38-40: Undivided is the believing mind

有即是無     Existence is instantly nonexistence

無即是有     Nonexistence is instantly existence

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 (Walshe, Vol. II, Sermon Seventy)

All things are too small to hold me
I am so vast
In the Infinite I reach for the Uncreated
I have touched it: it undoes me
Wider than wide, everything else is too narrow
You know this well you who are also there – Hadewijch

God becomes and unbecomes. – Meister Eckhart (Sermon Fifty Six, p. 80)

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 Buddha:

One who knows himself as nondual, he knows both the Buddha and the Dharma. And why? He is a being (atmabhava) which encompasses all things; for all things are certainly one’s own self-nature (atma-svabhava-niyata). One who knows the nondual Dharma knows also the things of the Buddha. From the knowledge of the nondual Dharma comes the knowledge of things of the Buddha; and from the knowledge of the Self comes the knowledge of all things of the triple world. Self-knowledge, that is the absolute limit of all things. (Conze, 2002)

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 one realises 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 which 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 if 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)

Meister Eckhart:

When 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 flowed forth, all creatures said ‘God’. If anyone asked me,’ Brother Eckhart, when did you leave your home?’, then I was in there. That is [why] all creatures speak of God. And why do they not speak of the Godhead? Everything that is 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 for it to do; there is no activity in it. It never glimpsed any work. God and Godhead are distinguished by working and not-working. When I return to God, if I do not remain there, my breakthrough will be far nobler than my emanation. I alone bring all creatures out of their reason into my reason, so that they are one with me. When I enter the ground, the bottom, the river and fount of the Godhead, no one will ask me whence I came or where I have been. No one missed me, for there God is undone. (Sermon Fifty Six, “Fear not those who would kill the body, for they cannot kill the soul”, Walshe, p. 81)


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 . . .


Conze, Edward (2002). Perfect Wisdom: The Short Prajnaparamita Texts. Leicester, UK: Buddhist Publishing Group (“Perfect Insight” scripture, The Questions of Suvikrantavikramin).

Evans, C. de B. (1924). Meister Eckhart (Vol. I, II). London: John M. Watkins.

Suzuki, D. T. (1932). The Lankavatara Sutra: A Mahayana Text (Based upon the 1923 Sanskrit edition of Bunyu Nanjo). London.

Suzuki, D. T. (1935). Manual of Zen Buddhism.

Suzuki, Daisetz Teitaro (1953). Essays in Zen Buddhism (Second Series). London: Rider and Company.

Suzuki, D. T. (1957). Mysticism: Christian and Buddhist. London and New York: Routledge Classics.

Suzuki, D. T. (1971). Essays in Zen Buddhism (Third Series). New York: Samuel Weiser.

M. O’C. Walshe (1987). Meister Eckhart: Sermons and Treatises Volume II. UK: Element Books Limited.

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