Student: Master, what is truth?

Master: Truth is very simple, very clear, very obvious.  Truth is truth in itself. Every single truth doesn’t need your definition or your ideas.

If you try to define what is it then you are far away from the truth. Truth tells about itself. That is why I mention that it is obvious, and simple and very clear.  It is just as it is.

Your definition is from what you have learned in your past. That belongs to you.  If you let go of your own definition, truth will manifest itself, because truth is obvious and simple and clear. Just look at this cap, just look at this, if you don’t put a definition on this, everyone will have the same answer.

Where does the definition come from?  It comes from yourself, your background and what you have learned from the past. As a Zen practitioner you need to look inwardly and be able to face your own defection. If you cannot face your own defection, you do not have the space to improve it. And your ideas will always be blocked by your illusion. You think who you really are, but actually you are not. This will block you from any progress.

We need to have flexibility in mind in order to manifest what it is. Most people when they see something, right away they have a definition to it.  And they don’t want to make their mind calm, they just want to express. When you start to express yourself, you lose the truth. First, we need to manifest the truth and to realize the truth.  And then we will have a chance to change it.

Truth is here, your definition is there.  For example, this is your company, a real company, all your employee problems are here, real problem is here. But if you put definition on it and you think this is a real problem and you start from there.  You try to change it from that foundation. But this is your illusion because the truth is here.  That is why you can never really fix it. Seeing the truth is very important, not following your definition, your knowledge.  I always tell students that only you can make who you really are right now.  No more or no less.

As a Zen practitioner just like myself, the key to being a practitioner is who you can see in yourself.  Who you really are decides what you can do. You can never do something beyond your ability, beyond your character because everything in this world is extensions of your personality, extensions of your own concept in mind. I always tell students- who can see the truth? Who has the high possibility to become a successful person? But the truth is simple.., clear, very obvious.  Now who can tell me, what this is?

The only purpose in the practice of Zen is to master one’s mind and one’s own tools, which are thoughts, feelings and emotions. If you know how to manage your mind, you will know how to manage your reality. Everything will change if you elevate your thoughts and correct your actions.

A student once told me that she had been involved in an argument with her boyfriend. “Master,” she asked, “can you guarantee that if I change myself, my boyfriend will change too?” I said, “Yes.” I will illustrate this in simple terms: Imagine that a boyfriend and girlfriend are together in an apartment, talking. Soon, an argument occurs, so the girlfriend decides to leave. Once she leaves, the situation is no longer the same. The dynamic of the relationship has changed regardless of what the boyfriend does. However, if the girlfriend returns the situation is the same atsit was during the argument. So, change must occur within because we are the ones who must decide whether to argue or not and whether to stay or to leave. The results, or the realities, are simply extensions of our thoughts. A different person, who of course has a different personality, will have a different reality of his or her own.

Everything our minds generate, including thoughts, feelings and phenomena, appears and disappears simultaneously. Consider the sound as my fist strikes the table (I clap my hands). Now, let go of the sound. Why must you let go of it? After all, the moment the sound appears it is gone. It is impossible to hold onto it. The same is true of reality: It is ever-changing. Trying to hold onto what cannot be grasped is the cause of suffering. We try to hold onto our definitions of reality by repeating the same thoughts over and over again. It will never work, though, because reality cannot be grasped on the basis of a definition. Instead, if you can stop generating the same thought repeatedly, you will know what it means to let go and be free.

The mind is formless, but we allow it to become occupied by a habitual thought pattern. So, how can one let go? I will show you. If I hold an apple in my hand but reach for a pencil, I will automatically let go of the apple. My mind and muscle coordination will do that automatically. If you generate an angry thought, how can you let go of it? Generate a happy thought, and automatically you will release the angry thought. Initially, it is essential that we force ourselves to do this, because we lack practice. This is the positive, active way of letting go. Do not just say to yourself, “I want to let go, I want to let go . . . ,” over and over. You must instead practice letting go in order to achieve what you want.

Worry is another habit that clutters the mind. If you tend to talk about your worries, you will stay close to that reality and will have that foul odor. Actually, you can simply walk away from worries, but in order to do so you must realize the nature of the mind. Because the mind is formless and can generate thoughts, you are free to experience a new mental discipline. However, because freedom also comes with responsibility, you must practice it with care. You must be diligent as you seek the mastery of your mind. Be vigilant, or negativity could again emerge.

Thoughts, feelings and emotions are tools. They are part of the reality you create. Where the thought is, there is the reality. If you want to improve your external environment or relationship, you must first improve the inner environment of your mind.

I will use the following example: Many years ago, there was no boulevard in this area. After people found the area, they moved in and built houses and boulevards. In a vast, open landscape, we have created many boulevards, which then become the only paths we can take. So, we become restricted by what we have created. Similarly, in your mind you build a superhighway–a habitual pattern–that allows you to react to situations instantly. However, you lack freedom because you can only react according to the pattern. If you achieve the freedom of enlightenment, you can take any highway and boulevard you want; you can cultivate new paths without restriction. If you still have attachment–if you still have a strong ego–one day you will encounter a sign: “Detour.” When you see that sign, you will have to pull over and stop. You will think, “I am angry, and this is not right.” You cannot accept the fact that your way no longer works and has hit a wall. Every person has habitual thought patterns, but the sages and patriarchs remain free of such hindrances. As ordinary individuals, we are attached to the patterns we have created. A sage, upon seeing the detour sign, maintains a calm, peaceful mind and changes his attitude. However, as everyday people we have various complaints. We ask, “Why?” This is the kind of challenge we all face. No matter what we encounter, we must accept it.

You now understand the basic concept of personal reality as the world your mind has created. You understand that every person has a mind, which is formless but can generate thoughts. Moreover, you understand that the universe, in all its manifestations and dimensions, is held within the Mind, which is everlasting. All this should be a comfort to you, for you now realize that you are independent and free. You are one being, but you are neither alone nor forgotten. So, this can be your starting point; the genesis of your mission. Certainly that mission should be one of compassion and empowerment. You can take up the mission to see and accept the truth, as we all must in order to move forward. This is the opportunity to forgive all the errors of the past, live in the present moment and know yourself in the higher state of happiness and fulfillment. This is not a dream, because many before you have made the journey. Buddha himself did so, and countless others have followed in his path. Remember, the truth does not originate from the mundane human world but exists for all time and all realms. You will not find it by floundering on the sea of worry and confusion, nor will you find it by accident, like a coin on the pavement. Instead, you must open your mind and heart so that the truth can be revealed to you. At that point, everything you experience and perceive will be in balance. You will have happiness enough to fill a hundred lifetimes and the wisdom to share your joy with others.

Every single person possesses a mind.  The mind is formless. Your mind can generate all kinds of thoughts, and therefore it can generate different brain waves. So, thought is a kind of energy. In physics, the principle of energy is that it cannot be divided. Thought is energy, the physical body is energy, the atmosphere is energy, and even a table is energy. Everything is energy, so one cannot look at reality as an amalgamation of separate pieces, because energy cannot be divided. The instant your mind generates the thought, the reality corresponding to the thought manifests as a whole. This is a manifestation of the oneness from which you cannot be separated.

People tend to think oneness means we are all one and the same, but that is not so. Our minds possess the same ability, but the individual who possesses the ability is unique in himself or herself. For example, if I generate an angry thought, will you become angry too? You will not. Therefore, I have my mind, which works for me, and you have your mind, which works for you. We use our minds differently, though they have the same ability and purpose. Whatever your mind manifests will be your reality, and that reality is oneness because it cannot be cut into pieces. At the fundamental level, your reality and my reality do not conflict with each other because our minds are formless. The formless can overlap the formless.

Conflict only arises when we become attached to what the mind has created. Imagine that we are in a room having a discussion. I am speaking, and you are listening to me. All who are present can hear my voice. Immediately afterward, each of you brings forth a thought pattern that defines what I have said according to his or her habitual thought pattern. Each of you will have a unique, personal definition–a perception–and become attached to it. The definition you create is your attempt to grasp what I have said. As I spoke, you thought and reacted to what I said. Thus, your idea of what I said is different from what I actually said. This dynamic is the cause of many problems in life. In fact, it has caused wars.

Dualistic thinking causes the mind to become attached to its creation, so it is less flexible. It can cause all sorts of conflicts in the world. Even within the individual, duality is a constant source of conflict, questioning and upheaval. For example, you might want to buy something, but at the same time you do not want to buy it. You might love someone but suddenly feel you do not love him or her anymore. This is conflict, and it occurs within you. You might insist on one view of an issue, but your husband or wife will insist on a different view. Then, of course, you argue over such things all too frequently. Or, imagine the people in one country versus those of a neighboring country. The people in my country feel we have the right to possess a certain piece of land, but the people of the neighboring country feel otherwise. So, a war can erupt between those countries in regard to that piece of land. It does not matter whether either country really needs it.

We carry our own habitual thought patterns with us, and we use those patterns to handle all the things that occur in our lives. However, do you think everything in life can be handled through a means of habitual thinking? If it were so, each of us would be a sage. We are too easily confused by all the issues and turns in life to judge them clearly. Have you, for example, carefully examined your life in order to discover the source of all your difficulties? We have so many worries and so much suffering, but the way we talk to others–the way we give advice–is as if we have already solved all our problems. Despite all your worries, when you talk to someone who has a particular difficulty, you will suggest that he or she do one thing or another. However, your concepts, based on habitual thinking, are the cause of your problems. How can any solution based on those concepts solve a problem for someone else?

We are mundane people with many problems and faults, but somehow our habitual patterns lead us to pretend we are right when we become attached to the thought patterns in our minds. Actually, we have no choice in life, and I shall explain why this is so. Again, imagine that you are listening to me at this moment: The thought that comes to your mind is the result of your thought pattern. Because the thought pattern is habitual, you really have no other choice. The pattern decides what thought you will have. Furthermore, the thought that comes out of the thought pattern will lead you to assume the thought is right. So, you will fight for it and lose flexibility.

I will give you an idea, and if you remember it and keep it in mind you will find happiness: Thoughts are tools, feelings are tools, and emotions are tools. They are all tools of the mind, not the purpose of the mind. However, all too often we focus on the tools and forget the purpose. For example, let us say a couple has had an argument. Later, the husband buys flowers for his wife and says nice things to her, but she does not accept that form of apology. As a result, the husband becomes more frustrated with the wife, which makes the situation even more tense. So, what was the purpose of giving flowers in the first place? It was to make amends for the quarrel. The act of giving flowers is a tool but not the purpose. So, when the tool does not work, the husband gets angry which defeats the purpose of flowers in the first place intended to make amends instead of instigating more fighting.

