Even though one is thus primordially a Buddha, one does not realize that one is, and therefore is deluded. Because of ripening into a sentient being, Buddhas are known, conventionally, as the causes of sentient beings. The very essence of the base does not change at all.
The essential nature that is the basis lacks the conventions of both unawareness and primordial wisdom. Developing realization of this base and excellent insight into it is conventionally designated as “wisdom.” Not understanding, not realizing, this very base at any time is conventionally designated “unawareness.” There have never been two independently existent things in one’s own being. Therefore, [they are] adventitious.
Appearances are primordially Buddha, that very place liberated in its own place. Thus, there is no delusion regarding what is primordially Buddha just as, on an island of gold [there are no stones]. Where is there delusion or non delusion? Where there is utterly no thought; that is non conceptual and therefore undeluded and free of thought. Hence, through holding the meaning of nondelusion, meeting with nondelusion is said to occur spontaneously. Such [ordinary appearances] and what is primordially Buddha are not two, we consider them one. Being nondual, there is no conceptuality; that [nonconceptuality] is itself a nondeluded state. “That for which an object is clear” is known as direct perception. You are imputing duality where there is none, imputing ultimate and conventional. That is delusion.”
Abiding with the non-particular which is in particulars, Going or returning, they remain for ever unmoved. Taking hold of the not-thought which lies in thoughts, In their every act they hear the voice of Truth. How boundless the sky of contemplation! How transparent the moonlight of the four-fold Wisdom! As the Truth reveals itself in its eternal tranquility, This very earth is the Lotus-Land of Purity, And this body is the body of the Buddha.
Hakuin
Beings are Buddha in their nature.
But their nature has been obscured by adventitious defilements.
When the defilements are cleared,
They themselves are the very Buddhas
Don’t you know that all the appearances are the nature of your mind? Don’t you know that [the nature of] your mind is Buddha? Don’t you know that Buddha is the ultimate body (dharmakaya)? Don’t you know that ultimate body is the ultimate nature (dharmata)? You know them, then all the appearances are your own mind.