{"id":821,"date":"2026-07-07T08:00:00","date_gmt":"2026-07-07T00:00:00","guid":{"rendered":"https:\/\/minhlydao.org.vn\/en\/?page_id=821"},"modified":"2026-07-07T08:00:00","modified_gmt":"2026-07-07T00:00:00","slug":"on-the-mind","status":"publish","type":"page","link":"https:\/\/huyencong.minhlydao.org.vn\/index.php\/en\/doctrine\/sermons\/on-the-mind\/","title":{"rendered":"On the Mind"},"content":{"rendered":"

ON THE MIND (NOI VE CAI TAM)<\/strong><\/p>\n

NGUYEN MINH THIEN<\/strong><\/p>\n

A. DEFINING THE WORD “MIND” (TAM)<\/strong><\/p>\n

I. The Physiological Meaning<\/strong><\/p>\n

This refers to the “flesh-mind” \u2014 the physical heart, an organ that circulates blood within the human body. This heart is one of the five viscera of the body, and is thus also called the “visceral heart” (tang tam).<\/p>\n

The visceral heart lies within the chest, shifted slightly toward the left. Its shape resembles an unopened lotus bud. If we place our hand upon our chest, on the left side, we feel it beating strongly, pumping blood throughout the entire body.<\/p>\n

According to physiology, thanks to the visceral heart, when blood flows outward, it is bright red and carries nourishment to the head, torso, and limbs. When it returns, having absorbed impurities from throughout the body, it becomes dark blue-tinged blood, requiring the oxygen drawn by the lungs from the air of Heaven to purify it. Then the blood, once again bright red and fresh, returns to the visceral heart to begin its circulation anew \u2014 cycling on and on forever.<\/p>\n

Should other internal organs fall ill, life may still continue for some time. But should the visceral heart fall ill and fail to circulate blood, death follows in an instant. This alone shows that, although the visceral heart discussed here belongs to the material realm, its function is nonetheless of the greatest importance.<\/p>\n

II. The Philosophical Meaning<\/strong><\/p>\n

According to Eastern philosophy, the mind, besides its physical function described above, also gives rise to thought. All understanding and wisdom arise from the visceral heart. Western philosophers, by contrast, hold that reasoning and intelligence originate in the brain, while emotion originates in the heart.<\/p>\n

Thus, the brain governs reason, while the heart governs emotion. When emotion arises in disorder, sometimes contrary to reason, it is because of insufficient reflection.<\/p>\n

Another school argues instead: everything originates from the mind, and the brain is merely an organ that assists the mind in distinguishing good from evil, right from wrong.<\/p>\n

Speaking of thought and understanding as they pertain to the path of goodness, Western philosophers call this mind the “conscience.” Conscience carries two meanings: one school holds that it is understanding gained through experience, while another holds that the mind is naturally endowed with wisdom, knowing certain things without need of learning or experience at all. It seems to me that both meanings hold some truth, depending on the circumstance and the aspect being considered. I shall not elaborate further on this point here.<\/p>\n

III. The Confucian Meaning<\/strong><\/p>\n

The ultimate purpose of Confucianism is “Ton tam duong tanh<\/em>” \u2014 to preserve the mind and nurture one’s nature.<\/p>\n

The Great Learning (Dai Hoc) discusses the mind at length, taking self-cultivation as its root, hence its statement: “From the Son of Heaven down to the common people, all must take self-cultivation as the foundation.<\/em>” The Doctrine of the Mean (Trung Dung), meanwhile, speaks clearly of nature, taking “following one’s nature” as the very meaning of the Way \u2014 hence, among its three great principles, it states: “Following one’s nature is called the Way<\/em>” (In the preface to the Trung Dung Chuong Cu Dai Toan, Mr. Ho notes: “In the Great Learning, the word ‘nature’ is never mentioned, hence Master Chu’s preface speaks clearly of nature. In the Doctrine of the Mean, the word ‘mind’ is never mentioned, hence this preface speaks clearly of mind.”).<\/p>\n