People’s lives are dominated by habitual patterns, and these patterns are so strong that they cause us to lose our focus on the real goal or intention. So, remember that thoughts are tools. You are driven to fix a problem, but you must not hesitate to give up the thought that did not work. Only you can generate your thought, and only you can insist on it. Who wants to fix the problem? You do. So, which is more important: the tool or the solution to the problem? Remember, thoughts are only tools of the mind. For example, if you were a logger you would be accustomed to the use of an axe. You would think the axe was the most wonderful tool in the world. However, is the axe the proper tool to use when cultivating vegetables? This is probably not so, but the axe has been in your mind for such a long time that you will automatically consider it to be the right choice. Similarly, our habitual thought patterns have been in our minds for a long time, so when we have a situation we automatically go to them for solutions.

How did habitual thought patterns come about? The mind is formless and can generate any thought. However, the more you generate the same thought, the more powerful that thought will be. If you are not conscious, you will continue to empower certain repetitive thoughts until they become second-nature to you. Imagine that you have established a company and opened a business. You do everything by yourself, and gradually you make money. So, you hire a general manager. You give more and more power to the general manager, and eventually the general manager replaces you. Each of us is like the boss, and the general manager is similar to the habitual thought pattern in the mind. Who is the boss? You are. Who has empowered the general manager? You have. When we repeatedly give power to the same thoughts, consequently we lose the ability to choose differently. This is why the practice of Zen teaches us to regain mastery over our minds. Remember, no one else in this world can generate a single thought for you. The generation of thought, the quality of thought and the habitual pattern thus created are all your responsibility and your creation.

To practice is to start from our perception. Perception is the most important concept. Perception is a certain way of seeing things, a way of thinking, and it is also the basis for behavior. Where someone will go, what he will do, situations and people he will bump into, the occurrence of phenomena, all happen one step at a time. What genuinely supports the development of phenomena is our perception. This physical body is being moved, our environment is being created, and results are being created. Why do you create this result and this kind of phenomena? Basically, it is due to our perception.

One person’s views, ideas, knowing or not knowing, all come from the mind. We as people tend to think we are able to see clearly. However, this is only the part we know. Other than the part we know, there are a lot of thoughts we have that we don’t know about, unconsciously within our mind. The thinking patterns within our mind, we call this our perception.

Perception is not on the surface level. It is not I think this or I see that. This kind of perception is considered surface level. Perception is not limited to a certain viewpoint. Right or wrong depends on different viewpoints. For example, is a democratic system better or an older monarchy system better? Some people think a monarchy system is better; some people think a democratic system is better. Everyone has different concepts and ideas. This is a more surface level of ideas, but to understand on a deeper level, you must ask “why do I have this kind of idea?”

Your ideas are just the surface level thinking patterns within your mind; inside the mind there are much deeper thinking patterns. It is not just as you imagine. When something happens in our society, you may think it is right or wrong, but it is actually not that simple. When you think something is wrong, there is a very deep and thick foundation behind this idea, which is based on your perception. This is your thinking pattern; this is your thinking model.

Some people say, “The mind creates everything.” You want to become rich, but why do you still have no money? This is because you only have one thought, two thoughts, three thoughts, even if you want to be rich, this is just one idea. Due to habitual thinking patterns, there is no way to let your mind implement these thoughts and present rich phenomena. Also this thought “I want to be rich” is not necessarily a foundation that can really let your mind function.

Everyone possesses a mind. Everyone’s mind has the same ability. If we compare the ability of Buddha’s mind and the ability of our mind, the features are all the same. Buddha’s mind functions exactly the same as ours. The only difference is Buddha’s mind is very calm; our mind is filled with habitual thinking patterns and perceptions. So Buddha uses the original function, nature, and characteristics of his own mind; through function without attachments and manifests pure land with corresponding results and phenomena.

Our mind is also capable of everything, but our mind is polluted, our thinking pattern is not clear enough due to attachments. Even though we all have the same mind capacity, everyone has a different type of thinking pattern, which naturally creates different functions and results. Ordinary people function with an extra layer of interference, an extra layer of dust. And so we do not function clearly, and instead we do things in our own individual way due to our habitual thinking patterns. Thus, our mind functions mainly through our attachments and perceptions; in Buddhism this is called “consciousness.” Our mind is not calm, still has attachments, a polluted capacity, separate subject and object, inside and outside. By functioning through this state, our mind can only actually function through our habitual thinking patterns, which we have had for a very long time.

For example, you are sick right now. The state of being sick is just a phenomenon that has been created by habitual thinking patterns within our mind. To create this state of sickness takes a very long time. If we try to generate correct thoughts like “I am healthy,” why aren’t we healthy? It is because this thought does not come directly from our pure mind, our mind that has limitless ability. It is just a thought or idea. You are not able to make this thought a truly ingrained thought, part of your thinking pattern, which can then be used by the mind to manifest accordingly.

To put it more simply, this mind’s ability to create phenomena does not depend on a few thoughts. The infinite energy of the mind is manifested through your habitual thinking patterns. A few thoughts cannot change anything. You are a Water Supply company that needs to send water to different places and so you must have a lot of pipelines. Your current thought is not even the particles for the plastic pipe, how can water possibly be sent outward? It is impossible.

We must understand this principle. If we don’t understand this principle, we don’t realize it is useless to try to will ourselves to be healthy with mere surface level thoughts. Your mind is not able to use these thoughts to manifest anything remotely related to the result you want. This will take some time. So if we refer to our sickness or status, to be a little more practical, we can say phenomena takes a long time to manifest, we’ve already been sick for a long time due to our rigid thinking pattern. Thus, the problem cannot be solved in a short period of time. Certain parts of a problem that has manifested can be solved quickly, but this depends on the individual. Right now, I am telling you generally what happens.

Therefore, everyone’s mind has the same ability, which is the same as Buddha’s or bodhisattvas’. However everyone’s habitual thinking pattern is completely different. These habitual thinking patterns are like water pipelines. Since everyone’s mind is different, we all function in completely different ways.

All your habitual thinking patterns really combine to form your perception. This perception is not some surface thinking of right or wrong. What pushes you to think right or wrong is based on your habitual thinking pattern that makes you function in a certain direction. We must understand, to some extent this is the force of karma. What makes you think a certain way is the force of your karma, because your thinking pattern is a kind of habit. This habit has a force over you that makes you have to think a certain way. Once a habit, it will become natural, and you will naturally think a certain way.

In our mind, we already have many habits that force us to think a certain way, so when something happens, these habits function automatically, all of which is beyond our control. We are still not aware we have such a problem. So first we must understand when our mind creates a thought. This function arises from the mind. Some people think they understand this principle. They know when we generate a thought to smile, our face smiles; when we generate a thought to cry, our face won’t look so good. All functions arise from the mind, this they also understand. But when it comes to personal disputes or car accidents, phenomena outside of our body, they can’t understand why it happens. These things are all still created from the mind.

From an energy standpoint, energy cannot be divided. Your physical body is energy too. So why do you separate your physical body from the rest of phenomena? This is your karmic force. A clear mind has an established function. When you allow your mind to generate thoughts in a certain direction, the phenomena will manifest in a similar manner. Also, you put yourself in this position, so everything we see or hear is the whole manifested by the mind.

Our thoughts and physical body are just a small part of the whole the mind manifests. We alone are able to create our own thoughts and relationships. Thus, you cannot just isolate the physical body as you forget about everything else. The physical body is just a small part of a whole manifested by your mind. It cannot be separated from the whole. And so your thoughts and the inner workings of your mind will attract corresponding karma. We must slowly begin to understand our own thoughts, because every cause and effect corresponds to the thoughts we create.

Most people think anything outside of the physical body has nothing to do with me. Yet everything is manifested from the mind. It seems like they can understand this concept. They understand when a thought is generated, the body will have feelings. However, this is just a small part of the concept; the mind manifests everything. From emptiness, the mind can manifest all phenomena including your thoughts and your physical body. And when your body is manifested that’s where you see phenomena and corresponding results.

Most people only know that our thoughts and physical body are ours, but how does the body manifest in this place? This is still our own doing. This is our mind’s capacity, which is very large. We must slowly begin to realize that our mind can manifest everything. It is hard for most people to understand this concept because we have very strong attachments toward our physical body and strongly believe we are individuals. Thus, in Zen we must first learn to put down “I” and let go of our attachment to our physical body. Then will be able to understand that the mind   contains all space and manifest everything.

What we recognize as “I” is always just a small part of a much bigger “I”. We always separate our thoughts and physical body from the rest of the world. This is a big mistake. We must first simply perceive that the mind manifests everything. If we do not understand this concept, then it will be difficult to fix any problems you may have. Our perception is our tool. In life, if we do not have the right view, we do not have the right tools available to end our problems.

Let the mind’s original emptiness manifest, for your mind must be clear and empty. Everybody has this mind that is formless. You must allow this formless mind to manifest, and do not make inside or outside, subject or object. If you can’t do this, then you can’t escape from phenomena. This means you can’t get rid of your attachment to phenomena, and you will be stuck in reincarnation. Only when the mind is clear and empty can there be liberation and nirvana. So nirvana means there must be an escape route from the material world. However, when the mind has attachments there is no escape.

When we have attachments, mind is not empty. Without manifesting the emptiness of mind, we will mistakenly think that we have something, the mind holds onto something, which slowly accumulates and becomes hard to get rid of. If we are unable to manifest a mind that is pure and empty through our Zen practice, then there is no escape route for all of our problems, negative energy and phenomena. This will be a very difficult situation to deal with. If there is no escape, then the negative energy will continuously accumulate and follow us, changing from one moment to the next, from one lifetime to the next. All of this never-ending hardship occurs because we are not able to manifest the pure emptiness of mind.

If your mind is pure emptiness, it is like a black hole; if your mind is holding something, it is like a white hole. When your mind generates a function, everything manifests, and a white hole appears. Yet when something appears it also disappears simultaneously, returning back to emptiness, a black hole. This mind has two sides to it. One side is everything, a white hole; one side is emptiness, a black hole. Pure emptiness is not just the removal or absence of things, for it is also an escape route. The moment the mind returns to a state of emptiness, all phenomena forms and also disappears back to our intrinsic nature, which is emptiness. This simultaneous appearing and disappearing is liberation, and the realm of nirvana.

