Huike asked: If there are people intent on seeking the Path of Enlightenment, what method should they practice, what method is most essential and concise?
Bodhidharma answered: Let them just contemplate Mind - this one method takes in all practices, and is indeed essential and concise.
Huike asked: How can one method take in all practices?
Bodhidharma answered: Mind is the root of the myriad phenomena. All phenomena are born from Mind. If you can completely comprehend Mind, the myriad practices are complete. It is like a great tree: all the branches and flowers and fruit grow based on the root. The tree only grows if the root survives. If the root is cut, the tree is sure to die. If you cultivate the Path by comprehending Mind, you save effort and success is easy. If you cultivate the Path without comprehending Mind, then you waste effort and there is no benefit. Thus we know that all good and evil come from one's own mind. If you seek outside of Mind, is it impossible.
Huike asked: Why is contemplating Mind called complete comprehension?
Bodhidharma answered: When the great bodhisattvas practice profound perfection of transcendental wisdom, they comprehend that the four great elements and the five skandhas are fundamentally empty and selfless. They see that there are two different kinds of activity initiated by inherent Mind: pure states of mind and defiled states of mind. Pure mind is the mind of undefiled True Thusness. Defiled mind is the mind of defilement and ignorance. These two kinds of mind are both there of themselves from the beginning. Though everything is produced by the combination of temporary causes, pure mind always takes delight in good causes, while defiled mind is constantly thinking of evil deeds.
If True Thusness is aware of itself and, being aware, does not accept defilement, then this is called being a sage. This enables one to leave all suffering far behind and experience the bliss of nirvana. If you follow along with defilement and create evil, you are subject to its bondage - this is called being an ordinary person. Then you are submerged in the triple world, subject to all kinds of suffering. Why? Because those defiled states of min block off the body of True Thusness. The Ten Stages Sutra says: "Within the bodies of sentient beings there is an indestructible enlightened nature. It is like the orb of the sun: its body is bright and round and full and vast without limit. Because it is covered by the black clouds of the five skandhas, it is like a lamp placed in a jar so that the light cannot appear." The Nirvana Sutra says: "All sentient beings have buddha-nature. Because it is covered over by ignorance, they are not set free. Buddha-nature is enlightenment. When it is aware of itself and its awareness is completely illuminated apart from what covers it, this is called liberation."
Thus we know that all forms of good have enlightenment as their root: the tree of all merits appears based on the root of enlightenment. The fruit of nirvana is formed from this. Contemplating Mind like this can indeed be called complete comprehension.
Huike asked: You have just stated that all the merits of the enlightened nature of True Thusness depend on enlightenment as their root. I wonder, what is the root for all the forms of evil of the mind of ignorance?
Bodhidharma answered: Though the mind of ignorance has eighty-four thousand afflictions, sentiments, desires and uncountable evils, in essence, they all have the three poisons as their root. The three poisons are greed, anger, and ignorance [grasping, aversion, delusion]. The mind of these three poisons of itself inherently includes all forms of evil. It is like a great tree: though there is one root, the branches and leaves it gives life to are numberless. Each of the three poisons as a root gives birth to evil deeds even more prolifically. These three poisons become three poisons from a single fundamental essence. They are sure to manifest the six sense faculties, also called the six thieves. The six thieves are the six consciousnesses: they are called six thieves because they go in and out via the sense faculties becoming attached to the myriad objects and forming evil deeds, which block off the body of True Thusness.
All sentient beings are plunged into ignorance and confusion by these three poisons and six thieves. Body and mind sink down into birth and death and revolve through the six planes of existence, receiving all kinds of suffering and affliction. It is like a river that starts from a small spring: since the flow from the source is unbroken, it can extend its waves for thousands of miles. If a person cuts off the root source, then the many streams all stop. Those who seek liberation must be able to transform the three poisons into the three forms of pure discipline, and transform the six thieves into the six paramitas, thereby spontaneously leaving behind all forms of suffering.
