essential dharma of mind transmission

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|[[preface]]| . |teachings| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |[[quote]]| 傳心法要 Essential Dharma of Mind Transmission [[1 - A Sermon to Pei Xiu]] [[2 - A Sermon to Pei Xiu]] [[3 - A Sermon to Pei Xiu]] [[4 - A Dialogue with Huangbo]] [[5 - A Dialogue with Huangbo]] [[6 - A Dialogue with Huangbo]] [[7 - A Dialogue with Huangbo]] [[8 - A Dialogue with Huangbo]] [[9 - A Public Lecture]] [[10 - A Dialogue with Huangbo]] [[11 - A Dialogue with Huangbo]] [[12 - A Dialogue with Huangbo]]

<==> |preface| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |[[quote]]| A Preface by Pei Xiu of Hedong ~(link-repeat: 'i')[(open-url: "http://chintokkong1.webnode.com/l/a-preface-by-pei-xiu-i/")]~ There is a great zen teacher whose dharma-name is Xiyun. Staying beneath the Vulture Peak of Huangbo Mountain in Gao’an County of Hongzhou, he is the orthodox descendant of the Sixth Ancestor of Caoxi and the *dharma-nephew*^^1^^ of Baizhang of Western Hall. Bearing solely the supreme vehicle’s seal that is free from words, he transmits only the one-mind and no other dharma. For the basis of the mind is emptiness, the ten-thousand conditions all quiescent. Like the great orb of sun rising in empty sky, brilliant light shines forth in a purity that is absent any speck of dust. Realising/verifying it, there is neither new nor old, shallow nor deep. Speaking it, there is no rational explanation established, no chief foundation erected. Without opening any side window – directly so, this is it; stirring thought is just deviation. This then is the original Buddha. Therefore (print: "[")Huangbo’s] words are simple, his logic straightforward, his way towering, his practice/behaviour singular. Students from all four directions gazed at the mountain [he resided in] and hurried to it. And upon witnessing (print: "[")Huangbo’s] appearance, they were awakened. Visiting crowds of monks were constantly in excess of the thousand. ~(link-repeat: 'ii')[(open-url: "http://chintokkong1.webnode.com/l/a-preface-by-pei-xiu-ii/")]~ In the second year of Huichang (842 CE), I was stationed at Zhongling. I personally received (print: "[")Huangbo] down from his mountain to my prefecture, settling him at Longxing Monastery, where day and night I asked him about the (print: "[")Buddha] way. In the second year of Dazhong (848 CE), I was stationed at Wanling. Again I went ceremoniously to receive (print: "[")Huangbo] to my area of office, settling him at Kaiyuan Monastery, where day and night I was given dharma teachings. Each time after leaving him, I recorded (print: "[")the teachings], able only to write down one or two out of every ten things he said. Bearing (print: "[")his teachings] as mind-seal, I did not dare publicise them. But now I fear that these profoundly succinct teachings would not be heard of in the future, hence I sent my recorded notes to (print: "[")Huangbo’s] disciple-monks – Dazhou and Fajian – to return to their old mountain of Guangtang Monastery, to check with the other monks and elders if (print: "[")my recorded notes] accord or differ from what they personally used to hear (print: "[")of Huangbo]. Preface written in Tang dynasty, on the eleventh year of Dazhong (857 CE), the eleventh month, the eighth day.

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |[[quote]]| [[Duanji->Duanji 2]] is the imperial title given posthumously to zen teacher Huangbo Xiyun. It was bestowed in Tang dynasty during the reign of emperor Xuānzong (846-859 CE). Probably upon Pei Xiu’s request.

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|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |[[quote]]| With Pei Xiu's help, the monastery was built on a mountain which he renamed as Huangbo (in memory of the hometown mountain he was ordained in). Hence, due to his close association with Huangbo Mountain, Xiyun is often referred to as Huangbo in [[zen->content]] texts.

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |[[quote]]| Later [[he]] became also a student of Huangbo Xiyun, recording the teacher’s many sayings on 'mind'. These sayings were later compiled and published as the text - *Essential Dharma of Mind Transmission* (傳心法要 chuan xin fa yao).

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |[[quote]]| A statue of Pei Xiu can be found presently standing in Miyin Temple (密印寺 – ‘Temple of the Esoteric Seal’), located at Guishan town in Ningxiang city. It is supposedly a temple Pei Xiu helped [[zen->content]] teacher Guishan Lingyou restore in 849 CE, after the great anti-Buddhist persecution.

^^A translation by (link-repeat: 'chintokkong')[(open-url: "http://chintokkong1.webnode.com/edomt/")]^^ --- *Sayings of zen teacher Duanji (Huangbo Xiyun)* **Essential Dharma of Mind Transmission** --- - [[Read for free->content]] - (link-repeat: 'Pay as you wish')[(open-url: "https://chintokkong.itch.io/essential-dharma-of-mind-transmission")]