Where, then, do mind and nature differ?<\/em><\/p>\n

Master Ch’eng (Trinh Tu) said: “Nature and mind are but a single principle. Spoken of as endowed by Heaven, it is called nature. Spoken of as existing within a person, it is called mind.<\/em>“<\/p>\n

The Duong Chon Tap states: “A person has but one mind: expressed outward, it is called feeling; held within, it is called nature; flowing forward, it is called consciousness; turned backward, it is called wisdom. Thus, ‘mind’ is a general term encompassing feeling, nature, consciousness, and wisdom alike \u2014 all are the mind, merely called by different names according to how it moves.<\/em>“<\/p>\n

Mencius states: “The Way is nothing other than seeking the mind that has wandered off, and bringing it back.<\/em>” This means: the method of the Way is simply to seek out the mind that has strayed far outward, and to turn it back again. What was said above about “holding fast to the mind” carries this very same meaning.<\/p>\n

But one should not imagine the mind to be a thing with physical form, to be sought out somewhere outside and brought back. Although this is the manner of speaking, we must understand it more broadly, as follows: the very moment the mind wanders outward, we must recognize: this mind is my own mind, and it must answer to my own command. I must not blindly follow it and allow it to wander freely and endlessly outward. Although the mind has long been obscured (covered over by worldly defilement), if we strive diligently to rouse it, we can indeed awaken it once more.<\/p>\n

By what means does one rouse and awaken it? To “rouse” means to set one’s resolve firmly; to “awaken” means to thoroughly examine what is right.<\/p>\n

The Confucians employ three methods: self-examination (tinh sat), overcoming and governing (khac tri), and preservation and nurturing (ton duong).<\/p>\n

a) Self-examination (Tinh Sat)<\/strong>: This means examining one’s own mind, considering, out of the twelve hours of each day, how many hours it remained within and how many it wandered outward, what right thoughts it entertained and what wrong ones. This self-examination must be conducted with complete fairness and clarity, without partiality toward oneself or careless, superficial effort.<\/p>\n

b) Overcoming and Governing (Khac Tri)<\/strong>: Whereas self-examination means identifying the enemy, overcoming and governing means killing that enemy outright \u2014 as though cutting it in two with a single stroke of the blade. This means: strike decisively and completely, without allowing oneself any leniency toward one’s own faults.<\/p>\n

Those who wish to eliminate human desire and evil thoughts must act in exactly this manner if they hope to succeed in the future. If one’s self-discipline is not strict \u2014 like a farmer pulling weeds without digging out their very roots \u2014 the weeds will one day surely grow back again.<\/p>\n

c) Preservation and Nurturing (Ton Duong)<\/strong>: These two words are never truly separate. If one does not first preserve<\/em> (ton) \u2014 that is, hold fast to something \u2014 what, then, is there left to nurture<\/em> (duong)?<\/p>\n

After overcoming and eliminating unwholesome thoughts, we retain the wholesome ones that remain. We must nurture these thoughts and cause them to grow ever more day by day. Master Chu Hsi called this practice “Ham duong bon nguyen<\/em>” \u2014 cultivating and preserving the mind, which is our very own root and origin.<\/p>\n

Later, the Ming Ju Hsueh An (Minh Nho Hoc An) precisely explained the Confucian practice as follows:<\/p>\n

The original substance of the mind is both stirring and unstirring at once.<\/p>\n

Although wandering thoughts arise, innate conscience always remains present, silent and still. It is only because people do not know how to preserve<\/em> (hold fast to) it that the mind sometimes wanders off freely in all directions.<\/p>\n

Although the mind wanders outward, causing a person to become confused, the innate conscience within has never once ceased to be luminous. It is only because people do not know how to examine<\/em> (judge and discern) that it becomes at times obscured by delusion.<\/p>\n

Although the mind sometimes wanders, its original substance has never once ceased to exist \u2014 thanks to our knowing how to preserve<\/em> it. Although the mind is sometimes obscured, its original substance has never once ceased to be luminous \u2014 thanks to our knowing how to examine<\/em> it.<\/p>\n

