“sayings and Doings of Pai-chang Iying down, then will be revealed t0 you the bog lear light. ¥ Of Pure He also said, : ‘As youare inherently equal, your words ar Pe ite eee Guddhalfild of soung, C2 field of smell, a Buddha field of taste, a Buddhe gt feeling, a Buddha field of phenomena—all arg stl4 From here all the way to the world of the lotus treq t=". up and across, alls thus. If you hold onto the elem” knowledge as your understanding, this is called bor at the pinnacle, and itis also called falling into bongn 8 the pinnacle. This is the basis of all mundane trues * giving rise to knowledge and opinion on your own, >, "bind yourself without rope.”” eee Interms of objects of knowledge, there are tw. Pee engibi the worlds soi through the avenues of the afflictions, you become ena sledin them, Thisis elementary knowledge; the two vent Gles see this and call it knowledge of what can be knovn, and they also call it subtle affiction; so they cut it off and ‘when it has been removed completely, this is called “re- turning the aware essence to the empty cave.” It is also called intoxication by the wine of trance, and itis called the delusion of liberation. The world which is bound becomes and decays, but that which the power of concentration holds will lak out to another land, totally unawares. This is also called the deep pit of liberation, a place to be feared; Bodhistias all stay far away from it spouting scriptures and studying the doctrines, you tum all words right around and apply them to yourself. But all verbal teach bine nee teachings only point to the inherent ature ofthe present mirror awareness—as long as thsi posi seb ay existent or nonexistent objets at alt Buide: can shine through all various existent and onexistent realms, This is adamantine wisdom, where | ang ee Extensive Record hare of freedom and independence. f you youtve Yiretand in this way, then even if you could Sat under canon and allits branches of knowledge, it lee you conceited, and conversely shows wuddha—it is not true practice. from all sound and form, and do not dwell eet and do not divell in intellectual under- Satis is practice. As for reading scriptures and sunding fe docrnes, according to worldly convention it studying ing, but if assessed from the standpoint of one 0 60 ware of the inner truth, this (wading and stud) wha Soople up. Even people ofthe tenth stage canot See Fompletely, and flow into the river of bith and cath dea ethe teachings of the three vehicles all cure diseases guch as greed and hatred. Right now, thought after thought, if you have such sicknesses as greed or hatred, you: should first cure them—don't seek intellectual under- Yanding of meanings and expressions. Understanding is in the province of desire, and desire tums into disease Right now just detach from all things, existent or nonexis- tent, and even detach from detachment. Having passed beyond these three phases, you will naturally be no differ- ent from a Buddha. Since you yourself are Buddha, why worry that the Buddha will not know how to talk? Just beware of not being Buddha. ‘As long as you are bound by various existent or nonexistent things, you can't be free. This is because be- fore the inner truth is firmly established, you first have virtue and knowledge; you are ridden by virtue and knowledge, like the menial employing the noble. I is not as good as first settling the inner truth and then afterwards having virtue and knowledge—then if you need virtt® and knowledge, as the occasion appears You will be able to take gold and rake it into earth, take earth and make if 0% gold, change sea water into buttermilk, smash Mount re your st rempt f comt detach 7‘Sayings and Doings of Pai-chang Everest into fine dust, and pick up the waters of t, fo great oceans and put them into a single hair pore, y,(O% One meaning you create unlimited meanings, ang Within unlimited meanings you make one meaning. Within He also said, Tr you lose your footing and become a wheel: king, and have everyone in the world practice the” virtues! for one day, this virtue and knowledge sti" hot compare to your own mirror awareness; this is eai’y the opportunity of kingship. When thoughts attach te vet jous existent or nonexistent things, it is called the when, turning king, But