Zen Teachings of Daoxin

[Daoxin taught:] I set forth my teaching for those whose karma and capacities are mature for them. You should adhere to the Lankavatara Sutra: make the mind of the Buddhas the primary. And go by the Singular Samadhi Practise in the Prajna Sutra Spoken by Manjusri. If you are aware of the Buddhamind, you are a Buddha; if you have false awareness, then you are a common being. In the Prajna Sutra Spoken by Manjusri it says: "Manjusri said, 'World Honored One, what is Singular Samadhi Practice?' Buddha said, 'Being connected with the Dharmakaya through its oneness is called Singular Samadhi Practise.' If men and women want to enter Singular Samadhi Practise, first they must learn about the Perfection of Wisdom and cultivate their learning accordingly. Later they will be capable of Singular Samadhi Practise and if they do not retreat from or ruin their connection to the Dharmakaya, of inconceivable unobstructed formlessness.
"Good men and good women, if you desire to enter Singular Samadhi Practise, you must be empty and at ease, and abandon all deluded notions. Not grasping at forms and images, you bind your heart to one Buddha, and concentrate on invoking his name. Wherever the Buddha may be, straighten your body and face toward him. If you can keep continuous awareness of this one Buddha, in this awareness you can see all the buddhas of past, present, and future. Why? The merit of awareness of one Buddha is infinite and immeasurable, and one with the merits accomplished by all the infinite numbers of buddhas. The Inconceivable Buddha Dharma is everywhere equal and without distinctions: all buddhas ride upon One Suchness, achieving supreme true enlightenment, endowed with all the immeasurable accomplished virtues and infinite eloquence. All those who enter Singular Samadhi Practise like this realise that there is no sign of differentiation in the Dharmakaya of all the countless buddhas. Whatever they do, their bodies, minds, and inner hearts are forever at the site of enlightenment. All their actions and conduct are bodhi."
The Contemplation of Samantabhadra Sutra says: "The sea of all karmic barriers arises from false forms. If you desire to repent, sit upright and be aware of Reality." This is called the supreme repentance. Eliminate the mentality of the three poisons, the mind that clings to objects. If the mind that is aware and contemplating is continuously aware of Buddha, suddenly there will be clarity and stillness, and there are no more thoughts linked with objects.
The Great Prajnaparamita Sutra says: "To have thought with no support is called awareness of Buddha." What is meant by "having thought with no support"? Being aware of the Buddhamind is called "having thought with no support." There is no Buddha apart from mind, and no other mind apart from Buddha. To be aware of Buddha is to be aware of mind. To seek mind is to seek Buddha. Why? Consciousness has no shape, Buddha has no form. Realising this truth is calming the mind. With unceasing awareness of Buddha, grasping at objects does not arise. Then it is totally formless, everywhere equal and nondual. When you enter this stage, the mind that [actively] recollects Buddha fades away and no longer has to be stirred. When you witness this kind of mind, this is the true Dharmakaya of the Tathagata. It is also called the Correct Dharma, buddha-nature, the true anture of all things, reality itself. It is also called the Pure Land. It is also called Bodhi, Vajra Samadhi, original enlightenment, and so on. It is also called the Realm of Nirvana, and Prajna, and such. Though the names are countless, they all share the same essence. There is no sense of the subject observing and the object observed.