For this reason, Confucianism states: “Tanh vo bat thien<\/em>” \u2014 there is nothing in our nature that is not good, meaning that within its original substance there is not the slightest trace of evil. Every single person equally possesses this innately good nature. It is only because this nature becomes obscured by material desire that study and cultivation are needed to remove this veil. For within the original substance of innate conscience, what is there to add or take away?<\/p>\n

The Three-Character Classic (Tam Tu Kinh), following this principle, begins with the line: “Nhon chi so, tanh bon thien<\/em>” \u2014 at the very beginning, human nature is fundamentally good. Many hastily criticize this, without careful reflection, saying: surely not everyone’s nature is good \u2014 how can such a claim be made?<\/p>\n

Indeed, human nature is not good in everyone, if cultivation and learning are lacking. But this statement does not describe the present condition \u2014 it speaks only of the very beginning, a moment now long past. Note carefully the word “fundamentally” (von) good, not “still” (van) good.<\/p>\n

Nor should one mistake “the very beginning” to mean the moment of a person’s birth as an infant. This “very beginning” refers to the original substance, the very nature of humankind from the moment Heaven and Earth first separated, at the very dawn of human existence.<\/p>\n

At that very beginning, our nature was a single spark of Numinous Light, bestowed by Heaven \u2014 meaning that, originating from Heaven, it was naturally pure and luminous. Since Heaven itself is pure and luminous, how could it possibly bestow upon us a nature that is defiled and dark?<\/p>\n

If it has since become defiled and dark, this occurred only from the moment of contact with this worldly realm, gradually becoming polluted by external circumstances. If we do not seek to study the Way and strive to cultivate ourselves, turning back toward our original root, this pollution will only compound further. How, then, could this still be called a good nature?<\/p>\n

Confucianism therefore says: “Ton tam duong tanh<\/em>” \u2014 preserve the mind so that it does not wander outward, eliminate its defilement, and nurture this fundamentally good nature, so as to restore it to its original purity and luminosity.<\/p>\n

Since Confucianism is chiefly concerned with improving family and social life, although it too discusses the mind, it speaks more extensively of the thinking aspect of the human person.<\/p>\n

IV. The Taoist Meaning<\/strong><\/p>\n

The ultimate purpose of Taoism is: “Tu tam luyen tanh<\/em>” \u2014 cultivating the mind and refining one’s nature.<\/p>\n

Taoism, too, discusses the mind, with a somewhat clearer analysis. This “mind” refers not merely to the thoughts that arise, but precisely to the very throne from which such thoughts are generated \u2014 the sovereign master of the body, the very soul of the person.<\/p>\n

Thought is like a clock; the soul is like the clockmaker. There must first be a clockmaker before there can be someone to make a clock. Likewise, there must first be a soul before thought can arise. Thus, this line of reasoning is not based on mere phenomena, but delves gradually into the original substance, into the true reality itself, at least in part.<\/p>\n

Just as Confucianism distinguishes wholesome from unwholesome thought, Taoism likewise distinguishes a stirring mind (tam dong) from a still mind (tam tinh): stirring is turbid, stillness is pure.<\/p>\n

Because the mind stirs, the Book of Changes calls this mind the “Wandering Soul” (Du Hon). Du<\/em> means to move from one place to another, ceaselessly flowing without rest. Let us hear how the Book of Changes explains the word “soul” (hon):<\/p>\n

“The ‘ethereal soul’ (hon) is a thing that constantly drifts and shifts, never fixed, leaving this to grasp that, leaving that to grasp this, transmigrating endlessly, persisting through many lifetimes without ever being destroyed. The ‘corporeal soul’ (phach), by contrast, arises from the numinous portion of the blood and vital energy within the body, and so its existence or extinction depends entirely upon the body. Once this body decays, the corporeal soul perishes along with it.<\/em><\/p>\n

The ethereal soul is a seed of transmigration across endless lifetimes: becoming human or becoming a ghost is entirely its own doing; becoming a Sage or a Worthy is entirely its own doing; doing good or doing evil is entirely its own doing; bearing fur or horns is entirely its own doing. Though this body has not yet been born, the soul already existed before it. Though the vital breath has not yet ceased, the soul has already departed before it.<\/em><\/p>\n