right now, do not let any existent, nonexistent, or anything at all into your guts—go away beyond the four possibilities of logic. This is called emp) ress, and emptiness is called the elixir of immortality s, though we say that the elixir of immortality is taken along with the king, yet they are not two things, nor are they ong thing. If you make interpretations of one or two, you are also called a wheel-turning king. i But right now suppose here is someone with vis and knowledge who offered the necessities of Wifes toa kinds of beings® in four hundred trillion infinities of worlds, satisfying them according to their desires for eighty years; then he forms this thought: “Since these sen- tent beings ae aleady deteriorating with age, I should teach them and guide them inthe way to enlightenment, let them attain othe realization of entering the stream of the Way, onto the path of sinthood.” Such a donor, jas ingivng sentient beings all means of comfort already hos ffmetsurable mest—how mach the more if he caused pram fata the ft of entering the stream, on tthe pa sinthod: this merit is immeasurable, boundless not comparable o the merit ofthe “fiftieth persom fe scripture and rejoicing in accord.’”7° . Requiting Debt says, “Lady Maya” he St ice ed princes, who all attained sl ave bith #0 BR all became extinct —for each she set up Eghtenmet aye offerings, and Bowed to them one by 2 0 ng, she said THIS is not as good as to have given one, SBR yd who would have realized unexcelled woasinsle Tg saved me mental energy.’ ” Mf there is one who attains, his worth is wal .. That is why 1 ee ree cn inherent reality; if the truth within ane peer St can use virtue Pe aiecometce Wer yous Prong menial. Iti also like a cart which does roble er you hold this as your understanding, this is not SF jewel in the topknot itis also Caled 2 jewel oa the Jeice, and itis also called carrying excrement Trou do not hold to this as your ‘understanding, thisis like lyetng giving away the bright jewel in is topknot? itis foaled a great priceless jewel ‘and itis also called get- excrement.” aaa is just someone outside of bondage who comes back inside of bondage to bea Buddha in this way; comes bavzone beyond birth and death, just someone 9 theother side of mystic annihilation, but comes: back to this Show to act thus as a Buddha. Neither humans nor oPep fanpractice this, “Human” symbolizes the odhisattvas of the highest, tenth stage; “ape” symbolizes ordinary iightenme el jght NOW: to a universe le. "Reading the scriptures, studying the teachings seek ing all knowledge and understanding are no* becom pletely forbidden, but even if you can unison teachings of the three vehicles, skillfully obtain in reg lucs ofaderrument and get the cave of the CX Te ‘marks of greatness, if you seek ‘Buddhahood you find it.7* ‘The teachings say that even those students ne Lae ily cling to the canon of the lesser ‘vehicle sho °‘Sayings and Doings of Pai-chang approached, let alone self-accredited immoral aPPreteoints. Inthe Script of the Great Decease 4s °% Tategorized among the sixteen wrong modes of bent the same as hunters and fisherfolk who pur; beh profit. Posely "The universally equal branch of the great vehict ings’ is ike-ambrosia; itis also like poison ticle teach. digest it, it is like ambrosia, but if you can’t di YOU can like poison. In reading scriptures and studyin, etre te itis ings, ifyou do not understand their living and Bon teach. Yeu will certainly not penetrate the meanings and expres yon therein, Then in that case, not to read is best." are kil for He also said, ‘You should study the teachings, and you s call on good Pe flemontof al, eg ae) Yourself. You must discriminate those living anes Fy ecertend (ecriptures and tence ers) if you cannot discern clearly, you will certain! ee penetrate them—this just adds to monks’ bonds. Thats Pani teaching them to study the mystic essence, people are not made to read written letters. As it is said, Soa substance, do not speak of form; speak of meaning, not of ‘wording—speaking like this is called true speech. Ir you talk about the written letters, al of tis i san der; this is called false speech. If bodhisattvas speak, they should speak according to the truth; this is also called true “speech; they should