Happy Vesak Day! Let us all awaken to our Buddha nature.

First, realise Mind. 

Then, realise originally No Mind. 

Then, All Arising is Non-Arising, Non-Arising is All Arising


Posted on my profile this year, 15 February:

Source of discussion: https://www.dharmawheel.net/viewtopic.php?f=69&t=39248

Ted Biringer wrote:

"In sum, sudden awakening simply refers to the realization of what we are and have been all along. It is the essential first step to authentic Zen practice. Sit down and direct your attention [i]from[/i] what you are aware of [i]to[/i] the very essence of awareness itself - this mind is Buddha."

Soh replied: 

I agree it is an important first step. But it is not the last and it is not what the Buddha came here to teach. Otherwise he would not be here -- the Vedas and Upanishads would have sufficed, and he would not have left his two Samkhya teachers.

First Mind is Buddha. 

Then Seeing Form is Apprehending Mind, Hearing Sound is Realizing Dao. (见色明心,闻声悟道)

Then the realization of No Mind, No Buddha.

That is getting to Ma Tzu and Bodhidharma's message (especially his text The Doctrine of No Mind https://awakeningtoreality.blogspot.com/2018/11/the-doctrine-of-no-mind-by-bodhidharma.html ), and Hui-Neng's and Dogen's 'Impermanence is Buddha-Nature'.

Ted wrote: 

"To recognize that objects of mind (phenomena, forms, dharmas) arise and cease endlessly, while mind itself neither arises nor ceases is not to deny the reality (Buddha-nature) of such objects – just the opposite in fact. It is, in truth, the very coming and going of all transient forms that allows us to awaken to that which is ever and always free from coming and going"

Soh replied: 

What you are describing is the Shrenika false view of eternalism which Dogen refuted.


From Bendowa, by Zen Master Dogen

Question Ten:

Some have said: Do not concern yourself about birth-and-death. There is a way to promptly rid yourself of birth-and-death. It is by grasping the reason for the eternal immutability of the 'mind-nature.' The gist of it is this: although once the body is born it proceeds inevitably to death, the mind-nature never perishes. Once you can realize that the mind-nature, which does not transmigrate in birth-and-death, exists in your own body, you make it your fundamental nature. Hence the body, being only a temporary form, dies here and is reborn there without end, yet the mind is immutable, unchanging throughout past, present, and future. To know this is to be free from birth-and-death. By realizing this truth, you put a final end to the transmigratory cycle in which you have been turning. When your body dies, you enter the ocean of the original nature. When you return to your origin in this ocean, you become endowed with the wondrous virtue of the Buddha-patriarchs. But even if you are able to grasp this in your present life, because your present physical existence embodies erroneous karma from prior lives, you are not the same as the sages.

"Those who fail to grasp this truth are destined to turn forever in the cycle of birth-and-death. What is necessary, then, is simply to know without delay the meaning of the mind-nature's immutability. What can you expect to gain from idling your entire life away in purposeless sitting?"

What do you think of this statement? Is it essentially in accord with the Way of the Buddhas and patriarchs?

Answer 10:

You have just expounded the view of the Senika heresy. It is certainly not the Buddha Dharma.

According to this heresy, there is in the body a spiritual intelligence. As occasions arise this intelligence readily discriminates likes and dislikes and pros and cons, feels pain and irritation, and experiences suffering and pleasure - it is all owing to this spiritual intelligence. But when the body perishes, this spiritual intelligence separates from the body and is reborn in another place. While it seems to perish here, it has life elsewhere, and thus is immutable and imperishable. Such is the standpoint of the Senika heresy.

But to learn this view and try to pass it off as the Buddha Dharma is more foolish than clutching a piece of broken roof tile supposing it to be a golden jewel. Nothing could compare with such a foolish, lamentable delusion. Hui-chung of the T'ang dynasty warned strongly against it. Is it not senseless to take this false view - that the mind abides and the form perishes - and equate it to the wondrous Dharma of the Buddhas; to think, while thus creating the fundamental cause of birth-and-death, that you are freed from birth-and-death? How deplorable! Just know it for a false, non-Buddhist view, and do not lend a ear to it.