Huike asked: The three poisons and the six thieves are vast and limitless; how can one avoid their infinite pain by just contemplating Mind?
Bodhidharma answered: The karmic rewards of the triple world are just products of Mind. If you can completely comprehend Mind, within the triple world you escape the triple world.
The triple world corresponds to the three poisons. Greed corresponds to the realm of desire, anger to the realm of form, and ignorance to the formless realm. From these three poisons the mind assembles all the karmic rewards of evil and the forms of the six planes of samsara. Thus [the three poisons] are called the triple world. Since the evil created by the three poisons may vary in seriousness, the rewards received are not the same, but divide into six planes - hence the name, "six planes of existence".
Huike asked: How does it divide into six according to the relative seriousness [of the deed]?
Bodhidharma answered: If sentient beings do not comprehend the correct basis [for enlightenment], but cultivate goodness with the mind of delusion, they do not avoid the triple world and birth in one of the three less grievous planes of existence. This means that if in delusion they cultivate the ten virtues and in falsity they seek happiness, they will not avoid the realm of greed and birth in the plane of the devas. If in delusion they uphold the fivefold discipline and falsely create love and hate, they will not avoid the realm of anger and birth in the plane of humans. If in delusion they cling to contrived belief and wrongly seek blessings, they will not avoid the realm of ignorance and birth in the plane of the asuras. These three are called the less grievous planes of existence.
What are the three heavy planes of existence? This means that if they indulge the mind of the three poisons and do nothing but evil deeds, they will fall into the three heavy planes of existence. If their deeds of greed are serious, they fall into the plane of hungry ghosts. If their deeds of anger are serious, they fall into the plane of hells. If their deeds of ignorance are serious, they fall into the plane of animals. These three heavy planes of existence together with the previous three less grievous planes of existence make up the six planes of existence.
Thus we know that evil deeds are born from one's own mind. If we can keep the mind apart from all evil deeds, then the sufferings of revolving in the triple world and the six planes of existence will spontaneously melt away. If we can put an end to all suffering, this is called liberation.
Huike asked: What about the Buddha's statement, "Only after countless ages and immeasurable effort and suffering did I achieve enlightenment"? Why do you now say that just removing the three poisons is called liberation?
Bodhidharma answered: In words spoken by the Buddha there is no falsity. "Countless ages" refers to the mind of the three poisons. This mind contains countless evil thoughts, and each and every thought is an age. Poisonous evil thoughts are like the sands of the Ganges, so they are called countless. Once the reality-nature of True Thusness is covered over by these three evils, how can it be called liberation unless we transcend all those countless evil thoughts? In the present case, being able to remove the mind of the three poisons - greed, anger and ignorance - is called "passing over countless ages". Sentient beings in the last age are stupid and their faculties are dull: they do not understand the extremely profound and subtle meaning of the Tathagata. They do not understand the esoteric sense of "countless ages", so they say that one may become buddha only after passing through aeons as numerous as the dusts. In the final age this cannot but cause doubts and misapprehension by people cultivating practice and make them retreat from the Path of enlightenment.
Huike asked: Bodhisattva-mahasattvas become buddha by upholding the three combinations of pure discipline and by practicing the six perfections. Now you are directing learners only to contemplate Mind. If they do not cultivate the practice of discipline, how will they become buddha?
Bodhidharma answered: The three combinations of pure discipline control the mind of the three poisons. To control [even] one of the poisons achieves immeasurable good. "Combination" means "gathered together". They are called the three combinations of pure discipline because using them we can curb the three poisons so that the three immeasurable goods are all gathered together in the mind.
The six perfections mean purifying the six sense faculties. The foreign word paramita means in our language, "reaching the other shore". This is because when the six sense faculties are pure and clean and not stained with worldly dusts, this is equivalent to escaping from affliction and reaching the other shore [nirvana]. Hence the name, "the six paramitas", "the six perfections".