At the very moment an infant tears through its enclosure and emerges from its mother’s womb, crying out with a few wailing cries, the ethereal soul follows that cry and enters the child’s apertures. The instant it enters, the soul receives the Posterior-Heaven Wood energy and unites with the Prior-Heaven Original Nature, so that the provisional (the physical body) comes to exist by relying upon the real (the soul). This is why, if an infant emerges from the womb without crying, it cannot become a true human being, and struggles to survive \u2014 for the Wandering Soul has not yet entered the physical body.<\/em>“<\/p>\n

Although the Original Nature is already present there, Original Nature alone cannot sustain existence by itself.<\/p>\n

Taoism’s teaching of “cultivating the mind and refining nature” means cultivating this Wandering Soul \u2014 that is, preventing it from wandering endlessly outward \u2014 for only then can the Original Nature truly be refined.<\/p>\n

The Yellow Court Scripture (Kinh Huynh Dinh) states:<\/p>\n

Each of the five viscera has its own proper method,<\/em>
\nThe mind is the sovereign, king of the five viscera.<\/em>
\nWhen intention stirs or stills, energy is thereby set in motion,<\/em>
\nThe Way “holds fast to the self,” and the spirit becomes luminous.<\/em><\/p>\n

This passage points to the marvelous function of the method of “fathoming the mind” (cung tam). To “fathom the mind” means to study and seek thorough understanding of the mind, down to its ultimate meaning and principle.<\/p>\n

One must understand: among the five viscera, each has its own distinct function, no two alike. The mind holds the greatest responsibility of all, for it serves as the head of all five viscera \u2014 just as a king governs a nation, standing at the head of all under Heaven.<\/p>\n

That the mind governs the entire body needs no further elaboration. But within the mind, intention (y) divides further into stirring and stillness. When intention stirs, energy moves; when intention is still, energy remains calm. Thus, whether energy moves or remains calm depends entirely on whether intention stirs or stills.<\/p>\n

The Way (Dao) is the very principle residing within this stirring and stillness of intention. Hence the saying: “The Way holds fast to the self, and the spirit becomes luminous.<\/em>“<\/p>\n

The word “self” (tu) here means “oneself” (nga). Does “holding fast to the self” mean that oneself governs oneself? “Holding fast” (tri) means grasping authority in one’s own hand, commanding and directing. Neither stirring nor stillness belongs to mind or intention alone \u2014 this stirring and stillness is governed and mastered by oneself; that is, one becomes its sovereign.<\/p>\n

We must restrain and command it not after it has already arisen, but before it arises \u2014 this alone is “the mind holding fast to the mind” (tam tri tam), rather than “the thief holding fast to the mind” (tac tri tam).<\/p>\n

If we hold the mind fast in this way, then this stirring and stillness of intention remains entirely our own, with nothing else able to intrude and disturb us. Doing so, the Original Spirit (Nguon Than), or True Mind (Chon Tam), manifests itself from within, clear and luminous, never again deluded.<\/p>\n

If we cannot hold ourselves fast in this way, our mind remains unclear, undimmed by luminosity. If the Original Spirit fails to manifest, from where could the Way ever arise? The Original Spirit is the intention residing within the mind, in the space between stirring and stillness, in the midst of lively activity \u2014 it is the very root of the Way.<\/p>\n

Holding the mind fast in this manner is called “cultivating the mind.” And once the Original Spirit naturally manifests within the mind and the Original Nature becomes luminous, this is called “refining one’s nature.”<\/p>\n

In their details, Confucianism and Taoism differ. But in their fundamental basis, both share but a single purpose. Though their words differ, their practices of cultivation both center entirely upon mind and nature.<\/p>\n

V. The Buddhist Meaning<\/strong><\/p>\n

The ultimate purpose of Buddhism is: “Minh tam kien tanh<\/em>” \u2014 illuminating the mind so as to clearly perceive one’s nature.<\/p>\n