<==> |[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |[[quote]]| 1 - A Sermon to Pei Xiu ~(link-repeat: '1i')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-1i/")]~ The Teacher (print:"[")Huangbo] told (print:"[")Pei] Xiu: The *Buddhas*^^1^^ and all *sentient beings*^^2^^ are only of one-mind; there is no other *dharma*^^3^^. This mind, since beginningless time, has never been born and never been annihilated. It is not green and not yellow, has no form and no characteristic, doesn’t belong to existence or non-existence. It cannot be considered new or old, is neither long nor short, is neither big nor small. Transcending all limited measurements, names, traces, comparisons – the present basis is it. Should thought be stirred, deviation happens. Just like the empty sky that is without boundary, it cannot be estimated or inferred. Only this one-mind is the Buddha. There is no difference at all for Buddhas or for sentient beings. ~(link-repeat: '1ii')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-1ii/")]~ Yet sentient beings, attached to characteristics, seek outwardly (print:"[")for this mind]. Seeking (print:"[")it] turns into missing (print:"[")it]. Employing Buddha to find Buddha, using mind to apprehend mind, even till the exhaustion of this *kalpa*^^1^^, even till the end of this lifeform, still, there can be no attainment. For (print:"[")the seeker] does not know that, in resting thought and forgetting concern, Buddha manifests by itself. This (print:"[")one-]mind is the Buddha. Buddha is the sentient beings. As sentient beings, this mind does not decrease. As Buddhas, this mind does not increase. Through to the six *paramitas*^^2^^, the ten-thousand practices, the countless merit as many as sand in the river, this mind is already sufficient and complete in itself without relying on any cultivation or addition. Upon meeting conditions, it bestows. When conditions cease, it is quiescent. If (print:"[")a person] has no determined faith this is Buddha, desiring to practice in attachment to characteristics instead just to obtain apparent effectiveness, all these are delusive thinking that deviate from the way. This very mind is Buddha. There is no other Buddha and no other mind. ~(link-repeat: '1iii')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-1iii/")]~ This (print:"[")one-]mind is luminous and pure, like empty sky without a single bit of characteristic and appearance. Setting up mind to stir thought is thus deviation from the dharma-basis. It is thus attachment to characteristics. Since beginningless time, there are no Buddhas who are attached to characteristics. ~(link-repeat: '1iv')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-1iv/")]~ Performing the six paramitas and ten-thousand practices, desirously seeking to become Buddha, this is [falling into] sequential stages. Since beginningless time, there are no Buddhas of sequential stages. Just awaken to the one-mind with not the slightest bit of *dharma*^^1^^ to be attained, and this is thus the true Buddha. ~(link-repeat: '1v')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-1v/")]~ Buddhas and sentient beings are of the one-mind which is absent of differences, just like the empty sky that is absent of diversity and deterioration even as the great orb of sun shines down in four directions. As the sun rises and brightness covers all under heaven, this empty sky has never brightened. As the sun sets and darkness covers all under heaven, this empty sky has never darkened. Even as the states of brightness and darkness invade and rob each other, the nature of empty sky remains vast and unchanging. The mind of Buddhas and sentient beings is also as such. ~(link-repeat: '1vi')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-1vi/")]~ If Buddha is contemplated as having characteristics of clear-pureness and bright-enlightenment and unfettered-liberation, while sentient beings are contemplated as having characteristics of murky-filthiness and dull-ignorance and birth-and-death, those making such interpretations, even through kalpas *as many as sand in the (print: "[")Ganges] river*^^1^^, will still not attain to *bodhi*^^2^^ because of attachment to characteristics. ~(link-repeat: '1vii')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-1vii/")]~ Only this one-mind has not the tiniest dust-speck of dharma to be attained. This is the mind that is Buddha. Students-of-the-way these days, realising not this mind-basis, go on to generate mind on top of mind. Turning outwards to seek Buddha, practising with attachment to characteristics, all these are bad dharma, not the *bodhi-way*^^1^^. *Rather than making offerings to all Buddhas of the ten directions, make offerings to a wayfarer of no-mind instead*^^2^^. Why so? Because *no-mind*^^3^^ is absent of each and every possible mind. It is the basis of *tathata*^^4^^ – inwardly like wood and stone, unmoved and unshaken; outwardly like empty sky, unblocked and unhindered. It is absent of *can and can-be*^^5^^, absent of direction and location; absent of characteristic and appearance, absent of gain and loss. Those who rely (print: "[")on things] do not dare enter this dharma, for fear of falling into an emptiness that’s devoid of places to perch and anchor on. They see the cliff-edge and retreat. Instead, one following after another, they go seeking everywhere for conceptual knowledge. And therefore, those who seek conceptual knowledge are (print: "[")numerous] like hair. Those who realise the way are (print: "[")few] like horns. ~(link-repeat: '1viii')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-1viii/")]~ Manjusri (Wenshu) represents principle; Samantabhadra (Puxian) represents practice. Principle, is the unhindered principle of true emptiness. Practice, is the unbounded practice free of characteristics. Avalokitesvara (Guanyin) represents great kindness; Sthamaprapta (Shizhi) represents great wisdom. Vimalakirti (Weimo) is Pure Name. Pure means nature. Name means characteristic. Therefore when nature and characteristic do not differ, he is addressed as Pure Name. What the various *mahasattvas*^^1^^ symbolize, humans have them all. Just never be apart from the one-mind and (print: "[")one] can realise them all. But students-of-the-way these days do not turn in to their own mind for realisation. Instead, turning out of their mind, (print: "[")they] attach to characteristics to grab hold of *visaya*^^2^^. All these are against the way. ~(link-repeat: '1ix')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-1ix/")]~ The sands of Ganges river is what Buddha talked about as ‘sand’. When the various Buddhas, Bodhisattvas, *Indra, Brahma and various devas*^^1^^ walk across (print: "[")the Ganges river], sand is not delighted. When oxen, goats, worms and ants trample across (print: "[")the Ganges river], sand is not furious. Precious treasures and fragrant scents are not craved after by sand. Waste excrements and foul stenches do not disgust sand. Such a mind is the *mind of no-mind*^^2^^, free of all characteristics, where there is no discrimination at all even between sentient beings and Buddhas. As long as (print: "[")one] is able to be of no-mind, it is then complete. But if students-of-the-way do not arrive directly at no-mind, even through kalpas of practice, they will still not succeed to the way. For they are being detained and restrained by the merits and practices of the *three vehicles*^^3^^; there will be no attainment of liberation. ~(link-repeat: '1x')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-1x/")]~ But to witness/verify this mind (print: "[")of no-mind], (print: "[")some people] are fast and (print: "[")some people] are slow. There are those who upon hearing the dharma, attain to no-mind in a single thought. And there are those who go through the *ten stages of faith, ten stages of dwelling, ten stages of conduct, ten stages of transference*^^1^^ before attaining to no-mind. Yet regardless of how long or short it took, attainment ceases with no-mind, with nothing actually to be cultivated or verified. Because there is nothing actually attained, which is the real unfalsified truth. (print: "[")Thus] attaining it in a single thought and attaining it through ten *bhumis*^^2^^, the efficacy is exactly the same. There is no difference of depth and shallowness at all, except the needless experience of kalpas of hard work. ~(link-repeat: '1xi')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-1xi/")]~ Making evil (print: "[")deeds] and making good (print: "[")deeds] are all attachment to characteristics. Making evil in attachment to characteristics, one needlessly experiences the cycle of *samsara*^^1^^. Making good in attachment to characteristics, one needlessly experiences the suffering of laborious toil. Instead of all these, why not recognise the fundamental dharma for yourself and attain it in this very instant of (print: "[")my] speech? This dharma is the mind, which outside of mind, there is no other dharma. This mind is the dharma, which outside of dharma, there is no other mind. Mind itself is thus no-mind, which also is absent of a thing that’s no-mind. For in treating mind to be no-mind, mind instead becomes existent. So just be in silent accord; terminate the various conceptualizations. As has been said: *Cut the way of words/speeches, extinguish the traces/places of mind’s activity*^^2^^. ~(link-repeat: '1xii')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-1xii/")]~ This mind is the original-source clear-pure Buddha. All humans have it. Wriggling spiritual creatures as well as various Buddhas and Bodhisattvas uniformly have it without any difference. Only because of delusive thinking and discriminated separation, various types of karmic fruit are (print: "[")thus] made. To the *original Buddha*^^1^^, there is actually not a single thing. Only vast emptiness, stilly quiescence, luminous subtlety and peaceful happiness. Proceed deep into yourself to enter this realisation – directly so is it. Perfect, complete, lacking nothing at all. ~(link-repeat: '1xiii')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-1xiii/")]~ Even if *three asamkhya*^^1^^ of vigorous practice is undertaken, going through various bhumis and ranks, when it is (print: "[")finally] verified in a single thought, what’s verified is just that we are fundamentally Buddha. There isn’t a single thing added to it at all. In looking back at the kalpas of applied practice, all is just delusive actions in a dream. Therefore *the Tathagata said*^^2^^: With regards to *anuttara-samyak-sambodhi*^^3^^, I actually have not gained anything. If there is anything gained, *Dipankara Buddha*^^4^^ would not have conferred a prediction of me (print: "[")as Buddha in the future]. *The Tathagata also said*^^5^^: It is the dharma of even equalness, absent of high and low; it is called bodhi. ~(link-repeat: '1xiv')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-1xiv/")]~ It is this original-source clear-pure mind that is with all sentient beings, Buddhas and all mountains and rivers of the world, pervading characteristically or non-characteristically throughout the realms of all ten directions. Thoroughly even and equal, without the characteristic of self and others, this original-source clear-pure mind is constantly on its own shining everywhere in perfect illumination. Worldly people don’t realise this (print: "[")because] they only recognise the *seeing-hearing-sensing-knowing*^^1^^ as mind. Enveloped by the seeing-hearing-sensing-knowing, they do not therefore witness the essential luminance of the original basis. But in proceeding straight down to no-mind, the original basis manifests by itself, like the great orb of sun rising in empty sky, shining throughout all ten directions without any obstruction at all. Therefore students-of-the-way recognise the seeing-hearing-sensing-knowing (print: "[")not as mind] but only as disbursement of activity. ~(link-repeat: '1xv')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-1xv/")]~ In emptying away the seeing-hearing-sensing-knowing, pathways to the mind are terminated. There is thus no entry-point. So use that of the seeing-hearing-sensing-knowing to recognise the original mind instead. However, the original mind does not belong to the seeing-hearing-sensing-knowing; it is also not apart from the seeing-hearing-sensing-knowing. Just don’t use the seeing-hearing-sensing-knowing to give rise to interpretive views. Also don’t use the seeing-hearing-sensing-knowing to stir thought. Also don’t depart from the seeing-hearing-sensing-knowing to look for mind. Also don’t abandon the seeing-hearing-sensing-knowing to grab hold of dharma. Not becoming, not departing; not dwelling, not attaching – crisscrossing freely, there isn’t anywhere that is not a *bodhimanda*^^1^^. ~(link-repeat: '1xvi')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-1xvi/")]~ When worldly people hear about the way and that Buddhas all transmit the mind dharma, they assume there’s a separate dharma on top of mind that can be verified and can be grabbed hold of. Hence they use mind to look for dharma, not knowing that mind is dharma and dharma is mind. Don’t use the mind to further seek for mind. Even through tens of millions of kalpa, there still won’t be the day of attainment. Why not arrive at no-mind right this instant? This then is the fundamental dharma. ~(link-repeat: '1xvii')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-1xvii/")]~ Like the *strongman*^^1^^ confused about (print: "[")the whereabouts] of the pearl (print: "[")buried] inside his forehead, he sought and searched outwardly, travelling round and round in all ten directions without ever finding it. It was only when a wise person pointed out (print: "[")the fact] to him that he then saw his own pearl as it originally was in that moment – (print: "[")inside his forehead]. Similarly, it is only because students-of-the-way are confused about their own original mind, that they do not recognise it as Buddha, that they turn outwardly to seek and search, working and practising to verify it according to sequential stages. Even through kalpas of diligent seeking, (print: "[")these people] will never attain to the way. ~(link-repeat: '1xviii')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-1xviii/")]~ Why not arrive at no-mind right this instant, to decisively know that all dharmas are fundamentally absent of any existence and any attainment. Absent of dependence and absent of dwelling, absent of can and absent of can-be, if deluded thought is not stirred, bodhi is then verified. And in the moment of verifying the way, only our original mind-Buddha is verified. Those kalpas of applied practices are all extraneously done – just like the strongman who attained the pearl, attaining only that which is originally in his forehead; it had nothing to do with the effort with which he sought and searched outwardly. Therefore Buddha said: *With regards to anuttara-samyak-sambodhi, I actually have not gained anything*^^1^^. But fearing that people will not believe this, (print: "[")the Buddha thus] cited what the *five eyes*^^2^^ saw and what the *five speeches/speakers*^^3^^ said. ~(link-repeat: '1xix')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-1xix/")]~ The *truth of ultimate meaning*^^1^^ is really without falsehood. Students-of-the-way (print: "[")should] not doubt that the body is of the *four great-elements*^^2^^, that the four great-elements are absent of a self, that the self is also absent of a master. Therefore know that this body is absent of self and also absent of master. (print: "[")Do not doubt that] the mind is of the *five skandhas*^^3^^, that the five skandhas are absent of a self and also absent of a master. Therefore know that this mind is absent of self and also absent of master. The bounded combinations of the six (print: "[")sense] roots, six (print: "[")sense] dusts and *six vijnanas*^^4^^, in their arising and passing-away, are also as such – (print: "[")absent of self and absent of master]. Since the *eighteen realms*^^5^^ are empty, everything is entirely empty. There is only the original mind, absolutely clear and pure. ~(link-repeat: '1xx')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-1xx/")]~ There is *vijnana*^^1^^-feeding and there is *jnana*^^2^^-feeding. This body of four great-elements has hunger and wound as threats. When following in accord (print: "[")to conditions], giving nurturance (print: "[")to the body] without arising greed and attachment – this is called jnana-feeding. When indulging the passion to grab hold of tastes, delusively arising discrimination/dichotomization, seeking only to please the mouth/palate without arising *nibbida*^^3^^ – this is called vijnana-feeding. ~(link-repeat: '1xxi')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-1xxi/")]~ A *sravaka*^^1^^ attains realisation because of sound/spoken-words, thus he/she is called sound-hearer. When there is no complete comprehension of one’s own mind, only interpretations of (print: "[")Buddha’s] oral teachings are made. (print: "[")Then] either because of *siddhis*^^2^^ or because of auspicious signs, words and speeches are activated, there is hearing of bodhi-nirvana, (print: "[")thus] going through *three asamkhya*^^3^^ to succeed in the practice of Buddha-way. All these belong to the sravaka-way. (print: "[")One who succeeds as such] is called sravaka-Buddha. (print: "[")But] it’s only when one proceeds directly on to an immediate comprehension that his/her own mind is originally the Buddha, that there isn’t a single dharma to be gained, that there isn’t a single practice to be pursued, this then is the unsurpassed way. This then is the *tathata*^^4^^-Buddha. ~(link-repeat: '1xxii')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-1xxii/")]~ Students-of-the-way are afraid only of having a single thought of existence, (print: "[")for they would] thus be impeded from the way. (print: "[")But] when thought after thought is without characteristic, when thought after thought is without causal activity – it is thus Buddha. Should students-of-the-way aspire to become Buddha, none of the Buddha-dharma needs to be learned. Just learn no-seeking and no-attachment. Absent of seeking, mind does not arise. Absent of attachment, mind does not pass-away. Not arising and not passing-away is thus Buddha. The 84,000 *dharma-gates*^^1^^ counter the 84,000 *kleshas*^^2^^. They are just receiving/guiding-gates for (print: "[")the purpose of] education and conversion. Originally there isn’t all these dharmas. Freedom itself is the dharma. That which knows freedom is Buddha. Just be free of every klesha, and there is no dharma to be attained. Should students-of-the-way aspire to know what the key importance is, just don’t attach any single thing on top of mind and call it Buddha. ~(link-repeat: '1xxiii')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-1xxiii/")]~ The true *dharmakaya*^^1^^ is as if an empty sky. This is an analogy of the dharmakaya as empty sky and the empty sky as dharmakaya. But normal people say that the dharmakaya pervades all of empty sky, or that within empty sky is held the dharmakaya. (print: "[")They] do not know that it is the dharmakaya which is empty sky and the empty sky which is dharmakaya. If empty sky is defined to exist, then empty sky is not the dharmakaya. If dharmakaya is defined to exist, then dharmakaya is not the empty sky. Just don’t construct an interpretation of empty sky, and empty sky is thus dharmakaya. Don’t construct an interpretation of dharmakaya, and dharmakaya is thus empty sky. Empty sky and dharmakaya do not differ characteristically. Buddha and sentient beings do not differ characteristically. *Samsara and nirvana*^^2^^ do not differ characteristically. Klesha and bodhi do not differ characteristically. Free of all characteristics, one is thus Buddha. ~(link-repeat: '1xxiv')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-1xxiv/")]~ Mundane-people grab hold of visaya; way-farers grab hold of mind. Forgetting both mind and visaya is actually the true dharma. Forgetting visaya is still easy but forgetting mind is utterly difficult. People do not dare forget mind, for fear of falling into the place of emptiness where nothing can be scooped and touched. They do not know that this emptiness is fundamentally absent of emptiness – it is the one and only true dharma realm. Since beginningless time, this empty void lives concurrently with the spiritually-aware nature. It has never been born and never been annihilated, never been in existence and never been in non-existence, never been filthy and never been pure, never been boisterous and never been quiescent, never been young and never been old. Absent of direction and location, absent of inside and outside. Absent of measurable quantity, absent of characteristical form. Absent of visual appearance, absent of audible sound. It cannot be found, cannot be sought, cannot be cognized by wisdom, cannot be grasped by language, cannot be met through visaya-objects, cannot be arrived through practice-applications. Every Buddha and bodhisattva, together with every wriggling spiritual creature, share this great nirvana nature. This very nature is mind; this very mind is Buddha; this very Buddha is dharma. ~(link-repeat: '1xxv')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-1xxv/")]~ When (print: "[")even] a single thought departs from the *true (print: "[")dharma realm]*^^1^^, all becomes delusive thinking. So do not use mind to further seek for mind; do not use Buddha to further seek for Buddha; do not use dharma to further seek for dharma. It is thus that students-of-the-way proceed directly to no-mind and be in silent accord only. Drafting a mind is deviation; allowing mind to transmit mind – this is proper view/seeing. So be cautious not to turn outwards to pursue visaya, for recognising visaya as mind is recognising thieves as family members. ~(link-repeat: '1xxvi')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-1xxvi/")]~ It’s only because of *raga, dvesha and moha*^^1^^ that *sila, samadhi and prajna*^^2^^ are erected. Originally, there are no kleshas, so how can there be bodhi? Therefore the Ancestral Teacher said: *Buddha taught every possible dharma for the sake of eliminating every possible mind, but I don’t have any of these minds so why use any of these dharmas*^^3^^? For the original-source clear-pure Buddha, there can be no attachment to anything. Like the empty sky, even if adorned with limitless precious treasures, (print: "[")the precious treasures] inevitably can’t hang on and stay. The nature of Buddha is like empty sky, even if adorned with limitless merit and wisdom, (print: "[")the merit and wisdom] inevitably can’t hang on and stay. It’s only when one is deluded about his/her original nature that (print: "[")seeing] is turned into not-seeing. ~(link-repeat: '1xxvii')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-1xxvii/")]~ What’s called the mind-ground *dharma-gate*^^1^^ is that, myriad dharmas are all constructed and erected in dependence to this mind. Upon encountering visaya, they are established. Without visaya, they are not established. One must not turn it around and regard the *pure nature*^^2^^ as a visaya to be interpreted. What’s said to be samadhi-prajna (print: "[")training], is applying scrutiny – distinctly, stilly, alertly – to the *seeing-hearing-sensing-knowing*^^3^^. All this is making interpretations based on visaya. It’s appropriate only as provisional instruction for people of average or poor natural capacity. For those who desire an experiential verification, they must not make such interpretive seeing. When it’s all visaya, where dharmas exist or not, their non-existence is based on the ground of existence. So with regards to all dharmas, one does not make the seeing of (print: "[")them as] existent or non-existent, this then is seeing dharma. - [[next->2 - A Sermon to Pei Xiu]] -