Huike asked: The three combinations of pure discipline spoken of in the scriptures are: vowing to cut off all evils; vowing to cultivate all good things; and vowing to deliver all sentient beings. Now you are only saying to control the mind of the three poisons. Does this not contradict the meaning of the scriptures?
Bodhidharma answered: The scriptures expounded by the Buddha are true words, free from falsehood. When bodhisattva-mahasattvas were cultivating the practices of bodhisattvas in the past, they made three vows in order to deal with the three poisons, vowing to uphold the three combinations of pure discipline. They always practice discipline [sila], because to deal with the poison of greed, they vow to cut off all evils. They always practice concentration [samadhi], because to deal with the poison of anger, they vow to cultivate all good things. They always practice wisdom [prajna], because to deal with the poison of ignorance, they vow to deliver all sentient beings. Because they uphold these three kinds of pure dharmas - discipline, concentration and wisdom [sila, samadhi and prajna] - they go beyond the evil deeds of the three poisons and achieve the path of the buddhas.
Being able to curb the three poisons means that all forms of evil dissolve, hence it is called cutting off [evil]. Being able to uphold the three combinations of pure discipline means that all forms of good are fully present, hence it is called cultivating [good]. Being able to cut off evil and cultivate good means that the myriad practices are perfected, benefiting both self and others, and saving all sentient beings, hence it is called delivering [beings]. Thus we know that the discipline that is cultivated is not apart from Mind. If Inherent Mind is pure, all sentient beings are pure. Thus the sutra says, "When Mind is defiled, sentient beings are defiled. When Mind is pure, sentient beings are pure." It is also said, "To purify the buddhaland, first purify your mind. As one's mind is purified, so the buddhaland is purified." If you are able to control the three kinds of poisonous mentality, the three combinations of pure discipline are spontaneously perfected.
Huike asked: As the scriptures explain them, the six paramitas, also called the six perfections, are giving [dāna], discipline [sila], patience [kṣānti], energetic progress [vīrya], meditative concentration [dhyana], and wisdom [prajna]. Now you say that if the six sense faculties are pure, this is called the six perfections. If we understand this way, what is the meaning of "perfection"?
Bodhidharma said: If you want to cultivate the six perfections, you should always be purifying the six sense faculties. First you must subdue the six thieves. If you can abandon the eye-thief and leave behind objects of form, the mind will be free of stinginess - this is called [the perfection of] giving. If you can control the ear-thief and not let it indulge in the dusts of sounds, this is called upholding discipline. If you can subdue the nose-thief and equalize all smells both good and bad so that you are independent and properly adjusted, this is called [the perfection of] patience. If you can curb the tongue-thief so that you do not crave illicit flavors, and extol and expound the [the Dharma] tirelessly [instead], this is called [the perfection of] energetic progress. If you can subdue the body-thief so that amid all kinds of contacts and desires you are profoundly clear and unmoving, this is called [the perfection of] meditative concentration. If you can attune the conceptual mind-thief [sixth consciousness in the Yogacara model] so that you do not submit to ignorance, and constantly cultivate enlightened wisdom and enjoy its merits, this is called [the perfection of] wisdom. Paramita means "crossing". The six paramitas are likened to boats that can convey sentient beings to the other shore.
Huike asked: According to the scriptures, when the Tathagata Shakyamuni was a buddha-to-be, he attained enlightenment only after drinking some milk gruel. That is, because he drank the gruel beforehand, he experienced the fruit of enlightenment. This was not simply liberation through contemplating mind.
