Formless Thinking (Part One)

Xuefeng

April 11, 2008

The eight levels of thinking are: material thinking, image thinking, associative thinking, illusory thinking, visualized thinking, Tai Chi thinking, formless thinking, and holographic thinking. These levels progress in depth and complexity. Ordinary people typically engage in material thinking; artists and writers employ image thinking; scientists use associative thinking; most religious followers operate within illusory thinking; practitioners of mystical arts, such as wizards, engage in visualized thinking; sages engage in Tai Chi thinking; Bodhisattvas and Buddhas practice formless thinking; while gods and the Greatest Creator employ holographic thinking.

A person’s LIFE level is determined by their way of thinking. In other words, the type of thinking one possesses corresponds to the life level one attains.

I have already explained the first six types of thinking, so I won’t repeat them here. Now, let’s delve into formless thinking.

Formless thinking, as the name implies, involves understanding and contemplating the origin of the universe, the principles underlying all phenomena, and the essence of life itself—without relying on appearances or forms.

Here, "form" refers to all visible objects and structured movements. Anything that can be seen, heard, smelled, tasted, or touched is a form. The laws and principles discovered and defined by humans are also forms, known as "Characteristics of Dharma"; even concepts like "emptiness" and "nothingness" are forms, called "Characteristics of Non-dharma."

Formless thinking is the thinking of Bodhisattvas and Buddhas. It moves beyond color, sound, smell, taste, touch, dharma, and non-dharma concepts, directly approaching the universe’s origin and the true nature of things. This thinking "sees the essence through the appearance," transcending the material world to understand the realm of nonmaterial and the nonmaterial world. It observes the Tathāgata (the 'Thus-Come One') directly, using the Buddha eye to view the world.

“The Tao that can be spoken of is not the eternal Way; the name that can be named is not the eternal name. The law that can be spoken of is not the eternal law; the form that can be seen is not the eternal form.”

When time and space transform, everything else changes accordingly. In one time and space, a principle may be universally true, but in another, it may no longer apply. What is true today may become false tomorrow; the lover bound by promises today may become an enemy tomorrow; the fragrant meal today may sour and spoil by tomorrow. Thus, “all things are impermanent.” If one clings to any particular form, fixing it rigidly in their consciousness without adaptation, they will experience endless suffering and confusion.

Are all things truly impermanent? No! “In all changes, the fundamental remains constant,” but where is this “fundamental”? How can it be found? By observing the myriad forms, one will not find the “fundamental.” Only in formlessness, by clearing all forms from one’s consciousness, can one find the “fundamental,” recognize the Tathāgata, achieve Buddhahood, and escape the sea of suffering to reach the world of ultimate bliss.

To guide people toward formless thinking, Buddha Shakyamuni provided the following teachings:

“If a Bodhisattva retains concepts of self, person, sentient beings, or lifespan, they are not a Bodhisattva.” “A Bodhisattva should practice giving without attachment to forms—not clinging to color, sound, smell, taste, touch, or law. Bodhisattvas should give without attachment to forms.” “All forms are illusory. If one sees that all forms are non-forms, they see the Tathāgata.”

“If the mind clings to forms, it clings to the concepts of self, others, sentient beings, and lifespan.” “If one clings to the characteristics of dharma, they cling to the concepts of self, others, sentient beings, and lifespan.” “If one clings to the characteristics of non-dharma, they cling to the concepts of self, others, sentient beings, and lifespan.”

“One should cultivate a tranquil mind like this, not generating thoughts based on form, sound, smell, taste, touch, or dharma. The mind should arise unattached.”

“To be free from all forms is to be called a Buddha.”

“If one sees me through form or seeks me through sound, they follow a deviant path and cannot see the Tathāgata.”

“Those who have resolved to attain Anuttara Samyak Sambodhi should understand, perceive, believe, and understand all dharmas in this way, without generating the characteristics of dharma.”

“How does one explain this to others? By remaining unattached to form, thus unmoved.”

Buddha Shakyamuni has clearly shown us that only through formlessness can one see the Tathāgata and become a Bodhisattva or Buddha. So, how can we practice formless thinking? What can we perceive once we have achieved formlessness? How can we reach the wondrous state of formless thinking? In the next part, Transformation of Time and Space: Formless Thinking (Part Two), we will explore these questions...