make sentient beings hold to the heart, not hold to things, hold to practice, not hold to doctrine, peak ofthe person, not speak of the letter, speak “of cultivation, not of literary embellishment. | “There is no meditation inthe realm of desire” are ako “ards of someone wit one eye, Onceit said that thereis omeciaion inthe real of dese, how could one reach fhe realm of form? Fist on te causal ground one cult two kinds of mental focus, after which one is able © fmt meditaion—focus with mental images and ,e3ch out mental images. Focus with mental images a im of forms and such heavenly states as polices Wiation heavens. Focus without mental images meres realm and such heavenly sates as rempty realm. 1" the realm of desire clearly there te eitaton (chan ‘meditation begins in the realm of form." austin: How it hat now they say there meditation Gian inthis land? ‘master said, Gamoved, not meditating, this is the meditation of sarho come to realize thusness:it has nothing to do thos producing meditational perceptions. 7 “sentient beings have no en- Question; How is it that tient beings have enlightened Teghtened nature, but inser ature”? ‘The master said, Feast pumanity to Buddhahood i the grasping of hoy sentiments; from humanity to hell is the grasping °F ondi- mary sentiments. Right now as Tong as you have ©) mind aa eed Tove in either realm, Holy or ordinary, ts ot eneslled sentient beings without enlightened ture, Right now if you have no grasping oF ENS ‘mind area alm holy or ordinary, ot for anything CS erin gent, and you have no awareness of NOt BSP AS or reecting, this is called insengent being Pa ex are no emotional Tghtened nature, t's just that there are ome bonds, that’s why it’s called sinsentient”—itsnotl eae as the insentience of wood or stone oF SPate- of yel flowers or green bamboo or considering : enlightened nature. If you say that they have it, why dows rottead in the seriptures ofany one of Mem 5—o prophecy and attained Buddhahood? But the pre, ings, may be likened to green bamboo which never © 2 inst Trawth the situation: never failing to be avy er falls tg fiome, it is likened to yellow flowers. Are OF the Nt min He also said, a crea the steps to Buddhahood, the in have enlightened nature; as long as they have not nsenten Maye to Buddhahood the sentient have no ent ead the nature. ghtened Question: How is it that the Buddha who was Victo: by Great Superknowledge sat on netsde Gf enlightennees for ten aeons, but the attributes of Buddhahood did a Tecome manifest in him and he could not fulfill the way ob enlightenment?”* 7 ‘The master said, maeon” means lingering, and it also means dwell ing—dwelling in one virtue, lingering in ten virtues. ‘What is called Buddha in India is called ‘enlightened here. When their own mirror awareness lingers attached to goodness, those with faculties for goodness have fo en Ftened nature—that is why itis said that the attribute of Beddhahood didn't appear and he would not fulfil the way of enlightenment. ito dwell on evil when encountering evil is called the enlightenment of sentient beings; to dwell of goodness Adhen encountering goodness is called the enlightenment rbuddhist disciples. Not dwelling on either side, good cr bad, yet not making nondwelling an understanding, is ‘aalled the enlightenment of bodhisattvas. ‘Only neither nor making an understanding of nondweling °° finally be called the enlightenment of the Buddhas. As itis "said, a Buddha does not dwell in Buddhahood; this is the ‘real field of blessings. je one ina million who attains this, he is, if a] is omy able to be a guide in al a ciee apace no Buddha the says, “This is Buddha,” where tere PO rath he 6295, “This is the true teaching,” and there ere 18 NO ‘community he says, ‘This is the com- set rthisis called ting the great wheel of Dharma. vil eaion since High antiquity the ancestral schools have neon Sn pings handed dovin successor to sues aq what about it? f Inaster said q sre are NO secret sayings; those who come to realize paige tere eee ee In the present mir- wmeawareness, speech is Gistinctly clear, but if you seek fora characteristics, ultimately they cannot be found. teres an “esoteric saying” ae stage of entering the stream uP 19 the tenth gage of Bodhisattvahood, as 10" there are