二見不住 Do not dwell in dual views
慎莫追尋 Be careful not to pursue them
纔有是非 The slightest trace of right and wrong
紛然失心 And mind is lost in confusion
二由一有 The two exist because of the One
一亦莫守 But to the One likewise do not cling
一心不生 When the mind is one, nothing disturbs it
萬法無咎 The myriad things are harmless
無咎無法 No harm, no things
不生不心 No disturbance, no mind
能隨境滅 The subject vanishes with the object
境逐能沈 The object gone, the subject submerges
境由能境 The object exists because of the subject
能由境能 The subject exists because of the object
欲知兩段 If you want to understand the two sides
元是一空 Their origin is the one emptiness
一空同兩 In the one emptiness both are the same
齊含萬象 Undifferentiated emptiness contains the myriad things
All things have no reality in themselves; they rise from thought and laws of origination. When that which is thought vanishes, the thinking one himself vanishes. – Pratyutpannasamadhi Sutra (Suzuki 1953, p. 183)
Form is not different from emptiness; emptiness is not different from form. Form is precisely emptiness; emptiness is precisely form. – Prajna-paramita-hridaya Sutra
To those who see [the world] clearly and properly, the separation between that which perceives and that which is perceived ceases; there is no such external world as is discriminated by the ignorant. – The Lankavatara Sutra, p. 285
His students said to him,
When will the kingdom come?
It will not come because you are watching for it.
No one will announce, ‘Look, here it is’ or ‘Look, there it is’
The father’s kingdom is spread out upon the earth
and people do not see it. – Gospel of Thomas (Meyer)
What is maha? Maha is ‘great’. The capacity of the mind is vast and far-reaching, like the vast sky. Do not sit with a mind fixed on emptiness; if you do you will fall into a vacant kind of emptiness. Emptiness includes the sun, moon, stars and planets, the great Earth, mountains and rivers, all trees and grasses, bad and good men, bad things and good things, heaven and hell—they are all within emptiness. The emptiness of human nature is also like this.
Self-nature contains the ten thousand things—this is ‘great’. The ten thousand things are all in self-nature. Although you see all men and non-men, evil and good, evil things and good things, you must not push them away, nor must you cling to them, nor must you be stained by them, but you must regard them as being just like the empty sky. This is what is meant by ‘great’. This is the practice of maha. (Yampolsky, 1967)
The Lankavatara Sutra:
False imagination (parikalpita) teaches that such things as light and shade, long and short, black and white, differ and are to be discriminated from one another. But they are not independent of one other; they are only different aspects of the same thing. They are terms of relation and not of reality. Conditions of existence are not of a mutually exclusive character; in essence things are not two but one. Even Nirvana and the Samsara world of life and death are aspects of the same thing, for there is no Nirvana except where there is Samsara, and no Samsara except where there is Nirvana. All duality is falsely imagined. (Goddard and Suzuki, 1932, Chapter 2)
Adi Shankara: “Self-Realization”
134. The aspirants after Brahman should not remain a single moment without the thought of Brahman.
135. The nature of the cause inheres in the effect and not vice versa; so through reasoning it is found that in the absence of the effect, the cause as such also disappears.
136. Then that pure reality which is beyond speech alone remains. This should be understood again and again verily through the illustration of clay and the pot. [Clay is the substance, or essence, and the pot is what we perceive with our senses]
137. In this way alone there arises in the pure-minded a state of awareness [of Brahman], which is afterwards merged into Brahman.
138. One should first look for the cause by the negative method (i.e., meditation on the impermanence and lack of self-nature of things) and then find it by the positive method, as being ever inherent in the effect.
139. One should verily see the cause in the effect, and then dismiss the effect altogether. What then remains, the sage himself becomes.
Goddard, Dwight and Suzuki, D. T. (1932). A Buddhist Bible (First Edition). (http://zen-ua.org/wp-content/uploads/lankavatara_sutra_english.pdf)
Suzuki, Daisetz Teitaro (1953). Essays in Zen Buddhism (Second Series). London: Rider and Company.
Suzuki, D. T. (1932). The Lankavatara Sutra: A Mahayana Text. (Based upon the Sanskrit edition of Bunyu Nanjo) London. (http://lirs.ru/do/lanka_eng/lanka-nondiacritical.htm)
Yampolsky, Philip B. (1967). The Platform Sutra of the Sixth Patriarch. (The text of the Tun-Huang manuscript with translation, introduction and notes by Philip B. Yampolsky) New York: Columbia University Press. (download)