“Achieving Buddhahood Effortlessly with a Heart of No Desire”

But with no mind, one can directly become a Buddha.

All sentient beings originally have no mind. Within the no-mind, they mistakenly conceive of having a mind, leading to the cycle of birth and death, wandering through various existences, experiencing much suffering without any respite. If the masses can recognize and understand no-mind, directly take and use it, they can become Buddhas right at this moment without waiting for causes and conditions or seasons.

What is no-mind? No-mind is said in contrast to having a mind. The masses all consider their thinking and reasoning as their mind; however, Bodhisattvas do not see it this way. They perceive that what is truly there is not a mind but rather an illusory conception. No-mind does not refer to the lack of awareness like grass or trees or stones; rather, no-mind means the absence of deluded thoughts.

No-mind is true mind. True mind refers to original seeing, hearing, feeling, and knowing. Original seeing, original hearing, original feeling, original knowing are all expressions of no-mind. For example, fire inherently has the ability to burn; when it encounters wood, it burns wood; when it encounters grass, it burns grass; when it meets anything else directly—it burns without hesitation. Similarly, water inherently has the ability to pour; when it encounters flowers, it pours on flowers; when it encounters grass, it pours on grass; anything that can be poured upon is drenched without exception. Does fire have a mind? Does water have intention? Although they lack conscious intent or thoughtfulness, both are capable of burning and pouring. As humans born into this world with human bodies—this principle applies as well. When encountering objects we can see them; when encountering sounds we can hear them; when encountering scents and tastes we can feel them; when encountering dharma we can know them. This is how things are in reality. Do humans have minds? Do minds have intentions? Originally there are none—just like water and fire—they exist naturally.

The masses give rise to thoughts within no-mind without cause and label this as having a mind. In contrast to ordinary beings who have minds, Bodhisattvas refer to this as having no mind for the purpose of counteracting that notion. If sentient beings do not speak of having a mind then Bodhisattvas also do not speak of having no mind. Why is that? Because in truth there arises neither existence nor non-existence. Deluded thoughts are mere names like turtle hair or rabbit horns; true mind is also just a name like tables and chairs or benches. The function of no-mind is falsely named true mind.

Simply seeing, hearing, feeling and knowing—that itself is no-mind. Seeing is merely seeing—without establishing seeing within seeing—seeing itself is no-mind which we call the vision of no-mind; hearing is merely hearing—without establishing hearing within hearing—hearing itself is no-mind which we call the hearing of no-mind; feeling is merely feeling—without establishing feeling within feeling—feeling itself is no-mind which we call the awareness of no-mind; knowing is merely knowing—without establishing knowing within knowing—knowing itself is no-mind which we call the knowledge of no-mind. The seeing-hearing-feeling-knowing that arises from no-mind—that itself embodies no-mind. If one can be free from thought—the result will be pure tranquility and nirvana.

The heart of no-mind does not obstruct myriad functions—it responds appropriately to situations without any error whatsoever. Every step taken or lifted foot manifests wondrous utility. This state of no-mind goes by many names: prajna (wisdom), bodhi (enlightenment), samadhi (meditative concentration), liberation (crossing over), freedom from attachment (release). Various names all refer back to this heart/mind concept: having a heart does not mean possessing something tangible while ordinary beings perceive possession as real; lacking a heart does not mean absence while wise individuals self-verify its existence.

No-mind represents wondrous heart/minds recognized by Bodhisattvas and Buddhas alike. Viewing the world through eyes unclouded by desire reveals everything as empty flowers—as dreams or illusions too fleeting for grasping—the observing thoughts flit by like birds traversing vast skies leaving neither trace nor mark behind them. Observing with a heart/minds free from attachments brings tranquility into view—the observer remains at peace amidst silence everywhere encountered: places filled with serenity remain clean and pure wherever one goes because why? No-mindedness simply sees and hears—the eyes do not covet forms while ears do not cling onto sounds henceforth: awareness remains unattached—not swayed by fragrances nor flavors nor tactile sensations—and knowledge does not chase after phenomena either.

At all times everywhere Buddhas utilize their hearts solely through non-attachment—a state where utility exists alongside emptiness while emptiness coexists with endless application! This essence of emptiness allows for boundless use! Originally everyone possesses this heart/minds devoid yet only Buddhas/Bodhisattvas fully utilize its potential! Ordinary beings find understanding difficult! The ancient wondrous mirror reflects everything unchanged—not sullied nor increased! Entering/exiting three realms untainted by myriad conditions! This heart/minds free from attachment serves as liberation’s treasure!

Practitioners who recognize their own non-attachment directly take hold utilizing such insight lead straight towards Buddhahood ultimately achieving effortless realization! Amongst countless practices nothing surpasses non-attachment! If one can maintain non-attachment they will witness true essence referred henceforth as Buddha! Throughout every moment seek only non-attachment apply solely non-attachment directly embodying Buddhahood!

by – Taiwan Fearless Tathagata Ya Great Perfection Zen Meditation Center