I am compelled by the nature of the matter, and more by a sense of compassion, to try to deliver you from this false view. You must know that the Buddha Dharma preaches as a matter of course that body and mind are one and the same, that the essence and the form are not two. This is understood both in India and in China, so there can be no doubt about it. Need I add that the Buddhist doctrine of immutability teaches that all things are immutable, without any differentiation between body and mind. The Buddhist teaching of mutability states that all things are mutable, without any differentiation between essence and form. In view of this, how can anyone state that the body perishes and the mind abides? It would be contrary to the true Dharma.

Beyond this, you must also come to fully realize that birth-and-death is in and of itself nirvana. Buddhism never speaks of nirvana apart from birth-and-death. Indeed, when someone thinks that the mind, apart from the body, is immutable, not only does he mistake it for Buddha-wisdom, which is free from birth-and-death, but the very mind that makes such a discrimination is not immutable, is in fact even then turning in birth-and-death. A hopeless situation, is it not?

You should ponder this deeply: since the Buddha Dharma has always maintained the oneness of body and mind, why, if the body is born and perishes, would the mind alone, separated from the body, not be born and die as well? If at one time body and mind were one, and at another time not one, the preaching of the Buddha would be empty and untrue. Moreover, in thinking that birth-and-death is something we should turn from, you make the mistake of rejecting the Buddha Dharma itself. You must guard against such thinking.

Understand that what Buddhists call the Buddhist doctrine of the mind-nature, the great and universal aspect encompassing all phenomena, embraces the entire universe, without differentiating between essence and form, or concerning itself with birth or death. There is nothing - enlightenment and nirvana included - that is not the mind-nature. All dharmas, the "myriad forms dense and close" of the universe - are alike in being this one Mind. All are included without exception. All those dharmas, which serves as "gates" or entrances to the Way, are the same as one Mind. For a Buddhist to preach that there is no disparity between these dharma-gates indicates that he understands the mind-nature.

In this one Dharma [one Mind], how could there be any differentiate between body and mind, any separation of birth-and-death and nirvana? We are all originally children of the Buddha, we should not listen to madmen who spout non-Buddhist views.

Middle-Length Prajñāpāramitā,
"O Subhūti, phenomena are like dreams, like magical illusions. Even nirvāṇa is like a dream, like a magical illusion. And if there were anything greater than nirvāṇa, that too would be like a dream, like a magical illusion."


Shared with Your friends
“All four Tibetan traditions teach practices that search for the mind — where it came from, where it goes, what its shape and color are, and so forth. Speaking of this shared practice, Changkya said that after searching in this manner, we find that the mind is not tangible, lacks color and shape, and does not come from one place or go to another. Discovering this, meditators experience a sensation of voidness. However, this voidness is not the emptiness of inherent existence that is the ultimate reality of the mind; it is the mere absence of the mind being a tangible object.
Although someone may think this voidness is ultimate reality and meditate in that state for a long time, this is not meditation on the ultimate nature of the mind. There are two ways to meditate on the mind. The first is as above, examining whether the mind has color, shape, location, tangibility, and so forth. This leads to the sense that the conventional nature of the mind lacks these qualities. The second is meditation on the ultimate nature of the mind, in which we examine the mind’s ultimate mode of existence and discover its emptiness of inherent existence. People who confuse these two ways of meditating on the mind and think that the mind’s absence of tangibility, color, and so forth is the mind’s ultimate nature may criticize masters such as Dignāga and Dharmakīrti for their precise expositions on debate, logic, and reasoning, saying these only increase preconceptions. Gungtang Konchog Tenpai Dronme (1762–1823), another master who was impartial in his critical analysis of Tibetan Buddhist traditions, said he found this amazing.”

The voidness of Mind is experienced even in my I AM phase.

The emptiness of inherent existence is realized only later on beginning with the anatta breakthrough.
About anatta, I also wrote years ago,

"I was having a conversation with someone today (he had some history with various practices, vipassana, actual freedom, and recently came across a famous Thai ajahn, etc) who shared about an experience of dissolving into centerless space. I told him what I call anatta is not just being centerless, it is the effulgence and radiance of the transience. That is, regardless of any realization of no-self, and no matter how centerless one feels or how centerless is one's experience of awareness and so forth... still, anything short of direct realization of the radiance or luminosity as the very stuff of transiency is still not what I call the realization of anatta. (And that too is also just an aspect of anatta, and furthermore not yet into the twofold emptying)"

There is no wind besides blowing, no rain besides falling, no awareness besides manifestation.. that is anatta.

