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)
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 destruction? 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, cannot be asserted to be real; 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)
The Gospel of Thomas: (Stevan Davies)
Jesus saw children being suckled. He said to his disciples: These infants taking milk are like those who enter the Kingdom.
His disciples said to him: We are infants. Will we enter the kingdom?
Jesus responded: When you make the two into one, and when you make the inside like the outside and the outside like the inside, and the upper like the lower and the lower like the upper; and when you make the male and the female the same, so that the male isn’t male and the female isn’t female; when you make an eye to replace an eye, and a hand to replace a hand, and a foot to replace a foot, and an image to replace an image: then you will enter the Kingdom. (http://www.gnosis.org/naghamm/gosthom-davies.html)
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”
11. Knowledge is not brought about by any other means than enquiry, just as an object is nowhere perceived without the help of light.
12. Who am I? How is this created? Who is its creator? Of what substance is this made? This is the way of that enquiry.
13. I am neither the body, a combination of the elements, nor am I an aggregate of the senses (skandha); I am something different from these. This is the way of that enquiry.
14. Everything is produced by ignorance and dissolves in the wake of knowledge. The various thoughts must be the creator. Such is this enquiry.
15. The substance of these two (ignorance and thoughts) is the One, subtle and unchanging Beingness, just as earth is the substance of the pot and so on. This is the way of that enquiry.
16. As I, too, am the One, the Subtle, the Knower, the Witness, the Ever-Existent, and the Unchanging, so there is no doubt that I am “That”. Such is this enquiry.
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 itself 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 earth and the pot.
137. In this way alone there arises in the pure-minded a state of awareness, which is afterwards merged into Brahman.
138. One should first look for the cause by the negative method [meditation upon the lack of self-substance of the world] and then find it by the positive method, as ever inherent in the effect.
139. One should verily see the cause in the effect, and then let go of 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.