<==> |[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |[[quote]]| 2 - A Sermon to Pei Xiu ~(link-repeat: '2i')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-2i/")]~ On 1 September, the Teacher (print:"[")Huangbo] told (print:"[")Pei] Xiu: Since Bodhidharma arrived at China, he spoke only of the one-mind and transmitted only the one-dharma. Buddha is used to transmit Buddha, there is no speaking of any extra Buddha. Dharma is used to transmit dharma, there is no speaking of any extra dharma. What’s dharma, is the unspeakable dharma. What’s Buddha, is the ungraspable Buddha. This thus is the original-source clear-pure mind. *Only this 'one^^1^^', is the real fact*. *Any extra to make two is just not true*^^2^^. With prajna as wisdom, this wisdom is the original (print:"[")clear-pure] mind that has no characteristic. ~(link-repeat: '2ii')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-2ii/")]~ Mundane people, not oriented to the (print:"[")Buddha’s] way, know only to indulge the *six passions*^^1^^, thus they go through the *six-ways*^^2^^. Students-of-the-way, in having a single thought of processing birth-and-death, thus fall into the demon’s way; in having a single thought of activating various views, thus fall into the *outsider’s way*^^3^^. In viewing there is arising, thus orienting to its passing-away – this falls into the sravaka’s way. Viewing not there is arising while viewing only that of passing-away – this falls into the *pratyekabuddha’s way*^^4^^. Dharmas are fundamentally not arisen/born, and so even now they do not pass-away. Without establishment of a dualistic view, without dislikes and likes, all types of dharma are just the one-mind. This then is the *Buddha’s vehicle*^^5^^ indeed. ~(link-repeat: '2iii')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-2iii/")]~ Mundane people all chase after visaya, hence giving birth to mind which has likes and dislikes. If one wishes to have no visaya, such a mind (print:"[")of likes and dislikes] should be forgotten. When mind is forgotten, visaya is empty. When visaya is empty, mind passes-away. If mind is not forgotten, but attempts are made to eliminate visaya instead, the visaya cannot be eliminated. (print:"[")Such attempts] only increase confusion and disturbance. Because the ten-thousand dharmas are only mind, and even mind cannot be obtained, what is there to be further sought? ~(link-repeat: '2iv')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-2iv/")]~ Students of prajna view not the existence of any dharma to be obtained. Terminate intention for the *three vehicles*^^1^^; proof of this only 'one' truth cannot be obtained. Those who claim “I can prove” and “I can obtain” are all *false-mana*^^2^^ people. (print:"[")Just as] those who brushed their robes to leave the *Lotus Assembly*^^3^^ are all people of such (print:"[")false-mana]. Therefore the Buddha said: *With regards to bodhi, I have actually gained nothing of it. It’s just silent accord only*^^4^^. ~(link-repeat: '2v')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-2v/")]~ Mundane people, when about to die, should just meditate/contemplate that *the five skandhas are all empty, that the four great-elements are absent of ‘me’*^^1^^. The true mind is without characteristics, neither going nor coming. Even in birth its nature does not come; even in death its nature does not go. Peacefully clear, completely quiescent, mind and visaya are in one suchness. If (print:"[")a person] can be as such, proceeding directly to the sudden completion of understanding, unrestrained by the *three-world/life*^^2^^, (print:"[")he/she] is then a world/life-transcending person. There must not be the slightest bit of inclination towards anything. If various Buddhas of good characteristics are seen coming to welcome (print:"[")you] with manifestations appearing one after another, have no mind to follow along. If manifestations of bad characteristics appear one after another, have no mind of terror and dread. Just take it upon yourself to forget the mind, be equivalent to the dharma-realm, then there is attainment of autonomy. This point is crucial. - [[next->3 - A Sermon to Pei Xiu]] -