The secret to life is that our mind is originally pure emptiness. When the mind functions phenomena appear and simultaneously return back to emptiness. To realize this, first we must not differentiate between inside and outside. There is no my body or my thoughts; there is no outside world or environment. If you differentiate this way, phenomena cannot be removed and return to emptiness.

If you want to practice Zen then you must understand this concept. Everybody’s mind is pure emptiness and has the same ability, essence, and intrinsic nature. When the mind manifests phenomena, we should accept the corresponding energy. The mind functions from moment to moment, and is very active; the mind is able to manifest everything, all phenomena. Yet phenomena simultaneously appear and disappear. This is how everybody’s life presents and develops from moment to moment. To perceive life this way is the right view.

Why do we need to attain nirvana? Why do we need to attain true liberation? The reason is simply because your mind is originally pure emptiness. When the whole of phenomena appears it simultaneously disappears. Our thoughts and physical body are just a small part of the whole that the mind manifests; we cannot separate ourselves from the whole for this is dualistic thinking. Our mind uses the same ability to generate thoughts, our physical body, and everything else; this energy cannot be separated.

First, understand that every person’s mind functions the same exact way, and manifests everything the same way. Then from this concept, we can understand how to fix our problems. To get rid of the ego is not just for Zen practitioners but for everyone. We must understand that life is supposed to function this way, and phenomena come and go this way.

However, most people use their mind to create phenomena, and then attach to certain phenomena, like our thoughts and physical body. We think “I” have this body and “I” have these thoughts, and everything else is outside phenomena. If we think this way, we are deluded and trapped by our small “I” with no escape. We don’t realize that our mind creates everything, and that everything we see is part of us. Without the right view, we are unable to return all phenomena to pure emptiness. So in Buddhism, when we say a person is deluded, it means that they think their physical body and thoughts are “I” and they don’t understand their pure mind.

Thus, Zen Masters used to say, “if a person is not enlightened, they are too attached to form.” People are too attached to phenomena so they cannot see the meaning behind the phenomena. So from past to present to future, in this human realm, and in all realms, all functions have rules to follow according to the mind’s intrinsic nature. The function, characteristics, and nature of your mind determine how your mind will operate; the mind cannot go against its function and nature.

So first we must understand the mind is pure emptiness, there is no “I”. The real “I” is this pure mind. This mind is formless, and yet it can manifest all phenomena. Among all the phenomena, your physical body and thoughts are just a very small part of the whole. The pure mind does not separate one or two; the mind is just one. And so wherever we go, everything is a whole. This is the right perception. We must slowly practice with this perception in mind.

If you do not understand this concept, then you do not know why you must attain nirvana or true liberation. To attain nirvana or true liberation means to manifest the pure empty nature of the mind, the selfless nature of the mind, the mind’s intrinsic nature. The pure mind is the creator, the source of everything; all phenomena from the past, present, and future are functions of this mind. When the mind functions differently, the manifestation of phenomena differs as well. If we want to change our situation, we must understand that the mind has this ability, this intrinsic nature, and practice diligently from this direction. Otherwise, we will encounter similar situations over and over, and be stuck in an endless cycle.

A person’s thinking pattern and perceptions are like a fast river that sweeps us away into the unknown. When a person identifies their body and thoughts as their own, it is similar to being swept away by this thinking river within the mind, or swept away by a karmic river. When the mind manifests phenomena through this river, we will only be able to see phenomena that we habitually encounter due to our karma. It is difficult to change when we identify our body and thoughts as our own.

Our habits, perceptions, and streams of consciousness are like a very fast river that sweeps us away. When we think our body is mine, it is like putting a canoe in this river, and trying to row the boat. The person thinks he or she can row very far, and has lots of plans for the future, taking left and right turns. However, no matter how far right or left this canoe gets, it cannot go beyond this river of karma. People make lots of plans, however these plans are all very superficial. It is like an ant standing on a leaf. The ant can move a little, run this way or that way, but the ant doesn’t realize this leaf is floating in water, so no matter how much he is able to move he can never go beyond this river.

Our habitual thinking patterns are just like this swift river. Unless you are able to truly recognize this and really improve and change your ways, otherwise a person thinking he can do something is nothing more than running around on a leaf like an ant. On this leaf you can build a house, do business, work hard, create more karma for yourself, but you still can’t leave this karmic river. In the end it seems you cannot attain anything, only more karma.

This shows our limitations, for we did not take a closer look at this karmic river, and we did not take care of what really matters. Thus, we will encounter many bad situations. The flow of this river is like a focused outflow of energy from the limitless pure mind. This physical body is always just a small part of this output of energy. Where do you think you can go? Do you think the body can separate from the middle of this large output of energy? No, it cannot.

Every single moment phenomena arise from the flow of our thoughts and the strength of our karma. The mind manifests phenomena from this focused outflow of energy. Thus, your thinking pattern determines what kind of person you are, and you can only go in that direction. What kind of person you are determines what kind of situations you will inevitably encounter. We must see from this point of view, not from our body’s point of view, which is only a very small part of the whole.

The important point is the mind is pure emptiness, the mind has unlimited ability and energy. However, we have limits due to our habitual thinking pattern, which sweeps us away in the direction of our karmic river. When this occurs, your body will be so, your thoughts will be so, and environment and the situations you encounter will be so. When the river flows, the canoe will move accordingly, the person on the canoe will also move accordingly. Most people do not understand this concept, and desperately plan for the future. How can you possibly plan? If you don’t even know what will happen in the future, how can you possibly plan ahead? That’s why when people make plans, most are made in vain, because we do not understand what is going on, how life changes and comes into being. So how can they plan? How can they practice?

First we must understand that our ideas and concepts are too small and too limited; there is no way for us to see the whole picture. Thus, we limit ourselves and we remain stuck on a canoe. Many people think that their life is going very well, and they have the freedom to make their own decisions. However, if the unlimited ability of your pure mind functions through your habitual thinking patterns, your attachments, and your karma, you become very small and confined to your physical body and thoughts. How can you plan this way? Where can you possibly go?

Your life has already been predetermined. The things you can plan are very limited, like deciding whether to go left or right paddling a canoe. It is very difficult to change things if you don’t understand what causes all phenomena to be manifested. This karmic river is manifested by the mind, this body is manifested by the mind, this canoe and the person on the canoe are all manifested from the mind. You separate the canoe from the water, so there is no way to change.

When practicing Zen, we must be open-minded and make our mind capacity very big. The more we open up our mind, the more we can see our own problems and get rid of them. If we cannot be open-minded enough then we cannot see what our problems are, and there is no way to solve our problems. To really solve problems, we cannot be the person on the canoe making plans where to go on a swift river. You don’t even know what’s going on while you are in the middle of this swift river, or what direction you will be swept. Thus, our habitual thinking pattern is like this swift river. You don’t know which direction it will take you. And so in Buddhism, the people you will inevitably meet and where you are corresponds to your karma.

For example, you already are a certain kind of person with a certain kind of karma leading to a corresponding result. This result sweeps you away in a certain direction in accordance to the thinking patterns you’ve already established. So which direction you are swept off to is inevitable, unless you can be maintain awareness and change your habitual thinking patterns. Otherwise you think you can do anything but really you are living unconsciously with no awareness of what is going on.

The truth is the things you can do are just the things within the range of your capacity, relatively limited, and you do not know why this is so. Thus, the people we meet or bump into, the food we eat, is all basically determined already, unless you are able to change. This is the general direction our karma pulls us, and this is the way life functions. Understanding this principle, it will be easy to improve, and there will be room to grow and change for the better. Just know that your thoughts and physical body are just a small part of the whole, which cannot be separated from the whole. Wherever the river is, that’s where the canoe will be. The canoe will never be able to leave the river.

Wherever your thoughts are, that’s where the person and phenomena are. The whole of phenomena is like the river, and you are just a small part of this river. When you are sitting in a canoe in the middle of this river, what you can do is very limited. Maybe you can row to the right a little, then row to the left a little, that’s about it. In Buddhism there is a saying “You can take nothing with you, except your karma.” Wherever you may end up, your karma brought you there; there’s nowhere to run. You cannot change much, because you do not know how the mind functions. So open your mind and make your mind capacity bigger. Otherwise this life will be very difficult and busy. Yet we don’t know from where to start fixing things.

The sutra states “the fatigue of life and death, all arises when our greed arises.” The fatigue of life and death all come from our greed. If we are greedy for certain phenomena outside of the canoe, we don’t realize that wherever our thought is, the body is, and the environment is. Most people who practice Zen do not understand such a deep concept. Your perception is not just what you see, what you think or don’t think; these are all still very superficial. What you really have to deal with is the narrow pattern of output, which limits your pure mind; this is your real perception, which is limited because you’ve already developed a habit of seeing things a certain way.  So we must slowly fix our perception.

Thus, first we must open our mind. We must know that the way we look, what kind of husband or wife you have, what kind of parents or children you have, what kind of relatives or friends you have, what kind of job you have, all are phenomena that are inevitably part of the flow of the river. If you think about it, from the moment you were born until now, the phenomena of every moment of your life all strung together is like a river, like the mountains and waters you see as you row your canoe. Don’t you think?

Think carefully. The appearance of this river is the appearance of your inner thinking patterns. Your habitual thinking patterns determine what change will happen in this life. Every person possesses a mind that is pure emptiness, which is formless, very calm, and very natural. Yet your habitual thinking patterns make you different from other people. You allow your pure mind to function through a narrow pattern of thinking, and so you are different from others.

You must understand that how you look is very normal, what kind of illness you have is very normal, the people you meet is very normal, these are all natural scenery that you will inevitably see while rowing your canoe on the river. It is inevitable because the canoe and person on it are just a small part of the landscape. Aren’t you this way? What can your really do? What can you really change? To practice Zen, we must understand this principle. Many people are very diligent, and practice very hard. But if you do not change your perception to see from this basic principle, it will be very difficult to improve, and all your life you will only be tied up with lots of suffering. Thus, to fix a problem you first must realize you have no choice but to attain liberation and nirvana. The pure emptiness of the mind that creates everything must emerge. Otherwise it will be very difficult to liberate yourself and be free. So when we practice, our perception is most important.