verbal for- s2Ef jos, all belong to the defilement ‘of doctrine; as long, ifere are verbal formulations, al 26 contained within a Meal of afiction; as long as there 5° ‘verbal formula- tn eral belong to the incomplete teaching: As long as there are verbal formulations, all are ‘impermissible. Even theeomplete teaching is wrong—What further esoteric 8y~ ing do you seek? Question: What is the meaning of the saying in the Sura Scripture, “Space is bon within great awareness, stb fom the ocean”? ie master said, é pace is symbotized bythe bubble: the wo islikened to retire, The nature of inherent, radian’ aveareness greater than empty space, and therefore iii tats E bom within great awareness lke * bubble ocean,Sayings and Doings of Pai-chang ‘Question: What does it mean that one should the forest, not chop down the tree?” The master ‘The forest symbolizes mind; the tree symb Because of talk about the forest, fearis, aroused, em easid, "Chop down the forest, don’t chop dow: nieretre the tee Question: Seng-chao said that “words are lik 7 Pound inviting an arrow”’—since talk is like a targer"B* inposile to void ir. Since the trouble inveica’® e, how can the ade} nvolved is a adept and the naive be da TThe master said, Just shoot back an arrow to stop the othe: if they (the arrows) miss each a hem ee ee net youseck echoes in a valle a ar forever fprmiHe tieletoNs'In the mouth, ger a eee erie leyon then ask what it yo Be danity an axon | Pees you know the illusion isnot illusion.” The third st Of Chian said, “If you don’t know the eres you sls wor a concentrating on stlnes ae ne tJQusonize things and conser that scig, iv lols and pebbles: what do you want to hoin tothe fo? Ifyou sy you don se, then how ae you rom wood or stone? That is why seeing and not seeing both Be oii see teis fait, Lhave quoted an example of SHOP don, ‘Question: How is it that “ Pie pr ‘there are originally no afflictions, emer a marks of greatness”? is fs Sess, eae ppptning to Buddhahood. Originally Bye ay aw there are the thirty-two maths these are he ordinary state of mind at present is what Extensive Record a Hay isi that a bodisatva wth « boundless owtioes How Je the mark on the Buta’ forehead?” boi Taster said sna pe entertains views of bounds and boundless- at ee does not see the mark on Budd's os tereignt now ifyou have no views uch as of exis- Ue tiko have no views of nothingness, this is called ienees f the mark on the forehead. on: Nowadays monks all say, “We fllow the Bud- onsgang, and study a Scripture, a treatise, 3 medita- ‘an understanding —we should ings of the four necessities of life from ve the offer a Sak they can digest the offerings? rons.”” Do you # ‘The master said, quatgoang by the present shining Scien S each sould, form, fragrance and taste, inthe midst ofall various sound: fond nonexistent things in every realm OF has ene the slightest spot of grasping indulgence and yet does sar pbide in nongrasping, amd does ot even hhave any not wetanding of nonabiding, this person An et underend ounces of gold's worth and still be able digest But right now as you shine on all things exerts Ferrite etc, even if you cut off excretions in Ihe 1 Of the senses, if there is the slightest hair of greedy love emaining unconquered, then if you Bes even a single grain of rice or a single thread of loth from a patron, for ach you will wear fur and hors, pull plows and beat burdens; one by one you must repay Rim before you can say you don’t depend on Buddha. Boeaepe ia wornone with no attechments S77, with no seeking, someone without rresort—now if you longingly search for Buddha here: ‘and there, then you have totally tumed away from him. ‘There! "Though long having beer closely associ sSayings and Doings of Pai-chang dha, they do not know the enlightened nature, who only look at the saviour of the world, to say. 0" tho sees Buddha only after evolving in the six dispostyt™ 2 Tong time is in order to explain that a Budding era meet. Manjusri is the ancestral teacher of the sei @™4 9 has of antiquity." seven Bud. Manjust is the principal, leading bodhi world, yet because he pointlessly Bestedtneiae oo Buddha and the idea of hearing the Dharma, he was” come by the Buddha's inconceivable power and cast vo" between the two iron enclosing mountains.