The Original Face Before Birth

What is the nature of our mind? The four primary elements are all of emptiness: earth, water, fire, and wind—none possesses any inherent existence. Which of them can be attributed to our intrinsic nature? What is called intrinsic nature is none other than the emptiness of all phenomena, the true reality of all phenomena. True reality is notionlessness; notionlessness is the underlying truth of all notions. Thus, intrinsic nature is omnipresent and all-pervasive. Therefore, if we wish to transcend living and dying, to be free from suffering and attain the ultimate happiness, or to give rise to great wisdom, we must investigate, discern, uncover, and contemplate this intrinsic nature. If we merely sit in meditation perfunctorily, we remain far from truly transcending birth and death. Even the slightest deviation prevents us from genuinely resolving the matter of samsaric existence.

What is the nature of mind? It is non-abidance, non-thought, and non-conceptions. All of our conceptions are illusory and devoid of inherent existence. But who is it that gives rise to these conceptions? As it is said, “The essence of ignorance is itself Buddha-nature; the illusory form is itself the dharmakaya.” Reflect carefully: our intrinsic nature, our nature of mind, is revealed everywhere. To understand that “notions are not notions is to see the tathagata.” What is the nature of mind? It is the tathagata. What is the tathagata? It is our original face. What is this original face? It is that which is constantly functioning whenever we open or close our eyes, hear, see, relieve ourselves, or sleep.

Therefore, what is the nature of mind? Mind is the application of its essence and the application of nature, while nature is the essence of mind; mind and nature are fundamentally inseparable. What is nature? It is the essence and nature of all phenomena. What is the inherent essence of all phenomena? All applications ultimately return to emptiness, and all emptiness manifests as temporal phenomena. Mind and nature are like waves and the ocean: waves are never separate from the ocean, nor is the ocean separate from the waves. Mind and nature are also like space: all appearances are inseparable from emptiness, and emptiness is inseparable from appearances. All phenomena arise in dependence upon emptiness, and through emptiness all phenomena return to their nature. What, then, is the nature of mind? Is it this foul physical body? Is it merely the temporary constitution of the four primary elements? Form is emptiness, and emptiness is form; yet the mind is neither form nor empty. What, ultimately, is our nature of mind? It is neither existent nor nonexistent. This body is the result of accumulated karma: it has come through karmic causes, receives karmic consequences, and undergoes happiness and suffering. It is not our original nature.

Our nature of mind is the original face before birth. Therefore, contemplate this carefully: before our parents gave birth to us, what was our original face? This is where we must seek, where we must investigate, and where we must begin our practice. Our nature of mind is precisely this face before our parents brought us on earth. Through such contemplative observation, understanding, awareness, and investigation, we come to recognize that the original face before birth is none other than our own nature of mind.