“And the Buddha is the person who’s free: free of plans, free of cares.”

Whoever realizes that the six senses aren’t real, that the five aggregates are fictions, that no such things can be located anywhere in the body, understands the language of Buddhas.

The Buddha is your real body, your original mind.

The true Way is sublime. It can’t be expressed in language. Of what use are scriptures? But someone who sees his own nature finds the Way, even if he can’t read a word.

But when you first embark on the Path, your awareness won’t be focused. You’re likely to see all sorts of strange, dreamlike scenes. But you shouldn’t doubt that all such scenes come from your own mind and nowhere else.

The ultimate Truth is beyond words. Doctrines are words. They’re not the Way.

Our nature is the mind. And the mind is our nature.

To have a body is to suffer. Does anyone with a body know peace? Those who understand this detach themselves from all that exists and stop imagining or seeking anything. The sutras say, “To seek is to suffer. To seek nothing is bliss.” When you seek nothing, you’re on the Path.

But this mind isn’t somewhere outside the material body of the four elements. Without this mind we can’t move. The body has no awareness. Like a plant or a stone, the body has no nature. So how does it move? It’s the mind that moves.

Delusion means mortality. And awareness means Buddhahood.

When mortals are alive, they worry about death. When they’re full, they worry about hunger. Theirs is the Great Uncertainty. But sages don’t consider the past. And they don’t worry about the future. Nor do they cling to the present. And from moment to moment they follow the Way.

People of this world are deluded. They’re always longing for something – always, in a word, seeking.

All the suffering and joy we experience depend on conditions.

Buddha means awareness, the awareness of body and mind that prevents evil from arising in either.

As long as you’re enthralled by a lifeless form, you’re not free.

Worship means reverence and humility. It means revering your real self and humbling delusions. If you can wipe out evil desires and harbor good thoughts, even if nothing shows, it’s worship. Such form is its real form.

Freeing oneself from words is liberation.

Whatever he taught, we should practise it. Only bowing to him is not enough. We need to renounce, give up, stop, so that we may see the Buddha.

You will see many strange and wonderful things come and go, but you will be still. This is the happiness of the Buddha.

If we want to really see the Buddha, we should observe his virtuous qualities.

The middle way is an invitation to leap beyond nirvana and samsara and to realize the unborn Buddha mind right in the middle of everywhere.

Since everything is already the Supreme Buddha Nature, where are you going to find it?

It is easy to imagine that the Buddha, the awakened one, is something or somewhere other than here or that awakening to reality will happen sometime other than now. But as long as we continue to think in terms of time we will deceive ourselves.

The Buddha’s insight into the middle way is not simply about a balance between extremes. This conventional understanding misses the deeper revelation of the middle way as being the very nature of unexcelled enlightenment.

It is good to remember that the goal of Buddhism is to create Buddhas, not Buddhists, as the goal of Christianity is to create Christs, not Christians.