[6/7/24, 4:07:18 PM] Soh Wei Yu: Ya but as a practice im more inclined towards total relaxation than intensifying radiance these days.. theres a quality of like falling asleep but not falling into unconsciousness but just blanking out into radiant empty appearances by relaxing and releasing whole body mind into openness. Thats not a v good way to put it but idk how to say haha.. thats why nowadays i think im more into calmness and openness
[6/7/24, 4:11:07 PM] Soh Wei Yu: Radiance or not is no longer a concern.. when appearances are they are naturally radiant but if consciousness fade then so be it haha ‎<This message was edited>
[6/7/24, 4:14:01 PM] Soh Wei Yu: Many mystics stress radiance but i think buddha’s emphasis on dispassion is also important, even dispassion towards consciousness
[6/7/24, 4:20:19 PM] Soh Wei Yu: This full recognition of selflessness in the suttas is always paired later with leading to dispassion
[6/7/24, 4:20:22 PM] Soh Wei Yu: E.g.
[6/7/24, 4:21:53 PM] Soh Wei Yu: SN 46.73 Anatta Sutta (abridged):
Here monks, a monk develops the awakening factor of mindfulness accompanied by the recognition of selflessness in what is unsatisfactory, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of dhamma-investigation accompanied by the recognition of selflessness in what is unsatisfactory, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of energy accompanied by the recognition of selflessness in what is unsatisfactory, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of joy accompanied by the recognition of selflessness in what is unsatisfactory, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of tranquility accompanied by the recognition of selflessness in what is unsatisfactory, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of meditative composure accompanied by the recognition of selflessness in what is unsatisfactory, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of equanimity accompanied by the recognition of selflessness in what is unsatisfactory, dependent upon seclusion, dispassion, and cessation, resulting in letting go.

It is in this way that the recognition of selflessness in what is unsatisfactory is developed and cultivated so that it is of great fruit and benefit. It is in this way that the recognition of selflessness in what is unsatisfactory is developed and cultivated so that one of two fruits is to be expected: either final gnosis in this very life or, if there is a residue of clinging, the state of nonreturning. It is in this way that the recognition of selflessness in what is unsatisfactory is developed and cultivated so that it leads to great good. It is in this way that the recognition of selflessness in what is unsatisfactory is developed and cultivated so that it leads to great security from bondage. It is in this way that the recognition of selflessness in what is unsatisfactory is developed and cultivated so that it leads to a great sense of urgency. It is in this way that the recognition of selflessness in what is unsatisfactory is developed and cultivated so that it leads to dwelling in great comfort.
[6/7/24, 4:22:33 PM] Soh Wei Yu: This great comfort “It is in this way that the recognition of selflessness in what is unsatisfactory is developed and cultivated so that it leads to dwelling in great comfort.” Maybe related to the total relaxation that i said ‎<This message was edited>
[6/7/24, 4:32:21 PM] Soh Wei Yu: So now practice is like, open and relax, if its contracted, open and relax contraction. If it seems open and relax, open and relax even further.. no end haha

Not heighten the radiance everywhere. Very often that leads to tenseness instead ‎<This message was edited>
[6/7/24, 4:45:10 PM] Soh Wei Yu: There is a lightness and sweetness in relaxing and resting in illusory holographic luminous appearances
[6/7/24, 6:18:38 PM] John Tan: Don't worry about falling into asleep or not, don't have and pre-determined expectation much like quantum probability wave function (I like quantum probability wave explanation)🤦
[6/7/24, 6:23:05 PM] Soh Wei Yu: Oic..
[6/7/24, 6:25:16 PM] John Tan: Radiance must be openly and clearly experienced but so called "consciousness fading" also not rejected.  Essentially 心行处灭 (Soh: the cessation of mental formations)。Means when u practice, all the elements (earth, water, space, fire, wind) be fully experienced...if u r authenticating one element, fully authenticate, when gone, gone.
[6/7/24, 6:25:56 PM] Soh Wei Yu: Ic..
[6/7/24, 6:31:27 PM] John Tan: Then u will have no fear and no attachment
[6/7/24, 6:32:49 PM] Soh Wei Yu: Oic..
[6/7/24, 6:33:30 PM] John Tan: If radiance isn't tasted, we r not understand how miraculous it is.
[6/7/24, 6:36:06 PM] John Tan: [Soh: Many mystics stress radiance but i think buddha’s emphasis on dispassion is also important, even dispassion towards consciousness]

