Thus all the visible universe is the Buddha; so are all sounds; hold fast to one principle and all the others are Identical. On seeing one thing, you see all. On perceiving any individual's mind, you are perceiving all Mind. Obtain a glimpse of one way and all ways arc embraced in your vision, or there is nowhere at all which is devoid of the Way. When your glance oil* upon a grain of dust, what you sec is identical with all the vast world-systems with their great ivers and mighty hills. To gaze upon a drop of water is to behold the nature of all the waters of the universe. Moreover, in thus contemplating the totality ofphenomena, you are contemplating the totality of Mind. All these phenomena are intinsically void and yet this Mind with which they are identical is no mere nothingness. By this I mean that it does exist, but in a way too marvellous for us to comprehend. It is an existence which is no existence, a non-existence which is nevertheless existence. So this true Void does in some marvellous way 'exist.1 According to what has been said, we can encompass all the vast world-systems, though numberless as grains of sand, with our One Mind. Then, why talk of ' inside and ' outside' ? Honey having the invaiable characteristic of sweetness, it follows that all honey is sweet. To speak of this honey as sweet and that honey as bitter would be nonsensical! How could it be so? Hence we say that the Void has no inside and outside. There is only the spontaneously existing Bhutatathata (Absolut/). And, for this same reason, we say it has no centre. There is only the spontaneously existing Bhutatathata. Thus, sentient beings are the Buddha. The Buddha is one with them. Both consist entirely of the one ' substance*.
Submitted June 29, 2017 at 08:06PM by Kyuu-bi http://ift.tt/2unnC57
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