The Essential Scriptures of the Buddha and Patriarchs
Secrets on Cultivating the Mind
If the afflictionss are weak and insipid and one’s body and mind light and at ease; if with regard to the good one leaves the good and in the bad one leaves the bad; if one is unmoving amid the eight winds; if the three types of sensation [pleasant, unpleasant, and neutral] are calmed―then one can rely on the samādhi and prajñā of the self-nature and cultivate them concurrently, naturally in all situations. One is pristine and impeccable; whether in action or at rest one is constantly [absorbed in] Sŏn and masters the principle of spontaneity. What need is there for that person to presume that one must borrow the countermeasures of the [relative] approach that adapts to signs? If one is not sick, there is no need to go looking for medicine. Even though a person might initially have had a sudden awakening, if the afflictions are engrossing and the proclivities of habit deeply engrained; if the mind becomes passionate whenever it is in contact with sense-objects; if one always becomes caught up in every situation one encounters; if one is overcome by dullness and agitation; or if one is benighted about the constancy of calmness and awareness―such a person should then make use of the [relative] samādhi and prajñā that adapts to signs, not neglect the counteractive measures that control both dullness and agitation, and thereby access the unconditioned: this is what is proper here. But even though he borrows these countermeasures in order to bring the proclivities under temporary control, since he has already had an initial sudden awakening to the fact that the mind-nature is fundamentally pure and the afflictions fundamentally empty, he therefore does not fall into the tainted practice of those of inferior faculties in the gradual school.