My teaching
which has come down
from the ancient Buddhas
is not dependent on meditation
(dhyana) or on diligent application
of any kind. When you attain the insight as
attained by the Buddha, you realize that Mind is
Buddha and Buddha is Mind, that Mind, Buddha,
sentient beings, Bodhi (enlightenment),
and Klesa (passions) are of one and
the same substance while
they vary in names.
You should know that
your own mind−essence is neither subject
to annihilation nor eternally subsisting, is neither
pure nor defiled, that it remains perfectly undisturbed and
self−sufficient and the same with the wise and the ignorant, that it
is not limited in its working, and that it is not included in the
category of mind (citta), consciousness (manas), or
thought (vijnana). The three worlds of desire,
form, and no−form, and the six paths
of existence are no more than
manifestations of your
mind itself.
They are all like the moon
reflected in water or images in the
mirror. How can we speak of them as being
born or as passing away? When you come
to this understanding, you will be
furnished with all the things
you are in need of.