Bodhidharma answered: What the scripture says is true - there is no falsity. He had to drink the "milk gruel" before he could become Buddha. But the milk gruel the Buddha speaks of is not the impure, worldly kind. It is the milk of the Tathagata's pure dharmas, namely, the three combinations of pure discipline and the six perfections. When Buddha became enlightened, it was because of drinking this milk of the pure dharmas that he experienced the fruit of enlightenment. It would be nothing but slander to say that the Tathagata partook of the impure, bad-smelling milk mixed of worldly lust and desire. The Tathagata himself is the indestructible, stainless diamond body of reality, forever detached from worldly sufferings. What need would he have for such impure milk to quench his thirst? As the scripture says, "The cow [that gives the milk of the pure dharmas] is not on the high plains and not in the low marshlands. It does not eat grain or chaff. It is not in the same herd with the bulls. The body of this cow is lustrous with purple and gold."
"This cow" refers to Vairocana Buddha. Since his great compassion has sympathy for everyone, from the body of pure dharmas he causes to pour forth the subtle, wondrous dharma-milk of the three disciplines and six perfections. The milk nourishes all those who seek liberation. Not only does the Tathagata drink this pure milk from a pure cow to attain enlightenment; all sentient beings will attain enlightenment if they are able to drink it.
Huike asked: In the scriptures spoken by the Buddha, he commands sentient beings to build monasteries, to cast images, to burn incense and scatter flowers, and to keep ever-bright lamps burning - to attain enlightenment by constantly practicing the Path and maintaining a vegetarian diet, by serving all kinds of meritorious dishes. If contemplating Mind subsumes all the various practices, it must have been empty and false when Buddha spoke of such things.
Bodhidharma answered: There are infinite skillful means in the scriptures that Buddha preached. Sentient beings have dull faculties: they are narrow and mean and do not understand very profound meanings. Therefore Buddha made a temporary use of things involving contrived activities to represent inner truth, which is without contrivance. If you do not cultivate inner practices, but just concentrate on external seeking, hoping to get blessings, it will not work.
When he talks of building monasteries, this means pure places. If you remove the three poisons forever and always purify the six sense faculties, so that body and mind are profoundly clear, and inner and outer are pure, this is "building a monastery".
As for "casting images", this refers to all the various provisional forms of enlightening practices cultivated by sentient beings who seek the Path of enlightenment. It certainly does not mean that the wondrous true visage of the Tathagata is something made out of cast metal. Therefore, those who seek liberation use their personal existence as the furnace, the Dharma as the fire, wisdom as the smith, and the three pure disciplines as the six perfections as the gold. They smelt and refine the enlightened identity of True Thusness within their bodies and pour it into all the molds of discipline, practicing according to the teaching until it is totally flawless and unstained: this naturally completes the true visage. What is called the ultimate-eternally-abiding-subtle-wondrous Body of Reality is not something contrived, something destructible. If people seek enlightenment do not know how to cast the true visage, on what basis can they claim to have achieved meritorious acts?
As for "burning incense", this is not the worldly incense that has form: rather it is the incense of the uncontrived truth. It perfumes away defilements and cuts off the evil deeds of ignorance, making all evil karma dissipate. There are five kinds of incense of the True Dharma. First, the incense of discipline: being able to cut off all evil and cultivate all good. Second, the incense of stability: this means deep certainty in the Great Vehicle Mind, so there is no retrogressing. Third, the incense of wisdom: this means constant contemplation of body and mind, internal and external. Fourth, the incense of liberation: this means being able to cut off all the bonds of ignorance. Fifth, the incense of liberated perception: this means that awakened awareness is ever clear and reaches everywhere unobstructed.
These five kinds of incense are the supreme incense. No worldly kind can match them. When Buddha was in the world, he directed his disciples to take the fire of wisdom and light this priceless, precious incense to offer to all the buddhas of the ten directions. Nowadays sentient beings are foolish and have dull faculties: they take external fire to burn solid incense and hope for blessings and rewards. How can they get them?
