The Holographic Universe: A Projection of Pure Consciousness

The universe, and the reality we perceive, is simply a projection and inherently empty.

As Diamond Sutra stated,

“All appearances are illusory.”

經云：『凡所有相，皆是虛妄。』

The universe appears real, yet ultimately, it is merely an illusory projection, a dreamstate, a hologram. However, within the dream state, these illusions are real and follow certain laws of cause and effect. We can’t dismiss its realness within the dreamstate or deny the actuality of our feelings or physical sensations. If someone pinches you, you’ll feel the pain.

The universe is a delusive, holographic projection, much like a VR game. The virtual world and characters do not exist beyond the game console. However, virtual characters are bound by the rules and physics of the virtual world. In a first-person shooting game, if a character is being shot in the head, it might die according to the reality of that simulation. Similarly, the universe is illusory, but our brains and bodies are the product of the universe. We abide by the physical principle of this material universe. Thus, we feel happiness or sadness according to the biological mechanism.

Since the beginningless of vast eons, every action and movement, in all times and places, has been an expression of your nature of mind, your inherent Buddha-nature. 

從無始曠大劫以來，乃至施為運動一切時中、一切處所，皆是汝本心，皆是汝本佛。

The breath of the mind is vast and boundless, with limitless potential in its application. The colors seen, the sounds heard, the scents smelled, the flavors tasted, and every action and movement taken—are all rooted in your nature of mind.

心量廣大，應用無窮。應眼見色，應耳聞聲，應鼻嗅香，應舌知味，乃至施為運動，皆是自心。

The Buddha is also referred to as the ‘Dharma body,’ or ‘the nature of the mind.’ This mind is formless, with no cause and effect, no muscles or bones. It is like emptiness, intangible and beyond grasp.

佛者亦名法身，亦名本心，此心無形相，無因果，無筋骨，猶如虛空，取不得。

The Dharma body is neither a physical form nor a soul or spirit. Though the soul may be invisible to the naked eye, it remains a materialized entity. Ultimately, beyond the dream state, the three realms, or the holographic universe, there is only oneness and emptiness. 

This physical body is the product of a holographic universe, an illusory, holographic image—a baseless, impermanent projection. Within the dreamstate, it is real and palpable, but a mere delusion once you step out of the dreamstate. Dharma body is just an abstract concept derived from the dreamstate; therefore, it is impossible to grasp or capture. 

Furthermore, there is no separate Dharma body—only oneness, an undivided state of pure consciousness. Just as you cannot scoop water from the ocean, place it in a glass, and claim it as something distinct from the ocean, the Dharma body is not apart from the whole. Everything is a manifestation and projection arising from pure consciousness.

Since the beginningless of vast eons, the mind was no different from what it is now. It has never birth and death; neither arises nor ceases; neither increases nor decreases; neither defiled nor pure; neither good nor evil; neither comes nor goes. It is free from distinctions, no right or wrong, no feature of male or female, monk and layperson, young and old, saint and ordinary; there is no Buddha, no sentient beings, no practice or realization, no cause and effect, no muscle or bone, no appearance. 

It is like vast emptiness, beyond grasping or relinquishing; mountains, rivers, and walls cannot obstruct it; it manifests freely, with boundless abilities: passing through the mountain of “Five Aggregates” (five elements that constitute human experience) and transcending the river of birth and death. No karma can bind this Dharma body. This mind is subtle and difficult to perceive. This mind is different from the physical body and brain. This mind is what everyone seeks to see.

此心從無始曠大劫來，與如今不別；未曾有生死，不生不滅。不增不減，不垢不淨，不好不惡，不來不去；亦無是非、亦無男女相、亦無僧俗老少、無聖無凡；亦無佛、亦無眾生、亦無修證、亦無因果、亦無筋力、亦無相貌；

猶如虛空，取不得、捨不得，山河石壁不能為礙；出沒往來，自在神通；透五蘊山，渡生死河；一切業拘此法身不得。此心微妙難見，此心不同色心，此心是人皆欲得見。

The nature of the self is emptiness, yet it is not truly void. True emptiness would lack the capacity to create anything. It is through this emptiness that the phenomena of the universe arise. There is a beginning, emerging from the void, with the concrete universe taking form—whether through the initial Singularity of Big Bang, Quantum Foam, or other staring point. Like a projector, an intangible light source, it casts vivid and dynamic imagery into existence.

This world is an illusion, devoid of inherent beliefs. Therefore, clinging to any beliefs obscures your true nature and distances you from reality.

"If one cling to the mind, belief, stance, or dualistic partiality, would unable to attain Buddhahood."

但有住著一心一能一解一見，佛都不許。

“If there is attachment, it is impossible to see the Buddha.”

但有住著心，見佛即不許也。

Similar to a Koan that states, 

“If one wants to seize me, Jin Bi Feng (Golden Peak), unless shackle the emptiness with iron chains. If emptiness can be shackled, then come seize me, Jin Bi Feng."

