The Mind Seal of Prajna Wisdom Ch. 2 “Many people who read or recite
Many people who read or recite The Diamond Sutra feel puzzled and stuck when they reach the line “abide in nothing to give rise to the mind.” They wonder: if we abide in nothing and yet give rise to the mind, isn’t that giving rise to another mind? Try as they might, they cannot comprehend its meaning. To resolve this confusion, we must understand that abiding in nothing (i.e., no-abidance) is a state of samadhi, and that giving rise to the mind is the [simultaneous] manifestation of intrinsic wisdom. Not giving rise to greed or craving under any circumstances, while keeping this very mind completely clear and lucid, is how we abide in nothing to give rise to the mind, and this mind of no-abidance is the bodhi mind. “Giving rise to the mind” does not mean to create thoughts; rather, it means to keep this very mind clear, lucid, in command, and at ease—this is also no-abidance and the bodhi mind. The bodhi mind is the Way. Only when the bodhi mind becomes manifest are we truly cultivating the Way. Without seeing (i.e., realizing) the bodhi mind, we are not yet cultivating the Way but still at the stage of preparatory practice ( 加行 jia-xing). If we have seen the Way, we must constantly cultivate and maintain this very mind—that is to “nurture the sacred embryo of enlightenment (保養聖胎 bao-yang-sheng-tai),” as taught in the Chan tradition. (Zen Mind, Zen World, 2000) Chan Master Zhaozhou (778-897) said, “Where there is a buddha, do not dwell. Where there is no buddha, leave in haste.” Not dwelling means to have no attachments, which is also as The Diamond Sutra says, to “abide in nothing to give rise to the mind,” and it is none other than the bodhi mind. Being free of delusion is enlightenment; do not seek enlightenment other than that. Yet, what is to be free of delusion? It is the eyes not lost in forms, the ears not lost in sounds or flattering words, the nose not lost in scent, and the tongue not lost in flavors—then, the mind will naturally be pure. Thus, a mind without delusion is enlightenment, and only when we have realized this very mind can we say we have truly discovered the start [of the Way]. Having experienced enlightenment or awakened to it, however, is not the end of our cultivation; we still need to nurture the mind. The ancient masters have said, “Cultivation after awakening to enlightenment is the true cultivation.” Indeed, cultivation after we are awakened to enlightenment is the beginning of our true cultivation. It is also said, “a room lies in darkness for a thousand years; a single light dispels its darkness in an instant.” But this light might only be luminous for one minute before it goes out; so, if we think this means we have attained the Way (enlightenment), we are kidding ourselves and misleading others. Therefore, it is the cultivation done after awakening to enlightenment that really matters. How, then, should we cultivate? Neither giving rise to deluded thoughts, nor dozing off, is the cultivation; keeping this mind clear, lucid, and in command at every moment is the cultivation. In both favorable and unfavorable circumstances, in action and in stillness, maintain this very mind as such—this is an indication of true mastery.
(Seeing One’s True Nature Is to Become a Buddha)