"Scattering flowers" is also like this in meaning. It refers to the flowers of meritorious deeds of expounding the True Dharma for the benefit of sentient beings, sprinkling them with the water of the nature of True Thusness, and bestowing adornments on them all. Such meritorious deeds were acclaimed by the Buddha as ultimate and everlasting flowers that never fade and fall. If people scatter flowers like these, they get immeasurable blessings. The Tathagata certainly did not direct his disciples to scatter flowers by cutting off blossoms and injuring plants. How do we know? Those who uphold pure discipline are not allowed to transgress against any of the myriad interwoven forms of heaven and earth. To take joy in injuring anything would incur great punishment. So much worse for those today who seek blessings and rewards by destroying pure discipline and doing harm to beings. They want to gain, but they do harm - how could that be?
The "ever-bright lamp" is the mind of true enlightenment. Enlightened knowledge and clear comprehension are likened to a lamp. Therefore, all those seeking liberation always make their bodies the pedestal for the lamp, and their minds the bowl of the lamp, and faith the wick of the lamp; they add various practices of discipline as the oil. The clear penetration of wisdom is likened to a lamp light constantly shining. This lamp of enlightenment shines through all the stupidity and darkness of ignorance. To be able to transmit this Dharma and open the way for awakening to it is "one lamp lighting hundreds and thousands of lamps." Since the lamp continues to shine endlessly, it is called "the eternal light." In the past there was a buddha called Lamp Lighter - the meaning is similar.
Ignorant sentient beings do not understand what the Tathagata said as a skillful means: they concentrate on practicing false and contrived things that they cling to as attachments. Thus they light lamps of fresh worldly oil to light an empty room, and they say they are abiding by the teachings. Isn't this wrong? What is the reason? From between his eyebrows Buddha emits a filament of light that illuminates eight thousand worlds in the ten directions. If the light of his body is fully revealed, it lights up everything in the ten directions. How can the use of these worldly lamps be considered beneficial? Upon examination of the principle of this, must it not be so?
"Constantly practicing the Path during the six time periods of the day" means to practice the Buddha Path constantly at all times amid the six senses. "Buddha" means "Enlightened One". To cultivate all enlightening practices in the moment, to tame the six senses so that the six sentiments are purified, to do this forever without abandoning it - this is called "constantly practicing the Path".
The "stupa" [to be "circumambulated"] is the body and mind. Let enlightened wisdom constantly patrol body and mind unceasingly from moment to moment. This is called "circumambulating the stupa". All of the sages of the past traveled this Path to find the bliss of nirvana. Those who seek liberation today do not understand these principles: how can they be said to be practicing the Path? It seems that these days, those of dull faculties never engage in inner practices; they just cling to outer pursuits, using their material bodies to walk around worldly stupas, running around frantically day and night wearing themselves out in vain, with no benefit at all in regard to their true reality-nature. Those who are ignorant and deluded may truly be pitied!
As for "maintaining a vegetarian diet", we are always sure to meet those who do not comprehend the inner principle of this and who apply empty effort in vain. "Vegetarian diet" refers to evenness: it means carefully controlling body and mind and not letting them scattering in confusion. "Maintaining" means preserving. It means to preserve and maintain all the practices of discipline according to the Dharma. You must curb the six sentiments, control the three poisons, and scrupulously cultivate enlightened observation of the pure body and mind. Completely accomplishing [purity] in this sense can be called a "vegetarian diet".
Moreover, for those who maintain a vegetarian diet, there are five kinds of food. First, the food of joy in the Dharma, meaning to practice joyously the Tathagata's True Dharma. Second, the food of the contentment of meditation: this means that inner and outer are clear and still, the body and mind are contented and happy. Third, the food of remembrance, meaning constant remembrance of all the buddhas, so that mind [mindful of Buddha] and mouth [reciting the buddha-name] are in accord. Fourth, the food of vows, meaning constant practice of vows of goodness when walking, standing, sitting and lying down. Fifth, the food of liberation: this means that Mind is always pure and unstained by worldly dusts. Maintaining a diet of the five pure foods is called a "vegetarian diet". If people say that they maintain a vegetarian diet, but they do not eat these five kinds of pure food, this is impossible.
