As Buddhist practitioners, we have to learn to enter into `stillness.` I have discussed two very important formulae for this, `no matter` and `no thought.` One must realize that everything is inherently empty of a separate existence, then one may enter into Samadhi. How can one enter into Samadhi when one`s mind still grasps certain matters as if they inherently exist? One cannot. One also must empty one`s mind. When the self-contracted mind is transcended, one will obtain the Dharma Taste.

At such a moment, the `ching, chi, and shen` will return to their source. `No matter` and `no thought` are the most important formulae to enter into Samadhi in meditation. If one is unable to transcend both the objective world and the subjective mind, one will absolutely not be able to enter into Samadhi.

In the beginning, the Buddha told us that to become liberated from troubles (the accomplishment of an Arhat), one must realize the inherent emptiness of the `self.` The `self` is the source of all troubles. All troubles of sentient beings exist because of the `self.` I now realize that Sheng-yen Lu is not Sheng-yen Lu, and Lian-sheng is not Lian-sheng. By releasing the mind into the condition prior to the `self,` troubles are transcended. Where do troubles come from? From wanting to save one`s own face. To put it simply, when one sees through the `self,` when the `self` becomes crystal clear, when the `empty nature` of the `self` is understood, one will no longer have troubles.

Today, you have not yet awakened to this realization, so of course still have troubles and want to fight to save your face. Where is one`s face? You have troubles if you must fight for this face of yours! In conceptual realization, one abandons the self and is no longer attached to it. To understand `no matter` and `no thought` is to know the `fundamental emptiness of the self.`

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