To see nothing is to perceive the Way, and to understand nothing is to know the Dharma, because seeing is neither seeing nor not seeing, and because understanding is neither understanding nor not understanding.
The mind’s capacity is limitless, and its manifestations are inexhaustible. Seeing forms with your eyes, hearing sounds with your ears, smelling odors with your nose, tasting flavors with your tongue, every movement or state is all your mind.
Leaving behind the false, return to the true: make no discriminations between self and others. In contemplation, one’s mind should be stable and unmoving, like a wall.
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.
Externally keep yourself away from all relationships, and internally have no pantings in your heart; when your mind is like unto a straight-standing wall, you may enter into 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.
Not thinking about anything is zen. Once you know this, walking, standing, sitting, or lying down, everything you do is zen. To know that the mind is empty is to see the buddha…. Using the mind to reality is delusion. Not using the mind to look for reality is awareness. Freeing oneself from words is liberation.
All Buddhas preach emptiness. Why? Because they wish to crush the concrete ideas of the students. If a student even clings to an idea of emptiness, he betrays all Buddhas.