Hence, Bodhidharma, the founding patriarch of the Chan (Zen) school of Buddhism in the Eastern lands, said: “My school does not teach through lengthy discourse, but points directly at the human mind; whoever perceives their nature within the mind becomes a Buddha<\/em>” (Directly pointing at the human mind, seeing one’s nature, one becomes Buddha).<\/p>\n

But one must understand: Buddhism divides the mind into many categories, discussed at great length \u2014 from the lowest level, the “flesh-mind,” up to the highest level, the “True Mind” \u2014 with countless intermediate levels impossible to enumerate fully. At its broadest, there are said to be over 600 kinds of mind; more moderately, 100 kinds; and most narrowly, only 4 kinds. Though many kinds of mind are spoken of here, in truth these are merely different qualities or aspects of the mind.<\/p>\n

Below, I shall briefly describe these four kinds of mind: a) the Flesh-Mind (Tam Nhuc Doan), b) the Conditioned, Reflective Mind (Tam Duyen Lu), c) the Accumulating Mind (Tam Tap Khoi), and d) the True Mind (Tam Chon Thiet).<\/p>\n

a) The Flesh-Mind (Tam Nhuc Doan)<\/strong>: This is the fleshly, blood-circulating heart, as already explained above.<\/p>\n

b) The Conditioned, Reflective Mind (Tam Duyen Lu)<\/strong>: This is the mind that thinks and worries, arising in dependence upon external conditions.<\/p>\n

This thinking and worrying does not manifest by itself out of nothing. Just as the eye, encountering form and color, gives rise to a sensation of beauty or ugliness, and the mind then thinks and chooses based on that sensation; just as the ear, encountering sound, gives rise to a sensation of whether another’s words are agreeable or disagreeable, and the mind then thinks, growing troubled or joyful based on that sensation \u2014 so too with the mouth, nose, hands, and feet.<\/p>\n

Thus, the Conditioned, Reflective Mind does not truly exist in itself; it arises only through the stimulation of prior external conditions. Once those external conditions are gone, this mind likewise vanishes.<\/p>\n

It is, then, nothing more than the shadow-image of prior external conditions appearing within the mind.<\/p>\n

c) The Accumulating Mind (Tam Tap Khoi)<\/strong>: This refers to the Alaya consciousness, which stores up seeds within, to later manifest as various phenomena expressed outward.<\/p>\n

The “seeds” spoken of here are formless seeds, formed through habituation. Yet they sprout and grow just as physical seeds do.<\/p>\n

Every thought, every action performed by mouth or by hand and foot, plants a seed within our mind. If, in the future, we continue to think and perform such actions again, these seeds grow ever stronger. This is why, when we perform a certain task repeatedly, over time it becomes ever easier to perform.<\/p>\n

This nature, too, is not an inherent, natural quality. It arises through habit, through performing an action many times, and in truth has no real substance of its own. If we cease performing these habitual actions, it will gradually diminish and vanish entirely.<\/p>\n

d) The True Mind (Tam Chon Thiet)<\/strong>: The Buddha said: “All the kinds of mind mentioned above, though existing for a time, eventually vanish without a trace \u2014 they do not exist permanently, for they belong to the realm of form and appearance, and cannot endure. Hence they are called illusory transformations. ‘Illusory transformation’ means subject to arising and ceasing, impermanent.<\/em>“<\/p>\n

The practitioner must seek to know this Original Mind-Substance in order to cultivate it, if they hope to attain the lofty fruit of realization. This True Mind is unborn and undying, and is therefore also called the “Ever-Abiding True Mind.” It bears many other names as well: the Mind of True Suchness, Bodhi, Complete Enlightenment, the Wondrously Luminous Nature of Awareness, the Wondrously Luminous Original Enlightenment, Self-Nature, Original Nature, the Womb of Tathagata, Pure Consciousness, the Adana Consciousness, and the Nature of Perfect Accomplishment and Reality.<\/p>\n

This Original Mind-Substance is seldom discussed in the scriptures, or if discussed, the references are scattered across many places without a coherent, systematic account, making it very difficult to understand. I shall now offer a brief explanation of my own understanding, hoping it may be of some help to fellow practitioners. Each person must still apply diligent effort to thoroughly research this Original Mind-Substance for themselves.<\/p>\n