Yes.
[6/7/24, 6:40:24 PM] John Tan: U must understand open and relax do not mean u have to open and relax, it just means not attached at all, no chasing for a particular result in simple language.
[6/7/24, 6:40:39 PM] Soh Wei Yu: oic..
[6/7/24, 6:41:31 PM] John Tan: Self is just these grasping tendencies, without which, there is no-self.
[6/7/24, 6:43:33 PM] John Tan: Next time see whether u r able to separate clear experience from these grasping...
[6/7/24, 6:44:51 PM] Soh Wei Yu: ic..
[6/7/24, 6:46:12 PM] John Tan: Open also means allowing the totality of situation/conditions to present itself.
[6/7/24, 6:46:56 PM] John Tan: Open also means purity free from all elaborations
[6/7/24, 6:48:00 PM] John Tan: Also means potentialities
[6/7/24, 6:50:07 PM] John Tan: ‎This message was deleted.
[6/7/24, 6:50:55 PM] John Tan: When u say free from all elaborations, u must at the same time understand the potentiality for every elaboration.
[6/7/24, 7:26:51 PM] Soh Wei Yu: Oic.. not sure i understand haha
[6/7/24, 7:27:22 PM] Soh Wei Yu: Its like engaging in conventions but still free?
[6/7/24, 8:54:22 PM] John Tan: No
[6/7/24, 8:55:02 PM] John Tan: It's like no forms means free to be any forms
[6/7/24, 10:50:18 PM] Soh Wei Yu: I see..
[6/7/24, 10:58:39 PM] Soh Wei Yu: 6.【清净如满月，妙明常照烛】　

你 看，我们的妙净明心『清净如满月，妙明常照烛』。不管你神经错乱，神经错乱的境界本身就是你的『妙净明心』，因为这个缘，它以神经错乱的那个样子动。它本 身根本没有变，所以，碰到别的缘，有好的缘来了，我们认为错乱的境界消失了，治病治好了，正常的境界呈现。因为『妙净明心』根本不住在固定的相，所以它清 净呀。青蛙叫，叫声就是它；狗叫，哎，我的『妙净明心』变成狗叫。『妙净明心』到底是青蛙叫，还是狗叫才对？两个都对。但是，它本身呢？它本身无相无住。 因应了狗叫声，它的『妙净明心』以狗叫的姿态显现；碰到青蛙声，它没办法以青蛙叫的样子动，那就不叫『清净』，那就被染污掉了，被狗叫声染污掉了。所以青 蛙叫的缘来了，它就是那个缘本身，缘本身呀，它马上是缘本身。被染污了还会不会变成青蛙叫？狗叫？不会，你看，任运随缘，它自己变，它自己就是那个样子。 所以它本身没有本体，所以它无住，没有住在哪个色相、哪个声音、哪个思想，所以思想肯定也可以，否定也可以。思想本身属于肯定，属于否定吗？不是。能够思 想的力量不住在肯定，所以，你一下想要否定，你就可以否定。所以它『清净』，不被哪个缘占据了，不会变掉，不然就被染污掉了。红色就是红色，遇到白就白， 遇到蓝就蓝。它自己没有本色。在哪里变？不知道。缘就是它吗？不是。离开它有吗？没有。“非即非离”。不就是声音本身，但是非离，不能离那个本体有这些。 “非即非离，无是无非”，就是描写那个本体，『清净如满月，妙明常照烛』，睡觉的时候，昏沉得不知道这是你的法身，你的『妙净明心』呈现为意识都不动的那 个状态显现。梦的时候，梦境本身就是『妙净明心』以梦境的姿态这样动，梦过了它就没有。它是梦吗？不是。离开它能有梦吗？不能。它是什么东西？


四 大六根，我们的四大，眼耳鼻舌身意六根，我自己的四大跟外面的四大，即地水火风，一样不一样？一样。六根是四大构成的，外面的东西是四大构成的，四大六 根，内外，跟外头，远在美国、天界、银河系，都是四大构成的。『内外虚幻』，没有本体。因为是『妙净明心』显的，『彻底空寂』。『彻底空寂』是什么？看到 北斗星，就是我的『妙净明心』以北斗七星的那个相在那里动，you get it？ 那我本身是什么？法身是什么？没有相呀，住在哪里？没有呀。『四大六根，内外虚幻』，虚幻就是没有本体。虚幻不是有一个『虚』的东西，不是，它告诉你，没 有自性。没有那个固定的样子，固定的地方，固定的一个点从那里发出来，不是。『内外虚幻』，彻彻底底的空寂。空寂就是无住相，无住。下面要紧。那，你们各 位面前看到、面前听到、面前想到，面前『明明了了』吗？风扇，罗医师，啤酒禅师，胡先生，小姐，都分得很清楚呀！四大和六根，都是没有本体啊！梦一样的东 西构成的。内外呀，要注意内外啊。外也是，内也是，『彻底的空寂』，没有本体的那个东西。没有本体的那个东西，内外都是没有本体，没有真正的东西，但是怎 又这样明白，面前『明明了了』，这个『明明了了』的，不管你“能照，所照”，非常明了，复是何物？什么东西呀，这个？亲证到了就是见性。你告诉我四大六根 都是虚幻，都是空寂，既然虚幻空寂，怎么这般明白？怎么这般『明明了了』？『妙净明心』的妙用，所以叫做『妙』。你以为我在这里看，我在这里听，我在这里 思想，那你永远是佛法的外道。佛法没有讲这样。