<==> |[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |[[quote]]| 3 - A Sermon to Pei Xiu ~(link-repeat: '3i')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-3i/")]~ On 8 October, the Teacher (print:"[")Huangbo] told (print:"[")Pei] Xiu: What’s said to be the *conjured city*^^1^^, is the *two vehicles*^^2^^, the *ten bhumis*^^3^^, the right awakening, the perfect awakening. They are all teachings provisionally established to receive and attract (print:"[")people]. These teachings are the conjured city. What’s said to be the *treasure place*^^4^^, is actually the true mind, the original Buddha, the treasure of the nature itself. This treasure does not belong to the domain of passion-measurement; it cannot be constructed or established. Absent of Buddha, absent of sentient being, absent of can, absent of can-be, where is it that the city exists? If it’s asked, “Since this is a conjured city, where then is the treasure place?” The treasure place cannot be (print:"[")specifically] pointed out. (print:"[")Specific] pointing produces existent direction and location, which then isn’t the true location of the treasure. Therefore it is only said that *(print:"[")the treasure] is near*^^5^^. There is no speaking of it in specific measurement. Just realise experientially; be in accord; that’s it. ~(link-repeat: '3ii')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-3ii/")]~ What’s typically said of *icchantika*^^1^^, is that of one who lacks faith/trust. All sentient beings in the *six-ways*^^2^^, even those in the two vehicles, should they not have faith in the presence of the Buddha-fruit, are all called icchantikas with good roots severed. Bodhisattva, (print:"[")however,] is one who has deep faith in the presence of Buddha-dharma. Viewing not there is great vehicle or small vehicle, (print:"[")deeply trusting that] Buddha and sentient beings share the same dharma nature, this then is one who is called icchantika with good roots. ~(link-repeat: '3iii')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-3iii/")]~ Generally those who realise because of oral teachings, are called sound-hearers (sravakas). Those who realise through *contemplation of causes-and-conditions*^^1^^, are called condition-awakeners (pratyekabuddhas). If there is no turning in to our own mind for realization, even if one succeeds in becoming Buddha, one may only be called a sound-hearer Buddha. Students-of-the-way mostly attempt to attain realisation through the teachings-dharma, not through the mind-dharma. Even after kalpas of practice, in the end they are still not the *original Buddha*^^2^^. When realisation is not attained through mind, attempting instead to realise through teachings-dharma, this is belittling the mind and favouring the teachings. This leads one to *chase after dirt clods*^^3^^, (print:"[")thus] forgetting the original mind. However, should one just accord with the original mind, there is no need to seek dharma. For mind is actually dharma. ~(link-repeat: '3iv')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-3iv/")]~ Mundane people mostly consider visaya as that which hinders mind, phenomenon as that which hinders principle. They constantly wish to flee the visaya in order to pacify mind, block the phenomena in order to preserve principle, not knowing that it is mind that hinders visaya and principle that hinders phenomenon. Just let mind be empty and visaya will be empty on its own. Just let principle be quiescent and phenomenon will be quiescent on its own. So, don’t employ the mind in an upside-down manner. But mundane people are mostly not willing to empty their mind, for fear of falling into emptiness, not knowing that their own mind is originally empty. Foolish people thus eliminate phenomenon but not mind, while wise people eliminate mind but not phenomenon. ~(link-repeat: '3v')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-3v/")]~ The bodhisattva’s mind is like empty sky. Absolutely everything is relinquished. To the blessings and merits made, there is no greedy attachment at all. Relinquishment, however, has three levels to it. Totally relinquishing all that is within-and-without, all that is body-and-mind, like empty sky with nothing to grasp upon, then responding to things in accord to the situation with both can and can-be forgotten – this is regarded as big relinquishment. Should one go practising the way by setting up merit on the one side while continually returning to relinquishment on the other side without any mind of wishful hoping – this is regarded as medium relinquishment. Should one extensively cultivate the many excellences with wishful hoping, but through hearing the dharma, knows about emptiness and thus does not hold any attachment – this is regarded as small relinquishment. Big relinquishment is like having the flaming candle ahead, there can be no more of either delusion or awakening (print:"[")along the way]. Medium relinquishment is like having the flaming candle beside, (print:"[")the way is] sometimes bright and sometimes dark. Small relinquishment is like having the flaming candle behind, there is no seeing of holes/traps (print:"[")along the way]. Therefore the bodhisattva’s mind is like empty sky, totally relinquishing everything. ‘*Past mind cannot be attained*^^1^^’ is relinquishing the past. ‘*Present mind cannot be attained*’ is relinquishing the present. ‘*Future mind cannot be attained*’ is relinquishing the future. This is what’s called totally relinquishing the *three-world/life*^^2^^. ~(link-repeat: '3vi')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-3vi/")]~ Ever since the Tathagata passed the dharma to Kasyapa, mind is used to seal/imprint mind, where mind after mind differs not. Imprinting on emptiness, the imprint establishes no impression. Imprinting on objects, the imprint establishes no dharma. Therefore, mind is used to seal/imprint mind, where mind after mind differs not. However, the conjunction between that which can imprint and that which can be imprinted is difficult, thus those who attain (print:"[")this mind] are few. For *this mind is actually no-mind*^^1^^, and what’s attained is actually no-attainment. ~(link-repeat: '3vii')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-3vii/")]~ The Buddha has *trikaya*^^1^^. Dharmakaya speaks the dharma of self-nature’s empty accessibility. Sambhogakaya speaks the dharma of all clear-purity. Nirmanakaya speaks the dharma of six paramitas and ten-thousand practices. Regarding the dharma spoken by Dharmakaya, it should not be sought in speeches, sounds, shapes or words. There is nothing said, there is nothing realised – just self-nature’s empty accessibility only. Therefore it is stated: *(print:"[")The speaker of dharma has] no dharma that can be spoken; this is called speaking the dharma*^^2^^. Sambhogakaya and Nirmanakaya all follow the function and manifest in response (print:"[")to the situation]. Their spoken dharmas also follow the phenomena of responding to (print:"[")people’s] capacity in order to captivate and transform them accordingly. But all (print:"[")such dharmas] are not the true dharma. Therefore it is stated: *Sambhogakaya and Nirmanakaya are not the true Buddha; they are also not the speaker of dharma*^^3^^. ~(link-repeat: '3viii')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-3viii/")]~ What’s said to be *one essential luminance is discriminated into six resonating units*^^1^^. This one essential luminance, is the one-mind. These six resonating units, are the *six sense roots*^^2^^. Each of these six sense roots resonates with its respective *sense dust*^^3^^. Eye resonates with sight, ear resonates with sound, nose resonates with smell, tongue resonates with taste, body resonates with touch, *manas*^^4^^ resonates with *dharma*^^5^^. In these (print:"[")resonances] are born the *six vijnanas*^^6^^. These are the *eighteen realms*^^7^^. If the eighteen realms are completely understood to be absent of existence, bundling the six resonating units together as one essential luminance, this one essential luminance is the one-mind. Students-of-the-way all know this. Yet they can’t stop making interpretation of this one essential luminance as six resonating units. And so, fettered by the dharma, (print:"[")they] don’t accord with the original mind. ~(link-repeat: '3ix')[(open-url: "https://chintokkong1.webnode.com/l/a-sermon-to-pei-xiu-3ix/")]~ If the Tathagata manifesting in this world wishes to speak the true dharma of the one-vehicle, sentient beings would not believe it. They would slander (print:"[")such a dharma] and sink in a sea of suffering. But if not a thing is spoken, it would be to fall into the miserly greed of not dispensing widely the subtle way for all sentient beings. Hence expedients are set up. Saying that there are three vehicles, that there is greatness or smallness to the vehicle, that there is deepness or shallowness to attainment – all these are not the fundamental dharma. Therefore it is said: *There is only the one-vehicle way; any extra to make two isn’t true*^^1^^. But ultimately, as the dharma of the one-mind could not be made apparent, *Kasyapa*^^2^^ was called upon to share the dharma seat through a special conveyance of the one-mind. *Free of words to speak the dharma, this one branch of dharma commands special propagation*^^3^^. For those who can realise in accord, (print:"[")they] thus arrive instantly at Buddhahood. - [[next->4 - A Dialogue with Huangbo]] -