B. A DISCOURSE ON THE ORIGINAL SUBSTANCE OF THE TRUE MIND<\/strong><\/p>\n

I. GENERAL DISCOURSE<\/strong><\/p>\n

First, one must not confuse the meaning of “original substance” (bon the) with “physical body” (than the). These two uses of the word “substance\/body” (the) differ as vastly as heaven from the abyss. This is precisely the meaning of the saying: “Err by a hair’s breadth, and you go astray by a thousand miles” \u2014 meaning that even the slightest misunderstanding leads one entirely astray.<\/p>\n

The word “physical body,” as in our own body, hands, and feet, refers to matter (matiere) possessing form, tangible and graspable. Matter occupies a portion of space, whether large or small, and obstructs the flow of things. Furthermore, whatever has form is subject to decay \u2014 meaning that, after a certain time, all material things must decay and rot away, never enduring forever.<\/p>\n

The word “Original Substance,” by contrast, belongs to the realm of essence and spirit (esprit), the very source from which all forms of matter arise. The Original Substance has no form, and therefore endures eternally, unaffected by time or space. Hence the Buddha called it: “the indestructible vajra-body.”<\/p>\n

For this reason, whoever reads the scriptures of the Three Teachings \u2014 Buddhism, Confucianism, and Taoism \u2014 must, upon encountering the words “mind” and “body,” carefully seek out their true meaning. One must not mistakenly assume that “body” always means the physical body, and “mind” always means the fleshly heart. In truth, the words “mind” and “body,” as used here, carry one and the same meaning \u2014 both refer to the Original Substance, the True Mind.<\/p>\n

Next, allow me to clearly distinguish between “substance” (the) and “function” (dung), or in combined form: original substance and function. The meaning of original substance has already been explained; let us now turn to the meaning of function.<\/p>\n

The word “cong” means effect or result; “dung” means usefulness. “Function” (cong dung) thus means a useful effect or result.<\/p>\n

As already examined, the Original Substance is formless and without appearance \u2014 invisible to sight, inaudible to hearing \u2014 and so it is difficult for the ordinary mind to fully comprehend it (incognoscible). Being beyond full comprehension, how then can it be spoken of? Hence it is called ineffable (bat kha tu nghi). Some might say: whatever cannot be fully comprehended or expressed in words should simply be set aside \u2014 why discourse upon it at such length, to no purpose?<\/p>\n

In response<\/strong>: this objection is indeed valid, and I readily agree with it. But although this Original Substance is formless, it gives rise to many functions that we can indeed perceive and know. If we examine these functions and trace them back to their Original Substance, we can come to know it, at least in part. This is a method of reasoning and inference \u2014 a thoroughly scientific method, rather than requiring direct sight or hearing before we may claim to know something.<\/p>\n

Consider a lamp that casts light all around us. Sometimes the lamp is behind our head, and we cannot see it directly, yet we see light surrounding us on all sides \u2014 without needing to see the lamp itself, we can still infer: there must be a lamp, or something resembling a lamp, nearby, casting forth such light.<\/p>\n

Our Original Mind-Substance is exactly the same. Although we cannot see its form, it manifests many clear functions every day. For instance, it gives rise to feelings of preference and aversion, producing the seven passions and six desires; toward others, we cannot know for certain where these originate \u2014 yet examining our own inner being, we find something stirring restlessly within us, unsettled and agitated. Is this not clear evidence that we possess a mind?<\/p>\n

Moreover, we have among us those of great wisdom, nurtured by the finest essence of Heaven and Earth \u2014 the Founders of the Three Teachings \u2014 who have explained to us that this mind is exceedingly numinous and marvelous, capable of becoming ordinary being, Sage, beast, or bird \u2014 whatever it becomes is entirely its own doing (bearing fur and horns is its own achievement; becoming Buddha is likewise its own achievement). This mind, then, is of the utmost importance to our very existence \u2014 how could we not seek to understand it?<\/p>\n

