These various forms appear different in shape and size, yet they are of a single essence. . . . The Sixth Patriarch called it "essence of Mind". . . Here the Third Patriarch calls it "timeless Self-essence." Bankei called it "unborn Buddha-mind." They all refer to the same thing: Buddha-nature, true self. This essence is not born and can never die. It exists eternally. Some call it energy; others call it spirit. But what is it? No one knows. Any concept we have of what it is can only be an analogy. . . .

The Mind cannot be confused, but it is confusion.

Because of our belief in being separate, we fall into all kinds of harmful actions and deeds that create more problems for us. Competitiveness is a big one—trying to get ahead of others, stepping on each other. We become frustrated and angry with each other. We try to control others; we condemn them. All of these things stem from one false belief, “I am apart, separate from everything else.

These various forms appear different in shape and size, yet they are of a single essence. . . . The Sixth Patriarch called it "essence of Mind". . . Here the Third Patriarch calls it "timeless Self-essence." Bankei called it "unborn Buddha-mind." They all refer to the same thing: Buddha-nature, true self. This essence is not born and can never die. It exists eternally. Some call it energy; others call it spirit. But what is it? No one knows. Any concept we have of what it is can only be an analogy. . . .

To accept the truth of who you really are takes nothing short of realization. You have to see the diamond for yourself.

True zazen is surrendering every moment. But surrendering to what? It really does not matter what we call it: God or the Tao or the Dharma or the Buddha or our true nature. . . . It is the act of letting go, of surrendering, that matters. The very act of letting go opens us up completely.

When we really let go, we become everything. At that point we are identified with all things: the flower, the oak tree, the morning star.