<==> |[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |[[quote]]| 4 - A Dialogue with Huangbo ~(link-repeat: '4i to 4iii-a')[(open-url: "https://chintokkong1.webnode.com/l/a-dialogue-with-huangbo-4i-to-4iii-a/")]~ **Someone asks**^^1^^: What is the way? How to cultivate/practice it? **Teacher says**: What sort of thing is the ‘way’ that you wish to cultivate/practice? **Someone asks**: In various places, there is a continuing heritage of ‘*investigating in zen and studying the way*^^2^^’ carried on by venerated teachers. What of this (print: "[")way]? **Teacher says**: It’s just a phrase to receive and guide people of dull faculty. Not to be relied upon as justification. **Someone asks**: Since this is a phrase to receive and guide people of dull faculty, (print: "[")I am] not sure what dharma you speak of then to receive those of superior faculty? **Teacher says**: If it’s a person of superior faculty, where else is there another person (print: "[")that he/she could] rely on? To find even his own self is already unattainable, what more a special dharma to be regarded with *passion*^^3^^? Isn’t it seen mentioned in the teachings *what the status of the various dharmas*^^4^^ is? ~(link-repeat: '4iv to 4vi-a')[(open-url: "https://chintokkong1.webnode.com/l/a-dialogue-with-huangbo-4iv-to-4vi-a/")]~ **Someone asks**: If like this, then not a single thing should be sought and looked for? **Teacher says**: If so, mental energy is saved. **Someone asks**: Then, it is annihilating and terminating everything, no? It is nothing? **Teacher says**: Who says it is nothing? What is it that you are set looking for? **Someone asks**: Since looking is not permitted, why then do you say not to annihilate it? **Teacher says**: If it’s no looking, it’s just no looking. That’s it. Who told you to annihilate? You see the empty space right now? How are you going to annihilate it? ~(link-repeat: '4vii to 4ix-a')[(open-url: "https://chintokkong1.webnode.com/l/a-dialogue-with-huangbo-4vii-to-4ix-a/")]~ **Someone asks**: Then the attainment of this dharma is identical to empty space, right? **Teacher says**: Does empty space from day till night tell you that it is identical to or it is different from (print: "[")this dharma]? I simply made a provisional saying, then you give rise to an interpretation of it. **Someone says**: (print: "[")Your saying] shouldn’t have allowed people to give rise to interpretation. **Teacher says**: I have never obstructed you. Wanting to interpret belongs to passion, and when passion arises, *jnana*^^5^^ is partitioned. **Someone asks**: Regarding what you’ve just said, (print: "[")I] shouldn’t give rise to passion about it, right? **Teacher says**: If there is no arising of passion, who will say ‘yes’? - [[next->5 - A Dialogue with Huangbo]] -

<==> |[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |[[quote]]| 5 - A Dialogue with Huangbo ~(link-repeat: '5i to 5iii-b')[(open-url: "https://chintokkong1.webnode.com/l/a-dialogue-with-huangbo-5i-to-5iii-b/")]~ **Someone asks**: Just when (print: "[")words] are spoken to *Upadhyaya*^^1^^, why immediately say those spoken words have fallen (print: "[")into failure]? **Teacher says**: You are not a person who understands the meaning of the sayings. What is there to fall into failure? **Someone asks**: Up till now your many sayings are all just oppositional phrases. Is there no actual dharma to instruct people? **Teacher says**: The actual dharma has no inversion/confusion, but from your question itself is born inversion/confusion. What actual dharma is there to seek? **Someone asks**: Since it is from the question itself that inversion/confusion is born, what about Upadhyaya’s answer? **Teacher says**: You should treat it like a thing to reflect the face and see. Don’t concern yourself with other people. **Teacher also says**: Just be like a crazed dog. Upon seeing the movement of things, start barking immediately, discriminating not even if it’s the wind blowing the grass or the tree. ~(link-repeat: '5iii-c')[(open-url: "https://chintokkong1.webnode.com/l/a-dialogue-with-huangbo-5iii-c/")]~ **Teacher also says**: This zen lineage of ours, from its early heritage till now, has never taught people to seek knowledge or to seek interpretation/explanation. It is only said that ‘studying the way’ is a phrase to initially receive and guide (print: "[")people]. But the way cannot actually be studied. Should there be remnant of passion to study and to interpret, it becomes the bewitching way. The way has no direction and no location; it is named the *great vehicle’s*^^2^^ mind. This mind is neither inside nor outside nor in-between. It is really without direction and location. ~(link-repeat: '5iii-d')[(open-url: "https://chintokkong1.webnode.com/l/a-dialogue-with-huangbo-5iii-d/")]~ First and foremost, do not make any knowledge or interpretation. What’s only to be said is that of your passion-measurement. Should your passion-measurement come to an end, the mind is without direction and location. This is the natural true way, originally without a name. But it’s just because worldly people do not recognise it and are bewitched in the midst of passion, that the various Buddhas manifest to break this news to everyone. (print: "[")And because the Buddhas] worry that you people do not understand, the name ‘way’ is thus nominally established. So do not hold on to name and give rise to interpretation. ~(link-repeat: '5iii-e')[(open-url: "https://chintokkong1.webnode.com/l/a-dialogue-with-huangbo-5iii-e/")]~ Therefore it is said: *Having gotten the fish, forget the bamboo trap*^^3^^ – the body-mind (print: "[")thus] arrives spontaneously at the way; the vijnana-mind (print: "[")thus] arrives at its original source. This is hence known as *sramana*^^4^^. The fruit of sramana is accomplished through resting all concerns; it is not attained through studying. Now you are using the mind to seek the mind, relying on other people's homestead in the hope of clinging to (print: "[")something] of your studies, when then will you ever attain? ~(link-repeat: '5iii-f')[(open-url: "https://chintokkong1.webnode.com/l/a-dialogue-with-huangbo-5iii-f/")]~ The ancient ones have sharp minds. Upon hearing a single word, studying is terminated. They are therefore addressed as *leisurely wuwei way-farers who have terminated studying*^^5^^. (print: "[")But] people nowadays only wish to attain more knowledge and more explanatory interpretations. Seeking widely the meaning of such words, they call (print: "[")their seeking] practice, realising not that having more knowledge and more interpretations would lead instead to crammed congestion. These people think only of *feeding the child more and more milk, not considering at all if the milk is digested away or not*^^6^^. Students-of-the-way in all three vehicles are like this. They are all named people of *indigestion*^^7^^. This is what’s meant as – knowledge and interpretation undigested, all becoming poisonous medicine. ~(link-repeat: '5iii-g')[(open-url: "https://chintokkong1.webnode.com/l/a-dialogue-with-huangbo-5iii-g/")]~ (print: "[")You] can try exhaustively to grab hold (print: "[")of something] from within arising and passing-away, (print: "[")but] there can be no such matter in the *tathata*^^8^^. Therefore it is said: *There is no such sabre in my imperial storehouse*^^9^^. All former interpretations should be wiped away to allow emptiness to be without any discrimination at all. This then is the empty *tathagata-garbha*^^10^^ where not even the tiniest bit of dust can exist. This then is the existence-destroying king of dharma appearing in the world. ~(link-repeat: '5iii-h')[(open-url: "https://chintokkong1.webnode.com/l/a-dialogue-with-huangbo-5iii-h/")]~ It's also said: *I have attained not the least bit of dharma from Dipankara Buddha*^^11^^. This saying is meant to empty your passion-measurement interpretive knowing. When the dissolution of both surface and underlying passion is complete, when there is no more dependence and attachment (print: "[")to anything], this is a person who has no concern. The three vehicles’ web of teachings is thus just medicine used in responding to situation - saying what's appropriate at the moment, setting up and dispensing provisional expedients. (print: "[")Though the provisional expedients] vary and are dissimilar, with complete understanding, there won't be any confusion. What's important is not to cling onto the words at the side of these situational teachings and make interpretations (print: "[")out of them]. Why is this so? Because there are actually no fixed dharmas that the Tathagata can say. This school of ours do not discuss such matters. One just needs to know to rest the mind, that's it. There’s not a need to think and worry back-and-forth. - [[next->6 - A Dialogue with Huangbo]] -

<==> |[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |[[quote]]| 6 - A Dialogue with Huangbo ~(link-repeat: '6i to 6iii-a')[(open-url: "https://chintokkong1.webnode.com/l/a-dialogue-with-huangbo-6i-to-6iii-a/")]~ **Someone asks**: Since the beginning, everyone has been saying ‘this mind is Buddha’. I am not sure which one of ‘this mind’ is Buddha? **Teacher says**: How many minds do you have? **Someone asks**: So, there is this mundane mind which is Buddha, and this holy mind which is Buddha, right? **Teacher says**: Where is it that you have mundane or holy mind? **Someone asks**: It is taught presently in the three vehicles that there is the mundane and there is the holy; why does Upadhyaya say there aren’t? **Teacher says**: It is clearly stated to you in the three vehicles that minds of mundaneness and holiness are delusionary. But right now you still don’t understand, clinging instead (print: "[")to the belief] that they exist. To regard the empty as substantially real, isn’t that a delusion? It is because of delusion that the mind is bewitched. But once you eliminate away the passion of mundaneness and the *visaya*^^1^^ of holiness, there just won’t be a Buddha separate from the mind anymore. ~(link-repeat: '6iii-b')[(open-url: "https://chintokkong1.webnode.com/l/a-dialogue-with-huangbo-6iii-b/")]~ The ancestral teacher (Bodhidharma) came from the west, directly pointing to everyone that all is Buddha. But as of now you still don’t understand, clinging to mundaneness, clinging to holiness, dashing outwardly in search, thus bewitching your own mind in the process. Hence it is said to you that ‘this mind is Buddha’. Yet in arising passion with a single thought, ‘this’ then falls into differentiation. Since beginningless past till now, there has never been a difference (print: "[")to ‘this’]. Absent of any dharma of differences, it is therefore named accomplishment of the right and proper awakening. ~(link-repeat: '6iv to 6vi-a')[(open-url: "https://chintokkong1.webnode.com/l/a-dialogue-with-huangbo-6iv-to-6vi-a/")]~ **Someone asks**: What is the logic of ‘this (print: "[")mind]’ which the Upadhyaya speak of? **Teacher says**: What logic are you searching for? Once there is logic, there is already differentiation of 'this mind'. **Someone asks**: (print: "[")But] earlier you said that ‘since beginningless past till now, there has never been a difference’. What does it mean then? **Teacher says**: It is because of searching that therefore you yourself (print: "[")make] a differentiation. If you don’t make a search for, where is it that’s different? **Someone asks**: Since there is no difference, what is the point of saying ‘this’ then? **Teacher says**: *If you don’t believe in mundaneness and holiness, who would then speak to you about ‘this’?*^^1^^ Should this not be ‘this’, mind also would not be ‘mind’. When both ‘mind’ and ‘this’ are forgotten as such, where about can you thus propose to make a search for? - [[next->7 - A Dialogue with Huangbo]] -