II. PARTICULAR DISCOURSE<\/strong><\/p>\n

Let me now speak of the Mind of True Suchness, the Original Mind-Substance. But since this mind has no form, it is difficult to express in words. Here, I shall cite the teachings I have come to know from the scriptures of the Three Teachings regarding this matter.<\/p>\n

Confucianism<\/strong> calls this Original Mind-Substance: Rational Nature, Innate Knowledge, Innate Ability, the Nature Mandated by Heaven, and so on. Although it is understood that this mind originates from Heaven, Confucian scholars discuss only its function, without speaking precisely of its Original Substance.<\/p>\n

Taoism<\/strong> calls this Original Mind-Substance: the Mind of the Way, the Heavenly Mind, Life-Wisdom (Hue Mang), Numinous Light, or Golden Light, among others \u2014 as explained in the Golden Light Sacred Mantra (Kim Quang Than Chu), which followers of Minh Ly Dao recite daily.<\/p>\n

There is also a poem by Shao Yung (Thieu Nghieu Phu), as follows:<\/p>\n

At the Winter Solstice, in the middle of the Ty hour,<\/em>
\nThe Heavenly Mind has never once shifted or changed.<\/em>
\nAt the very place where a single yang first stirs,<\/em>
\nThe myriad things have not yet come into being.<\/em><\/p>\n

Among the twelve Earthly Branches, Ty stands first. Considering the course of the year, after the month of Tuat, Hoi marks the transition toward the Winter Solstice, when a single line of yang energy first stirs into motion \u2014 this is the month of Ty. The Heavenly Mind certainly resides here; although the forms of the myriad things have not yet appeared, this very mind is precisely the source from which the myriad things arise.<\/p>\n

The Heavenly Mind, being formless, remains perfectly silent, and as yet gives rise to nothing at all. Only once a single line of yang energy stirs within it does it begin to give birth to the myriad things.<\/p>\n

In other words, Taoism holds that:<\/p>\n

    \n
  1. The Heavenly Mind was, at first, a single, undifferentiated primal energy, containing yin and yang mingled together without distinction \u2014 this is called the Boundless Ultimate (Vo Cuc).<\/li>\n
  2. Once a single yang line stirs into motion, this is called the Supreme Ultimate (Thai Cuc). As the yang energy stirs and separates out on its own, the remaining portion naturally becomes yin energy \u2014 hence it is said that the Supreme Ultimate gives birth to the Two Modes (Luong Nghi), that is, yin and yang.<\/li>\n
  3. Once the two energies of yin and yang have separated, and then reunite and stimulate one another, they form a third substance \u2014 the energy of harmonious balance, called the August Ultimate (Hoang Cuc). This throne is the very root and aperture from which the myriad things arise.<\/li>\n<\/ol>\n

    Hence the verse:<\/p>\n

    The Dao, from the Void, gives birth to the One Energy,<\/em>
    \nFrom the One Energy, yin and yang are produced.<\/em>
    \nYin and yang unite again to form a third substance,<\/em>
    \nThat third substance gives birth again and again, and the myriad things unfold.<\/em><\/p>\n

    Hearing these explanations, fellow believers, you will understand that the mind spoken of here is no ordinary mind at all!<\/p>\n

    Buddhism<\/strong>. Buddhism’s discourse on the Original Mind-Substance is exceedingly intricate and difficult to understand, and so many who fail to examine it carefully rush to hasty conclusions, inevitably falling into error.<\/p>\n

    The Surangama Sutra states: “The Mind of the Tathagata’s Womb suddenly gives rise to rivers, mountains, continents, and all conditioned phenomena.<\/em>“<\/p>\n

    The Awakening of Faith in the Mahayana (Dai Thua Khoi Tin Luan) states: “The Mind of True Suchness is precisely the substance of the single Dharma-realm, the great, comprehensive gateway of all phenomena<\/em>” \u2014 meaning that the Mind of True Suchness is the very root from which all forms and phenomena throughout the entire universe arise.<\/p>\n

    Summarizing the intent found throughout the Buddhist scriptures: “The myriad dharmas have no substance of their own \u2014 this (the Original Mind-Substance) is their very substance. The myriad dharmas arise from nowhere else \u2014 they arise from this very place (again, the Original Mind-Substance).<\/em>“<\/p>\n

