"The self-nature is without error, without stupidity, and without disruption. In moment after moment of thought, prajñā illuminates, constantly transcending the characteristics of dharmas. Independent and autonomous, he apprehends everything—how could there be any positing? The self-nature becomes enlightened itself, sudden enlightenment and sudden cultivation. There is no gradual progression. Therefore, one does not posit all the dharmas. The dharmas are quiescent—how could there be a progression?"
Anonymous X wrote:What is the sudden path? What does that have to do with what is, presently, at any given moment? Isn't any path something you do, engage in? What does that have to do with your present experience of the body?
(Platform Sutra, ch 8, BDK ed, p 75)
"If one comprehends the mind and the objects, then false thinking is not created again. When there is no more false thinking, that is acceptance of the non-arising of all dharma. Originally it exists and it is present now, irrespective of cultivation of the Way and sitting in meditation. Not cultivating and not sitting is the Tathagata's pure meditation."
(Record of Mazu, in Sun-Face Buddha, p 68)
Q: What method must be practiced to attain liberation?
A: Only by practicing the Dharma of Sudden Enlightenment can we attain liberation.
Q: What is Sudden Enlightenment?
A: "Sudden" means instantly stopping false thought. "Enlightenment" means [awareness] that one attains nothing.
(Dazhu Huihai: Treatise On Entering The Tao of Sudden Enlightenment
"Question: What is the essential method for sudden enlightenment in the great vehicle?
The master said,
You all should first put an end to all involvements and lay to rest all concerns; do not remember or recollect anything at all, whether good or bad, mundane or transcendental - do not engage in thoughts. Let go of body and mind, set them free.
With mind like wood or stone, not explaining anything with the mouth, mind not going anywhere, then the mind ground becomes like space, wherein the sun of wisdom naturally appears. It is as though the clouds had opened and the sun emerged."
"Question: How can one attain a mind which is like wood or stone in the presence of all situations?
The master said,
All various things have never of themselves spoken of emptiness; nor do they themselves speak of form, and they do not speak of right, wrong, defilement, or purity. Nor is there mind which binds and fetters people; it is just because people themselves give rise to vain and arbitrary attachments and that they create so many kinds of understanding, produce so many kinds of opinion, and give rise to so many various loves and fears.
Just understand that the many things do not originate of themselves; all of them come into existence from one’s own single mental impulse of imagination mistakenly clinging to appearances. If you know that mind and objects fundamentally do not contact each other, you will be set free on the spot. Each of the various things is in a state of quiescence right where it is; this very place is the site of enlightenment."
(Extensive Record of Baizhang, in Sayings and Doings of Pai-Chang, p 77-78, 79)
"No-mind refers to the absence of all [states of ] mind. ... This mind is the mind of no-mind. Transcending all characteristics, there is yet no difference between sentient beings and Buddhas. If you can just [attain] no-mind, then that is the ultimate [state of enlightenment]. If a trainee does not instantly [attain] no-mind but spends successive eons in cultivation, he will never achieve enlightenment. He will be fettered by the meritorious practices of the three vehicles and will not attain liberation."
"To simply right now suddenly comprehend that one’s own mind is fundamentally Buddha, without there being a single dharma one can attain and without there being a single practice one can cultivate—this is the insurpassable enlightenment, this is the Buddha of suchness."
(Huangbo: Essentials of the Transmission of Mind, in Zen Texts, BDK ed., p 15, 16; 20)
"One thought of doubt in your mind is Māra. But if you realize that the ten thousand dharmas never come into being, that mind is like a phantom, that not a speck of dust nor a single thing exists, that there is no place that is not clean and pure—this is Buddha. Thus Buddha and Māra are simply two states, one pure, the other impure.
In my view there is no Buddha, no sentient beings, no past, no present. Anything attained was already attained—no time is needed. There is nothing to practice, nothing to realize, nothing to gain, nothing to lose. Throughout all time there is no other dharma than this. ‘If one claims there’s a dharma surpassing this, I say that it’s like a dream, like a phantasm.’ This is all I have to teach."
(Record of Linji, p 12-13, tr Sasaki)