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Yin Ling

4S1a555ghfpustm28mtmira57eh  ·
Translated a short excerpt, short yet incredibly important understanding from teacher hong wen Liang’s lecture. After reading 300 pages, I understand how much he wanted to get this across to his students. I couldn’t translate the /// part, probably will need Soh Wei Yu expertise haha. May you benefit.
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告诉诸位，迷在何处？如果把一个相对的色相，当作真正有一个色相在那里；而我这里呢，也是真正的有一个我在看到那个色相，这就是迷。而开悟就是假我的误认没有了。那里不是有一个相对的色相真正的存在，而是无相而显现那个样子。无而有的那个样子显现。而我这里呢，也是无而有的缘所生的存在而已，不是真实的有一个叫做‘我’的存在。能看的功能和所看的相，都是无自性对无自性，在缘生缘灭。这就是所谓的缘所生法，了无自性。把这个弄清楚了，一样看一样听，这一切就是法身，遇缘则显，即生即灭，变化无碍。
Let me tell all of you, what exactly is delusion? If you take a form you experience, and take it as there’s a real form over there; while I am over here, concretely real looking over to that real form, this is delusion. On the other hand, enlightenment is when you do not wrongly take the fake self to be real anymore. Over there, there is no real form really existing in itself, it is actually “empty yet vividly present”. It appearance is “nothing there yet fully presence-ing”. While on this ‘me’ side, it’s the same, “nothing there yet fully presence-ing”, arising dependently on conditions, not that there is an “I/Me” here really existing. Seeing and Seen, both are empty in inherent nature, both arising dependently on conditions. This is what you call dependent arising, empty nature. If you are clear about this, seeing and hearing are all dharma, arises when the conditions are ripe, ceases when the conditions are not there, changing without any obstacles.
没有见性的人，永远是我听到那个声音。我和声音是相互分开的，我（根）是跟外面的存在（尘），是永远相对而隔离的。这样永远没有办法成佛，也不是佛的好学生。如果有一个我在求佛法，我拜了会得到加持，我要成佛，我要开悟。以这样的方式来修道你就一直都是在修那个假我。结果会使到自己的我见越修就越多越大，离道愈远。
Those who have not seen their true nature, it is always “I am hearing that sound”. The I and the sound are separated, I on the inside and the world on the outside, is always separated and against each other. If one experience like this they will never become a Buddha, they are also not a good disciple of the Buddha. If there is a ‘me’ learning the dhamma, praying that I will get blessing, I want to be a buddha, I want to get enlightened, using these methods to practise you will always be practising with a fake self. Consequently, you will have deeper delusion of “I”, deviating further away from the true path.
正传的坐禅是那么的重要，能让各位自己去发现真正的自己。怎样去发现呢？不是“我”去知道，去发现这个不是我。如果这样做，那你已经拿一个假我想去发现真正的自己。
The true dhamma and practise are very important, it will allow you to realize your true self. How to realise? It is not “I”realise, I realise that this is not a me. If you do that, you are using a fake self to realise the true self.
那怎么办呢？——放任六根兀兀的坐。
六根本来就是那么的实实在在，如如的在那里活动，这就是所谓的六般神用空不空。那么自然啊。这是必然的关系嘛。这就是说唯有在真正坐禅的当下，就会悟到我们的心量本来是很广大的，应用无穷。六根应眼见色，应耳闻声，应鼻嗅香，应舌知味，应身知触，应意知法，一切施为运动，皆是法身。六根本来毫无挂碍，无爱无憎，平等平等地随缘生灭，皆自然解脱。
Then what should we do? Just sit and allow your 6 senses to be natural in their natural way.
The 6 senses are always natural, alive in their “suchness’. This is what we call /// so natural. This is how it is! This means that only when you really sit and meditate, you will understand how boundless our mind is, with myriads of function. Because of the eye there is form, because of the ear there is sound, Because of the nose there is smell, Because of the tongue there is taste, Because of the body there is touch, Because there is a mind there is knowing, all actions and movements are the Dharmakayas. The 6 senses never had any attachment or disturbance, no desire or aversion, all equally arise when conditions mature and ceases when conditions gone, all naturally liberating itself.
释迦牟尼佛亲自讲，如果你能够真正让万法来证明根本没有你，这样子老老实实的去坐禅，这样子去修持的话，只需要像蚂蚁从你的鼻头跑到你的额头这样短的时间，就胜过你用一个我去坐十年一百年。如果用自己去求法一百亿年都没有办法的啦，永远没有办法的。因为有一个“你”想要成佛啊!
“只管打坐”这个法门，是正传的坐禅之法。坐的当下就是行佛威仪，就是佛的行履。没有妄想的当下就是佛的行仪，所以这个叫做大安乐法门。
Buddha Sakyamuni personally said, if you can let the myriads dharma/objects to prove that there is no you, if you can simply just sit and meditate that way, if you practise like that, you only need the time that an ant takes to move from the tip of your nose to your forehead, this is more powerful than you using an ‘I’ to sit for ten years or a hundred years. If you use an ‘I’ to practise, you won’t get it even one hundred million years, it’s impossible. Because there is a ‘You’ who wants to become a buddha!
So the method of “simply just sit’, it’s the true dhamma from true lineages. When you sit you are doing the buddha, doing buddha’s sacred work. Whenever you have no delusion, that moment you are doing a Buddha’s action, that is why this is call the dharma gate of great ease and joy.
~洪文亮 Teacher Hong Wen Liang.