Everyone possesses a mind; this is a perception. Everyone’s mind has the same function, ability, and nature. Yet everyone narrows and constricts their mind’s ability with their habitual thinking pattern, which makes everyone different. Everyone’s mind of infinite energy functions through narrow thinking patterns to manifest unique phenomena in every single moment. And because of this, everyone has a different appearance, different environment, and sees different phenomena.

If you do not understand this concept, you will keep identifying with your small body and small thoughts. You won’t understand that your family is just a small drop of water beside your canoe. Wherever the canoe is, the water is, the trees are; all the places you pass through are inevitably so. Everything is manifested from the mind. You must clearly understand this concept. You must open your mind and expand your view, and see things clearly from this position. We must slowly put down our narrow thinking, break through our attachments, and make our mind clear like space to reveal the pure emptiness of the mind.

In our practice, we should not look outward and ask for help. Instead we need to truly transform ourselves from within by getting rid of our attachments and habitual thinking patterns. Due to our attachments we continue to make the same mistakes and get into similar predicaments. Thus, the first step in practicing Zen is to have the right perception; this is most important. Without the right view, in life there is no way out, and in practice there is no clear direction. 

In the Tang Dynasty, Guling Shenzan Zen Master became a monk with his original teacher. There was a period of time where he left his teacher’s side to visit other masters. When he got back, his teacher asked him what he’d learned. He said he didn’t learn anything, so his master told him to start doing some chores. In fact, Guling Shenzan Zen Master attained enlightenment outside, and he came back to show his gratitude and help his original teacher. One day, after his teacher finished taking a bath, Guling Zen Master was helping rub his teacher’s back, and took this opportunity to say “what a good Buddha Hall, but the Buddha inside is not working,” which means the perception inside, and our awareness is not bright enough. Our body is manifested, but this thing that can manifest phenomena is not bright enough.

Hearing this remark, his teacher looked back and stared at him. Then Guling Zen Master said “even though the Buddha is not working, it still emits light.” When our mind functions in daily life it can be compared to emitting light. Linji Zen Master says: “there is a real person of no position behind our six roots moving and emitting light.” The mind functions through our eyes, nose, ears, body, and various other channels, and all of these channels are formed by our attachments. A real person of no position is functioning through these channels.

Everyone has a mind, but our mind is confused and not working properly. Even though we are confused, our mind can still function every moment, and manifest phenomena, ideas, situations, and relationships; all of this if from the function of a confused Buddha. His teacher felt his disciple was talking very strangely so he didn’t think too much. Actually, Guling Zen Master was trying to help awaken his teacher, so his teacher would be able to understand the truth of Zen. During the beginning of the Tang Dynasty, Zen Buddhism was not widely prevalent. Only after the Tang and Song Dynasty, there were more Zen Masters and people learning Zen, and the practice of Zen was slowly established. Before the Tang Dynasty, there were more Vinaya temples.

One day Guling Zen Master saw that while his teacher was reading a sutra, inside the study room, there was a bee trying to get out by bumping against the paper window when the door was wide open. So Guling Zen Master said: “Won’t go through the empty door, trying to pass through the paper window is too silly. One hundred years drilling paper, when will you ever succeed?”

“Won’t go through the empty door.” This mind is originally pure emptiness, when your mind functions, the body is here, surroundings and the universe are here, and your relationship to your surroundings is here. The pure mind is emptiness so every moment it can give rise to function. You must rest safely within the emptiness of the pure mind and rest your physical body. Putting down your attachments to the physical body doesn’t mean there’s no physical body. Putting down your attachments to phenomena doesn’t mean there are no phenomena. When the mind functions, phenomena are manifested. Liberation means putting down your body, your thoughts, and the concept of “I” in this very moment. By putting down everything, let the pure emptiness of the mind appear. This is a kind of liberation.

“Trying to pass through the paper window is too silly.” The window represents our views, which lead us astray. Every person’s thinking leads him or her astray to alternate paths. It is like we are on a canoe rowing this way or that but still going where the current of the river inevitably takes us. Yet thinking can never solve the problem that is being on this canoe floating on this river. When you are on the canoe and you come up with a solution, this so called solution is what you are bound to think while you are caught up in the flow of your karma. It is very difficult to leave this mode of thinking, and so it is difficult to attain pure emptiness. The window represents our incorrect ideas about what life is, what the universe is, our social values and life values. Recognize that all these views are the window. If people want to fix things they shouldn’t go through the window, but through the door.

Everything is manifested from the mind; this includes all phenomena. The mind is the door through which phenomena is manifested. Thus we need to solve our problems by changing within, from our mind, the source of the problem and the answer to all our problems. This is because the mind functions through your habitual thinking patterns and karma to manifest corresponding phenomena. The problems you have are inevitably due to your rigid thinking patterns and karma. So you must ask yourself why are you on this river? Why are you in this canoe?

While you are in this canoe, you should not feel happy and capable of handling things and planning. No matter how much you plan, you will never be separated from the flow and width of the river, the direction and rate of the river. You do not have the ability to decide anything.

Your life will be this way, unless you have the ability to change the flow of this river, by changing your habitual thinking patterns and karma. What you will encounter is fixed; even if you want to change you cannot do anything about it. You must understand that life is about learning and growing. To be a person is like being in a canoe with your own set of ideas, thinking about living a better life, and rowing the right way. There is no way for you to choose; in fact everything will be very difficult, because your choices are just one window. 

“One hundred years drilling paper.” The sutras are words left behind by people from the past. His teacher wanting to gain something from the sutras is just like the bee bumping against the paper window. “When will you ever succeed?” When will you be able to succeed? When will you be able fix the problem? Guling Zen Master’s wise words “Won’t go through the empty door, trying to pass through the paper window is too silly. One hundred years drilling paper, when will you ever succeed” are applicable to the problems we have in life. We need to have the right concept in mind to solve problems. If we use the wrong concepts it is just the same as the bee bumping against the window. This is the case when we have problems we want to fix.

To learn Buddhism doesn’t mean you must evade your problems and put everything down, but instead it means using another kind of concept to fix problems. Using mundane concepts you cannot attain a solution to the problem. You must fix problems by starting from your perception and your concepts, from how life comes about. Buddhism does not tell you to evade the issue by not looking at the problem.

When people have problems, I often say you must meditate more, get rid of your habits, and calm down. You have lots of troubles because you mind is not stable. When you have a lot of worries naturally you will have corresponding troubles, situations, duality, and predicaments. First you must stabilize your mind and meditate; meditation is not an escape.

When our mind is troubled and we try to solve a problem it is like being in a canoe; the water is flowing very fast so how can you solve the problem? There is no way. Meditation fixes the problem on a more fundamental level. Most people think that when there is a problem, sitting down and meditating is too passive. They think by just leaving the problem, will the problem disappear?

And that this is not right. The truth is that you are creating the problem. You cannot use the same mind that created the problem to solve the problem. You must change your approach. Meditation fixes the way we face difficulties by changing our attitude toward the situation. So the problem will not be resolved just by quickly acting to take care of things. Instead we must handle the situation in the correct way, then the problem will be solved.

There is always a reason for the problem coming about; this is the root of the problem. Most people think that meditation and chanting sutras has nothing to do with solving the problem, but that depends on how you do it. If you can calm the mind and dissolve your worries, then this is the right way. If chanting sutras or mantras can’t change your pattern of thinking and attachments, the problem won’t be solved.

If you don’t have the ability to change your habitual thinking patterns you cannot change your karma. Then chanting sutras, meditating, repenting, and making vows all cannot solve your problems. If you can use these methods to transform yourself, then you will have the ability to slowly fix your problems. Your perception is very important. Right now all the thoughts we have in our mind are like the window. If you can really solve problems then you are doing pretty well; this means that your perception is correct. If you can’t solve problems, then maybe you want to make the window into the door. So remember, problems always have a root, and reason for being formed.

After Guling Zen Master spoke, his teacher found it strange so he asked whom his student had encountered. Guling Zen Master said: “Outside I encountered Baizhang Zen Master.” Baizhang Zen Master is a Zen Master of considerable practice and attainment. “Studying with him I attained enlightenment, and now I’ve come back because I want to show my sincere gratitude toward my original teacher.” His teacher was delighted and asked some attendants to prepare a meal, and invited his disciple to ascend the rostrum to give a dharma talk while he himself listened below. After ascending the rostrum, Guling Zen Master said: “Brightness alone, removes root dust. Reveal the ever-present original body, which words cannot express. Mind nature is without stain, originally complete. Leave wandering, and become just like a Buddha.”

This is a kind of perception. “Brightness alone, removes root dust.” Thoughts constantly change, the body is changing, and the entire environment is changing. All of this changes and is being changed. This ability to create thoughts and manifest our environment is formless. It is formless, but it can surpass all phenomena and manifest all phenomena.

“Brightness alone” to put it simply, I am here speaking, everyone is listening. The hearing ability of the mind is originally detached from and completely beyond the sound. When a sound appears and disappears, this ability is still there; the function can transcend the substance of the phenomenon. The mind can manifest everything, but the pure emptiness of the mind is completely beyond the phenomena manifested; they have nothing to do with each other.  A mirror can reflect everything. Dirty things will not pollute the mirror, because the nature of the mirror is clean and bright. The mirror will merely reflect dirty things. You cannot say a mirror with a bright nature becomes dirty after reflecting a piece of poop; this cannot be.

The bright nature of the mirror will not become dirty due to reflecting poop. The mirror’s nature the same as the mind’s nature in that it is completely beyond phenomena. “Absolutely removes root dust.” Here “absolutely” means unrelated to phenomena. Even though unrelated, it can manifest all phenomena. It is not phenomena yet it is not separate from phenomena, and it is completely beyond all phenomena. This point you must realize on your own. Every moment this mind can listen and understand just like a mirror can reflect every single moment. The more the mirror reflects, even if it is poop or trash or dirty or ugly things, it will always be able to reflect whatever comes before it; its clear nature is always present.

Phenomena is manifested and will not be retained. The ability to manifest phenomena is completely independent and free. You are the one who generates a thought; when the thought appears it simultaneously disappears. Yet this ability to generate thoughts is always there, completely free from and unaffected by thoughts. It will not be unable to generate good thoughts just because you generated bad thoughts; we just habitually generate bad thoughts. Our mind’s nature is originally pure and calm, which is the way it is supposed to function. This mind is always here at all times shining brightly, able to manifest everything. Yet the mind will not disappear when a thought disappears or when phenomena change. This is a simply way of explaining the mind.

