(1) Being Trapped by the Problem

• This is the period when one hears the teachings about Seon and enlightenment, becomes obsessed with enlightenment, and is caught in the thirst for enlightenment.
• At this time, even though one hears terms like "enlightenment" or "Seon," one knows nothing at all, so it is a dark and ignorant time.
• Although it's dark and ignorant, by encountering the teachings, one becomes even more trapped by this issue.
• This issue settles in one's heart, like a wound or a homework assignment, at all times.
• One is consumed by the issue but has no idea what to do, so they remain helpless and stifled.
• This is the most urgent and pressing issue, and because of the mental block, other matters fade into the background.
• Since one can do nothing and time passes without a clear end, one eventually experiences frustration.
• This stage is like unrequited love — you’ve fallen for someone, but they don’t return your affection, so you can only watch from afar, heart aching.
• This period is commonly described as being blocked by an "iron wall of silver mountains" or being within a "mass of doubt" (疑團).

(2) Suddenly, Thoughts Are Released

• At a certain moment, the mind suddenly disappears.
• Once the mind disappears, the distinction between inside and outside ceases to exist, and the world and every single phenomenon are the living mind itself.
• All things are happening exactly as before, yet there is nothing at all.
• Even when thinking, there is no thought; even when speaking, there is no speech; even when acting, there is no action.
• There is no separation between thought and being free from thought, no separation between stillness and noise, no separation between reality and delusion, and no separate experience of "seeing nature" or "enlightenment."
• The thought of "the study of the mind" no longer arises.
• Everything is neat, light, and consistently clear, so there is no Dharma, no mind, no enlightenment, no Buddha, no study.
• A glance, a word, a single thought — each moment is neither existent nor nonexistent, so nothing ever truly happens.
• Originally, there is only the One without duality, so even trying to doubt is impossible.
• The fact that there is only this one non-dual reality is always clear.
• There is nothing more to seek or attain.
• This state is referred to as Non-dual Middle Way in scholastic teachings, Prajñāpāramitā in the Heart Sutra, Non-dual Dharma Gate and Patience in Non-arising in the Vimalakirti Sutra, Wisdom and One-Practice Samadhi in the Platform Sutra of the Sixth Patriarch, and Yuanwu Keqin said, "I cannot deceive you."

(3) Suddenly, the Mind Disappears

• At a certain moment, the mind suddenly disappears.
• Once the mind disappears, the distinction between inside and outside ceases to exist, and the world and every single phenomenon are the living mind itself.
• All things are happening exactly as before, yet there is nothing at all.
• Even when thinking, there is no thought; even when speaking, there is no speech; even when acting, there is no action.
• There is no separation between thought and being free from thought, no separation between stillness and noise, no separation between reality and delusion, and no separate experience of "seeing nature" or "enlightenment."
• The thought of "the study of the mind" no longer arises.
• Everything is neat, light, and consistently clear, so there is no Dharma, no mind, no enlightenment, no Buddha, no study.
• A glance, a word, a single thought — each moment is neither existent nor nonexistent, so nothing ever truly happens.
• Originally, there is only the One without duality, so even trying to doubt is impossible.
• The fact that there is only this one non-dual reality is always clear.
• There is nothing more to seek or attain.
• This state is referred to as Non-dual Middle Way in scholastic teachings, Prajñāpāramitā in the Heart Sutra, Non-dual Dharma Gate and Patience in Non-arising in the Vimalakirti Sutra, Wisdom and One-Practice Samadhi in the Platform Sutra of the Sixth Patriarch, and Yuanwu Keqin said, "I cannot deceive you."

(4) Becoming Familiar with Unwavering Oneness Beyond Duality

• At a certain moment, the mind suddenly disappears.
• Once the mind disappears, the distinction between inside and outside ceases to exist, and the world and every single phenomenon are the living mind itself.
• All things are happening exactly as before, yet there is nothing at all.
• Even when thinking, there is no thought; even when speaking, there is no speech; even when acting, there is no action.
• There is no separation between thought and being free from thought, no separation between stillness and noise, no separation between reality and delusion, and no separate experience of "seeing nature" or "enlightenment."
• The thought of "the study of the mind" no longer arises.
• Everything is neat, light, and consistently clear, so there is no Dharma, no mind, no enlightenment, no Buddha, no study.
• A glance, a word, a single thought — each moment is neither existent nor nonexistent, so nothing ever truly happens.
• Originally, there is only the One without duality, so even trying to doubt is impossible.
• The fact that there is only this one non-dual reality is always clear.
• There is nothing more to seek or attain.
• This state is referred to as Non-dual Middle Way in scholastic teachings, Prajñāpāramitā in the Heart Sutra, Non-dual Dharma Gate and Patience in Non-arising in the Vimalakirti Sutra, Wisdom and One-Practice Samadhi in the Platform Sutra of the Sixth Patriarch, and Yuanwu Keqin said, "I cannot deceive you."