® It is not ee rerre ni (Sriioteato specially act ns a stand Serna vee iisanciy allstiidents of later uae oereseetitvesatreantlnearing! Just have no doce existence, nonexistence ete, no Views of existence, none: {stence, ete.—one by one pass through and beyond the three states. Ths is called the wish-fulfilling jewel thisis called jewel flowers supporting your feet. Ifyou create a view of Buddha or a view of Dharma, or views of anything at all, existent, nonexistent, or what- ever, these are called the (illusory) visions of the eye- diseased; because of what is seen, they are also called the enclosure of views, the lid of views, and also the affliction of views. Right now, in moment after moment of awareness, i all seeing, hearing, discerning and knowing, and all defl- _ ing dusts of afictions and passions are thoroughly cleared _ aay, then even bet one atom, one form, always tors "Buddha; even one moment of thought is always the past present, and future five clusters of life elements of one Buddha. Thought after thought—who knows how many— this is what is called Buddhas filling empty space; this is “alled the Buddha dividing his body;*$ this is called the ‘precious shrine appearing. ** Therefore | always sadly say that, as we see the life we ‘depend on today, it depends on a grain of rice, a blade of 56 Extensive Record eat if we do not get food from time to tim ste pe donot get water ed of thst and ive mesa fre we freeze to death we ack or ne day native, yet if we lack for one day we don’t die 1 Gye arein the BHP ofthe gross elements. Thisisnot her Mee predecessors, who entered fire without od Ot entered water without drowning” yet if they fens aon they burnt, aif they wanted o down, vated ined. When they wanted to live, they lived and iy ante to de they did—they were eno hy, Such people have their share of freedom; if the Y. fot disturbed, there is no need to seek Buddha to mi enlightenment oF extinction from suffering. If you sf wth attachment to Buddha, you arein the province of gqeed, and greed toms into disease. Therefore it is said, gr puddha disease is most dificult to cure only by slan- dang the Buddha and reviing the Dharma can you take nS “Food” means your own purely aware essence— emeal of non-indulgence, the food of liberation: these seit cure the illness of the bodhisatvas of the tenth Sage. From the firs to the tenth stage of ‘bodhisattvahood they are sil disciples—right now as long a8 they have any seeking mind atall, they're al called immoral ‘monks, nom fal sunts; they're all called jackals. Clearly they cant digest the offerings of others. But right now if one hears sound as an echo, smells odor as wind, detached from all ‘existent, nonexistent, OF any things at all, and yet does not dwell in ‘detachment, and has no understanding of not dueling either, ths Per son cannot be affected by any moral defilement For one to be called renunciant because of the ‘search for unsurpassed enlightenment and ultimate’ peace cen false aspiration—how much the more so Pasay oo tation, seeking victory and defeat, saying “1 2 4, faeanies seeking a following, liking 9 disciple, being Epueh eng pice, mang pect wt romm 7Sayings and Doings of Pai-chang: a robe, a meal, a name, a gain; and they say, + 3 tained total unimpeded freedom.” They are ony Rave themselves. (Ooling Right now ifyouarecapable, within your own fy, ters of mortal being, of not acting as the owner ines et to pieces joint by joint by others, yet not having " he does not need for his feet to tread upon lotus flowers or to divide his body intoa hundred million. But right now, if you have the slightest bit of love for anything existent or nonexistent defiing your mind, then even if your feet did tread upon lotus Flowers, it would still be the same as demon’s work. “fone dings to “original purity, fundamental liber tion’ and considers himself a Buddha, considers his own self to be Ch’an and the Way, then he belongs to the naturalist outsiders. If one clings to causality, the periee tion of practice and attainment of realization, then he be- longs tothe outsiders who believe in causality. If you cing to.existence, then you belong to outsiders with the notion ‘of eternity; if you cling to nonexistence, you belong 10 Co siders with the notion of annihilation. If