpose is to go back to this formless mind. We have to go back to this formless mind.

It is the source and it is also called the cause without cause. Based on this source, this primordial cause, phenomena is generated. All kinds of phenomena are from this mind. At this moment, the formless mind can generate a thought at this moment to manifest into phenomena, which is the result. Mind is the primordial source.

When we are enlightened, it means that we understand the mind, the source of all phenomena. In enlightenment you return to this mind, and you realize the true face of the mind.

To attain enlightenment, we have to realize this mind. You can gradually break the cycle of reincarnation and gradually see through to the truths of life. To be enlightened, is the only way to get rid of birth and death. And because the mind is formless, nothing can attach onto it. But this formlessness can manifest all phenomena. The function itself is generated and manifested in one moment. In a split second, all existence is manifested. If we don’t understand this concept because of our ego, there is the time concept.

The time concept is very difficult for us to realize the emptiness of the mind. It is difficult to understand how the formless mind manifest phenomena. Because most of the time, mundane being attach to the phenomena created by the mind. Only when we are enlightened, can we truly understand this concept.

Practice is to strengthen the ability to be aware of your thoughts in your mind. So practice is involved in every action and every word that you say. In every thought you generate. That is practice.

So pay attention to every thought from your mind. You need to have this understand; otherwise your practice is in vain. So don’t learn Zen or Tibetan Buddhism. Just learn from your mind and take responsibility from what your mind generates. To realize what is your mind. Start practicing from this point.