Bankei Yōtaku’s statement that “All things are perfectly resolved in the Unborn” points directly to what he called the Unborn Buddha-mind, the original, unconditioned nature of mind that neither arises nor ceases. This “Unborn” is not something added from outside or produced through practice; it is the mind before conceptual thinking, dualistic judgments, and emotional entanglements take hold. In this sense, it is inherently clear, free from delusion, and already complete. To speak of it as “Unborn” is to emphasize that it does not come into being through causes and conditions and is not subject to birth and death.

When Bankei says that “all things are perfectly resolved” there, he is pointing to the fact that all apparent problems, conflicts, and karmic entanglements are ultimately without solid, independent reality when seen from this original mind. Thoughts, emotions, and experiences arise and pass away within the Unborn, but the Unborn itself remains unstained and unaffected. From this vantage, there is no fundamental problem that needs to be fixed or improved; what is required is not alteration of reality, but recognition of its already-resolved nature. Dualities such as good and bad, suffering and happiness, are understood as conceptual divisions that dissolve when one abides in this Buddha-mind.

This teaching has a strong practical and experiential thrust. Bankei does not present enlightenment as a distant attainment earned through elaborate techniques, but as a direct recognition of what has never been absent. Rather than striving to manufacture a special state, one allows the natural functioning of consciousness to proceed without interference, trusting that deluded impulses cannot take root when seen as passing appearances in the Unborn. In everyday life, this means returning again and again to that unconditioned clarity, so that anger, greed, and confusion are “resolved” not by suppression or manipulation, but by being transparently known within the original mind.

At the same time, the statement carries a deeply non-dual implication. By pointing to a mind in which all things are already accommodated, it undercuts the usual stance of a separate self struggling against an external world. The Unborn is not set over against phenomena; rather, all phenomena are already embraced within it, without remainder. Thus the phrase “all things are perfectly resolved in the Unborn” serves as a concise expression of a path that is at once radical in its simplicity and profound in its implications: to recognize and live from the inherent perfection of Buddha-nature that is present here and now.