Our thoughts are enclosures of spirit. This enclosing is illusory so that by taking up thought we cannot enter unenclosed spirit which Zen calls on us to do. In light of this, our thoughts are produced only seemingly, not in reality. Their unreal appearing, or dependent origination is, in other words, a fictional existence we have become deeply invested in.

How our fictions become true reality (spirit) in Zen is a difficult question to answer. Letting go of our thoughts to reach the state of no-thought (無念) is not easy which tries to represent enlightenment—but the thought of “fire” is not the real caloric fire. The same is with enlightenment.

Blocking our thoughts is not the way either which beginners often do in their meditations. Zhang Rinpoche said that “blocking thought is itself a delusion of troubled thoughts, a great darkness veiling the Dharma Body.” Our thoughts make up our discrimination. But it is only when one is suddenly released from discrimination (forming thoughts) that there is liberation.

The way to no-thought has been explained in the past and the way has been well trodden by past Zennists. Whether we discover that no-thought is the sudden transcendence of thought or detachment from thought, altogether, the long road ends at the same indescribable spot where all things disappear. And where, so to speak, the drop of water returns to the great ocean.

Our awareness is never pure because it is always attached to thought. Zen teaches us how we delude our self; that taking up thought is not the way. Moreover, just being aware cannot be liberation because thought conditions our awareness. Only when our awareness suddenly beholds no-thought only then does our awareness becomes unconditioned and pure.