Seon Master Bojo's Secrets on Cultivating the Mind

The burning troubles of the Three Realms are like a house on fire. Why endure staying in it? Why willingly suffer prolonged agony? To escape the cycle of rebirth, nothing compares to seeking Buddhahood. If you wish to seek Buddhahood, know that Buddha is the mind. Why search for the mind far away? It is not separate from your very body. This physical body is illusory—it arises and perishes. The true mind is like empty space—unbroken and unchanging. Thus it is said: "When the hundred bones crumble and scatter, they return to fire and wind. One thing remains eternally awake—fills the heavens and covers the earth."

Alas! People today have been lost in confusion for so long. They do not recognize that their own mind is the true Buddha, nor do they realize that their own nature is the true Dharma. Seeking the Dharma, they look far off to the saints; seeking Buddhahood, they fail to examine their own minds. If one claims that the Buddha exists outside the mind, or that the Dharma exists outside one's nature, and stubbornly clings to this view while wishing to attain Buddhahood, then even if they spend countless eons burning their bodies, refining their arms, crushing their bones to extract marrow, cutting themselves to write sutras in blood, sitting for long periods without lying down, eating only one meal before noon, or even reciting the entire scriptural canon and performing all kinds of ascetic practices, it will be like trying to cook sand into rice—only exhausting themselves in vain.

If you simply recognize your own mind, the countless Dharma doors and infinite profound meanings will be attained without seeking. Thus, the World-Honored One said: "I see that all sentient beings are endowed with the wisdom and virtuous qualities of the Tathāgata." He also said: "All the various illusory transformations of sentient beings arise from the Tathāgata's Perfect Enlightenment, the wonderous mind of Ultimate Reality."

From this, you should know that apart from this mind, there is no Buddha to attain. The Buddhas of the past were merely people who understood their mind; the sages and worthies of the present are also people who cultivate their mind. Future practitioners should rely on this Dharma. I urge all those who cultivate the path—do not seek externally! The mind-nature is inherently undefiled and perfect in itself. Simply let go of false attachments, and you will be the Tathāgata itself, just as it is.

Question: "If it is said that Buddha-nature is present in this very body, and being inside the body does not separate it from ordinary beings, then why do I not see this Buddha-nature now? Please explain this further so that I may become enlightened."

The master replied: "It is within your own body, yet you do not see it. Throughout the twelve hours of the day, what is it that knows hunger and thirst, feels cold and heat, experiences anger or joy? Your physical body is merely a collection of the four elements—earth, water, fire, and wind. It is dull and unconscious by nature—how could it see, hear, feel, or know? That which can see, hear, feel, and know must be your Buddha-nature. Thus, Linji said: 'The four elements cannot explain or listen to the Dharma. Empty space cannot explain or listen to the Dharma. Only that which is vividly clear and solitary before you, without any form, can truly explain and listen to the Dharma.' What is meant by 'without form' is the Dharma seal of all Buddhas, and it is also your original mind. So the Buddha-nature is present right now in your body—why seek it externally? If you do not believe this, I will briefly cite the circumstances through which ancient sages entered the path, to dispel your doubts. You must accept this with genuine faith."

Once upon a time, King Different View asked the Venerable Bodhidharma: "What is a Buddha?" The Venerable replied: "Seeing your true nature is Buddha." The King asked: "Have you seen your true nature, Master?" The Venerable said: "I have seen the Buddha-nature." The King asked: "Where is this nature?" The Venerable replied: "It is in its functions." The King said: "What functions? I don't see them." The Venerable said: "You are seeing its functions right now, but you yourself do not perceive them." The King asked: "Do I have it?" The Venerable replied: "When you act, everything is an expression of it. When you don't act, its essence is hard to see." The King asked: "When it functions, how many places does it appear?" The Venerable said: "When it appears, there are eight ways." The King said: "Tell me about these eight ways." The Venerable said: "In the womb, it is the body; in the world, it is the person. In the eye, it is seeing; in the ear, it is hearing. In the nose, it distinguishes smells; in the tongue, it speaks. In the hand, it grasps; in the foot, it moves. It appears everywhere throughout the universe, yet it can also be gathered into a single dust mote. Those who recognize it know it as Buddha-nature; those who do not, call it a spirit." Upon hearing this, the King's mind opened to enlightenment.

A monk asked Master Guizong, "What is Buddha?" Guizong said, "If I tell you now, I'm afraid you won't believe it." The monk replied, "You are a true teacher; how could I dare not believe?" The master said, "You yourself are." The monk asked, "How should I maintain this?" The master said, "If there's even a speck in the eye, false flowers will seem to fall from the sky." At these words, the monk suddenly understood.