The Essential Scriptures of the Buddha and Patriarchs
Secrets on Cultivating the Mind
Nevertheless, at that point where all dharmas are void, the numinous awareness is not obscured. It is not the same as insentience, for its nature is spiritually deft. This is your pure mind-essence of void and calm, numinous awareness. This pure, void, and calm mind is that mind of outstanding purity and brilliance of all the buddhas of the three time-periods; it is that enlightened nature which is the original source of all sentient beings. One who awakens to it and safeguards that [awakening] will then abide in the unitary, such, and immovable liberation. One who is deluded and turns his back on it cycles between the six rebirth destinies (S. ṣaḍgati, K. yukch’wi, viz., hell denizens, ghosts, demigods, animals, human beings, and divinities), wandering on in saṃsāra for vast numbers of kalpas. As it is said, “One who is confused about the one mind and cycles between the six destinies keeps on going and remains active. But one who awakens to the dharmadhātu and returns to the one mind arrives and is still.”
Although there is a distinction between delusion and awakening, at their original source they are one. Therefore, it is said, “The term ‘dharma’ means ‘the mind of the sentient being.’” But since there is neither more of this void and calm mind in the sage nor less of it in the ordinary person, in the wisdom of the sage it is no brighter; hidden in the mind of the ordinary person it is no darker. Since there is neither more of it in the sage nor less of it in the ordinary person, how are the buddhas and patriarchs any different from other human beings? The only thing that makes them different is that they can protect their minds and thoughts, nothing more.