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Amy Fan
Thank you for sharing
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Yin Ling
Amy Fan you are very welcome aunty
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Soh Wei Yu
Yin Ling 大安乐法门 dharma gate of great ease and joy
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Yin Ling
Soh Wei Yu thank you, I edit. Hehe
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Soh Wei Yu
quiescence is more like 寂静
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Soh Wei Yu
一切施为运动，皆是法身。
All actions and movements are the Dharmakaya.
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Soh Wei Yu
Also if you google, 六般神用空不空者：謂此珠具足天眼、天耳、他心、宿命、神足、漏盡通等神用，雖空而卻不空。
so this means the six spiritual powers are empty yet not empty
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Yin Ling
Soh Wei Yu I wanted to write the 6 magical senses are empty but not empty .. but it sounds stupid
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Soh Wei Yu
Another explanation 【六般神用空不空。一顆圓光色非色。】 這個就是說明摩尼寶珠的德用，剛才講這是比喻，比喻佛性。
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Yin Ling
Soh Wei Yu ya this is good. I can understand what he wants to get across but I can’t get it translate in English well.
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Yin Ling

F79e01u8b2r8cuartyS 1u56 nato 7r:4440a0 AMa  ·
Feel inspired so I translate a powerful paragraph. correct me if I m wrong
Have a good day!
万法來证明无我 - 洪文亮法师
道元禅师曾說：学佛只是学自己，学自己是忘自己。 学自己就是不向外求，自己宝贵的
身心就是道场。 忘自己又千万不可用「自己」忘自己。 那么，怎么修行呢？ 不要起心动念去
修什么殊胜的法，或者以我去求证万法。 眼見、耳闻、鼻嗅、舌尝、身触、意知，这些就是
万法。 万法不断的变化，毫无痕迹，有若无，身心一点都不罣礙，哪裡需要「我」來指挥、
判断才能見闻觉知呢？ 以万法來将「我」殺掉，将这个「贼」殺掉，这是大安樂法门啊！
<The Dharmas are proof of No-Self>- Teacher Hong Wen Liang
Master Dao Yuan used to say, “Learning about the Dhamma is just learning about your self/Self, learning about your self/Self is to forget one self/Self. Learning about one self/Self is not the look elsewhere, your own body-mind is your monastery. Do not use your “self/Self” to forget about your “self/Self”. Then, how is it to practise? Do not have the intention to practise some special methods, or use the self/Self to get enlightened.
Eye sees, ear hears, nose smells, tongue tastes, body touches, mind thinks, these are the dharmakayas. Dharmakaya changes incessantly, without a trace, neither exist nor not exist, without a disturbance to the body-mind, why is there a need of a self/Self to control, to be aware of seeing, smelling, feeling, knowing?
Use the myriads of objects/phenomenas to kill the ‘self/Self’, when this ‘thief’ is killed, that is the quiescence of all dharma/ nibbana.

