Aspiring to the Mind of Non-Existence

the profound law of the void

  The Buddha said, “Good sons and daughters! This one doctrine is called the doctrine of Innumerable Meanings.  Bodhisattvas, if they want to learn and master the doctrine of Innumerable Meanings, should observe that all laws (or existences) were originally, will be, and are in themselves void in nature and form; they are neither great nor small, neither appearing nor disappearing, neither fixed nor movable, and neither advancing nor retreating; and they are non-dualistic, just emptiness. All living beings, however, discriminate falsely: It is this or It is that, and It is advantageous or It is dis-advantageous; they entertain evil thoughts, make various evil karmas, and thus transmigrate within the six realms of existence; and they suffer all manner of miseries, and cannot escape from there during infinite countless kalpas. Bodhisattva-mahasattvas, observing rightly like this, should raise the mind of compassion, display the great mercy desiring to relieve others of suffering, and once again penetrate deeply into all laws.

  The Innumerable Meanings originate from one law. The one law is namely, non-form.  Such non-form is formless, and not form. Being not form and formless, it is called the real aspect of things . . .

first of ten merits – sutra of innumerable meanings – the threefold lotus sutra

  The Buddha said: “Good sons and daughters! First, this sutra makes the unawakened bodhisattva aspire to buddhahood, makes a merciless one raise the mind of mercy, makes a homicidal one raise the mind of great compassion, makes a jealous one raise the mind of joy, makes an attached one raise the mind of detachment, makes a miserly one raise the mind of donation, makes an arrogant one raise the mind of keeping the commandments, makes an irascible one raise the mind of perseverance, makes an indolent one raise the mind of assiduity, makes a distracted one raise the mind of meditation, makes an ignorant one raise the mind of wisdom, makes one who lacks concern for saving others raise the mind of saving others . . . makes one who wishes for existence aspire to the mind of nonexistence. . .

 “like space . . .” chapter one – introductory – the lotus sutra

Also I see bodhisattvas who observe
that the nature of all existence (laws)
is not in opposing forms, but like space.

“just like space of the nature of nothingness” – chapter fourteen – a happy life

  “Further, a bodhisattva-mahasattva contemplates all existences as void—appear­­ances as they reality, duly established as they are in reality, neither upside down, nor moving, nor receding, nor turning, just like space, of the nature of nothing­ness, cut off from the course of all words and expressions, unborn, not coming forth, not arising, nameless, formless, really without existence, unim­peded, infinite, boundless, unrestrained, only existing by causation, and pro­duced through distortion of thought.

hui-neng, enlightenment here and now:

“outer world is but a manifestation of one’s own mind . . .”

The core of the mind now comprehends that the outer world is but a manifestation of one's own mind, and this understanding becomes a massive liberation. In enlightenment the eye of wisdom is opened to an intuition of the heart of being, a perfected vision transcending all dualities, the self-realization of one's real self. . .

Note: All the above contemplated, recurring each week in morning meditation on The Threefold Lotus Sutra.