“Reveal the ever-present original body.” The pure empty nature of the mind is constantly stable and calm, constantly calm yet constantly active and able to manifest all phenomena. The phenomena manifested by the mind change, so the mind is constantly active. Even though the mind is constantly active, changing with phenomena and understanding the changes. Yet this ability is constantly stable and calm. Thus, the mind is constantly calm, stable and active. We normally think being active is not calm, but this just happens to be the opposite. The mind has both sides, calm and active, similar to when I say it can be a black hole or white hole. The mind can manifest all forms but will not follow and run away with any particular form. “Ever-present” means our true nature is always there. I is here talking and you all are there listening. The ability to listen is always there; it will not disappear.

“Words cannot express.” The mind is completely beyond phenomena, language, and words.  “Mind nature is without stain, originally complete.” The mind’s calm nature has always been pure, just like a mirror’s nature without stains. “Originally complete” means the mind is calm and without self. The mind manifests all the phenomena of the present moment, which includes your own body, thoughts, other corresponding phenomena, and the surrounding environments. “Complete” means not lacking. Your thoughts and body are just a small part of what is manifested by the mind every single moment. If you separate your thoughts and body from this complete whole, then this completeness will be missing a small piece.

“Leave wandering” means do not be deceived by the forms manifested by your own mind. All appearances arise from our own mind, so do not use wandering thoughts to pick and choose different phenomena. “Become just like a Buddha.” If you can put down all attachments, then your calm, pure nature will be able to reveal itself every single moment. This is a kind of perception, which involves understanding the source of life. If you are able to understand life according to this principle and practice diligently, then there will be a way out of your mundane life and negative phenomena.

“Brightness alone, removes root dust. Reveal the ever-present original body, which words cannot express. Mind nature is without stain, originally complete. Leave wandering, and become just like a Buddha.” This verse we must slowly come to realize. I am merely telling everyone that every moment in life our ideas are just like a bee bumping into the window trying to get out. It will be very hard but not the real way out.

Perceptions must slowly be built up. The correct perception is a guide to life, the root to solving all problems, and the answer to all our problems. This is what we must learn, how our mind functions and why it works the way it does. Why do you let your mind manifest your problems? Slowly go back to the root and fix the problem; this is truly fixing things. So concerning what is the mind, what is the ability of the mind, and what is the true face of the mind, Guling Zen Master explained it very clearly through his teacher Baizhang Master’s words. “Brightness alone, removes root dust. Reveal the ever-present original body, which words cannot express. Mind nature is without stain, originally complete. Leave wandering, and become just like a Buddha.” Everyone can start to slowly understand from this phrase, and then you will be able to find a way out.

Mind Essence of Zen Practices and Actualizations

(aka: Mind Essence of Entering the Hua-Yen Phenomena Realm)

Imperturbable Mind Regarding Phenomena – All phenomena are conditioned and impermanent, coming and going freely with myriad forms, bright and clear like the cyclic alternations of the sun and moon in the void. Regardless of desire and aversion, form appears just as it should be, with nothing added or subtracted. The illusory conscious mind makes unnecessary discrimination that will not affect phenomena in the slightest, and in the process takes phenomena as the triggering conditions for acting out the habitual defilements of an agitated mind state. Therefore in regard to phenomena, one should practice keeping the mind as clear as a bright mirror, without desire or aversion to forms. The myriad phenomena of the world are like images in the mirror, born of the mind, manifesting from the mind, and naturally reflect the awakened nature of the mind without any fabricated effort. Contemplate, learn, and practice this accordingly, letting phenomena come and go, as they naturally will. Perceive all phenomena as images in the mirror, leaving or remaining on their own accord. Over time this practice will subdue all coarse habitual grasping tendencies regarding phenomena.

Seeing All Phenomena As Solely The Creation Of The Mind– The mind[1] is the phenomenon, the phenomenon is the mind; mind and phenomenon are not-two, undifferentiated. The mind is the source of all phenomena. Without the mind there is no phenomenon; as the phenomenon is, the mind is. There is no phenomenon outside the mind since all karmic fruits in this very moment are the manifestation of the mind—there is no other cause. Immediately take up this view of reality and relinquish the attachment to the idea of a cause outside the mind. In all perceptions of all phenomena, firmly establish oneself in the view that they are solely the creation of the mind. Repeatedly contemplate this principle and realize that the source of all forms is the mind. Break through the habitual tendencies due to ignorance and subdue the external seeking impulses. Diligently practice returning to the mind itself and abiding firmly in the present moment in order to cut off all false views and tendencies of regarding that which is not the cause as the cause and that which is not the result as the result.

Use The Situation To Illuminate The Mind – Since all phenomena are the manifestations of the mind, the defects in phenomena reflect the defects in the mind’s function. A mind free of flaws manifests reality without flaws. In regard to adverse situations, one must inwardly illuminate the mind in order to discover the illness in the mind and examine the attachment that has caused the defects in the external situation. The essence of the conscious mind is invisible therefore one must illuminates it by the situation it manifests. A deviant mind cannot see reality clearly. It is confused about cause and result and unable to discern what is true and false. Ignorance of the true principle leads to confusion of the manifested situations. Such state of mind is constantly disturbed by phenomena and restless. Therefore the forerunner of all spiritual practice is to establish the right understanding of reality, bringing clarity to each situation and seeing all phenomena as inseparable from the mind. One must contemplate in silence one’s own faults and refrain from speculating and judging people and situations. When encountering situation one must reflect and illuminate one’s own mind, seeing all faults and responsibilities as one’s own, refrain from seeking recognition or assigning blame. The phenomena realm is one indivisible totality, without distinction of inner and outer. All causes and results are intimately connected. One single thought is one cause and effect. The illness of others is actually the illness in oneself. If one can contemplate and act accordingly, with time all illness of the mind shall be discovered.

Rectify the Coarse Mind Regarding Phenomenon – Having deeply reflected on the illness of one’s own mind, one should further rectify all shortcomings through the ultimate principle taught by the Buddha. Administer the painful and piercing medicine, repent all past transgressions, and apologize for wrong doings. Relinquish the grasping of the externals; eliminate the error of seeking outside one’s self. Do not let any single fault go by uncorrected. Make sure one’s mind is pure and free of desires. Any laxity on rectifying the mind’s fault will nurture the seed of birth and death. In cultivation one should live in simplicity and purity. Do not indulge in physical and sensual comfort derived from external conditions, since such desire only feed the old flame of past habitual tendencies – like adding fuel to fire that burns away one’s right thought. Therefore in all daily conduct one should be simple and plain, live within one’s own means with pure mind. Severing one measure of attachment and desire will increase one measure of concentration and purity of the mind. In daily life illuminate the truth through the manifested reality, seeing the principle underlying all external forms and eliminate the delusion regarding situations. All illness must be cured from the mind. Having reflected and abided inwardly, relaxes the grip of form attachment, the desire for things of the external world gradually wane. Once the vexation is weakened and the mind is less disturbed by phenomenon, one gains strength in establishing one’s spiritual cultivation.

Subduing the mind’s subtle grasping of phenomenon – Only through the combined cultivation of severing external material greed in daily life, the inner withdrawal of quiet meditative calmness, and Zen inquiry can one be free of vexation while engaged in the world of turbulence. The severing of external greed enhances the strength of one’s precept, the inward withdraw deepens the meditative calm and inner illumination. Just as the dust is gradually scraped off and the inner light shines through polishing, one’s mind become concentrated and firmly established in the view of the mind-dharma. Thus one is able to focus exclusively on the Tao, letting go of all external grasping tendencies regarding physical sensations such as coldness, heat, pain, itch, beauty and ugliness of appearance, wholesome and unwholesome, sweetness and smoothness taste, and remain undisturbed by the eight winds of profit and loss, fame and shame, praise and criticism, and suffering and pleasure. Having eradicated external grasping and inner delusions until nothing remains, one’s mind capacity becomes vast like the void. Naturally one has the opportunity of turning away from the unreal to the real. This practice not only brings true benefit to one’s daily life, it also opens the door to enlightenment.

Realizing the nature of mind—One should know that the mind is the source of all existence. Without the realization of the nature of mind, there is no end to birth and death, no possibility of reaching true liberation. Therefore those with genuine aspiration for the wisdom of Buddhahood must with firm resolve find the root of all existence. With unshakable determination, one must vow to realize the innate mind. Only by shattering the lair of ignorance, seeing the true face prior to the birth of phenomenon, can one forever put to an end the cycle of birth and death and become the master of his own intrinsic awakened nature. It was stated in a sutra that, “The tathagata emerges from the primordial causal ground through the perfection of the luminous, pure, awakened nature and the cessation of all ignorance in order to attain Buddhahood.” Without the realization of the nature of mind, the causal ground for Buddhahood will remain obscured. All serious practitioners should therefore commit all effort in this inquiry, vow to put an end to the great matter of birth and death, and forever free oneself from the grip of the King of Hell. As one diligently engages in the inquiry of the primordial nature without laxity, when the conditions are ripe, all attachments and delusions are shattered in an instant and the nature of mind shines through. This is when one begins to embark on the path of liberation.

Actualizing the nature of mind – Though enlightened to the nature of mind and eliminated the gross defilements, there is still a long journey ahead since one has not yet put to an end the cycle of birth and death. The path upward still requires much effort. Now one should abide firmly in the awakened nature, renew the vigor of inquiry, and break through layers after layers of delusion and attachment. Knowing that the foundation of Tao is the awakened nature, one must affirm one’s state of mind with the sutra and keep a simple life style in order to deepen one’s concentration and inquiry. One should refrain from grasping the external forms of daily living; subdue and eliminate the tendencies for grasping and desire. Abide firmly in the intrinsic awakened nature, thought is not to be feared unless there is a lack of awareness, because once straying from the intrinsic awakened nature, the door to the world of suffering will open again, making one a walking corpse that drifts in the six realms of re-incarnation, lost in the delusion of birth and death. One must therefore muster all one’s strength in order to break through the key questions of the koans; do not let any doubts regarding the teaching and the patriarchs’ koans go until they are completely resolved. At the end of the inquiry practice, return to abide in the mind’s intrinsic awaken nature. By alternating between these two practices, one maintains and matures the intrinsic awakened nature. Overtime, wrong views will be dissolved and the light of mind shall gradually shine through.