you cling '0 both existence and nonexistence, then you belong to outsider 58 sme views. If you cling to neither existence nor monenstence- then you belong to outsiders with a notion olen ora stupid outsiders, right now just do not Yous sof Buddha or views of nivans when you Y ows at all of existence, nonexistence, or what pave no vet do not lack vision, this is called true vision no hearing tal, Yet not oak eating scaled "This is called smashing down outside ways. se heats of the two vehies betas the prestenlightening charm.” None ofthe bedevilment of tahisattvasbefalls—this is the “unexcelled charm. vom of the bedevilment of Buddhas befalls—thsis the geress charm”? pee transformation, into sentient beings from fawning, ang; second transformation, into members ofthe feo vehicles from fawning, deceitful titans; third trans- foenation, into bodhisattvas from fawning, deceitful titans. ‘These are the three transformed pure lands." Sut all things, existent, nonexistent, ordinary, sacred, aaybe likened to gold ore; the selfis lke the veins gold. When the gold and ore are separated, the real gold is © posed. If there is someone who is seeking money oF Pir, you then turn the gold into money and give it te them. It's also like wheat flour, its substance pure, without any mineral salts; if someone wants cake, you tum the flour into cake and give it to them. It's also like a wie minister who skillfully interprets the meaning of the ing—when the king is going to travel and asks for sain hava, then the minister brings a horse; at mealtime, when the king wants saindhava the minister serves salt. oe allsymbolize people who study the hidden essen are aklfully able to communicate and respond (oo, tions faultlessly. It’s also called the st absolute Hons aster Chi said, “There are a huniredolddierens What is made, according, to the person” m. deceitful ti 2Sayings and Doings of Pa-chang Bodhisattvas of the tenth stage are not hun, satisfied; they enter water without drowning, est without burning—yet if they want to burn, they nf burns they are governed by limitations. A Buddha art like this—he enters fire without burning, but if he wa °° burn, then he burns; if he wants to drown, he drownes® ig able to use the four elements, wind and water, rey 77Atl forms are the form of Buddha, all voices are theo” of Buddha”; when your own defiled, hypocritical dere mind is exhausted completely, and you pass beyond o°> three states, you will be able to say such words, 38 the “The pure disciples of bodhisattvas are lucid and cle whatever they say, they do not cling to nonexistence edstence—all their awareness and activity is not contain, by either purity or impurity. nel He who has disease but does not take medicine fool. He who has no disease but takes medicine is someone who isa disciple; one who clings fixedly to the teaching is talled a disciple of fixed nature. One wholly devoted to ‘much learning is called a disciple who is conceited. Obvi. ously these are what are called disciples with somethin Yet to lear. Those sunk in emptiness, lingering in stillness and self-knowledge, are called disciples with nothing more to learn. _ Greed, anger, folly, and the like, are poisons; the Bud- hist teachings are medicine. When the poison is not yet dispersed, the medicine should be removed. If you take medicine when you have no illness, the medicine turns into illness. When the disease is gone but the medicine is not dissipated, ‘unborn and imperishable’ then has the meaning of impermanence. The Niroana Scripture says that there are three evil de- sires: one isthe desire to be surrounded by monks, nuns, @ndmenand women devotes, the second isthe dese ave everybody as your own followers, the third is he desire to have everyone know you as.a sage and saint. The °Y, not 0. Extensive Record jure says that one evil desire is to obtain si est xigahas of the future, a second is the ae he Word monarchy, third is the desire to obtain a iain Yeas a warrior, the fourth i the deste to obtain a grate as a priest. And 50 on, even to despisng bith Seaeath and seeking nirvana; such wrong desires as this, an tbe cut of Right now, as longas you have grasp- fag atachment and wandering thoughts, all are called ig desires; all are in the realm of the six heavens of all governed by the Evil One.