有即是無 Existing is instantly not existing
無即是有 Not existing is instantly existing
若不如此 If you are not experiencing this
必不相守 Do not hold on to yourself
一即一切 The One in all
一切即一 All in the One
但能如是 If you only realize this
何慮不畢 You need not worry about attaining your goal
信心不二 The believing mind is undivided
不二信心 Undivided is the believing mind
言語道斷 Words go no further
非去來今 No going or coming now
My soul rejoices in all the joy and all the blessedness in Which God Himself rejoices in His divine nature, whether God would or no: for there, there is nothing but one, and where one is, there is all, and where all is, there is one. — Meister Eckhart (Vol. II, Sermon Seventy)
D. T. Suzuki: (1935)
When the Yogin has all of these mental disturbances well under control, his mind acquires a state of tranquillity in which his consciousness retains its identity through his waking and sleeping hours. The modern psychologist would say that he is no more troubled with ideas which are buried, deeply repressed, in his unconsciousness; in other words he has no dreams. His mental life is thoroughly calm and clear like the blue sky where there are no threatening clouds. The world with its expansion of earth, its towering mountains, its surging waves, its meandering rivers, and with its infinitely variegated colours and forms is serenely reflected in the mind-mirror of the Yogin. The mirror accepts them all yet there are no traces or stains left in it—just one Essence bright and illuminating. The source of birth and death is plainly revealed here. The Yogin knows where he is; he is emancipated.
The Lankavatara Sutra:
The Tathagata’s Nirvana is where it is recognised that there is nothing but what is seen of Mind itself. It is where, recognising the nature of one’s own mind, one does not hold onto the dualisms of discrimination. It is where there is no more craving or grasping, no more attachment to external things. Nirvana is where one is finally free of the citta, manas and manovijnana. It is where logical measurements are not seized upon as it is realised that they do not arise. It is where one is indifferent to the idea of truth because of its causing confusion. It is where, by the attainment of the exalted Dharma that lies within the inmost recesses of one’s being, the twofold egos are seen as nonexistent, the twofold passions have subsided and the twofold hindrances are cast off. It is where the stages of Bodhisattvahood are passed, one after another, until the stage of Tathagatahood is attained, in which all of the Samadhis beginning with the Mayopama are realised. (Suzuki, 1932, p. 184)
Those who see into No-thought have their senses cleansed of defilements. Those who see into No-thought are moving towards Buddha-wisdom. Those who see into No-thought are known to be with the Dharma. Those who see into No-thought are furnished at once with merits as numerous as the sands of the Ganges. Those who see into No-thought are able to create all kinds of things. Those who see into No-thought embrace all things within themselves.
A person who has a most decided realization remains immovable like a diamond, and, having seen into No-thought, remains in perfect quietude even while being cut to pieces by a forest of swords in the midst of battle. Even if greeted by Buddhas as numerous as the sands of the Ganges, not a thought of happiness is stirred in the mind. Even if beings as numerous as the sands of the Ganges are destroyed all at once, not a thought of grief is stirred in the mind. For this strong-willed being has attained Sunyata and Samacittata. (Suzuki, 1971, p. 39)
“While I subsisted in the ground, in the bottom, in the river and fount of Godhead, no one asked me where I was going or what I was doing: there was no one to ask me. When I was flowing all creatures spake God. If I am asked, Brother Eckhart, when came ye out of your home? then I must [ever] have been within. Even so do all creatures speak God. And why do they not speak the Godhead? Everything in the Godhead is one, and of that there is nothing to be said. God works, the Godhead does no work, there is nothing to do; in it is no activity. It never envisaged any work. God and Godhead are as different as active and inactive. On my return to God, where I am formless, my breaking through will be far nobler than my coming out. I alone take all creatures out of their senses into my mind and make them one in me. When I go back into the ground, into the depths, into the wellspring of the Godhead, no one will ask me whence I came or whither I went. No one missed me: God passes away.” (Suzuki, 1957, p. 12; from Evans, p. 143)
The time will come when your mind will suddenly come to a stop like an old rat who finds itself cornered. Then there will be a plunging into the unknown with the cry, “Ah, this!” When this cry is uttered you have discovered yourself. You find at the same time that all the teachings of the ancient worthies expounded in the Buddhist Tripitaka, the Taoist scriptures and the Confucian classics are no more than commentaries upon your own sudden cry, “Ah, this!” (Suzuki, 1953, p. 102)
Words go no further . . .
Evans, C. de B. Meister Eckhart (Vol. I, II). London, John M. Watkins, 1924.
Suzuki, D. T. The Lankavatara Sutra: A Mahayana Text. (Based upon the Sanskrit edition of Bunyu Nanjo, 1923). London, 1932.
Suzuki, D. T. Manual of Zen Buddhism, 1935.
Suzuki, Daisetz Teitaro. Essays in Zen Buddhism (Second Series). London, Rider and Company, 1953.
Suzuki, D. T. Mysticism: Christian and Buddhist. London and New York, Routledge Classics, 1957.
Suzuki, D. T. Essays in Zen Buddhism (Third Series). New York, Samuel Weiser, 1971.
M. O’C. Walshe. Meister Eckhart: Sermons and Treatises Volume II. UK, Element Books Limited, 1987.