Dharma Talks

Pojo: Sublime Functioning of True Mind

 

XIV. True Mind Has no Knowledge

Student: When the true mind and deluded mind are facing the outer perspectives, how do you discriminate the true from the deluded?

Pojo: Facing the outer perspectives with a deluded mind entails having knowledge with which one either agrees and goes along with or disagrees and goes against. Then, greed, hatred, and ignorance are raised.

Since the three poisonous minds are already raised, then you would know clearly that is the deluded mind. So, A Patriarch said,

Mind disease comes from conflict,

Whether you go along or go against.

So, therefore, you should know that thinking that this is right or that this is not right is the deluded mind.

If it were the true mind it would be self-gnostic without having knowledge; which differs from vegetables and trees since it has steady thinking, is omnipresently luminous, and it sees the outer perspectives without hatred or delight but with emptiness and brightness.

Being self-gnostic without knowledge is the true mind.

In the shastra of Sung-Jo.

Holy mind is so profound that it has no form; it cannot be said, 'it exists'. The more you use, the busier would it be; it cannot be said, 'it does not exist'.

Because it is not non-existence, it knows without something known; because it is not non-existence, it knows without having knowledge.

Because it knows without knowledge it cannot be different from the sage-mind. Again, the deluded mind is attached to being when it is and attached to non-being when it is not. It includes either being or non-being and does not know the Golden Mean.

As Young-Ka said,

If you abandon the deluded mind, and invite the true mind, then abandonment and invitation themselves are also delicate deceits.

The student has a lingering disease in which he is deceived, thinking the thief for his son.

If that is truly the true mind, you would not fall into either Being nor into non-being, whether it is or is not, and you would always abide in the golden mean.

Let me remind you, one patriarch said thusly,

Do not chase the outer perspectives of being,

Do not abide even in the wisdom of emptiness;

If one mind is straight forward,

Everything will be completed by itself.

In Shastra of Sung-Jo,

For the sage-being, existence is not as existence;

Nonexistence is not as non-existence.

Invite neither existence nor non-existence,

Abandon neither existence nor non-existence.

It is just like sunshine staying with dust; it is omnipresent in every branch of five sense organs, it goes quietly, suddenly returns, sounds comfortable, but sometimes looks like nothing is happening; yet does everything.

But the deluded mind is as we have discussed, not the same as this.

Here, the truth and delusion are two different things; the true mind is the steady and unchangeable mind; the deluded mind is the unsteady and changeable mind.

Student: What is the steady and unchangeable mind?

Pojo: Everyone has his own divine radiance which is as transparent as empty-space and as omnipresent. For ordinary knowledge it is called reason. For the sake of activities of spirits it is expediently called the true mind.

Because there is no discrimination at all, when the true mind is faced with karmic conditions, it would not be perplexed.

Because there is no thought to eliminate or invite and since omnipresent turth whatever it faces, it would not be changed by ten-thousand outer perspectives.

It is sublime while flowing with others, but without separating from itself as it is always transparent. Looking for it, it is just yourself, yet it cannot be seen. This is True Mind.

Student: What is the unsteady and changeable mind?

Pojo: In the outer perspectives there are differences between sages and ordinary men; tained and pure, cut off and constant, theoretical and practical, birth and death, moving and still, going and coming, beautiful and ugly, good and bad, and cause and effect.

If you try to describe in detail, there can be ten-thousand different things all of which are unsteady and changeable outer perspectives.

We call it 'deluded mind', because unsteady and changeable outer perspectives of life-and-death are contrasted with the former steady-and-unchangeable-true-mind. The true mind is originally (perfected) against unsteady and changeable outer perspectives. It does not create any differences.

That is why it is called the steady-and-unchangeable-true-mind.

Student: If the true mind is steady and unchangeable and does not create differences, why did Buddha tell us of cause-and-effect, good-and-bad, and karmic sequences?

Pojo: Because the deluded mind does not know various outer perspectives they create various thoughts while following the outer perspectives. Thar is why the Buddha told us the dharma of cause-and-effect; to control the deluded mind. But the true mind does not follow various outer perspectives, and does not create various thoughts. Buddha did not say about any other dharmas; where can cause-and-effect be?

Student: Then, is the true mind not created but still, steady and unchangeable?

Pojo: It is not. The discriminating function of the true mind is not created by outer perspectives, but it consorts with sublime functioning, and because of that, would not adversely affect cause-and-effect.

XV. Where the True Mind Goes

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