28-29: The myriad things are of one suchness

心若不異     If the mind does not discriminate

萬法一如     The myriad things are of one suchness

一如體玄     In the deep essence of one suchness

兀爾忘虚     Illusions are completely forgotten

萬法齊觀     When the myriad things are seen in their simplicity

歸復自然     You return to your true Self

泯其所以     Putting an end to their cause

不可方比     Nothing can be compared

Emptiness is not a vacancy; it holds in it infinite rays of light and swallows all the multiplicities there are in this world. – D. T. Suzuki

God is free of all things, and so He is all things. – Meister Eckhart (Sermon Eighty Seven)

Every valley will be filled, and every mountain and hill will be made low; and the crooked will become straight, and the rough ways smooth. (Luke 3:5)


The Way is like an empty vessel
That yet may be drawn from
Without ever needing to be filled
It is bottomless: the very progenitor of all things in the
world. . . .

It is like a deep pool that never dries up
I do not know whose offspring it could be
It looks as if it were prior to God
The Tao Te Ching  (D. T. Suzuki and Paul Carus, 1913)

The Lankavatara Sutra:

How again, Mahamati, does the Bodhisattva discard notions of birth, abiding, and cessation? By this it is meant that all things are to be regarded as forms born of a vision or a dream, a dream that never was, since there are no such things as self, not-self, or duality. They will see that the external world depends on Mind for its existence. And seeing that there is no stirring of the vijnanas and that the triple world is a complicated network of causation which owes its rise to discrimination, they find that all things, internal and external, are beyond predicability;* they are seen as devoid of self-nature and unborn. Thus they attain to the realisation that all things are illusions and are unborn. (Suzuki, p. 81)

* beyond predicability: cannot be asserted to be real

Shih-t’ou (700-790):

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 and defilements are of one and the same substance although they have different names.

You should know that your own mind-essence is neither subject to annihilation nor eternally existing, is neither pure nor defiled, that it remains perfectly undisturbed and self-sufficient, that it is the same for both the wise and the ignorant, that it is unlimited in its working, and that it is not mind-cognition-consciousness (citta-manas-manovijnana). 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 passing away? When you come to this understanding you will be furnished with all that you need. (Suzuki, Manual of Zen Buddhism, p. 71)

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 [mind] inheres in the effect [dharma] 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 represents the substance of the pot and the pot is the thing that we perceive).
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., meditating on the impermanence and lack of self-substance of things), and then find it by the positive method, as ever inherent in the effect (i.e., seeing all dharma as being of Brahman essence).
139. One should verily see the cause in the effect, and then dismiss the effect altogether. What then remains, the sage himself becomes.

Suzuki, D. T. (1932). The-Lankavatara-Sutra: A Mahayana Text. Translated for the first time from the original Sanskrit. (http://lirs.ru/do/lanka_eng/lanka-nondiacritical.htm)

Suzuki, D. T. (1935). Manual_of_Zen_Buddhism.

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