Transforming Consciousness into Wisdom – One must recognize all phenomena as solely the creation of the mind, manifesting according to the state of consciousness. Having realized the nature of the mind and its functions, one should illuminate inwardly the flaws in the mind under both desirable and undesirable conditions in order to heal all illnesses of the mind, release all attachment to sensory dust, and abide in the ever-present peace of the mind’s intrinsic awakened nature. Practice equanimity with regard to adversaries and allies, the various vehicles of Buddhism, other religious traditions, the history of humanity, the past, present and future, and all phenomenon realms in the Ten Directions. The differences perceived among the phenomenon realms, manifested by the mind alone, are the karmic consequences of all beings’ deluded discriminations. One engages in various skillful means only as an antidote to specific discrimination and attachment; at the end of such practice, one again abides in the pure awakened nature of the mind. The right thoughts and the awakened nature are none other than wisdom and liberation; grasping and discrimination is none other than the dualistic consciousness and the on-going cycle of birth and death. If one is able to transform phenomenon, not deluded by external situations, and able to abide and mature one’s awakened nature, then the force of the habitual tendencies shall gradually diminish, and the principle of the mind’s nature will steadily shine forth. Finally one’s practice will settle on firm ground.

Perfect Enlightenment of the Mind’s Nature – In daily life, let the right thoughts and illuminating awareness be ever-present—internally free of thoughts and discriminations, externally free of form so the mind dwells nowhere as it functions. Cultivate various Samadhis, such as the Samadhi of One Practice and the Samadhi of Equanimity Regarding Form, in order to completely subdue the evils of the Five Aggregates, vexations, death, and heaven. Through day and night, let the light of the mind illuminate without interruption so that all subtle habitual tendencies are eradicated. When ignorance arises regarding phenomenon, one must illuminate inwardly to break through such obscuration. When one’s view is flawed, the phenomenon realm will also be flawed. At this point, the elimination of one measure of ignorance will add one measure of fullness to the manifestation of the mind’s nature. When the mind’s nature shines without obscuration, the phenomenon realm reaches a state of perfect illumination; when the mind functions with complete equanimity, then all obstructions for entering and exiting the phenomenon realms are cleared away. Contemplate, learn, and practice this way so that at all times and under any conditions, the emptiness, awareness, and luminosity of the mind become ever-present and free of obstacles in motion and stillness. Finally the self-attachment is eliminated, and the merit and wisdom are cultivated without flaws, and the mind of awakening gradual shines through in dominance.

Liberate Beings and Transform Phenomenon – Free of the trappings of mundane and spiritual fame and profit, one is carried forth by the fundamental aspiration to liberate all beings, generate loving-kindness and compassion towards all, and eradicate all traces of the subtlest defilements. Let the mind be at ease and free, transcending all forms of existence on the mundane and spiritual levels. Having fully actualized the indivisibility of the phenomenon realm, the mind, and the self-nature, the mind is free in manifesting phenomenon and free in its perception of phenomenon. Liberation is achieved in both emptiness and form. The mind is inseparable from phenomenon; the mind is inseparable from Buddha; the essence is inseparable from its functions. The mind, free of obstacles and obscurations, encompasses all phenomena. Countless phenomena all mutually penetrate each others; endless is the dependent arising of phenomena. Having broken down the gates of the mind, the dusts are gradually cleared away as ignorance is destroyed. One actualizes the mind-only world of phenomenon, where the unfathomable Realms of Hua-Yen all mutually penetrate and overlay without any obstruction; all phenomena are connected in the majestic manifestations of the totality. The mind is Hua-Yen; the mind is the phenomenon. The mind is formless and inexhaustible; the phenomenon realms are formless and inexhaustible. This pure nature of Vairocana is the key to open countless doors for the liberation of beings and the transformation of phenomenon.

If a practitioner can cultivate in daily life the above ten practices with diligence, without laxity and abandonment, one is sure to reap its rewards in time. In addition, one must adopt supplemental practices such as scripture and philosophical studies, meditation, Zen inquiry, precept observances, contemplation of Buddha, repentance, mantra recitation, and taking up vows. Having cut off all grasping and attachment, broken down all defilements in manifestation and in principle, one keeps the mind pure and clear, without attachment to phenomenon and deluded thinking so that the essence of the mind remains like the great void in which all phenomena may coexist without obstruction in the majestic manifestation of the totality, where emptiness and existence are not-two, the emptiness of the essence is as is, and all forms are unobstructed. Through gradual cultivation and training of the mind in stages, in time one will surely and steadily enter the inexhaustible Hua-Yen Realm pervading the Ten Directions.

Miao-Tsan of Vairocana

I. Our Mind Creates Phenomena

Occasionally, a student asks what it means to realize one’s mind. This is a very good question.  First, we should ask ourselves what keeps us alive.  The ability or function that keeps us alive can develop different routes–call them styles–for one’s life.    Actually, it is not the matter of the style that we are living. Instead, it is the matter of what keeps us alive.  We should realize this, since it is very important.  However, if we do not know what keeps us alive, how can we develop the style of living we want?  Every single moment we have breaths and thoughts, and the mind. Because of the mind, it makes each of us a living being.  As a human being, first we should realize what the mind is.

The mind creates your thoughts; the mind reacts to your thoughts and actions; the mind reflects the thoughts it is generating and manifests the thoughts according to the rule of cause and effect.  We should understand and be aware of what the mind is.  The mind creates phenomena.  All the goals or principles in the life of a human being are forms.  They are simply phenomena created by the mind.  In a Christian faith such as Catholicism, God creates the phenomena for us as human beings.  So, the purpose of our life is to realize what makes us living beings; to realize what makes us alive.  Every style of living consists of the phenomena created by one’s mind.  Most practitioners, as human beings, only focus on the phenomena as a means to discern their purpose in life.

We are all pursuing those phenomena right now.  We set a goal, such as, “I want to become rich,” or “I want to become enlightened.”  The route through which we pursue the goal we have set is also the one by which we pursue the phenomena created by the mind.  Somehow, we are deeply involved with phenomena.  We set a phenomenon as our goal, and then we call it the meaning of our life or the purpose of our life.  The phenomenon is therefore subject to the principle of impermanence.  We have already set forth the meaning of our life, or the goal.  In order to achieve that goal, we give it our best efforts.  When we do our best, we tell people, “I am pursuing my dream for the future, and I am accomplishing my goal now.”  We also tell people, “This is the meaning of my life–the pursuit of my chosen goal.”  Most people think this way: pursuing their goals and pursuing their dreams.  We think this is the meaning of our life.

When you were a child, a teacher probably asked you, “What do you want to do in the future, when you grow up?”  You probably replied, “I want to be a scientist, a doctor, a rich person, a famous person, own a big house or a castle, become an actor or actress, or become the President of the United States.”  The goal is already there: the person we want to be and the goal we try to reach.  They have been there since we were kids.

Right now, we are on the way in pursuit of those goals.  This is the reality.  We try to accomplish our dreams, and that effort is the meaning of our life.  Our goal is to be a scientist, a rich person or a famous person; it is our dream, or the meaning of our life.  Without the goal or identity like that of a rich-and-famous person, our life has no meaning.  Is that not so?  If I tell kids that they are not going to be rich people, scientists, actors or presidents, and that instead they are going to be nobodies, will they lose their motivation in life?

So, “yes” is answer to the question of whether one can achieve his dream.  Otherwise, the person will totally lose the meaning of his life.  If we drop all the goals, we will not know where to go.  We will not know the meaning of our life.  In the meantime, when we set the goal of being a famous person, president, scientist, doctor, nurse, or fireman, no matter what, are we pursuing the phenomenon?  Yes, we are.  A rich person is a phenomenon, the president is a phenomenon, and an actor is a phenomenon.  We try to accomplish our goals, but actually we are accomplishing the phenomenon.  When someone accomplishes his dream, his goal or the meaning of his life, he is pursuing phenomena.  Is that not so?  I think that the answer is “Yes.”

II. The Characteristics of Phenomena: Impermanent, Temporary and Changeable

Thus we have the question of how one pursues a goal without pursuing a phenomenon. In other words, we wonder:  “Without pursuing phenomena, what can we do as human beings?  There is no goal for us anymore, because there is no target for us to pursue, so we lose purpose.   ”  Being a practitioner has nothing to do with destroying or eradicating the phenomenon.  One way or the other, we should understand what the phenomenon means.  This is much more important.  As practitioners, we are not trying to destroy or eradicate the phenomenon, because phenomena come and go.

We should therefore realize what the phenomenon means before we set the goal or pursue the meaning of our life.  How are the phenomena formed?  What are the characteristics of phenomena or forms?  The scientist, following his pursuit of that goal, ultimately disappears.  He will pass away, and all his articles will disintegrate in time and space.  In the meantime, as we pursue the goal of becoming a scientist or the president, we pursue the habits or worries of a scientist or a president.  We also pursue something that will be destroyed by time and space.  As human beings, somehow our goal–the meaning of our life, the goal we are pursuing or what we have set forth as the meaning of our life–will disappear or be destroyed by time and space.  If so, after the goal disappears we will try to pursue another one.  Is that not the case?  Yes, it is.  Somehow, we go through life in pursuit of something that will one day disappear.

Could one say that the pursuit of phenomenon is temporary or superficial, just as phenomena are?  As practitioners, we try to uplift ourselves.  But, after uplifting ourselves, what will the world be like?  Does this world have no more phenomena?  The answer is, “No.”  The phenomenon remains.  This is why I mention that we pursue the phenomenon as a goal of our life.  Before we set a goal, we need to realize the rule of impermanence, or the characteristics of the phenomenon.

Ask ourselves four questions:  How is it that the phenomenon is there?  What type of phenomenon is there?  How can we make it happen?  If we do not realize the characteristic of the phenomenon, how can we make it happen?  As practitioners, we are not trying to destroy or eradicate the phenomena, , because the phenomenon is manifested by the mind.  The phenomenon always goes with you.  The phenomenon is the reality, and the phenomenon is manifested by the mind.  If you try to destroy the phenomenon, it means you are trying to destroy your mind.  This is not right. As a practitioner, one tries to elevate himself, uplift himself and purify the mind.  After we do this, our mind will have more ability and capability to create and manifest a better phenomenon for ourselves.  In this way, we can pursue our goal without side effects.  It is because we realize that the phenomenon is passive and created by the mind.

If there is no phenomenon, there is no life.  The phenomenon is impermanent.  Remember, without phenomena there is no life. Life must come with phenomena.

