Generally speaking, there are three types of mind. “The first is the mind of chitta, which we call the discriminative mind. The second is the mind of hridaya, which we call the mind of grass and trees. The third is the mind of vriddha, which we call the True Mind.” Among these, we invariably employ the discriminative mind to arouse bodhichitta, the enlightened Mind. Bodhi is an Indian word which we call the Way, or what is True. Chitta is an Indian word which we call the discriminative mind. Without this discriminative mind we could not give rise to the enlightened Mind. I am not saying that this discriminative mind is the enlightened Mind; rather, we give rise to the enlightened Mind by means of the discriminative mind…

Chitta, our mind that is engaged in discriminating at this very moment, is neither close to us nor distant from us; it is neither ourselves nor someone else. Even so, if we use this mind to turn ourselves towards the principle of helping others awaken before we ourselves are fully awakened, without retreating or turning away from it, this is our giving rise to enlightened Mind.
Shobogenzo, Hotsu Bodai Shin, Hubert Nearman

If unable to decide between the true and the false, who could consider [a principle] to be the Buddha-Dharma or not to be the Buddha-Dharma? Without clarifying this truth it is hard to call anything Buddhism.
Shobogenzo, Butsudo, Gudo Nishijima & Mike Cross

Seven Limbs of the Balanced State of Truth The first is deciding among teachings as a limb of the truth, the second is diligence as a limb of the truth, the third is joy as a limb of the truth, the fourth is elimination as a limb of the truth, the fifth is detachment as a limb of the truth, the sixth is balance as a limb of the truth, and the seventh is mindfulness as a limb of the truth.

“Deciding among teachings as a limb of the truth” is “If there is a thousandth or a hundredth of a gap, the separation is as great as that between heaven and earth.” Thus, to arrive at the truth is neither difficult nor easy: all that is necessary is to decide for oneself.
Shobogenzo, Tenborin, Gudo Nishijima & Mike Cross

When the unsurpassed enlightenment of a Buddha arises, we call this state ‘unsurpassed enlightenment’. Those who do not recognize how someone looks at the time of his or her being in such a state must surely be befuddled. This so-called ‘look’ is that of being untainted. ‘Being untainted’ does not mean being deliberately devoid of any purpose or refusing to make choices, nor is it being compulsively preoccupied with trying to be aimless or glossing over everything. How could there possibly be an untainted state in which someone is devoid of any purpose and refuses to make choices!
Shobogenzo, Yui Butsu Yo Butsu, Hubert Nearman

Truly, even though we have been born in a remote region at the time of the final stages of the Teaching, if any of us have the opportunity to choose whether to be Transmitted or not, we must accept in faith—as well as guard and maintain—the true inheritance that is being passed on to us.
Shobogenzo, Den’e, Hubert Nearman

Shakyamuni Buddha once proclaimed to His great assembly, “Within the Buddha lands in all ten quarters there is only the Teaching of the One Vehicle and no other.” What He calls the ten quarters have produced the Buddha lands and they form the ten quarters. Therefore, unless we choose to make use of the Buddha lands in our training, we will not yet have the ten quarters. Because they are Buddha lands, we have taken the Buddha as our Master. This ordinary worldly country of ours is no different from Shakyamuni Buddha’s Land.
Shobogenzo, Jippo, Hubert Nearman

Beyond question, the Direct Transmission is Makakash?. This is why all persons—every single one of them, past or present—who have explored the Truth of the Buddha Dharma have all decided to explore the Scriptural Teachings, and in doing so they have, without fail, explored the Matter by training under some Ancestor of the Buddha, and without seeking to train under anyone else. If they did not commit themselves to train with an Ancestor of the Buddha, theirs would not have been the right commitment.
Shobogenzo, Bukkyo, Hubert Nearman

Peace,

Ted