‘ desi sion: What is “constantly clearing away excrement for twenty years”7002 ‘The Master said, Just put to rest all knowledge and views of existence and nonexistence; just put an end to all greedy seeking — ane by one pass through the three stages of liberation in apes to everything, This is called clearing away exc met But now if you seek Buddha, seek enlightenment, or seek anything, existent, nonexistent, or otherwise, this is falled carrying excrement in, it is not called carying fxcrement out, Now if you create an idea of Buddha, create an understanding of Buddha, as long as there is anything envisioned, anything sought, i's all called the excrement af fabricated conceptualizations. It's also called rough speech, and itis called dead words. Asit is said, “The grat crean does not retain a dead corpse.” Idle talks not what iscalled fabricated conceptualizations: if the speaker dis- cussed purity and impurity, that is called fabricated core ceptualization, The written teachings contain tent)-S0 = ‘of emptiness in all, to clear away the passions anc affctions of all sentient beings: : ‘Anascetic maintains discipline of diet and behavior tolerant, gentle, compassionate, rejoices in abanetny This has always been the norm for monks: n= 2 a‘Sayings and Doings of Ps-chang conformed in this way, clearly he is in accord with Buddhist teaching—but one should not cling greediy, hold fast to it. If you long to attain Buddhahoo, ‘obtain such a thing as enlightenment, it is like yo touching fire. ‘Manjusti said, “If one creates ideas of Buddha Dharma, that person will surely harm himself.” For yor reason Manjusri wielded a sword before Gautama, sy ‘Angulimalya brandished a knife against the Shakya, or at it is said, a bodhisattva commits the five acts which bring immediate uninterrupted retribution, yet does not ente uninterrupted hell—that is the uninterruption of mystical experience; it is not the same as the uninterrupted hell of those sentient beings who commit the five deadly crimes. 108 ‘From evil demons right up to Buddhas, all is defile. ment; when there is not a trace of dependent clinging anywhere, such is called the way of the two vehicles. How ‘much less (should anyone cling to) disputation, looking for victory and defeat, saying, “I am able, I understand”— such are just argumentative monks, they are not to be called nonstriving monks. For now just do not be influenced by greed for any- thing at all, existent or nonexistent; this is called birthless- ness, and it is called true faith. To believe insistently in all things is called incomplete faith; it is also called imperfect faith, and it is called biased faith. Because faith is incom- plete, one is called hopeless. Now if you wish to be able to be immediately en- lightened, just let person and things both disappear, per~ son and things both be cut off, person and things both be ‘empty—passing through beyond the three stages, this i= called someone who doesn't fall within any categorizs tions. This is believing in Dharma; this is discipline and liberality, learning and wisdom, and so forth. Bodhisattves are willing to forego fulfilling Buddhahood, are willing ° edly op ad, oF 9 ur hang a —— jent beings, ate wing to forego holding ving to forego violating discipline— o os ad that er neither obey nor transgress. ius pure, iluminaton is pure wisdom is wedge pfs impure. What in Buddhas is called sciousness called knowledge in bodhsattvas, ting og and ordinary sentient beings i called oe tis also called affliction. In Buddhas it snesing of cause from within the state of esl ial sree itis called speaking of result fom within inenint eg. Tn Buddhas it is called turning the wheel imeaate or sentient beings itis called the wheel of of Dharma ig. In bodhisattvas what is called precious Drag ei called the thicket ofthe moral cluster in sommetinge in Buddhas it is called the onginal tent eiprorance; because this ignorance is tel Born on, therefore itis said that ignorance isthe sub- Nar ofthe Way. it i not the same asthe det Wied ignorance of sentient beings. exo eraser that ear, this isthe hemes tNot one, not different, not restricted, not eteral, verrning, not going’'—these are living words: these are voce which have gotten out of the rut—not