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Soh Wei Yu
Dao yuan is also known as Dogen
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Yin Ling
Soh Wei Yu oh I see! Thanks! No wonder it sounds so much like that Dogen quote
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Soh Wei Yu
Yin Ling hong wen liang’s lineage is japanese soto zen
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Yin Ling
Soh Wei Yu Ic . I should have just search for that famous quote
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Jachym Jerie
It was a practice round. Waiting for more translations to come
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Dragan Milojević
Very good! Just avoid duplication self/Self is very confusing and makes text hard to read. Zen buddhism makes no difference between self and Self anyway.
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Yin Ling
Dragan Milojević For me it’s to express the small self and the awareness big self, both are important to be seen through, hence the replication.
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Dragan Milojević
I know what you wanted to say they are important alltogether. Just on higher level of teaching master sees no difference between this two selfs
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Soh Wei Yu
Dragan Milojević
Yin Ling makes a good point. Dogen emphasizes the need to see through the view of an unchanging Absolute, so it is not just 'self' that is seen through and dissolved but also the delusion that there exists an ultimate 'Self'. Similar to http://awakeningtoreality.blogspot.com/.../thusnesss-six...
Dogen on refutation of an unchanging ultimate awareness, the eternalism of Shrenika: http://www.awakeningtoreality.com/.../non-duality-of...
Also I pasted some excerpts by Shohaku Okumura on Dogen that deals with this topic very nicely: http://www.awakeningtoreality.com/.../dogen-on-bright...
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Yin Ling
Soh Wei Yu “ In Genjokoan, Dogen used the word jiko(􀀂􀀁) and banpo(􀀄􀀃), and he said that conveying the self toward myriad things and carry out practice-enlightenment is delusion, and all myriad things coming toward the self and carrying out practice-enlightenment through the self is realization”
I really like this too. Dogen has a way of bringing out the taste really well.
Another one is the “seeing water from water“ … I think it’s from him too. Very powerful few words.
The rest I cannot understand too cryptic
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Dragan Milojević
Is there any original quotation from dogen, in his personal words, where he makes exact distinction between self and Self?
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Yin Ling
Dragan Milojević nah, Dogen is a master.
self or Self is just as expression.
Most ppl stuck at Self hence why I express like that.
If one is stuck at Self, they cannot be enlightened by the myriads object.
Dogen words already indirectly pointed that out. It’s subtle but he is a master.
It’s a masterful quote, it delivers the awakened state very beautifully with sparse words hence I wanted to translate it
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Dragan Milojević
Well, that's exactly what i have said, there was no reason to opose me.
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Yin Ling
Dragan Milojević hahaha just chill. If you get it then it’s alright, dhamma is not for opposition, each one is just expressing vital points
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Dragan Milojević
If i get it? You repeat my exact words and then you tell me: if you get it? Interesting view i am going out of here, good bye.
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Jayson MPaul
Awesome work. Keep translating. If you ever want me to look over your translations feel free to DM me. I don't know Chinese but I know the insights he is pointing to
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Yin Ling
Jayson MPaul I really think we need an AI who is enlightened to do all these translation work in between languages. thank you for that offer, I will try but have limited time, maybe a few sentences a day
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Carlus

No extremes.

Carlus

Yes yes. Always already so.

Carlus

So no matter the experience. It is always broken down through the Bahiya Sutta. The sense of. The subtle trail.

Carlus

Just overwhelming beautiful perfection of this moment as I was driving to work.

Carlus

Yes. That is known instinctively. To not grasp or chase. To not make it a view to chase.

You sent

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.

http://books.google.com.sg/books?id=H6A674nlkVEC&pg=PA21&lpg=PA21

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.

