The Great Way is not
difficult for those who have no preferences. When love and hate are both absent
everything becomes clear and undisguised. Make the smallest distinction, however,
and heaven and earth are set infinitely apart. If you wish to see the truth
then hold no opinion for or against. The struggle of what one likes and what
one dislikes is the disease of the mind.
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When the deep
meaning of things is not understood the mind's essential peace is disturbed to
no avail. The way is perfect like vast space where nothing is lacking and
nothing is in excess. Indeed, it is due to our choosing to accept or reject
that we do not see the true nature of things. Live neither in the entanglements
of outer things, nor in inner feelings of emptiness. Be serene without striving
activity in the oneness of things and such erroneous views will disappear by
themselves. When you try to stop activity to achieve passivity your very effort
fills you with activity. As long as you remain in one extreme or the other you
will never know Oneness. Those who do not live in the single Way fail in both
activity and passivity, assertion and denial.
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To deny the
reality of things is to miss their reality; to assert the emptiness of things
is to miss their reality. The more you talk and think about it, the further
astray you wander from the truth. Stop talking and thinking and there is
nothing you will not be able to know.
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To return to
the root is to find the meaning, but to pursue appearances is to miss the
source. At the moment of inner enlightenment there is a going beyond appearance
and emptiness. The changes that appear to occur in the empty world we call real
only because of our ignorance. Do not search for the truth; only cease to hold
opinions. Do not remain in the dualistic state; avoid such pursuits carefully. If
there is a trace of this and that, the right and wrong, the Mind-essence will
be lost in confusion. Although all dualities come from the One, do not be
attached even to this One. When mind exists undisturbed in the Way, nothing in
the world can offend, and when a thing can no longer offend it ceases to exist
in the old way. When no discriminating thoughts arise, the old mind ceases to
exist.
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When thought
objects vanish, the thinking-subject vanishes, as when the mind vanishes, objects
vanish. Things are objects because of the subject; the mind is such because of
things. Understand the relativity of these two and the basic reality: the unity
of emptiness. In this Emptiness the two are indistinguishable and each contains
in itself the whole world. If you do not discriminate between coarse and fine
you will no be tempted to prejudice and opinion.
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To live in the Great Way is
neither easy nor difficult, but those with limited views are fearful and
irresolute: the faster they hurry, the slower they go, and clinging cannot be
limited: even to be attached to the idea of enlightenment is to go astray. Just
let things be in their own way and there will be neither coming nor going. Obey
the nature of things (your own nature), and you will walk freely and
undisturbed. When thought is in bondage the truth is hidden, for everything is
murky and unclear, and the burdensome practice of judging brings annoyance and
weariness. What benefit can be derived from distinctions and separations? If
you wish to move in the One Way do not dislike even the world of senses and
ideas. Indeed, to accept them fully is identical with true Enlightenment. The
wise man strives for no goals but the foolish man fetters himself. There is one
Dharma, truth, law, not many; distinctions arise from the clinging needs of the
ignorant. To seek Mind with the discriminating mind is the greatest of all
mistakes.
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Rest and unrest
derive from illusion; with enlightenment there is no liking and disliking. All
dualities come from ignorant inference. They are like dreams or flowers in the
air; foolish try to grasp them. Gain and loss, right and wrong: such thoughts
must finally be abolished at once. If the eye never sleeps, all dreams will
naturally cease. If the mind makes no discriminations, the ten thousand things
are as they are, of single essence. To understand the mystery of this One-essence
is to be released from all entanglements. When all things are seen equally the
timeless Self-essence is reached. No comparisons or analogies are possible in
this causeless, relationless state.
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Consider
movement stationary and the stationary in motion, and both the state of
movement and the state of rest disappear. When such dualities cease to exist
Oneness itself cannot exist. To this ultimate finality no law or description
applies. For the unified mind in accord with the Way all self-centered striving
ceases. Doubts and irresolutions vanish and life in true faith is possible. With
a single stroke we are freed from bondage; nothing clings to us and we hold
nothing. All is empty, clear, self-illuminating, with no exertion of the mind's
power. Here thought, feeling, knowledge, and imagination are of no value.
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In this world
of Suchness there is neither self nor other-than-self. To come directly into
harmony with this reality just simply say when doubts arise, "Not two."
In this "not two" nothing is separate, nothing is excluded. No matter
when or where, enlightenment means entering this truth. And this truth is
beyond extension or diminution in time or space; in it a single thought is then
thousand years.
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Emptiness here,
Emptiness there, but the infinite universe stands always before our eyes. Infinitely
large and infinitely small; no difference, for definitions have vanished and no
boundaries are seen. So too with Being and non-Being. Don't waste time in
doubts and arguments that have nothing to do with this. One thing, all things: move
among and intermingle, without distinction. To live in this realization is to
be without anxiety about non-perfection. To live in this faith is the road to
non-duality, because the non-dual is one with the trusting mind.
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