Lord, how then should we instruct those who wish to take the Bodhisattva vow?”
“Tell them that if they wish to attain that Perfect Enlightenment which Transcends Comparisons they must be resolved in their attitudes. They must be determined to liberate each living being yet they must understand that in reality there are no individual or separate living beings.
“Subhuti, to be called a Bodhisattva in truth, a Bodhisattva must be completely devoid of any conceptions of separate selfhood.
"Subhuti, though there be uncountable Buddha Lands and uncountable beings with many different minds in those Buddha Lands, the Tathagata understands them all with his Encompassing Mind. But as to their minds, they are merely called "mind." Such minds have no real existence.
Subhuti, it is impossible to retain past mind, impossible to hold on to present mind, and impossible to grasp future mind for in none of its activities does the mind have substance or existence.
From The Diamond Sutra (Buddha’s conversation with Subhuti)
These lines were always my favorite from this beautiful Sutra.
Wu Xin (无心, aka Wu Hsin)
It is widely believed that Wu Hsin (the name itself means No-Mind) was born during the Warring States Period (403-221BCE), postdating the death of Confucius by more than one hundred years.
He offers a highly refined view of life and living. When he writes “Nothing appears as it seems”, he challenges the reader to question and verify every belief and every assumption.
Brevity was the trademark of his writing style. Whereas his contemporaries were writing lengthy tomes, Wu Hsin‟s style reflected his sense that words, too, were impediments to the attainment of Understanding; that they were only pointers and nothing more.
He repeatedly returns to three key points. First, on the phenomenal plane, when one ceases to resist What-Is and becomes more in harmony with It, one attains a state of Ming, or clear seeing. Having arrived at this point, all action becomes wei wu wei, or action without action (non-forcing) and there is a working in harmony with What-Is to accomplish what is required.
Second, as the clear seeing deepens (what he refers to as the opening of the great gate), the understanding arises that there is no one doing anything and that there is only the One doing everything through the many and diverse objective phenomena which serve as Its instruments.
From this flows the third and last: the seemingly separate me is a misapprehension, created by the mind which divides everything into pseudo-subject (me) and object (the world outside of this me). This seeming two-ness (dva in Sanskrit, duo in Latin, dual in English), this feeling of being separate and apart, is the root cause of unhappiness.
The return to wholeness is nothing more than the end of this division. It is an apperception of the unity between the noumenal and the phenomenal in much the same way as there is a single unity between the sun and sunlight. Then, the pseudo-subject is finally seen as only another object while the true Subjectivity exists prior to the arising of both and is their source.
Melting into the sea,
Everyone can see.
But the sea
In a drop —
A rare one can follow!
As long as there is separateness,
one sees another as separate from oneself,
hears another as separate from oneself,
smells another as separate from oneself,
speaks to another as separate from oneself,
thinks of another as separate from oneself,
knows another as separate from oneself.
But when the Self is realized as the indivisible unity of life,
who can be seen by whom,
who can be heard by whom,
who can be smelled by whom,
who can be spoken to by whom,
who can be thought of by whom,
who can be known by whom?
Maitreyi, my beloved, how can the knower ever be known?