light, Joie net Buddha, not sentient being; allislike this, "Com fee going, annihilation, eternity, Buddha, S000) pang’ these are dead words; “universal, nomune are Tritgeat fire, ternal,” and co forth cite feevant theories. The transcendent wisdom iY enlightened nature. being sent ‘means In Mahayana, maha means “stat” ane TT wing “vehicle” If you hold fast to your OWN Tt peretic and awareness, you too will become * but te Donot remain in your immediate m! yu still see? ot seek enlightenment etsewher® I Mire yoursell elsewhere in some special way YOu § ror awa 6to the heretics who believe in causality. The first in this country, Bodhidharma, said, “If the ming 12! something, it must deny something too.” If yo, aff single thing, you are deluded by that thing; Roe value’ thing and you are confused by it, Believe, and yo."?” deluded by bel disbelief still amounts to repudiey® 10 not value, do not devalue; do not belis me . \ot believe, do Not dis. Buddhahood is also not inactivity; though itis not tive, yet it isnot dark quiescence. Like empty space aS Buddha is a great-bodied being with much ‘ae ne i eee eb ATMoteWifisreflective awareness is se" his awareness is pure and clear—the demons of gre aa aversion cannot hold him. Buddha is someone beyond Grnatement he has nota trace of lost or attachment era yet has no knowledge of having no lust oe tinent Tg is known as fulfilling myriad practices through six ways of transcendence, 106 If he needs articles of adornment, yee all kinds; if he doesn’t need them and doesn’t use them, stil he hasn't lost them. Hl can use virtue and knowledge ‘as cause and effect freely. This is cultivation; it is not tek taking on laborious works and shouldering a burden al ‘what is called cultivation—on the contrary, it is not so. "The three bodies (of Buddha) are one substance; the single substance has three bodies. One is the body of rea- ity, the real aspect of Buddha. The real aspect of Buddha is not bright, not dark— illumination and obscurity both are inthe aim ofllusion. The ral aspect, or ral characte ae pee from being contrasted to emptiness; orginally there were nonames at al sit is sad, the Buddha Body reated and does not fall within the scope of any S. a peste Buddhahood, being offered a canopy/'” ‘aehbsttc: Es of a pound or ounce burden; the namet ‘heemplie, ie need to distinguish the pure by means ipure. Thus it is said that the body of reality in its oo {sccalled Vairocana Buddha as the pure an gine ec y.20Ttis also called the empty abe Sorseal Wiig called the gfeat perfect miror Grow pola Sit is called the eighth consciousness. Iti ce 4 The source of nature, and its also called the ase y source. Is called the Buddha dwelling in the land epg isneither Pure Nor defiled. It is also called the ion in win, ts aso called adamantine applied knowledge, dn. Used the spotless altar. It i also called the pri sedi, and it is called the hidden essence The third a nof chan said, “Without knowing the hidden es rtf ig useless to work at concentration on stilness Secondly, the reward-body Buddha is the Buddha ander the tee of enlightenment. Ths is also called the ander transformation Buddha, and it is, cilled the ad Buddha. This is called Locana Buddha as the areal fulélled body of reward. It is also led te nowledge of the essential equality of things, and its also tied the seventh consciousness. It is also called the puddha as responding result in accordance with cause. Itis equal in all the fifty-two stages ‘of meditation, equal in and self-enlightened ones, equal in all bodhisattv=s, ‘and is equally subject to such pains as birth and death, but isnot equally subject to the misery of sentient beings’ bind- ing activities. . wai fe the manifestation-body Buddha. Now in the rida ofall things, existent and nonesistent, when thers tttery no stain of longing, and there is no nonstaoyS detached from four logical possibilities (of being: Trees ing, neither, both) such words and intelligence as there may be is called the imanifestation-body Buddha ba is called Shakyamuni Buddha with 2 thousand hun ie hundred thousand manifestation bodies tis be Oe the great miraculous transformations we AS br oat dering at play in spiritual powers. tis aso or “ aulyie cosorvaton Knowledge, An it is called the sith 6