There is fasting, "cutting off food". This means cutting off the food of the evil deeds of ignorance. As soon as you come in contact [with such evil deeds] it is called "breaking the fast". If the fast is broken, how can you gain merit? There are deluded and foolish people in the world do not understand the principle of this. They indulge body and mind and do evil deeds of greed and desire without shame, but when they cut off external foods they think they are maintaining a fast. They are like foolish children who see a rotting corpse: they say it is alive, but it is surely not.
"Serving" means always going by the Dharma. You must clearly understand the essence of truth within and transform the aspect of phenomena without. Inner truth cannot abandon phenomena: the storehouse of practices is there. If you understand this meaning, this is called "going by the Dharma". Serving implies respect and submission. It means respecting true reality-nature and subduing ignorance: this is called "serving". Beause you are subdued, you do not let yourself indulge. If you can forever extinguish sentiments of evil and always preserve mindfulness of good, you are always serving, even if you do not show signs of it. The signs of service are physical signs. In order to enable worldly, conventional people to show humility and subdue their minds, it is necessary to tame the external body and signs that they will respect. [Such external signs of service] are shown when they are being used, and hidden when they are put aside. Manifesting externals to illuminate the internal, they are in accord with reality-nature.
If you do not practice Dharma of inner truth and just cling to external learning, then on the inside you are deluded and so give way to greed, anger and ignorance, and always commit evil deeds; on the outside, you vainly manifest physical signs, but how can this be called service? Since you have no shame before the sages, you deceive ordinary people. You will not avoiding spiraling down [into the lower planes of existence]. How can you accomplish meritorious deeds? Since you achieve nothing, how will you seek the Path?
Huike asked: In the Warm Room Sutra it says that the congregation gains immeasurable merit by washing. How should we serve the Dharma so that merit is achieved? How can we accord [with reality] by just contemplating Mind?
Bodhidharma answered: When "the congregation washes" this does not refer to any contrived worldly doings. The World Honored One expounded the Warm Room Sutra at that time for his disciples so that they could receive his teaching on washing. Thus he made temporary use of worldly things as metaphors for the true principles and spoke in a veiled way about seven forms of meritorious deeds to be offered up. If all sentient beings use these seven washing methods to adorn themselves, they will be able to eliminate the three poisons and remove the defilements of ignorance.
The seven are as follows: First, pure water: washing clean with pure discipline is like pure water cleansing away all dusts and defilements. Second, fire: contemplating the inner and outer by means of wisdom is like fire that can heat up the pure water. Third, a dipper: picking out all forms of evil and getting rid of them is like a bath dipper that can clear away the dirt and grease [from the bathwater]. Fourth, willow branches: truly cutting off all false words is like [scourging with] willow branches that can dissipate an angry mood. Fifth, pure powder: correct faith resolves doubts and leaves no worries, as pure powder rubbed on the body can prevent disease. Sixth, unguents: tempering the breath until it is supple and soft and subduing all forms of hardness are like spreading unguent all over the skin to moisten it. Seventh, clothing: shame and repentance toward all forms of evil deeds are like a garment covering one's ugly form.
The foregoing seven items are a repository for secret meanings in the sutra. The Tathagata at that time expounded them for those who have sharp faculties for the Great Vehicle: they were not spoken for ordinary adherents of the lesser vehicles whose knowledge is shallow and inferior. These days no one can understand. The "warm room" is the body. Therefore, light the fire of wisdom and heat up the water of pure discipline to wash clean the enlightened identity of True Thusness that is within the body. Receive and uphold these seven methods in order to adorn yourself.