若人欲拿金碧峰，除非鐵錬鎖虛空，虛空若鎖的住，再來拿我金碧峰。

The nature of the mind, self-nature, or pure consciousness—is inherently empty (空性), without form or appearance. Everything, including Bodhi, Buddha, Enlightenment, and Nirvana, is merely a projection. Attempting to grasp Enlightenment is like trying to seize an illusory image cast on a movie theater screen.

Where are Buddha and Bodhi? Can anyone grasp emptiness? Emptiness has a name—yet it has no form or appearance. It cannot be grasped, nor can it be relinquished. The Buddha cannot be found outside of this mind, for the Buddha is a projection of the mind. So why seek the Buddha anywhere beyond your mind?

佛及菩提皆在何處？譬如有人以手提虛空得否？虛空但有名，亦無相貌；取不得、捨不得，是捉空不得。除此心外，見佛終不得也。佛是自心作得，因何離此心外覓佛？

Enlightenment is not something you can capture or attain—it is the essence of who you are, your natural state. To awaken, you just let go of all false beliefs, and then you will return to the true nature of the self. 

One remains unawakened because they cling tightly to their beliefs, with fists clenched, unwilling to let go. You return to an awakening state once you release your grip and relax your hold. However, this could be frightening since fear of letting go would mean losing everything. But the truth is, when you finally let go, you realize you’ve lost nothing at all. Instead, you realize how foolish it was to cling to those man-made beliefs and delusional opinions that were the source of your inner conflicts.

“A verse says: ‘The mind, the mind, the mind—so elusive and difficult to find. When vast, it encompasses the entire realm of phenomena; when narrow, it cannot even contain a needle. I sought the mind, not the Buddha, and realized that the three realms of the universe are empty, containing nothing. If one desire to seek the Buddha, just seek the mind. This mind is the Buddha. I sought the mind, and the mind is self-sustaining. You cannot grasp the mind— wait for it to reveal itself. Buddha-nature is not obtained outside the mind. The moment the mind arises is when wrong arises.”

頌曰：「心心心難可尋，寬時遍法界，窄也不容針。我本求心不求佛，了知三界空無物。若欲求佛但求心，只這心這心是佛。我本求心心自持，求心不得待心知。佛性不從心外得，心生便是罪生時。」

Awakening is like returning to the pure essence of water—any single false belief is an impurity that keeps you from returning to your natural state.

Returning to the natural state is indeed a challenging task, as even the notion of being thoughtless, empty of thought, or striving for holiness and sacredness are impurities that contaminate true purity. As U.G. Krishnamurti suggests, these very efforts are obstacles in themselves. 

Many misunderstand the true meaning of emptiness and illusion, believing everything is merely a dream or delusion. This, too, is a form of fallacy—it might even result in a careless, presumptuous act toward life. This is known as “indeterminate emptiness” (無記空).

Buddha is not a Buddha—do not interpret the Buddha as such. If one fails to recognize this essence at all times and in all circumstances, they do not grasp the true nature of the mind. Practicing non-action without seeing one's true nature makes one a grievous wrongdoer, a fool, falling into 'indeterminate emptiness,' Like a befuddled drunkard who cannot distinguish between good and evil. To practice non-action, one must first see one's true nature and then cease outer attachment. If one does not see their true nature, they cannot attain Buddhahood. Those who neglect karmic consequences, recklessly commit evil deeds, and falsely claim that doing evil has no consequence since all is empty. Those are destined to fall into the darkest, timeless hell, with no hope of escape. The wise should never hold such views.

佛不是佛，莫作佛解。若不見此義，一切時中，一切處處，皆是不了本心。若不見性，一切時中擬作無作想，是大罪人，是癡人，落無記空中；昏昏如醉人，不辨好惡。若擬修無作法，先須見性，然後息緣慮。若不見性得成佛道，無有是處。有人撥無因果，熾然作惡業，妄言本空，作惡無過；如此之人，墮無間黑暗地獄，永無出期。若是智人，不應作如是見解。

The phrase from the original text, “A Buddha is not a Buddha; do not interpret it as such,” may seem confusing. It was intended to convey that the Buddha is not a distinct entity or human being, but rather the true nature of the self. Just as "purity" is an inherent quality of water, "Buddha" represents the intrinsic quality of the self-nature.

This concept is also addressed in The Platform Sutra of the Sixth Patriarch

Do not, upon hearing me speak of ‘emptiness,’ become attached to the concept of emptiness. First and foremost, avoid clinging to the idea of ‘emptiness.’ If you meditate with a mind fixated on emptiness, you have fallen into the trap of ‘indeterminate emptiness.’

莫聞吾說空，便即著空。第一莫著空，若空心靜坐，即著無記空。