Dunhuang Document

...To abandon even "non-action" and "non-doing"—this is entering the dharma-door of non-duality.

Bodhisattva Virtue Summit said: "Impurity and purity constitute a duality. When one sees the true natureoriginal: "實性"; the underlying, unchanging reality of a thing of impurity, one finds there is no longer a 'pure' form to grasp. One simply follows the path of cessation. This is entering the dharma-door of non-duality."

Bodhisattva Good Abiding said: "Movement and thought constitute a duality. Where there is no movement, there is no thought. Where there is no thought, there is no more differentiationoriginal: "无分別"; the mental habit of categorizing things as 'this' or 'that'. To fully penetrate this is to enter the dharma-door of non-duality."

Bodhisattva Good Eye said: "A single mark and no-mark constitute a duality. If one knows that the single mark is actually no-mark, and yet does not cling to 'no-mark' but enters into a state of equality—this is entering the dharma-door of non-duality."

Bodhisattva Wondrous Arm said: "The mind of a Bodhisattva and the mind of a Sravakaoriginal: "聲聞"; literally 'Voice-hearer,' referring to a disciple who seeks personal liberation rather than full Buddhahood for all constitute a duality. When one observes that the mind is empty of form, like a phantom or an illusion, there is no Bodhisattva mind and no Sravaka mind. This is entering the dharma-door of non-duality."

Bodhisattva Pushya said: "Good and not-good constitute a duality. If one does not give rise to notions of good or not-good, but enters the limit of the signless and penetrates it—this is entering the dharma-door of non-duality."

Bodhisattva Lion said: "Sin and merit constitute a duality. If one penetrates the nature of sin, one finds it is no different from merit. Using diamond-like wisdomoriginal: "金剛慧"; wisdom that is sharp and indestructible, able to cut through all illusions to resolve these appearances, such that there is neither bondage nor liberation—this is entering the dharma-door of non-duality."

Bodhisattva Lion Intent said: "To have outflowsoriginal: "有漏"; asrava, referring to mental afflictions or 'leaks' that keep one bound to suffering and to have no outflows constitute a duality. If one attains the equality of all phenomena, then one no longer gives rise to the idea of 'outflows' or 'no outflows.' Clinging to neither forms nor formlessness—this is entering the dharma-door of non-duality."

Bodhisattva Pure Understanding said: "The conditionedoriginal: "有為"; things created by causes and conditions and the unconditioned constitute a duality. If one leaves behind all calculations, the mind becomes like the vast sky. With pure wisdom, one meets no obstacles. This is entering the dharma-door of non-duality."

Bodhisattva Narayana said: "The mundane and the supramundane constitute a duality. The very nature of the mundane is emptinessoriginal: "空"; shunyata, the idea that things have no fixed, independent soul or essence, which is itself the supramundane. Within this, there is no entering, no exiting, no overflowing, and no dispersing. This is entering the dharma-door of non-duality."

Bodhisattva Good Intent said: "Birth-and-death and Nirvanaoriginal: "生死涅槃"; Samsara (the cycle of rebirth) and the state of liberation constitute a duality. If one sees the true nature of birth-and-death, then there is no birth-and-death; there is neither bondage nor liberation, neither burning nor extinguishing. To understand in this way is to enter the dharma-door of non-duality."

Bodhisattva Direct Vision said: "The exhaustible and the inexhaustible constitute a duality. Whether a phenomenon is ultimately exhausted or not, both are 'inexhaustible' in their true form. The form of the inexhaustible is emptiness. In emptiness, there is no distinction between exhaustible and inexhaustible. Such an entry is the dharma-door of non-duality."

Bodhisattva Universal Head said: "Self and non-self constitute a duality. Since the 'self' cannot actually be found, how could 'non-self' be found? Those who see the real nature of the self no longer give rise to these two views. This is entering the dharma-door of non-duality."

Bodhisattva Lightning Heaven said: "Light and ignoranceoriginal: "无明"; avidya, the fundamental darkness or lack of spiritual clarity constitute a duality. The true nature of ignorance is itself light. Even 'light' cannot be grasped; it is beyond all calculation. To remain equal and non-dual within this is to enter the dharma-door of non-duality."

Bodhisattva Joyful Vision said: "Physical form and the emptiness of form constitute a duality. Form is itself emptiness; it is not that form must be destroyed to achieve emptiness—the nature of form is inherently empty. In the same way, sensation, perception, mental formations, and consciousnessoriginal: "識"; the five aggregates or 'skandhas' that make up a person are dual with emptiness. Consciousness is itself emptiness. To penetrate this is to enter the dharma-door of non-duality."

Bodhisattva Bright Mark said: "The diversity of the four elements and the diversity of the element of space constitute a duality. The nature of the four elements is the nature of space. Just as the past and future are empty, the present is also empty. To know the nature of all elements in this way is to enter the dharma-door of non-duality."

Bodhisattva Wondrous Intent said: "The eye and the forms it sees constitute a duality. If one knows the nature of the eye, then regarding forms, one feels no greed, no anger, and no folly; this is called stillness and cessationoriginal: "寂滅"; nirodha, a state of peaceful liberation. Likewise, the ear and sound, the nose and fragrance, the tongue and flavor, the body and touch, and the mind and thoughts constitute dualities. If one knows the nature of the mind, then regarding thoughts, one feels no greed, no anger, and no folly. To dwell in this stillness is to enter the dharma-door of non-duality."

Bodhisattva Inexhaustible Intent said: "Generosity and the dedication of meritoriginal: "迴向"; pariṇāmanā, directing the karmic fruit of one's good deeds toward the enlightenment of all beings toward all-encompassing wisdom constitute a duality. But the nature of generosity is the very nature of that dedication. In the same way, the nature of ethics, patience, diligence, meditation, and wisdom is the nature of dedication toward all-encompassing wisdom. To enter their single form is the dharma-door of non-duality."

Bodhisattva Deep Wisdom said: "Emptiness, signlessness, and wishlessness constitute dualities. These are the Three Gates of Liberation. Yet emptiness is itself signlessness, and signlessness is itself wishlessness. If there is emptiness, signlessness, and wishlessness, then there is no 'mind, thought, or consciousness.' This single gate of liberation is actually three. This is entering the dharma-door of non-duality."

Bodhisattva Silent Root said: "The Buddha, the Dharma, and the Sangha constitute dualities. But the Buddha is the Dharma, and the Dharma is the Sangha. These Three Jewelsoriginal: "三寶"; the core pillars of Buddhism: the Teacher, the Teaching, and the Community are all 'unconditioned' in their true form..."