Before enlightenment, our mind is a mirror covered with the dust of vexation. People who do not practice may not be aware of this, and they may wallow in despair and helplessness, blaming their misfortune on other things. But those who practice and perceive their vexations and confusion are more aware of their condition, and how they may correct it. For this reason, you should not be upset by your dirty mirror. If it were not for the mirror, you would not be aware of the dust.

Practice is like wiping dust off the mirror. Before enlightenment, we make a distinction between the mirror mind and the dust of vexation. After enlightenment, when the mirror is free of dust, we realize there is neither mind nor dust. The mirror is only a reflection of the illusory self, and the dust is the vexation to which this illusory self attaches. The true mirror reflects neither self nor vexation; in essence, the true mirror is no mirror.

While we practice, mirror and dust co-exist. We are aware of a self because of vexation. Buddha-nature only exists while there is vexation. It is because we have vexation that we conceive of Buddha-nature. During practice, do not be troubled by your vexed or confused mind. They are the same as Buddha-mind.

This is the essence of the Song of Enlightenment. Across the centuries, Yung-chia tells us: Awaken to enlightenment, do not seek after it. Put your mind squarely on the method and work hard.