    But the Original Substance of Buddhism has no form or appearance whatsoever, entirely unlike the “original substance” proposed by various schools of philosophy or heterodox traditions. For however lofty the discourse of philosophy or heterodox teachings may be, it remains within the realm of conventional truth (tuc de), still bound within the sphere of form. Buddhism does not recognize such a formed “original substance,” precisely in order to break through this mistaken attachment \u2014 this is meant to reduce error, not to assert outright that there is no Original Substance at all.<\/p>\n

    The Hundred Treatise (Bach Luan) states: “Although all dharmas are, in their own nature, empty, sentient beings, led astray by wrong thinking and discrimination, become bound by such thoughts. What is ‘refuted’ here is only this inverted, mistaken view \u2014 in truth, there is nothing at all that is actually being refuted.<\/em>“<\/p>\n

    Consider someone rapidly spinning a lit incense stick in a circle \u2014 everyone will see a circle of red fire. Though everyone sees this fiery circle, the wise person recognizes that this circle does not truly exist as such. Yet some, misunderstanding this, conclude that there is nothing at all, a mere blank void \u2014 this too is a grave error!<\/p>\n

    Ordinary people cling to existence; the Buddha says it does not truly exist as such.<\/em>
    \nPractitioners cling to non-existence; the Buddha says it is not non-existent either.<\/em><\/p>\n

    This merely points out the error on both sides \u2014 it does not mean that nothing exists at all. Should anyone conclude that nothing exists whatsoever, the scriptures call this: “Practicing evil by clinging to emptiness<\/em>” \u2014 that is, clinging to emptiness is itself an evil, a transgression.<\/p>\n

    CONCLUSION<\/strong><\/p>\n

    To cultivate oneself toward liberation is to seek accord and union with the Original Substance.<\/p>\n

    To make this very guiding principle known to all, I once composed a pair of parallel scrolls, hung at the gate of Tam Tong Mieu temple, reading:<\/p>\n

    Form that is before-form is not form \u2014 only then does the mind attain stillness;<\/em>
    \nThe principle of emptiness is not emptiness \u2014 only then does nature begin to be pure.<\/em><\/p>\n

    This speaks directly to the Original Mind-Substance of all sentient beings, which is “not-form” (that is, empty) and “not-empty” (that is, existent) \u2014 and one should cling neither to existence nor to emptiness in the conventional, worldly sense, so as to enter the Middle Way and thereby unite with the Original Mind-Substance of Heaven and Earth.<\/p>\n

    That the Three Teachings share a common origin means precisely this: that they all rest upon this same great root. The Three Teachings resemble one another because they converge upon this very same point.<\/p>\n

    With utmost sincerity of heart.<\/p>\n

    NGUYEN MINH THIEN<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

    ON THE MIND (NOI VE CAI TAM) NGUYEN MINH THIEN A. DEFINING THE WORD “MIND” (TAM) I. The Physiological Meaning This refers to the “flesh-mind” \u2014 the physical heart, an organ that circulates blood within the human body. This heart is one of the five viscera of the body, and is thus also called the […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":820,"menu_order":1,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-821","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/huyencong.minhlydao.org.vn\/index.php\/wp-json\/wp\/v2\/pages\/821","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/huyencong.minhlydao.org.vn\/index.php\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/huyencong.minhlydao.org.vn\/index.php\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/huyencong.minhlydao.org.vn\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/huyencong.minhlydao.org.vn\/index.php\/wp-json\/wp\/v2\/comments?post=821"}],"version-history":[{"count":0,"href":"https:\/\/huyencong.minhlydao.org.vn\/index.php\/wp-json\/wp\/v2\/pages\/821\/revisions"}],"up":[{"embeddable":true,"href":"https:\/\/huyencong.minhlydao.org.vn\/index.php\/wp-json\/wp\/v2\/pages\/820"}],"wp:attachment":[{"href":"https:\/\/huyencong.minhlydao.org.vn\/index.php\/wp-json\/wp\/v2\/media?parent=821"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}