所 以当你成佛的时候，原来『与法界等』，只是缘生。生的缘到了就显现这生的样子，死的缘到了就显现死的样子，没有离开你的『妙净明心』呀！这样，『妙明常照 烛』，生的时候，死的时候，睡的时候，醒的时候，糊涂的时候，见性的时候，统统照那样子显现。还要迷悟吗？你要假定有一个我要开悟，就有迷悟了。要是， “啊呀，那是什么都没有迷悟......”谁讲？什么都没有迷悟是你的一个概念，你想你提出这个概念：“本来都没有迷悟”，你属于迷悟还是不迷悟啊？你站在迷悟之外才讲什么都没有迷、没有悟，那你是属于迷，还是属于悟？所以很小心很小心！除非你真正地跑到悬崖那边，咚的一声，我相断掉以外都不能够抛开这个妄想。
[7/7/24, 1:04:13 AM] John Tan: Quite good but if I ask u to correct line by line to refine it, r u able to do it?
[7/7/24, 8:15:17 AM] John Tan: Who wrote this btw?
[7/7/24, 11:22:49 AM] Soh Wei Yu: Hmm need to think first lol
[7/7/24, 11:23:04 AM] Soh Wei Yu: But he corrected himself saying should not say true mind becomes things in later paragraphs
[7/7/24, 11:23:07 AM] Soh Wei Yu: Like 11.【到恁时，不被一切法碍】

　　『到恁时，不被一切法碍』，死都不会有妨碍，死就是死，冬天到了，就是冬天嘛！也不是秋天变冬天，也不是生的我变成死的我呀！死有死的位置，生有生的位置，变生变死。你们讲生死，但是『妙净明心』上有没有生死？没有呀！随缘就是显现那个。



12.【物物皆自己，心心绝诸缘，何处不成等正觉？何处不转大法轮？何处不度脱众生？何处不入涅槃？】

　　『物物皆自己』，听到“咯啷咯啷(青蛙叫声)”， 是不是你自己呢？不是你自己怎知道那个声音？是你自己那样动，才知道青蛙叫。我们自己的神经病状态是“啊，我听到青蛙叫”，你根本佛法都没入门，听错了！ 不是没有入门，是拉你入门，你硬不要，一定要找那豪华的，好多土地的。『物物皆自己』，知道了吗？看到一头牛，牛的相在你这里，所以你知道牛。你这里不变 牛的相，你怎看到？是你的『妙净明心』变的。说变已经不对，说变就好像是一个『妙净明心』它变成那样的相，容易误会。所以我很不喜欢用“变”，其实不是这 样，它以牛的那个形象这样显现，在那样working， 在这样动。它本体呢？看不见、摸不到，在哪里？不知道，遇缘就那个样子动。所以，叫做『妙净明心』，所以叫做『妙』、『真如』、『物物皆自己』，很简单， 我看各位在这里，这样一下子，咯，每一个是我自己。我的『妙净明心』没有动，没有你们的相在这里。那个声音，我的『妙净明心』没有动，就以那个声音动才有 声音。没有动的声音管它会不会动，但是你可看到、摸到、听到，一定跟你的，如果你要分心何物的话，一定是心物一起动，觉得不会分开动，分开怎么知道，对不 对？我们认为物是物，心是心，物到我的前面来，心认到了才有，哪里是这样呀！没有心物一起动，怎么动？动不了呀！　

『心 心绝诸缘』，还有缘可以攀吗？整个都是『妙净明心』，还有谁攀谁？『何处』，哪个地方不是『等正觉』？现在整个六根正在正觉，看的、摸的、想的，都是那个 样子，说那个样子又是八十分了。你用一个念头想那个样子，你没有跳下去把我执断掉。所以修行真的要那小心，不要动不动就以“我”的思想加进去，当作我做 到。『何处不成等正觉』，那里，什么地方都是等正觉啊！是你自己想歪了。『何处不转大法轮』，“啪！”法轮转拉，哎！看到你啤酒禅师的那个样子显现，法轮 转了，没有转我怎不把你当成石头啊？一直会在戒定慧中这样这样显现，一直这样变，它不会毫无规则地乱变呀。六根在根源那样子动不是转吗？什么到师父那里听 法，才是师父转法轮转得好。啊，十轮金刚，你的十轮金刚，你的六根都统统在转十轮金刚。

『何 处不度脱众生』，看到那个青蛙咯咯咯在叫，我在这里显现度脱它啦，我的『妙净明心』跟它离开了，好像很特别。『何处不如般涅槃』，整个不是六根的大安乐境 界？它没有苦恼，没有烦恼，没有挂碍，有了就有，没有了就没有，不管你想要不想要，不管你准备听不听，它有了就显现，你想要吗？那个念头来了，“啊，我想 到这个！”，你想了那个念头才来吗？想死了那个念头不来呀！有时候，想它停也停不住呀。它不是很安乐吗？自己在那里“哎呀，我想他想得要死”，你就抱着那 个幻想的那个东西不放，那个意根老早都很安乐了，想到的时候想到，没有来的时候它没有，它自己都没有烦恼，那个假我跟在屁股后面烦恼，假的我造出了一个假 的毛病，然后在假的生气。
[7/7/24, 11:24:01 AM] Soh Wei Yu: Hong wen liang in 2001 (Soh: See the talk and English translation at Everything is oneself, mind cuts off all connections 物物皆自己，心心绝诸缘 by Zen Master Hong Wen Liang)