By Victor M Fontane
The term "sudden enlightenment (said with a thoughtful tone, hinting at the complexity of the concept) itself carries a temporal connotation, suggesting an abrupt, leap-like event. However, true realization is not an instantaneous creation from nothing, but rather a gradual process of unfolding, like peeling an onion, layer by layer, until reaching the core.
Time is not an absolute reality, but a concept born of the three poisons (greed, hatred, and delusion) (a slight emphasis on "three poisons"), a method of measurement. It is a tool we use to describe the changes and processes of phenomena. The definitions of words and time are merely manifestations arising from karma (a gesture of explanation), tools to describe the nature of all dharmas, but not the nature itself.
In ultimate reality, time does not exist. Everything is in the present moment. The past, present, and future are illusions constructed by our consciousness due to karma (a calm and steady gaze, conveying the profoundness of this truth). Like frames of a film strip, each frame is a still image, but when played at a certain speed, they create a continuous image, producing the illusion of time.
People often cling to the pursuit of some special kind of "no-self of karma" (a slightly exasperated sigh). Performing acts of generosity while expecting karmic reward and merit is already falling into greed. Hoping to attain enlightenment by observing precepts or believing that “I am” benefiting sentient beings also falls into greed and delusion.
The very intention of giving rise to thoughts of generosity creates a sense of superiority which strengthens the attachment to the act of giving itself, like an addict trying to quit by taking another drug (a knowing look). Generosity arising from deliberate intention can also lead to resentment and ignorance due to the loss of this sense of superiority when deceived, leading to dramatic experiences while neglecting the preciousness of each present moment.
True sudden enlightenment does not lie in the pursuit of some mystical state, but in seeing the truth of reality, understanding that everything is a product of infinite interdependent origination arising from beginningless kalpas (eras) of actions of body, speech, and mind, which form karma. Yet, there is no true existence, no true non-existence, no true beginningless kalpa. Beginningless kalpa signifies the endless, beginningless and endless cycle of Samsara, a cycle that encompasses both the physical world and the six realms of consciousness, a cycle that is neither truly existent nor truly non-existent.
The so-called "sudden shift in perspective" (a snap of the fingers for emphasis) does not arise from nothing but is based on past experiences, knowledge, and accumulated practice. When conditions are ripe, a shift in mindset allows one to perceive the true nature of things. It is like a seed, nurtured for a long time, finally breaking through the soil and blossoming into the brilliance of life.
Through cultivating morality, concentration, and wisdom (Sila, Samadhi, Prajna) (pronounced with clarity and reverence), we eliminate the concept of “I,” thereby shattering the perception of past, present, and future shaped by the five aggregates and karma. This clinging to past, present, and future, fueled by the three poisons and dualistic judgment, is called ignorance—a beginningless, neither truly existent nor truly non-existent ignorance.Subjective compassion and attachment to any sentient being inevitably manifest the three poisons, as karma itself has no self-nature.
Samadhi is focused on interrupting the thoughts rooted in the three poisons, born from the dualistic judgments of the "I," including thoughts about upholding or breaking precepts, and the notion of performing virtuous deeds for merit and karmic reward. Firstly, this involves the concept of self and the concept of merit. Secondly, karma has no self-nature, and neither does karmic reward. Therefore, clinging to the idea of meritorious deeds and their rewards is a wrong view. Such a person walks a deviant path. The Buddha's mind does not cling to any form. To see that form is not truly form is to see all Buddhas. All beings in the Saha world are equally endowed with Buddha-nature—a Buddha-nature that is neither truly existent nor truly non-existent.
Though referred to as wisdom (Prajna), there is no truly existent or non-existent wisdom. All sentient beings who have not yet attained enlightenment inherently possess this wisdom, but it is obscured by karmic veils that conceal their true nature. By removing these veils, one can realize the inherent wisdom and compassion.
Practicing the Four Foundations of Mindfulness—contemplating the impermanence of body, feelings, mind, and phenomena (dharmas)—can help us deeply understand the illusory and neither truly existent nor truly non-existent nature of the five aggregates, thus breaking free from the attachment to self. Dharmas have no self-nature. Morality, concentration, wisdom, and the Four Foundations of Mindfulness can be considered dharmas, or they can be considered not dharmas.
Clinging to any dharma, like believing that the flow of Delusion (wandering thoughts) can truly purify the mind, is a misconception. True purification lies in the self-elimination of the three poisons. When the three poisons are purified, the six realms within the mind are purified.
And this realization is not distant or unattainable; it exists within each present moment, every thought, every breath. Zen meditation... there is no Zen (a subtle smile). Within the workings of karma, a single thought, and Zen is everywhere.
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