(Also see: http://www.awakeningtoreality.com/2008/10/sun-of-awareness-and-river-of.html )

    Collin Wong
    Sorry it's not four , it's five hahah

  • Stian Gudmundsen Høiland
    Hey Soh where else was this posted recently?

    Soh Wei Yu
    Stian Gudmundsen Høiland On my profile. But someone deleted his post and off goes all the sub comments of that thread.

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  • Stian Gudmundsen Høiland
    😞 there were some other things posted there as well that I wanted to comment on, but which is not in this post.

  • Soh Wei Yu
    John tan just wrote
    I m saying this -- Many can't discern this clearly. The ultimate is merely the emptiness of the conventional. They did not know that there is no ultimate reality behind anything. Hence there is only the wisdom that realizes the nature of the conventional has always been free and in nirvanic peace.
    That is y Mipham came out 2 models of 2 truths. One by the ontological model that is the above, i.e, no ultimate reality found and the other the authentic experience model to differentiate authentic (insubstantial non-dual as ultimate) from delusional experiences. But we have to take note that both authentic and non-authentic experiences are both conventional from the ontological 2 truth model.”

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    Enjoy the uninhibited expression in the flow by André A. Pais 👍💪:
    I couple of examples, just to make sure you get my point! 🤣
    Sooner or later we can come to realize, for instance in contemplation or meditation, that we aren't any longer - nor perhaps have we ever been - a corporeal being investigating its physical environment or human condition. Instead, there is just experience unveiling itself, knowingness contemplating and questioning its own nature, mere existence or reality touching and (un)mapping itself, luminous appearances displaying information. As we get to this point, no longer tethered by limiting notions of materiality, solidity and embodiment, things can start opening up, unblocking the way to a type of perception where anything can happen and appear. We are no longer a human being inside a physical world in a substantial universe, and therefore a new whole level of insight is possible.
    It's no longer a subject analyzing myriad objects, but a seamless sphere of luminous processing, an unknoting of perception, a release of crystallized categories. It's just an activity of open inquiry moving through and as appearances, an active but gentle flowingness of curiosity. The whole process can become less of a cry for peace and more of a celebration of inquiry itself, the glorification of an ever-deepening wisdom, an upward spiraling love of knowledge.
    (this following one actually makes sense in this post:)
    If there is no self at all,
    How could it be inside the head,
    Behind the eyes or in the chest?
    Implode notions of in & out,
    Internal or external,
    Subjective & objective,
    Material or mental.
    Dissolve into centerlessness;
    Into borderless experience.
    There is no agent, no observer.
    In this very experience
    There is actually no experiencer.
    Rest in sheer non-dual luminosity.
    In mere unestablished appearance.
    Now, finally,
    Having dropped such notions,
    Transcend their very absence.
    There is neither self
    Nor any lack of it.
    There is no essence
    Nor its emptiness.
    There is no center
    nor non-duality.
    Since a negation still implies
    Its refuted object,
    Drop all views.
    This dropping goes on.
    It goes deeper.
    Eyes wide open,
    Drop all views
    And shatter the universe.


    Anurag Jain
    I especially liked the lines, "The whole process can become less of a cry for peace and more of a celebration of inquiry itself, the glorification of an ever-deepening wisdom, an upward soaring love of knowledge"

    John Tan
    Anurag Jain actually I like every sentence. 😁👍

  • Anurag Jain
    John Tan the rest of the sentences are often how enlightenment is sold and thus can be easily copy-pasted. But the sentences that I quoted are known by ones who have really tasted non-dual gnosis.
    At any rate, I too am sharing this whole post in my Advaita group 🙂

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  • Yin Ling
    All is wrote by Andre ?
    It is exceptionally good 😭

    John Tan
    Yin Ling I think so. Have to ask the originator.. Haha...

  • Yin Ling
    John Tan haha it’s okie. I’m just enjoying it nontheless

  • Arthur Deller
    Signatures upon flowing waters. 🙇🏻

    Arthur Deller
    André A. Pais “a couple of examples, just to make sure you get my point”
    This following one actually makes sense in this post. 🤣
    Hahahaha!!!! Ty

  • André A. Pais
    Those insertions make sense (hopefully) in the thread I posted these on. Here not so much...

  • Arthur Deller
    The absence of absence

  • André A. Pais
    "Uninhibited expression!" 🤣🙏

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