At the time [Buddha spoke] the monks who were intelligent all understood his meaning. They practiced as he had explained, and when the accomplished merit was complete, they all experienced the fruit of sagehood. These days sentient beings are stupid and their faculties are dull, and no one can fathom such things. They use worldly water to wash their physical bodies and think they are abiding by the teachings. Is this not a mistake? The enlightened identity, True Thusness, is fundamentally formless - it is not the ordinary physical form with its afflictions and defilements. How can you cleanse the body of ignorance with material water? If what you do is not in accord [with reality], how will you awaken to the Path? If you think that the material body attains purity, constantly contemplate this body. It is basically something born from lust and impurity. It is filled with filth and blocked off inside and out. If you seek purity by washing this body, it is like washing mud - it will never get clean. By such proof we clearly realize that external washing was not what the Buddha was talking about.
Huike asked: According to what the sutras say, if we make our minds intent on remembrance of buddha by reciting the buddha-name, we are sure to find rebirth in the Pure Land in the West. By this wondrous gate we are sure to become enlightened. Why contemplate Mind to seek liberation?
Bodhidharma answered: Remembrance of buddha requires the cultivation of correct mindfulness. Comprehending the truth is correct; not comprehending it is wrong. With correct mindfulness you are sure to find the Western Paradise. If mindfulness is wrong, how can you get there? "Buddha" means "the Enlightened One". It means enlightened observation of body and mind that does not let evil arise. [In reciting the buddha-name] "reciting" means "remembrance". It means remembering to uphold the practice of discipline and not forgetting energetic application. Completely comprehending this truth is called "correct mindfulness". Thus we know that remembrance by reciting is a matter of mind, not a matter of words. We use the trap to catch the fish" when the fish is caught, we forget the trap. We use the words to get the meaning: when the meaning is gotten, we forget the words.
If you adopt the words, "reciting of the buddha-name", you must practice the substance of reciting the buddha-name. If your recitation-remembrance has no real substance and your mouth just chants empty words in vain endeavor, what good will it do? Chanting and recitation-remembrance are far apart in names and meaning. Chanting is in the mouth; remembrance is in the mind. Thus we know that remembrance arises from mind, and it is called a gate to enlightening practice. Chanting is in the mouth, and is a form of sound. Seeking merit by clinging to form will never work. Thus the sutra says: "All forms are empty and false." It also says: "To see the self by means of form, to seek the self by means of sound - such a person is traveling the wrong path and cannot see the Tathagata." Contemplating in these terms, we know that the form of things is not the true form.
Therefore, we know that the meritorious deeds cultivated by all sages of the past do not refer to external things: they all have to do with mind. Mind is the source of all the sages, and the master of the myriad evils. The eternal bliss of nirvana is born from inherent mind. Mind is the gate for transcending the world, and the passageway to liberation. The one who knows the gate does not worry that it will be hard to succeed; the one who knows the passageway is not concerned about arriving.
I think that these days people of shallow knowledge only recognize formalistic acts as meritorious works. They squander a lot of wealth presiding over many ceremonies for the dead and vainly having images and stupas constructed. To no purpose they put people to work constructing buildings and embellishing them. Whole-heartedly they use all their strength damaging themselves and deluding others, without ever knowing shame. When have they ever awakened? When they see contrived activities, they apply themselves scrupulously and become fondly attached to them. When we speak of formlessness, they look stupid and seem lost. What is more, they crave the minor pleasures of the world and are unaware of the great suffering to come. Those who "cultivate the Path" like this are wearing themselves out in vain - they have turned their backs on the straight and given their allegiance to the crooked, seeking merit with lying words.
Just manage to gather in mind. Reflect within and contemplate the eternal illumination. Cut off the mentalities of the three poisons: make them fade away and stop forever. Close the doors to the six thieves: do not let them cause disturbance. One by one perfect all the countless merits, the many kinds of adornments, and the measureless Dharma Gates. Transcend the ordinary and experience sagehood. What is right before your eyes is not far. Enlightenment is instantaneous - why wait for white hair?
The profound secrets of the gate of reality can hardly be related in full. This is an outline account of a small portion of the details of contemplating mind.