Many practitioners misunderstand the concept.  They assume that they must get rid of all relationships; that they must get rid of everything in the mundane world.  They think this is a mundane world.  Then they try to uplift themselves.  After years and years of trying, they find that they never can leave the phenomena.  The phenomenon always comes with the mind.  If there is no phenomenon, there is no life.  If there is no phenomenon, there is no mind.  It is very important to understand this.

First, realize that the phenomenon is created and manifested by the mind.  I do not mean to say we don’t need to have a goal or a dream. I do not mean that we should not pursue our goals and dreams.  However, we should realize the characteristics of the phenomenon and goal.  Then, after we accomplish our dream or achieve our goal, there will be no side effect for us.  On one hand, we can reach the goal and enjoy it; and on the other hand we have no side effect.  Otherwise, if we do not realize that phenomena are created by the mind, eventually you will feel very disappointed because you are pursuing something that is empty.  You are not pursuing something, but instead you are pursuing a void because of impermanence.

You need to realize that phenomena are created by the mind, and every single person possesses a mind.  Phenomena are created.  This is a very important point.   Once you realize that you possess the mind–that the mind can generate, create and manifest the phenomenon–you can have your goal and more fully realize the meaning of your life.  Otherwise, you pursue something that will ultimately be destroyed by time and space.  For example, when you studied in elementary school, you did so in the hope of attending a good high school.  Then, as you neared the end of your high school studies, you wanted to apply to a well known college or university.  This is the goal.  The goal is similar to the meaning of life.  After you graduated from the college or university, what was left?  So, we continue the pursuit of goals, one after another, but each goal is created by the mind.  In this case, it means that everything we pursue in life–such as elementary school, high school and college–is impermanent, ultimately with nothing left.

As a human being, if you do not realize the mind and what the meaning of your life is, you will not understand the process.  You just repeat the process over and over again, lifetime after lifetime.  It is one in which we achieve a goal and then the goal disappears; we then achieving another goal and then that goal disappears.  How many goals have we set, and how many have we achieved?  Do you think your life is becoming much better?  Some goals are probably helpful, but some are not.  Therefore, it is very important to realize the characteristics of phenomena.  They are impermanent, changeable and temporary.

A student came to me after he had studied the sutra.  He said all phenomena are illusions and therefore subject to impermanence.  He said they are not real.   I asked the student that if, in this world, one cannot find one real thing except the fake phenomenon,  “isn’t the fake one real?”  Some practitioners misunderstand, and as a result they try to get rid of phenomena.  This is not what the Buddha told us.  One way or another, we try to make phenomena better and create a better phenomenon for ourselves.  It is because we live with phenomena.  The thought, the physical body and the relationship are all phenomena.  Without phenomena, there is no life or relationship.  Without phenomena, there is nothing.  So, we must live with better phenomena.  This is the meaning of life.  But, how can you make it so?  How is that possible?  Remember, phenomena are created, and we have the ability to create them.  Each of us possesses a mind, and it creates phenomena.  In the meantime, as we pursue our goal, it is a process through which our mind creates phenomenon for us.

A mind is like a big machine. We need to keep the machine in good shape. Otherwise, we can only create and produce defective products.

III. Open the Mind, Open the Realm: Better Mind, Better Phenomena; Better Phenomena, Better Mind

If you cannot put down your self-attachment and lift yourself up from the bottom of your mind, you will never change your life.  If you cannot change the basis of thinking in your mind, you will remain the same.  The better the phenomenon is, the better the mind is.  The better the mind is, the better the phenomenon will be.

If our life has been tied down by phenomena, such as relationship troubles or certain situations, we are already tied down by the thinking pattern in mind.  We do not know how to open the realm, and consequently our practice has nothing to do with getting rid of phenomena.  As a real practitioner, you should be able to open the realm.  Before you try to open the realm, open your mind.   Open your mind first, and then you will be able to open the realm.  Once you have opened the realm, you can create a better phenomenon.

Of course, we need to live with phenomena.  Thoughts are phenomena.  Can you live without thoughts?  That is impossible.  Can you live without your physical body?  That is impossible, too.  Can you live without relationships?  No, they are essential.  This is why we have an obligation to uplift ourselves in order to live better.  Many practitioners think they are focused on the mind, but they have failed to realize what the mind is. Phenomena are like prints made by the mind.  Realize the mind through the form.  As everyday people, we should at least know this concept.  Many practitioners ignore the phenomena, so they can never learn from them.

Phenomena are like prints made by the mind.  Realize the mind through the form.  As everyday people, we should at least know this concept.  Many practitioners ignore the phenomena, so they can never learn from them.  Some try to get rid of phenomena and tell other practitioners, “I don’t care about phenomena.  I can practice well, and my practice is very good.”  Such people are trying to walk blindly, pretending they can do so.  This is not right.  This is not the meaning of practice.

Phenomena are prints of our mind.  The better the mind is, the better the phenomena are; the better the phenomena are, the better the mind will be.  This is the principle.  If you can follow, understand and realize this principle, you will have a better life.  Once you realize this, you can set any goal you like without a side effect.  You will know how to live with happiness, how to live in joy and how to enjoy life.  Otherwise, it will be as if you are trying to walk with your eyes covered.

Sometimes it can be difficult to practice meditation with mindfulness, especially with all the things that go on in our lives. Sometimes, one might feel tired after a day’s work, so at the time set aside for meditation one cannot keep from falling asleep. This happens occasionally. However, you can get up a bit earlier in the morning and practice before you go to work. Then, at noontime, you can practice during your break. It is okay to sit in a chair during your meditation.  If you have five minutes, you practice for five minutes. If you have ten minutes, you practice for ten minutes. At least, you need to have some quiet time to practice each day, either in the morning or in the evening. After you get up in the morning, you can practice. Then, in the evening you can practice again before you go to bed.

We feel tired after a day’s work, so we tend to fall asleep when we try to practice meditation. This is a normal thing. If you want to practice meditation after a day’s work, you still can do so. You can practice yoga before seated meditation, or you can do some exercises to move your body and relax your body. Then you can start meditation. If you sense that you will fall asleep after ten minutes, try moving or swaying your body to stay awake and then continue your practice. However, if you still fall asleep once, twice or even three times, my suggestion is to go hug your pillow. This is very important since we need some pressure to practice.

I used to tell my students we need thirty percent pressure when we practice. Without pressure, you can never grow. It is because you always follow the old path, but the old path is the wrong one. It is like driving a car: You try to change your path. What can you do? Hit the brakes, right? First, when you hit the brakes, heat is produced. It is the same way when you want to change the course of your daily life. Sometimes you feel uncomfortable. Some people feel uncomfortable when they practice meditation, so they quit right away. They tell themselves “this is not right.” However, you should remind yourself that change is your goal. The thought is yourself, the feeling is yourself, the emotion is yourself and the physical body is yourself. Now you try to change yourself. It is like trying to make a turn while driving: You need to hit the brakes first. Otherwise, if you drive too fast and try to make a turn, there will be the risk of danger.

If we want to change the course of our life, we need to pass thirty percent pressure. We need the ability to handle that much pressure. Some people feel pain in the body when they practice meditation. They have back pain, leg pain, and pains everywhere, but they think it is not right because the master said that meditation can heal the physical body and make the mind calm. They tell themselves, “When I practice meditation and experience pain, I feel uncomfortable and I feel a lot of emotion. This cannot be right.” Let me tell you, it is completely right! Please be sure of this! At the very beginning, we will experience some uncomfortable situations. This is very normal. For example, we all know that smoking is not a good habit. So you try to quit your smoking habit. In the very beginning, do you feel comfortable or not? You will probably have to chew gum throughout the day. You have no choice. You are trying to change the cause, which is the pattern you have created. In the very beginning, it causes problems.

We can say that we have two types of problems in life. One type of problem makes you grow up, and the other type causes you to have more problems. If you carry a defective personality, it is a problem. You carry many problems around with you, and you want to dissolve those problems, but you only make more of a mess. This kind of problem is very harmful. However, once we realize ourselves and see that we need to practice, we start doing so. In the beginning, meditation will cause some uncomfortable feelings, including in the physical body and the mind. This is something that can be overcome. Once we overcome the problem, it means we are on the right path. This is the right thing to do.

Practitioners can be deluded sometimes. They can have misconceptions. For example, one might think it is okay to lie down, listen to music or do anything one wants, as long as one is comfortable. This idea is right, but is also wrong. Yes, we need to adjust. The purpose of adjusting ourselves is to change ourselves. You’re used to listening music, and maybe your teacher told you listen to music so that your body would relax. One thing I want to point out is that many young people carry iPods all the time, and one might think their minds are very calm. Of course, that is true in a way. But without music, they become crazy, right? The same thing applies here: If you used to listen to music during practice, what will you do after the music is turned off? Is your mind still calm? It probably isn’t calm. If so, could you carry a radio or iPod all the time to make your mind calm? This is not the right thing to do.

To practice is to get rid of habitual thinking patterns. We are not trying to buy some more equipment such as a radio or speakers for us to carry and attain calmness of mind. This is not right. Sometimes, listening to music works for us. It works only on some levels, though. It does not work all the time, either. When your mind is moody and you have huge emotions, at that moment, it probably helps to listen to music. However, if your mind is calm and you try to make your mind calmer, the music probably becomes an interruption. It can disturb your mind instead. It is all relative. It is not that listening to music is always bad. It depends. Before we have calmness in mind we must go through some situations that are uncomfortable for the body. This is normal. So, you can practice in the morning. At office, if you have five minutes you can practice then. You can sit in a chair and practice. If you have ten minutes, you can still practice. If you want to practice in the evening, it is doable; it is okay. When you fall asleep, wake yourself up and try to practice again. If you still fall asleep, go to bed.

When we talk about practice, we are talking about adjustment. If we have the ability to adjust our emotions and moods, it means we have flexibility. We can generate a different thought to fit the reality. It is essential to have flexibility.

In Zen practice, there is a saying: “The most wonderful mind is like water.” If you pour water in a cup, it becomes water in a cup. The water in the river is water in the river. If your mind is soft enough, your mind can fit into all kinds of realities without emotion–only joy and happiness. This is a very important idea. No one can help you in regard to a single thought, nor can anyone keep you from generating a thought.  Only you can generate your thoughts. If you do not know how to adjust your thoughts, problems will occur.