<==> |[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |[[quote]]| 7 - A Dialogue with Huangbo ~(link-repeat: '7i to 7iv-a')[(open-url: "https://chintokkong1.webnode.com/l/a-dialogue-with-huangbo-7i-to-7iv-a/")]~ **Someone asks**: If delusion can obstruct one’s own mind, what can I do from now on to dispatch delusion? **Teacher says**: Activating delusion to dispatch delusion can also become a delusion. Fundamentally, delusion is without basis. It’s only because of dichotomization that it appears. So if you simply end the passion at both poles of mundaneness and holiness, naturally there won’t be any delusion being set up. Hence if it is to dispatch delusion, there must not be the slightest bit of dependent clinging at all. This is called ‘*Sacrificing both my arms, I will surely attain Buddhahood*^^1^^’. **Someone asks**: Since there is no dependent clinging, how can the *heritage*^^2^^ continue? **Teacher says**: Mind is used to transmit mind. **Someone asks**: If it is through a transmission of mind, why is it said that ‘even mind is absent’? **Teacher says**: Not attaining a single dharma is called transmission of mind. Should such a mind be realised, it is then absent of mind and absent of dharma. **Someone asks**: If it is absent of mind and absent of dharma, why is it called transmission? **Teacher says**: Upon hearing ‘transmission of mind’, do you take it that there’s something to be attained? Therefore the ancestral teacher said: *The recognition of mind-nature, can be said to be inconceivable; completely and utterly without attainment of anything, such an attainment (print: "[")of no-attainment] has no speaking of knowing*^^3^^. Should such a matter be realised by you, what (print: "[")actually] happens? - [[next->8 - A Dialogue with Huangbo]] -

<==> |[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |[[quote]]| 8 - A Dialogue with Huangbo ~(link-repeat: '8i to 8iii-a')[(open-url: "https://chintokkong1.webnode.com/l/a-dialogue-with-huangbo-8i-to-8iii-a/")]~ **Someone asks**: In allowing what is present now to be like empty sky, isn’t that still a *visaya*^^1^^? How can there be a seeing of mind in the absence of visaya? **Teacher says**: What is the mind that instructs you to see it through visaya? Assuming you can see it, it is still only a visaya reflective of the mind. Like someone using a mirror to reflect his face. Even if facial features are clearly seen, it is still fundamentally a projected manifestation. What business does it have with you? **Someone asks**: If it’s not because of reflection, how can seeing (print: "[")of mind] ever be attained? **Teacher says**: If causes are going to be involved, there will be constant reliance on things. When is this ever going to end? Don’t you see (print: "[")me] telling you by opening (print: "[")my] hand to show there isn’t anything at all, rather than making lots of fancy speeches futilely over and over again? **Someone asks**: And if the person, through reflection, succeed in recognising that there isn’t anything at all, what then? **Teacher says**: If there isn’t anything at all, what reflection is there to use? You better don’t go sleep-talking with your eyes open. - [[next->9 - A Public Lecture]] -

<==> |[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |[[quote]]| 9 - A Public Lecture ~(link-repeat: '9')[(open-url: "https://chintokkong1.webnode.com/l/a-public-lecture-9/")]~ At the hall assembly lecture, (print:"[")Huangbo] said: The hundred varieties of erudition cannot be compared with no-seeking. This is first and foremost. A way-farer is a person with no concern, who actually does not have any of the many types of mind, who also doesn’t have any logic or reason to speak of. Disperse now with no concern. - [[next->10 - A Dialogue with Huangbo]] -

<==> |[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |[[quote]]| 10 - A Dialogue with Huangbo ~(link-repeat: '10i to 10i-a')[(open-url: "https://chintokkong1.webnode.com/l/a-dialogue-with-huangbo-10i-to-10i-a/")]~ **Someone asks**: What is *conventional truth*^^1^^? **Teacher says**: Why talk about *kudzu*^^2^^? What’s originally clear and pure does not depend on words-and-speeches or questions-and-answers. Just be without all possible minds; this is then called *jnana with no-asrava*^^3^^. Every day, in moving-standing-sitting-reclining and talking, just do not be attached to conditioned dharmas. Then your verbal utterance and blinking of eyes will all be equivalent to no-asrava. ~(link-repeat: '10i-b')[(open-url: "https://chintokkong1.webnode.com/l/a-dialogue-with-huangbo-10i-b/")]~ In these days of the *Degenerate-Dharma Age*^^1^^, most students of the way and zen are all attached to sights and sounds. Why not allow your own mind to accompany mine, to be identical to that of empty sky, to be like that of withered wood and rock, to be like that of cold ash and dead fire? Then there can be some small bit of resonance. For if not, there will be that someday when you would be tortured continuously by old *Yama*^^2^^. ~(link-repeat: '10i-c')[(open-url: "https://chintokkong1.webnode.com/l/a-dialogue-with-huangbo-10i-c/")]~ If you just be free of all dharmas of existence and non-existence, with mind like a round sun constantly in the empty sky, this radiant clarity will naturally shine without shining. Doesn’t this save energy? When it is as such, nestlessness is thus the practice of the Buddhas’ practice. This is *the mind that arises without any place to dwell in*^^1^^. This is your clear-pure *dharmakaya*^^2^^ that is called *anuttara-samyak-sambodhi*^^3^^. ~(link-repeat: '10i-d')[(open-url: "https://chintokkong1.webnode.com/l/a-dialogue-with-huangbo-10i-d/")]~ If the meaning of this is not understood, even if you attain great erudition from studying, (print: "[")even if you] diligently practise asceticism – wearing only grass clothes and eating only plants/fruits – without recognising your own (print: "[")clear-pure] mind, they are all called improper practices which will definitely make one a member of *Mara’s*^^1^^ family. What benefit then can there be in practising so? ~(link-repeat: '10i-e')[(open-url: "https://chintokkong1.webnode.com/l/a-dialogue-with-huangbo-10i-e/")]~ *Zhigong*^^1^^ said: Buddha is fundamentally the working of your own mind; how can it be sought for in written words? Even if you have learned to attain all minds of the *three virtues*^^2^^, the *four fruits*^^3^^ and the *ten bhumis*^^4^^, it is still only sitting within the (print: "[")domain of] mundaneness and holiness. There is no seeing of the way. ~(link-repeat: '10i-f')[(open-url: "https://chintokkong1.webnode.com/l/a-dialogue-with-huangbo-10i-f/")]~ *All sankharas annica*^^1^^. This is the dharma of origination and cessation. When the force of the momentum ends, the arrow falls back down in return, resulting in an unfavourable birth in the next life. *How can this be compared to the gate of non-causal reality, which upon passing through, allows one to enter directly into the Tathagata-land*^^2^^? It is because you are not a person (print: "[")who can pass through the gate of non-causal reality] that you rely on (print: "[")the words of] ancient ones to construct gates of education instead, *learning extensively those interpretive/conceptual knowledge*^^3^^. (print: "[")But it is as] Zhigong said: *Without meeting a world-transcending sharp-eyed teacher, the dharma medicine of the great vehicle is taken in vain*^^4^^. ~(link-repeat: '10i-g')[(open-url: "https://chintokkong1.webnode.com/l/a-dialogue-with-huangbo-10i-g/")]~ As of now, at all times, whether in moving-standing-sitting-reclining, you just need to learn no-mind. This need of yours to keep (print: "[")grasping on to] substantial obtainment will persist for a long while because your strength is small. (print: "[")You would] still be unable to make that sudden transcendence. However, in three to five years or ten years, an entry-point should be attained. Then naturally (print: "[")you] would realise it. So it’s only when you are not as such that studying zen and studying the way are regarded as necessary. (print: "[")But] what have these actually got to do with the Buddha-dharma? ~(link-repeat: '10i-h')[(open-url: "https://chintokkong1.webnode.com/l/a-dialogue-with-huangbo-10i-h/")]~ Therefore it is said: All the sayings of Tathagata are for converting/transforming people. *Just like how yellow leaves are regarded as gold to stop the child’s crying*^^1^^, they are not real actually. If there is any actual attainment, it is then not a guest of our (print: "[")zen] school. For what has it got to do with your fundamental basis? Therefore the (print: "[")Diamond] Sutra states: There is actually not the slightest bit of dharma which can be attained. This is called *anuttara-samyak-sambodhi*^^2^^. ~(link-repeat: '10i-i')[(open-url: "https://chintokkong1.webnode.com/l/a-dialogue-with-huangbo-10i-i/")]~ If the meaning of this is understood, then there will be knowing that (print: "[")attaining] to Buddha’s way or demon’s way are both wrong. The ground is originally clear-pure and luminous, with neither characteristics like boundary nor size nor length. There is no *asrava*^^1^^, no causality, no delusion, no enlightenment. *Thoroughly seeing not a single thing at all, there are also no people and no Buddha as well. All the great world-systems^^2^^ (print: "[")like countless] sand (print: "[")in the Ganges river] are but bubble foams in the ocean. All the (print: "[")appearances of] holy sages are but flashes of lightning (print: "[")in the sky]*^^3^^. None are as real as the mind or the dharmakaya, which since ancient time till now has been the same as that of the Buddha’s and the Ancestors’, lacking not even the slightest strand of hair anywhere. Once the meaning is realised as such, (print: "[")you] must work hard, dedicating your life absolutely to it. *For with every out-breath, there is no guarantee of another in-breath*^^4^^. - [[next->11 - A Dialogue with Huangbo]] -

