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Buddhadharma : Summer 2005
buddhadharma| 35 |summer 2005 this one dwells nowhere, penetrated throughout the ten direc- tions and is completely free in the three realms. Goes into the state of differentiation, and is not affected by it; in an instant, pierces through the Dharmadhatu. On meeting a buddha it is a buddha, on meeting a patriarch it is a patriarch, on meeting an arhat it is an arhat, on meeting a hungry ghost it is a hungry ghost. This one travels everywhere through every land, influenc- ing sentient beings yet never apart from One Mind. Each place is pure. Light penetrates through the ten directions, and the myriad dharmas are one. “Followers of the Way, the resolute student of Dharma knows that at this moment there is nothing to do (buji). Only because you don’t have enough faith in yourself do you search outside, thought after thought. Having thrown away your head, you seek it ceaselessly. Even the Bodhisattva of Complete and Sudden Enlightenment goes into the Dharmadhatu and manifests his body. Heading to the pure Land, he dislikes the secular and delights in the sacred. Such a fellow is still attached to giving and taking, and holds onto the concepts of purity and defilement. But the teaching of the Zen school is not like this. It is revealing right now. No time is required. This mountain monk’s teaching is just medicine for a corresponding sickness. Ultimately, there is not a single dharma that has substance. See things in this way and you will be a true renouncer of home. Having relinquished your household, you may spend ten thousand gold coins each day. “Followers of the Way, don’t say, ‘I understand Zen, I under- stand the Way,’ after being prematurely acknowledged by some Zen masters. Even if you can speak eloquently, it is creating nothing but hell-karma. If you are a true student of Dharma, you ignore the mistakes of the world. You desperately apply yourself to attain genuine insight. When you attain genuine insight, then indeed that’s all.” CHApTER XV Someone asked, “What is genuine insight?” The Master said, “Just enter the secular, enter the sacred, enter the defiled, enter the pure, enter the lands of the buddhas, enter the tower of Maitreya, and enter the Dharmadhatu of Vairocana. Every land is revealed, coming into being, continuing, decaying and passing into emptiness. The Buddha appears in this world, turns the great Dharma wheel, and then enters parinirvana. However, nobody can see the form of his coming and going. If we search for his life and death, in the end we can never find it: entering the Dharma realm of the unborn, traveling throughout every land, entering the world of the lotus womb5 and realizing that all dharmas are but empty forms. Nothing has its own substance. There is only the person who, not relying on anyone, listens to the Dharma. She is the mother of the buddhas. Therefore, buddhas are born from non-reliance. If you truly awaken to that non-reliance you will discover that buddhahood is nothing special to attain. Insight such as this is genuine insight. “You students do not understand this because you stick to names and phrases, and are perturbed by such words as ‘secu- lar’ and ‘sacred.’ Consequently, this blinds your eye to the Way, and you cannot see clearly. For example, the twelve divisions of the teachings are only superficial explanations. Nevertheless, you students of the Dharma, not knowing this reality, create your understanding based upon these superficial names and phrases. All this is just relying on something. Accordingly, you fall into the world of cause and effect and can never be free from life and death in the three realms. If you want to be free in living, in dying, in coming and going, in putting on and taking off your clothes, you must recognize the one who is listening to fRomRinZaiRoku,ThecoMpleTeengliShTRanSlaTionbYRuthfulleRsasaki,YoshitakaiRiYa,andseiZanYanagida. 5 “Lotus womb” is a name for the world of (Skt.) Vairocana Buddha, which is the Dharmakaya Body of Shakyamuni Buddha