I
The sensorially-perceived universe is thereby the objective aspect of mind. Mind has no other objective aspect at all. That is to say that it has no objective existence as 'mind'.
Whereas, objectively, mind is not otherwise than as the sensorially-perceived universe, subjectively it cannot be anything else either. Since what itself is subjectively cannot be any kind of 'thing', it cannot be other than what it is in objectivisation.
Since there can be no kind of 'thing' for it to be, mind must necessarily be whatever we are that so-perceive the manifested universe.
Therefore, since both objectively and subjectively the manifested universe is 'mind' and vice-versa, the manifested universe is whatever we are both objectively and subjectively. Nowhere herein is there any place for duality: objectivity dissolves in subjectivity, and subjectivity has no cognisable existence other than as objectivity.
This amounts to inseeing that Apperceiving is whatever we are, and that whatever we are is Apperceiving. This, no doubt, may be regarded as the functional aspect of inbeing, or prajna as the functional aspect of dhyana.
That, surely, is why Suchness is So?
II
In Nineteen Plain Words
Everything cognised is just what is called 'mind',
And what is called 'mind' is just the cognising of everything.
Who done it? No Jack-in-the-box anywhere!
So what is there left to write about?
Note: (1) Two very simple little statements, even rather obvious? But don't let us be deceived by their simplicity. Perhaps if one were to look into them deeply enough the dawn itself might break?
Mote (2): Huang Po on this subject, cassant as usual:
'Therefore it is said 'Perceiving a phenomenon IS perceiving Universal Nature, since phenomena and Mind are one and the same.' (p. 118)
'Those who in their single-minded attempt to reach Buddhahood, detest the sentient world, thereby blaspheme all the Buddhas of the Universe.' (p. 130)
'My advice to you is to rid yourselves of all your previous ideas about studying Mind or perceiving it.' (p. 130)
'On no account make a distinction between the Absolute and the sentient world.' (p. 130)*
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*(Ed. note: The above quotes taken by WWW from 'The Zen Teaching of Huang Po' by John Blofeld.)