<==> |[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |[[quote]]| 11 - A Dialogue with Huangbo ~(link-repeat: '11i to 11i-b')[(open-url: "https://chintokkong1.webnode.com/l/a-dialogue-with-huangbo-11i-to-11i-b/")]~ **Someone asks**: The Sixth Ancestor (Huineng) didn’t know (print: "[")how to read] sutra books, why was he given the robe to become an Ancestor? (print: "[")Shen] Xiu the Elder was chief of five hundred people (print: "[")in the monastery]. He was appointed the teaching instructor and was capable of lecturing on thirty-two sets of sutras and commentaries. Why was the robe not passed to him? **Teacher says**: Because mind is existent for (print: "[")Shen Xiu] and (print: "[")what he taught] are conditioned dharmas. His practices and verifications are thus all conditioned too. Therefore the Fifth Ancestor (Hongren) entrusted (print: "[")the dharma] to Sixth Ancestor (Huineng). The Sixth Ancestor was only in silent accord at that time, *having received in secret the ultimate depth of the meaning of Tathagata*^^1^^, the dharma was therefore entrusted to him. Don’t you see it said: “*Dharma is originally the dharma of no-dharma, yet the no-dharma dharma is still a dharma. When at this moment of entrusting no-dharma, is any dharma ever a dharma*^^1^^?” If the meaning of this is realised, then one can be called a renunciant/monk, then there can be proper practice. ~(link-repeat: '11i-c')[(open-url: "https://chintokkong1.webnode.com/l/a-dialogue-with-huangbo-11i-c/")]~ If (print: "[")you] don’t believe, what is it said when Ming the Elder travelled to the peak of the Dayu mountain range to find the Sixth Ancestor? The Sixth Ancestor asked (print: "[")Ming]: “What is it you’ve come seeking for? Are you seeking the robe or are you seeking the dharma?” Ming the Elder said: “I am not here for the robe. I am here for the dharma.” The Sixth Ancestor said: “Then for now, collect and restrain your thought. With regards to good and bad, all are not to be calculatedly deliberated upon.” Ming followed as was told. The Sixth Ancestor said: “Without thinking of good, without thinking of bad, right at this instant, return me the face of Ming before he was born of his parents.” Upon these words, Ming suddenly was in silent accord. He then made his prostration and said: “Like a person drinking water, warm or cold, only he himself knows. When I was among the gathering of the Fifth Ancestor’s (print: "[")students], I wasted thirty years of practice. It’s only today that I realise my past mistake.” The Sixth Ancestor said: “Yes." ~(link-repeat: '11i-d to 11i-e')[(open-url: "https://chintokkong1.webnode.com/l/a-dialogue-with-huangbo-11i-d-to-11i-e/")]~ It is only when (print: "[")you are] as such, that there can be knowing the Ancestral Teacher’s (Bodhidharma’s) coming from the West - directly pointing to people’s mind, seeing the nature to become Buddha - all are not in verbal words. Isn’t it seen when Ananda asked Kasyapa: "Other than the transmission of the golden robe, what other things did the World-Honoured One separately transmit to you?" Kasyapa called Ananda over. Ananda responded. And Kasyapa said: "*Knock down the flagpole erected in front of the gate*^^1^^." These are examples the Ancestral Teachers set. This is why Ananda, having served the Buddha for thirty years, was only regarded as widely-informed of knowledge and wisdom. He was scolded by the Buddha: “Your thousand days of learning wisdom are nowhere compared to a single day of learning the way. If the way is not learned, (print: "[")you] would have difficulty digesting even a single drop of water away.” - [[next->12 - A Dialogue with Huangbo]] -

<==> |[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |[[quote]]| 12 - A Dialogue with Huangbo ~(link-repeat: '12i to 12i-b')[(open-url: "https://chintokkong1.webnode.com/l/a-dialogue-with-huangbo-12i-to-12i-b/")]~ **Someone asks**: How can one not fall into steps and levels? **Teacher says**: Throughout the day, eat without ever biting on a single grain of rice. Throughout the day, walk without ever stepping on a single patch of land. At all times, be absent of characteristics like that of self and others. (print: "[")It’s only when] one is not apart from all phenomena throughout the day yet also not deluded by the various visaya, one can then be called a person of autonomy who in every moment and every thought has no seeing of all characteristics. Don’t recognise the *three times*^^1^^ bounded by before and after. What’s before has no leaving, what’s now has no staying, what’s after has no coming. Sit properly and peacefully; allow the functioning to be without fetter. Only then is this called liberation. Work hard, work hard. Of the thousand and ten thousand people in this (print: "[")zen] school, only three or five attain. If this matter is not regarded seriously, the day of calamitous suffering awaits. Therefore it is said: Put strength in settling it within this lifetime, for who can undergo the extraneous calamities throughout consecutive kalpas?

(set: $quote to (random: 1, 61)) (if: $quote is 1)[(goto: "1i")] (if: $quote is 2)[(goto: "1ii")] (if: $quote is 3)[(goto: "1ii 2")] (if: $quote is 4)[(goto: "1iii")] (if: $quote is 5)[(goto: "1v")] (if: $quote is 6)[(goto: "1vi")] (if: $quote is 7)[(goto: "1vii")] (if: $quote is 8)[(goto: "1vii 2")] (if: $quote is 9)[(goto: "1vii 3")] (if: $quote is 10)[(goto: "1ix")] (if: $quote is 11)[(goto: "1x")] (if: $quote is 12)[(goto: "1xi")] (if: $quote is 13)[(goto: "1xii")] (if: $quote is 14)[(goto: "1xiv")] (if: $quote is 15)[(goto: "1xv")] (if: $quote is 16)[(goto: "1xvi")] (if: $quote is 17)[(goto: "1xix")] (if: $quote is 18)[(goto: "1xx")] (if: $quote is 19)[(goto: "1xxii")] (if: $quote is 20)[(goto: "1xxii 2")] (if: $quote is 21)[(goto: "1xxiv")] (if: $quote is 22)[(goto: "1xxvi")] (if: $quote is 23)[(goto: "1xxvi 2")] (if: $quote is 24)[(goto: "1xxvii")] (if: $quote is 25)[(goto: "2ii")] (if: $quote is 26)[(goto: "2iii")] (if: $quote is 27)[(goto: "2v")] (if: $quote is 28)[(goto: "2v 2")] (if: $quote is 29)[(goto: "3ii")] (if: $quote is 30)[(goto: "3iii")] (if: $quote is 31)[(goto: "3iv")] (if: $quote is 32)[(goto: "3v")] (if: $quote is 33)[(goto: "3v 2")] (if: $quote is 34)[(goto: "3vi")] (if: $quote is 35)[(goto: "3vii")] (if: $quote is 36)[(goto: "3viii")] (if: $quote is 37)[(goto: "3ix")] (if: $quote is 38)[(goto: "4vii")] (if: $quote is 39)[(goto: "5ii")] (if: $quote is 40)[(goto: "5iii-c")] (if: $quote is 41)[(goto: "5iii-d")] (if: $quote is 42)[(goto: "5iii-e")] (if: $quote is 43)[(goto: "5iii-f")] (if: $quote is 44)[(goto: "5iii-h")] (if: $quote is 45)[(goto: "5iii-h 2")] (if: $quote is 46)[(goto: "6ii")] (if: $quote is 47)[(goto: "6iv")] (if: $quote is 48)[(goto: "7i")] (if: $quote is 49)[(goto: "7iii")] (if: $quote is 50)[(goto: "8ii-a")] (if: $quote is 51)[(goto: "9")] (if: $quote is 52)[(goto: "10i-b")] (if: $quote is 53)[(goto: "10i-e")] (if: $quote is 54)[(goto: "10i-f")] (if: $quote is 55)[(goto: "10i-g")] (if: $quote is 56)[(goto: "10i-i")] (if: $quote is 57)[(goto: "11i-b")] (if: $quote is 58)[(goto: "11i-c")] (if: $quote is 59)[(goto: "12i-a")] (if: $quote is 60)[(goto: "12i-a 2")] (if: $quote is 61)[(goto: "12i-b")]

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~1i~ This one-mind, since beginningless time, has never been born and never been annihilated. It is not green and not yellow, has no form and no characteristic, doesn’t belong to existence or non-existence. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~1ii~ This one-mind is already sufficient and complete in itself without relying on any cultivation or addition. Upon meeting conditions, it bestows. When conditions cease, it is quiescent. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~1iii~ This one-mind is luminous and pure, like empty sky without a single bit of characteristic and appearance. Setting up mind to stir thought is thus deviation from the dharma-basis. It is thus attachment to characteristics. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~1v~ As the sun rises and brightness covers all under heaven, this empty sky has never brightened. As the sun sets and darkness covers all under heaven, this empty sky has never darkened. Even as the states of brightness and darkness invade and rob each other, the nature of empty sky remains vast and unchanging. The mind of Buddhas and sentient beings is also as such. - [[generate random quote]] -

