To take up this great affair, you must have a determined will. If you’re half believing and half in doubt, there’ll be no connection. An ancient worthy said, “Studying the path is like drilling for fire. You still can’t stop when you get smoke: only when sparks appear is the return home complete.” Want to know where it’s complete? – it’s the worlds of self and the worlds of others as one suchness.
Buddha said, “Faith can forever destroy the root of affliction; faith can focus you on the virtues of buddhahood.” He also said, “Faith can transcend the numerous roads of delusion, and display the path of unexcelled liberation.”
If you can believe directly that this mind has definitely attained enlightenment from the beginning, and abruptly forget all your views, then these roads of delusion themselves are the route of enlightenment, by which the person escapes from birth and death.
It is a special dimension Gautam Buddha has opened up. Nobody before him has ever talked about suchness. It contains so much that it has to be understood in its totality. If you have understood suchness in its totality, there remains nothing else to understand.
The mind is always questioning, doubting, deciding what is right and what is wrong, what is true and what is false. In other words, the mind is always in a division and in a conflict. In yet other words, the mind is not at ease with existence.
Suchness means to be at ease with existence. The trees are green and the roses are red – what can you do? There are murderers and there are great saints. If you don’t distinguish, if you simply accept the fact that this is so – one tree is tall and one is small, existence allows all varieties, expresses itself in diverse ways – if you are at ease with it all, with the saint, with the sinner, you have attained buddhahood.
If you have no condemnation for the sinner and no admiration for the saint, you have transcended both – you have come to one suchness. The world of two, the world of dualities, has dropped away from you.