(V) To realize the mind and see one’s true nature is to realize that the nature of mind is non-abiding, that not a single thing is established, and that one returns to nothing whatsoever to be attained.

The nature of mind is inherently empty, numinous, and non-abiding; only thus can it function wondrously. Once it abides in anything, it becomes a fixed rut. The nature of mind has originally not a single thing: to speak of emptiness or existence, delusion or awakening, truth or falsity, is all to speak in relative oppositions and is mere idle speculation. As it is said, wherever there is verbal expression, there is no real meaning.

If one thoroughly awakens to the source of mind and clearly sees one’s true nature, then, since delusion no longer exists, on what basis can awakening be established? Even non-establishment is not established; there is utterly no dharma to be attained. Thus it is said: emptiness of the personal self is not true emptiness; one must also empty the dharma-self, and then empty even that emptiness. Only then has one truly arrived home and taken a secure seat. This is also what the ancients meant by saying that only where there is nothing accomplished, nothing attained, nothing cultivated, and nothing realized is there true accomplishment, true attainment, and true realization.

If one believes that one has a dharma to attain or a Way to accomplish, one has fallen precisely into attachment to dharmas at the level of the noble ones. At the lesser extreme, one will fail to transcend birth and death; even if one succeeds in transcending segmented birth and death, one can never transcend transformational birth and death, for attachment to dharmas is itself the obstacle to transformational birth and death. At the greater extreme, one may go mad and become a demon; the consequences are beyond imagining!

The teaching of no cultivation, no attainment, and no realization is the language of those who have thoroughly awakened and arrived at the ultimate. It is also a teaching for those at the causal stage who are beginning to understand the Tathāgata’s secret cause. Sentient beings are originally Buddhas; they do not become Buddhas through cultivation. It is only because they fail to awaken, become deluded about themselves, and chase after things and external circumstances that they sink into the condition of sentient beings. Now, if they suddenly awaken, it is like a lamp illuminating a dark room that has been dark for a thousand years.

They then recover their original nature—so what cultivation or realization can be spoken of? Hence it is said that no arduous exertion or essential cultivation and realization is required. Yet if one’s habitual defilements are thick and one’s deluded attachments deep, then, although one understands this principle, when encountering circumstances the mind may still stir; in that case, painstaking and continuous work of clearing them away is not unnecessary. Further, if one merely understands the principle that sentient beings are originally Buddhas but has not personally seen one’s own nature, this understanding serves only as a cause for future Buddhahood. One must then cultivate diligently in the hope of direct realization. One must certainly not boast loudly and make grand claims, deceiving oneself and others by dismissing cultivation and realization, thereby drifting blindly into calamity.

When one thoroughly awakens to the nature of mind, not a single dharma is established: there are no Buddhas and no sentient beings. All day long, one is as if foolish or dazed, functioning spontaneously in accord with conditions; all is Buddhist activity. As it is said, laughter and scolding, clearing one’s throat and swinging one’s arms—all are the Ocean-Seal radiating light; putting on clothes and eating, carrying water and hauling firewood—none is other than the wondrous functioning of spiritual powers. Within this there is nothing to accept or reject, nothing on which to rely; thus it is called returning to nothing whatsoever to be attained.

The moment one gives weight to anything, one obstructs one’s own gate of awakening. Therefore, the great Chan masters were skilled at freeing people from attachments and bonds, causing students to lay down their heavy burdens and open the gate of awakening. Seeing that someone had become attached to his earlier answer, “Mind itself is Buddha,” Mazu later replied, when a monk again asked, “What is Buddha?”: “Neither mind nor Buddha!” Patriarch Linji feared that people would become attached to the phrase “the True Person of No Rank within this lump of red flesh.”

Thus, when a monk again asked, “What is the True Person of No Rank within this lump of red flesh?” he pushed the monk aside and said, “What use is a True Person of No Rank—a dried shit-stick?” Again, as related in the second koan of the fourth section, when Lingxun had an awakening upon hearing these words, he asked, “How should one safeguard realization?” Guizong replied, “A single speck in the eye, and flowers in empty space fall everywhere.” These examples clearly show that true nature is non-abiding and that not a single thing is established. Therefore, we must thoroughly awaken to the true mind: we must neither seek attachment to Buddha nor become attached to spiritual powers and mysterious marvels!

Zhaozhou said, “I do not like to hear even the word ‘Buddha’!” Later generations have criticized him for still retaining the position of “not liking,” but Zhaozhou’s intention was to end views of dharmas and show people that not a single dharma can be attained and that there is nothing on which to rely; it was not a matter of liking or disliking. As for the drawbacks of establishing words, wherever there is verbal expression, traces inevitably remain. It is like a spirit turtle swishing its tail to sweep away its tracks: although the tracks are gone, one has again left the trace of sweeping them away. Therefore, when the great Chan masters came to the final point, they could not open their mouths; they simply brushed their sleeves and returned to the abbot’s quarters, thereby indicating the final point.

To summarize, realizing the mind and seeing one’s true nature is truly the central principle of Buddhism and the guiding standard for Buddhist practitioners. If we genuinely wish to transcend birth and death and accomplish the great Way, then, regardless of the tradition we practice, we must strive and advance toward the great goal of realizing the mind and seeing our true nature. We must never retreat out of fear of difficulty. For the institutional forms and methods of practice of every school are all means for calming the mind and stilling thoughts, and every one of these means takes realizing the mind and seeing one’s true nature as its goal.

Therefore, realizing the mind and seeing one’s true nature is the overarching principle of all Buddhist schools. If one does not cultivate in accordance with this overarching principle, one is not a Buddhist practitioner. Furthermore, we undergo birth and death because ignorance prevents awakening. If we do not now awaken, break through ignorance, and bring forth the light of wisdom, how can we transcend birth and death? Thus, realizing the mind and seeing one’s true nature is the essential gateway to transcending birth and death and the pivotal hinge for realizing the great Way. Buddhist practitioners of every school must not merely refrain from neglecting, denying, or deviating from it; they must also devote all their wisdom, courage, and energy to striving for the realization of this magnificent goal.