Our friends, family members, colleagues only serve as helpers, or facilitators. We are the only persons who can really help ourselves. If you are in a bad mood, even if ten people massage your physical body, you will never show a happy face if you have burdens or a mind filled with worries. And you will not feel happy if you still refuse to put down your emotions. Remember, as long as you generate even a single happy thought, you will show a happy face. One single thought coming from your mind is much stronger, bigger and more useful than anyone else or any outside phenomena. Your one single thought can beat ten people’s arms. How powerful the thought is! Let go of your worries; let go of your wandering thoughts. This is the key to happiness in life.

To adjust is to have flexibility. All thoughts are generated within one’s own mind. We need to learn how to handle our thoughts, otherwise we will not fulfill the pursuit of happiness. We all have different types of worries, since we all have different types of problems. It is because we are human beings. I used to tell students, “If you want to get rid of a human being’s problems, the only way is not to be a human being.” This is the only way. For example, if you were a dog, would you have the problems of a human being? Consider the question of how to get rid of one’s temper, or, in other words how to get rid of angry emotions. Do not allow yourself to become a person who is easily angered. If you continually allow yourself to generate angry thoughts, how can you get rid of angry emotions? It will be impossible! However, when you generate a single happy thought, you will be a different person. You will immediately rid yourself of the angry emotion. This is the way to dissolve the problems in daily life.

People tend to think they have bad luck and that all the troubles come to them. We can easily feel this way, but it is wrong to do so. Each of us is an individual with a mind; a mind that generates  negative thoughts opens similar doors and encounters similar problems. It is not true that the problem comes to us.

So, when I generate angry thoughts, I compel my mind to keep generating them. Do you ask yourself why it is that you get mad so easily? It is because you allow yourself to keep generating angry thoughts. This is the only answer. So, if you do not want to have the problems a human has, do not be a human. You can become a heavenly being instead. When you have all the good thoughts and all the good deeds, you will become a heavenly being despite having the form of a human. When you generate an evil thought, you are doing what a bad person does, but it has nothing to do with whether you are handsome or beautiful. Inside your physical body, if you are generating an evil thought, you are evil. If you are a very ugly person and your mind generates a good thought, you are already a nice person. You are an angel. It has nothing to do with form. People are so easily misled and cheated by form. Our mind and thoughts decide where and who we can be. It has nothing to do with one’s physical form.

Practice must be continuous. It is not as if one goes to the Zen hall and practices for an hour, and then plays for ten hours before coming back to meditate again. We unconsciously cultivate our habits in our daily lives. The more we generate the thought, the more powerful the thought will become. This is a principle that applies to both the positive and negative sides.

Unfortunately, most of the time in daily life we unconsciously cultivate the negative side of our habits. Ten minutes, half an hour or one hour of meditation would have difficulty dissolving what we have accumulated in the course of a day.

How many hours do we need for our stomach to digest a meal? It is similar in the case of meditation. During the day, when we see things, we eat through our eyes; when we hear someone talking, we eat through our ears. We also eat through our feelings. In one day, we eat a lot. We eat tons of food, in this sense. We eat a lot of garbage. How much time is needed to digest it? People ask me, “Master, can I practice from ten minutes?” I reply, “You must practice at least ten minutes.” What can you do in ten minutes? If you do not want to spend time to calm your mind, you will spend more time dealing with the problems caused by a wild mind.

Sometimes, people say they are so busy. Actually they are trying to handle life with a stormy mind. Yes, of course they are busy. But one might have done a lot without achieving good results. Why does this happen? What is the reason? With a calm mind, you will be very productive. In one day, how many thoughts do you have? They are countless! How many thoughts do you need in order to finish your task in your office or at home? About thirty percent of our thought is enough to finish the day’s work. The rest of our thought is wasted. We constantly waste our energy.

Consider, then, that every single thought is energy, and that we alone create that energy. We have a saying: “The human mind is the most inefficient factory in the world.” It is because we constantly turn out products that are semi-finished or defective. However, we still tell people how busy we are. You are busy creating worries, which is different from being productive.

Accept the reality. The reality tells us if we are right or wrong.

Students occasionally ask me about how to prepare for meditation. In reply, I ask a question: Do you need to prepare to generate an angry thought? Then, you do not need to prepare. You just meditate.”

Such a student might also ask, “Is there a goal I should have in my meditation?” Yes, you can set a goal, which is to have a calm mind. You need to practice gradually. As I have often said, if you have five minutes, practice five minutes. Later on, you can increase the time to six minutes, ten minutes, twenty minutes, and so on. No matter how many minutes are available, it is okay as long as you can reach calmness. If you practice only one minute and can make your mind calm in that amount of time, congratulations! It is similar to when a person tries to make money. You go to work and earn money. If you do not earn money for working, then why do you go to work? Why do you go to your office? You need to have a goal or a purpose for your practice. If you cannot achieve your goal or purpose, why do you practice? There is no point, otherwise. Simply do your best and you will have wonderful results.

If we cannot attain the result we want, we need to check ourselves to see if the process is wrong, the idea is wrong or the method is wrong. Then, we must try again. The results tell us whether correction is needed. A smart person follows the reality, accepts the reality and changes himself, while a person with a very rigid mind challenges the reality. The reality is the truth, and the reality has already told us what the truth is. So, all the conversations and ideas about reality are useless. They are assumptions; they are not real. The reality is real, and it is there. A smart person will do some introspection to check himself and see if he has made any mistakes. He will ask himself why he cannot reach the destination.  Because he has not reached the goal, he will check to see if he made a mistake in the very beginning.

So, smart people will accept the reality and check themselves in order to have the right reality and right results. When we accept the reality, then we are able to change ourselves. Do not challenge the reality, but instead make the right efforts in order to get the right results.  It is not right to challenge the reality. Challenging the reality only wastes your energy and creates too many wandering thoughts. It is unnecessary.

Remember, the reality tells you if you are right or wrong. It has nothing to do with your explanations. Let’s say you have started a company. You do so much and you try so hard, but you make no money. What is the meaning of your effort? The reality tells you if you are right or wrong.

For example, you feel uncomfortable; you are ill. You have negative thoughts in your mind. You should check yourself in order to recover from the illness. Some people start to complain when they get ill. “If you are in a bad mood, you are already wrong. We do not need to tell anyone, nor do we need to complain.

Smart people check themselves and change themselves from within. Think about this. If you do not change your personality, attitudes and thinking patterns, even though the whole world changes you will still have suffering. So, it has nothing to do with outside things.

Accept the reality. The reality tells us if we are right or wrong.

In Zen Buddhism we talk about sitting Zen, which is commonly called sitting or quiet sitting but also Zen sitting. None of the methods and ideas of sitting Zen deviates from the purpose of restraining all the phenomena created by the mind. Without the mind, there is no phenomenon. For every function arises from the mind, there is a corresponding phenomenon that is instantaneously experienced and felt. All forms are the expressions of the mind: Delusional mind function begets delusional phenomenon, pure mind functions begets pure phenomenon. Joy, anger, sadness, happiness and even nirvana work the same way.

Reality and Delusions Are Dependent on the State of the Observer:

‘Horizontal view is the mountain range, side view is its peak’

Wandering thoughts, delusional thoughts, mindless thoughts, emotions and feelings are all attachments and confused functions of the mind. Without the mind, there is no vexation, delusion, cycle of rebirth or anything else. Illusion comes from the mind, as does reality. All phenomena and things are produced by the mind. The mind can produce Buddha, and it can produce sentient beings. If Buddha and bodhisattva are considered real, the sentient beings in the six realms of the cycle of rebirth are illusions created through delusion and attachments. Without the mind, no form of existence, whether real or illusory, can be established. Only through the mind can there be the feelings and life of what we call a sentient being. Only through the mind can there be changes of thought and changes of phenomena, which make possible the cycle of rebirth.

Attachments, vexations and emotions are created by the mind. Awareness and ignorant thoughts are also created by the mind, and the conscious and subconscious levels are created by the mind. If you leave the mind, there will be neither reality nor illusion, because the mind is their substratum. The mind transcends reality and illusion, but reality and illusion cannot exist without the mind. If the mind has confusion, attachment, delusion or vexation, it is like a mirror covered with dust. When the mind is covered and confused, this condition results in illusion, distortion and vexation. It begets the cycle of life and death.

If the mind is pure–when it is free of ego, confusion or attachment–whatever it manifests is reality or, in other words, eternity, joy, the self and purity. Thus the cycle of rebirth ends. Like a mirror without dust, the reflected world is clear and undistorted. Because it is clear and undistorted, any attempt to correct distortion is unnecessary. The six realms and the cycle of rebirth exist because the mind is polluted. They are the result of the distorted functioning of the mind, and it cannot directly manifest according to the mind’s intrinsic principle. That is why we say the cycle of rebirth is a condition of life caused by distortion and misunderstanding.

If we do not understand the functioning principle of the mind, our reality will be distorted. Consequently, we must work to resolve these distortions. This work is necessary, because our lives are of our own making, and that is why there is life and death, or the cycle of rebirth. If the principle by which we abide does not conform to the mind’s intrinsic principle, it is like “forcing a square peg into a round hole,” as discussed by the founding Zen master. It is impossible to insert a square peg into a round hole. The six realms and the cycle of rebirth are conditions of life caused by the failure to understand the mind. They are caused by the mind’s confusion and attachment, and by ignorance in regard to the nature of things. We may say the purpose of the six realms and the cycle of rebirth is to learn, or that they are the wheel-turning and grasping caused by a lack of understanding and one’s attempts to seek reality outside the mind. When we lack clarity, we submit to the cyclical turning of life and death, in which there will be suffering.

Suffering is caused by the inability to calmly abide in the principle of the mind. It results from the inability to resolve the mind’s delusional and distorted functions. Even though the six realms and the cycle of rebirth are caused by the mind’s delusions and distortions, they are still creations of the mind. They are expressions of its confusion, and thus they cannot be separated from the mind. To experience liberation is to know one’s mind; to return to and calmly live according to the principles of the mind; to become enlightened to one’s mind essence; and to use one’s intrinsically pure mind to make real, unsullied and undistorted manifestations. Thus liberation is spiritual attainment, the departure from suffering and the attainment of happiness. It is the absence of life and death and the cycle of rebirth. It is nirvana, and it is life’s reality. If we want to reach this kind of goal, we must practice diligently….

To READ MORE, please see the “Zen Meditation Guide” by Zen Master Miao Tsan