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7 Comments

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Yin Ling
Awareness of awareness is so tiring and quite contrived. I wonder why ppl keep teaching this. Easier to hold on to a god.
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Soh Wei Yu
Yes more for realizing the first phase. Problem is when people think it is ultimate and final.
As John Tan said before:
“Awareness aware of itself soon becomes dead...lol. The measure of one's depth is in the ineffability and marvelous manifestation in activity. Anatta and emptiness cannot be dead.” – John Tan, 2013
2009:
(12:58 AM) Thusness: there is no essential nature
(12:58 AM) AEN: oic..
(12:58 AM) Thusness: when we say 'Self', it is learnt
(12:59 AM) Thusness: we say permanent, unchanging...it is just an abstraction
there is luminosity but it is empty
(12:59 AM) AEN: icic..
(1:00 AM) Thusness: what is meant by Awareness watching Awareness?
(1:00 AM) Thusness: it is for the beginner to first discard discursive thoughts and direct realized what Awareness is like.
it is just a first glimpse
(1:01 AM) Thusness: when we see that and think that we can rest in awareness, we are deluded.
(1:01 AM) Thusness: awareness always manifests
(1:01 AM) AEN: we cannot rest in awareness?
(1:01 AM) Thusness: there is nothing to rest
what is there to rest
(1:02 AM) AEN: oic
(1:02 AM) Thusness: true resting is the practice of vipassana
is to open to whatever is
(1:03 AM) Thusness: Awareness watching Awareness is for the Realisation
not for the development
(1:03 AM) Thusness: once realized, there is nothing to watch
(1:03 AM) AEN: icic..
(1:04 AM) Thusness: anything further is mistaking a stage as Realisation
all is empty.
(1:05 AM) Thusness: a meditator meditating into absorption is also empty.
if attached, he will be equally confused.
(1:05 AM) Thusness: just like a flower, where is the redness?
only dependently originates
(1:06 AM) Thusness: if u are attached, when in other realms, u still seek for flower, then u will be confused.
(1:06 AM) Thusness: still seek for redness
when without the body, what is the experience of absorption?
(1:06 AM) Thusness: is it still the same?
(1:07 AM) Thusness: is there any absorption that is inherently 'there'
get it?
(1:07 AM) AEN: ic..
btw absorption can be sustained without body rite
(1:08 AM) Thusness: it depends
it is the mind state
(1:08 AM) Thusness: what sort of tendencies
if it is strong enough, yes.
(1:09 AM) Thusness: if u have emptiness realisation and is strong enough, u will also see whatever in whatever state, realize emptiness.
(1:10 AM) Thusness: there is no difference.
(1:11 AM) Thusness: for example with the experience of "I AM", just sound, though completely different phenomena, it is immediately understood as "I AM:
get it?
(1:11 AM) Thusness: it depends on the degree and intensity of the realization.
I see "I AM" everywhere.
(1:12 AM) Thusness: means non-dual
i see sound as I AM.
I see taste...etc
(1:12 AM) Thusness: then I AM is deem unnecessary
(1:13 AM) Thusness: that path the base for the next stage.
I am not more bothered by "I AM"
(1:13 AM) Thusness: just like 1 to 12 timetable
(1:13 AM) Thusness: once mastered, u r no more bothered by it.
(1:14 AM) Thusness: u can make use of it to understand more complex mathematics
(1:14 AM) AEN: oic..
(1:14 AM) Thusness: then u c DO
again till u see DO everywhere
(1:14 AM) Thusness: then u progress to spontaneous perfection
get it?
(1:15 AM) AEN: ic..
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Yin Ling
Soh Wei Yu true lah. It’s inevitable I think, to go through the awareness phase. I can’t see how one can jump to anatta straight, maybe super wisdom haha.
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Soh Wei Yu
Yin Ling yes an important realisation. Otherwise might have to do reverse insights later:
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Soh Wei Yu
http://www.awakeningtoreality.com/.../anatta-and-pure...
Anatta and Pure Presence
Someone told me about having been through insights of no self and then progressing to a realisation of the ground of being.
I replied:
Hi ____
Thanks for the sharing.
This is the I AM realization. Had that realisation after contemplating Before birth, who am I? For two years. It’s an important realization. Many people had insights into certain aspects of no self, impersonality, and “dry non dual experience” without doubtless realization of Presence. Therefore I AM realisation is a progression for them.
Similarly in Zen, asking who am I is to directly experience presence. How about asking a koan of what is the cup? What is the chirping bird, the thunder clap? What is its purpose?
When I talked about anatta, it is a direct insight of Presence and recognizing what we called background presence, is in the forms and colours, sounds and sensations, clean and pure. Authentication is be authenticated by all things. Also there is no presence other than that. What we call background is really just an image of foreground Presence, even when Presence is assuming its subtle formless all pervasiveness.
However due to ignorance, we have a very inherent and dual view, if we do see through the nature of presence, the mind continues to be influenced by dualistic and inherent tendencies. Many teach to overcome it through mere non conceptuality but this is highly misleading.
Thusness also wrote:
The anatta I realized is quite unique. It is not just a realization of no-self. But it must first have an intuitive insight of Presence. Otherwise will have to reverse the phases of insights
Labels: Anatta, Luminosity |

