Dharma Talks

Pojo: Sublime Functioning of True Mind


III. The Sublime Essence of the True Mind

Student; We have understood the names of True Mind. But what is its essence?

Pojo: In the Lightning Wisdom Sutra,

-Wisdom has no forms, has no Birth and Death form.

And in the Awakening of Faith,

True nature of the self-as-it-is neither excessive nor deficient, whether it is in every ordinary-being, or in every Shravaka in every Pratyekabuddha, or in every Bodhisattva and Buddha. It has never been born before nor will it perish. It is always as it has been; self-nature already satisfied in all the virtues and merits of itself.

Therefore, according to these Sutras and Shastras, we can conclude that the true mind itself is surpassing the cause-and-effect and past and present.

Not insisting on a difference between ordinary-being and the sage, and just like the omnipresently pervasive empty-space, sublime essence is still and quiet, far away from rhetorical argument; neither moving nor shaken; but it always transparently abides. Because of that it is called Old self-Master or also called, One-from-King-of-Voice-Before-Beginning(Bhisma-garjita-ghosa-svara-raja) or sometimes called Self-Before-the Beginning-of-the-Universe. If a thought were placid, there would be no irritations.

Each and every mountain, river, tree, weed, forest, and every dharma in the world, whether dirty or clean, came from this.

In the Complete Enlightenment Srtra is a Gatha,

Good man! The highest-Dharma-King

Has a great Dharani Door,

Which is called Complete Enlightenment;

Every pure Truth-as-it-is, Bodhi, Nirvana,

And Paramita is derived from this

To teach all Bodhisattvas-Mahasattvas.

And Kyu Bong (Kuie Feng) sang,

The mind is concave, sublime and pure, also divinely bright without going or coming; it passes through three different times at the same time, not in the middle nor outside; it passes through the ten directions.

Since it has never been born nor destroyed, how can it possibly be harmed by four Mountains? Since its self-nature and form have vanished, how can it possibly be blinded by five colors?

And, also, in a Gatha by Young Myung (Yun Ming) from The Gateway of Mind-Only,

Generally speaking, this mind becomes a king of ten-thousand Dharmas; because all of the sublime and all of the divine are here gathered. Also Three Vehicles and Five Different Natures, (ordinary good people, Shravakas and Pratyekabuddhas, Bodhisattvas, indifferent being, and outsiders) are depending on this as a motherhood of ten-thousand sages; it is most excellent of itself; it is alone most emminent. Therefore it is incomparable and nothing is parallel with it; that is, the source of great Truth; the Essence of True Dharma.

What Bodhisattvas from three different times have so far studied, is what has been studied of this Mind.

What Buddhas from three different periods of time have so far experienced, is what has been experienced of time have so far experienced, is what has been experienced of this Mind.

What all the Sutras from Tripitaka have thus far exposed, is what has been exposed of this Mind.

Whatever each and every indigent-being has confused, is whatever has been confused of this Mind.

Whatever each cultivator has awakened, is whatever has been awakened of this Mind.

What all the Patriarchs have transmitted from one to the other, is what has been transmitted of this mind.

What all the world's students wish to contemplate, is nothing but the contemplation of this mind.

If one masters this Mind, all matters will be right and every affair will be completely will be right and every affair will be completely disclosed. If this Mind is confused, everything will be topsyturvy everywhere and each and every thought will be insane. Every indigent-being has this essence; it is their original Buddha-nature; it is the source of everything in the world.

Therefore, this is the reason, Buddha was completely silent for a while at Vulture Peak and why, under the huge rock, Subhuti has forgotten the word and why Bodhi-dharma faced the wall in the Shao Lin Hut, and why Vimalakirti shut his mouth in the Vaisali Castle; all these are exposing the sublime body of the mind.

Therefore, one who comes to the Patriarchal door must, first of all, understand the essence of this mind.

IV. Sublime Functioning of True Mind

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