Awakening is Liberation: Non-duality of Non-existence and Existence

．Q: Why do individuals exhibit varying levels of intelligence and cleverness?

．Master Hsin Tao: The differences in intellectual and cognitive capacities among individuals arise from distinct karmic causes cultivated in the past. In truth, the essence of all sentient beings shares the same nature, yet their karmic trajectories diverge. Even identical twins, born to the same parents, display differences. Why is this so? Because even if two individuals engage in the same activity at the same time, their motivations may differ, leading to variations in the outcome. Since the initial conditions of their motivations differ, the results inevitably vary as well. This is the working of karmic causality.

．Q: Even though I understand this principle, I still struggle to overcome difficulties when they arise. My mind is highly reactive to external circumstances, leaving me troubled by afflictions and suffering. I find myself repeatedly performing acts of contrition for improper intentions and deeds, yet I seem trapped in this cycle and unable to break free.

．Master Hsin Tao: This struggle arises because our understanding remains superficial, causing us to become entangled in these circumstances. In reality, this sense of being "stuck" is merely an illusion, a misconception. However, when we mistake illusion for inherent existence, afflictions arise. A key aspect of liberation is awakening, which is the realization of the mind's pure nature. Yet, due to attachment, the mind becomes entangled with the objects of our desires. The moment we engage in discriminating between favorable and unfavorable phenomena, we subject ourselves to distress and afflictive emotions.

Awakening is liberation. By awakening to our primordial awareness, we break free from all forms of attachment. My Dharma practice focuses on awakening to primordial awareness, and this practice is available to everyone. As one's awareness deepens, one gradually develops clarity regarding both oneself and external perceptions. For instance, an individual may become aware of their excessive appetite and begin making efforts to curb their greed. One might choose to eat a little less, practice self-restraint, or even let go of such attachment entirely—adjusting according to one's present capacity while striving to improve.

Furthermore, it is crucial to understand that this world is merely an illusion. If that is the case, why are we so attached to illusions? It is because we have not yet fully grasped their illusory nature. When we truly recognize the absence of intrinsic existence, our attachments naturally dissolve. Without attachment, awakening arises. We use illusion to realize disillusionment. What is prajna wisdom? It is the realization that the nature of illusions is itself awakening.

Buddhadharma teaches that emptiness is explained in relation to break the attachment to existence. Our minds are bound by worldly existence, so the Buddha taught the concept of emptiness. In truth, existence is inherently empty. When we no longer cling to the idea of intrinsic existence, by the same logic, non-existence is also insubstantial. This leads to the next stage of study and practice of the Middle Way, realizing that truth is neither non-existence nor existence. When attachment to inherent existence ceases, one also relinquishes attachment to non-existence. In this way, the mind attains ease and clarity.

At present, we carry the dual burden of selecting either existence or non-existence. We suffer because of the dichotomy of existence (having) or non-existence (not having)—fearing scarcity, fearing deprived feelings, fearing misfortune, desiring prosperity, fearing disrepute, desiring recognition, and so forth. We are caught between existence and non-existence; positive and negative; pursuing yet suffering. In doing so, we create our own bondage, trapping ourselves in cycles of suffering. Buddhist teachings on emptiness provide a path to dissolve attachment to existence. Once attachment to existence is relinquished, the grasping at non-existence also ceases. By transcending these conceptual extremes, we can abide with greater ease, allowing our nature to manifest in a state of true freedom.