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Anatta and Pure Presence
Anatta and Pure Presence
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Soh Wei Yu
(1:15 AM) Thusness: u must understand that Eternal Witness is a Realization
(1:16 AM) Thusness: u must understand that anatta is also a realisation
(1:16 AM) Thusness: one may experience non-dual but insight need not arise...this is what i always emphasized.
emptiness is also a realization
spontaneous perfection is also a realisation
(1:17 AM) Thusness: all these requires a quantum leap in perception
(1:18 AM) Thusness: then these realization will gradually burns away those latent deep tendencies.
get it?
(1:18 AM) AEN: oic..
(1:18 AM) Thusness: i got to go now.
(1:18 AM) AEN: ok
nite
(1:22 AM) Thusness is now Offline
(1:26 AM) Thusness: By the way, don't always argue
(1:27 AM) AEN: lol
(1:27 AM) Thusness: when u want to lead, it must be gradual.
(1:27 AM) AEN: icic
(1:27 AM) Thusness: nobody can understand at one go.
(1:28 AM) Thusness: if i straight away tell u from day one spontaneous arising, u will run away
or think that i m mad
instead it took 6-7 years
(1:28 AM) Thusness: similarly when in dharmaoverground, i first talk about "I M"
(1:29 AM) AEN: lol
oic
(1:29 AM) Thusness: and even until One Mind, there is already problem
(1:30 AM) Thusness: u don't go talk here and there about no need to do this and all is already perfected
kok ur head
u know all already perfected ah
(1:31 AM) AEN: oic.. lol
(1:32 AM) AEN: btw my post got problem? u mean i wrote about all perfected?
(1:32 AM) Thusness: for ur own practice it is okie but with guidance
(1:33 AM) Thusness: for writing post in forum, it is better to stress the essenceless nature of awareness
(1:33 AM) Thusness: because when there is no one to guide, it is easy to fall into the advaita understanding
(1:34 AM) AEN: oic..
(1:35 AM) Thusness: for u, ur theoretical understanding runs ahead of ur experience
u already understand non-dual
(1:35 AM) Thusness: but u r now experiencing dual awareness
(1:36 AM) Thusness: means u experience awareness but distinctly different from phenomena arising
(1:37 AM) Thusness: so it is okie to continue experience this Awareness, it voidness, its clarity, its luminosity, its presence
as vivid as possible
till u have "I AM" sort of experience
(1:37 AM) Thusness: then u proceed to non-dual
(1:38 AM) Thusness: in fact up to a certain phase, i will tell u to do bodily sensation
(1:39 AM) AEN: back
oic..
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Soh Wei Yu
<-- John Tan wrote this one year before I broke through to I AM and then anatta
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