~|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| 1vi~ If Buddha is contemplated as having characteristics of clear-pureness and bright-enlightenment and unfettered-liberation, while sentient beings are contemplated as having characteristics of murky-filthiness and dull-ignorance and birth-and-death, those making such interpretations, even through kalpas as many as sand in the Ganges river, will still not attain to bodhi because of attachment to characteristics. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~1vii~ Students-of-the-way these days, realising not this mind-basis, go on to generate mind on top of mind. Turning outwards to seek Buddha, practising with attachment to characteristics, all these are bad dharma, not the bodhi-way. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~1vii~ No-mind is absent of each and every possible mind. It is the basis of tathata – inwardly like wood and stone, unmoved and unshaken; outwardly like empty sky, unblocked and unhindered. It is absent of can and can-be, absent of direction and location; absent of characteristic and appearance, absent of gain and loss. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~1vii~ Those who rely on things do not dare enter this dharma, for fear of falling into an emptiness that’s devoid of places to perch and anchor on. They see the cliff-edge and retreat. Instead, one following after another, they go seeking everywhere for conceptual knowledge. And therefore, those who seek conceptual knowledge are numerous like hair. Those who realise the way are few like horns. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~1ix~ When the various Buddhas, Bodhisattvas, Indra, Brahma and various devas walk across the Ganges river, sand is not delighted. When oxen, goats, worms and ants trample across the Ganges river, sand is not furious. Precious treasures and fragrant scents are not craved after by sand. Waste excrements and foul stenches do not disgust sand. Such a mind is the mind of no-mind, free of all characteristics, where there is no discrimination at all even between sentient beings and Buddhas. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~1x~ To witness/verify this mind of no-mind, some people are fast and some people are slow. There are those who upon hearing the dharma, attain to no-mind in a single thought. And there are those who go through the ten stages of faith, ten stages of dwelling, ten stages of conduct, ten stages of transference before attaining to no-mind. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~1xi~ Mind itself is thus no-mind, which also is absent of a thing that’s no-mind. For in treating mind to be no-mind, mind instead becomes existent. So just be in silent accord; terminate the various conceptualizations. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~1xii~ Only because of delusive thinking and discriminated separation, various types of karmic fruit are thus made. To the original Buddha, there is actually not a single thing. Only vast emptiness, stilly quiescence, luminous subtlety and peaceful happiness. Proceed deep in yourself to enter this realisation – directly so is it. Perfect, complete, lacking nothing at all. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~1xiv~ Thoroughly even and equal, without the characteristic of self and others, this original-source clear-pure mind is constantly on its own shining everywhere in perfect illumination. Worldly people don’t realise this because they only recognise the seeing-hearing-sensing-knowing as mind. Enveloped by the seeing-hearing-sensing-knowing, they do not therefore witness the essential luminance of the original basis. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~1xv~ However, the original mind does not belong to the seeing-hearing-sensing-knowing; it is also not apart from the seeing-hearing-sensing-knowing. Just don’t use the seeing-hearing-sensing-knowing to give rise to interpretive views. Also don’t use the seeing-hearing-sensing-knowing to stir thought. Also don’t depart from the seeing-hearing-sensing-knowing to look for mind. Also don’t abandon the seeing-hearing-sensing-knowing to grab hold of dharma. Not becoming, not departing; not dwelling, not attaching – crisscrossing freely, there isn’t anywhere that is not a bodhimanda. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~1xvi~ When worldly people hear about the way and that Buddhas all transmit the mind dharma, they assume there’s a separate dharma on top of mind that can be verified and can be grabbed hold of. Hence they use mind to look for dharma, not knowing that mind is dharma and dharma is mind. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~1xix~ The truth of ultimate meaning is really without falsehood. Students-of-the-way should not doubt that the body is of the four great-elements, that the four great-elements are absent of a self, that the self is also absent of a master. Therefore know that this body is absent of self and also absent of master. Do not doubt that the mind is of the five skandhas, that the five skandhas are absent of a self and also absent of a master. Therefore know that this mind is absent of self and also absent of master. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~1xx~ This body of four great-elements has hunger and wound as threats. When following in accord to conditions, giving nurturance to the body without arising greed and attachment – this is called jnana-feeding. When indulging the passion to grab hold of tastes, delusively arising discrimination/dichotomization, seeking only to please the mouth/palate without arising nibbida – this is called vijnana-feeding. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~1xxii~ Students-of-the-way are afraid only of having a single thought of existence, for they would thus be impeded from the way. But when thought after thought is without characteristic, when thought after thought is without causal activity – it is thus Buddha. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~1xxiv~ Since beginningless time, this empty void lives concurrently with the spiritually-aware nature. It has never been born and never been annihilated, never been in existence and never been in non-existence, never been filthy and never been pure, never been boisterous and never been quiescent, never been young and never been old. Absent of direction and location, absent of inside and outside. Absent of measurable quantity, absent of characteristical form. Absent of visual appearance, absent of audible sound. It cannot be found, cannot be sought, cannot be cognized by wisdom, cannot be grasped by language, cannot be met through visaya-objects, cannot be arrived through practice-applications. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~1xxvi~ Therefore the Ancestral Teacher said: Buddha taught every possible dharma for the sake of eliminating every possible mind, but I don’t have any of these minds so why use any of these dharmas? - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~1xxvi~ For the original-source clear-pure Buddha, there can be no attachment to anything. Like the empty sky, even if adorned with limitless precious treasures, the precious treasures inevitably can’t hang on and stay. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~1xxvii~ When it’s all visaya, where dharmas exist or not, their non-existence is based on the ground of existence. So with regards to all dharmas, one does not make the seeing of them as existent or non-existent, this then is seeing dharma. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~2ii~ Dharmas are fundamentally not arisen/born, and so even now they do not pass-away. Without establishment of a dualistic view, without dislikes and likes, all types of dharma are just the one-mind. This then is the Buddha’s vehicle indeed. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~2iii~ Mundane people all chase after visaya, hence giving birth to mind which has likes and dislikes. If one wishes to have no visaya, such a mind of likes and dislikes should be forgotten. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~2v~ There must not be the slightest bit of inclination towards anything. If various Buddhas of good characteristics are seen coming to welcome you with manifestations appearing one after another, have no mind to follow along. If manifestations of bad characteristics appear one after another, have no mind of terror and dread. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~3ii~ What’s typically said of icchantika, is that of one who lacks faith/trust. All sentient beings in the six-ways, even those in the two vehicles, should they not have faith in the presence of the Buddha-fruit, are all called icchantikas with good roots severed. Bodhisattva, however, is one who has deep faith in the presence of Buddha-dharma. Viewing not there is great vehicle or small vehicle, deeply trusting that Buddha and sentient beings share the same dharma nature, this then is one who is called icchantika with good roots. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~3iii~ When realisation is not attained through mind, attempting instead to realise through teachings-dharma, this is belittling the mind and favouring the teachings. This leads one to chase after dirt clods, thus forgetting the original mind. However, should one just accord with the original mind, there is no need to seek dharma. For mind is actually dharma. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~3v~ ‘Past mind cannot be attained’ is relinquishing the past. ‘Present mind cannot be attained’ is relinquishing the present. ‘Future mind cannot be attained’ is relinquishing the future. This is what’s called totally relinquishing the three-world/life. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~3vi~ Imprinting on emptiness, the imprint establishes no impression. Imprinting on objects, the imprint establishes no dharma. Therefore, mind is used to seal/imprint mind, where mind after mind differs not. However, the conjunction between that which can imprint and that which can be imprinted is difficult, thus those who attain this mind are few. For this mind is actually no-mind, and what’s attained is actually no-attainment. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~3vii~ Sambhogakaya and Nirmanakaya all follow the function and manifest in response to the situation. Their spoken dharmas also follow the phenomena of responding to people’s capacity in order to captivate and transform them accordingly. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~3viii~ What’s said to be one essential luminance is discriminated into six resonating units. This one essential luminance, is the one-mind. These six resonating units, are the six sense roots. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~3ix~ If the Tathagata manifesting in this world wishes to speak the true dharma of the one-vehicle, sentient beings would not believe it. They would slander such a dharma and sink in a sea of suffering. But if not a thing is spoken, it would be to fall into the miserly greed of not dispensing widely the subtle way for all sentient beings. Hence expedients are set up. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~4vii to 4ix-a~ **Someone asks: ** Then the attainment of this dharma is identical to empty space, right? **Teacher says: ** Does empty space from day till night tell you that it is identical to or it is different from this dharma? I simply made a provisional saying, then you give rise to an interpretation of it. **Someone says: ** Your saying shouldn’t have allowed people to give rise to interpretation. **Teacher says: ** I have never obstructed you. Wanting to interpret belongs to passion, and when passion arises, jnana is partitioned. **Someone asks: ** Regarding what you’ve just said, I shouldn’t give rise to passion about it, right? **Teacher says: ** If there is no arising of passion, who will say ‘yes’? - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~5ii to 5iii-b~ **Someone asks: ** Up till now your many sayings are all just oppositional phrases. Is there no actual dharma to instruct people? **Teacher says: ** The actual dharma has no inversion/confusion, but from your question itself is born inversion/confusion. What actual dharma is there to seek? **Someone asks:** Since it is from the question itself that inversion/confusion is born, what about Upadhyaya’s answer? **Teacher says: ** You should treat it like a thing to reflect your face and see. Don’t concern yourself with other people. **Teacher also says: ** Be just like a crazed dog. Upon seeing the movement of things, start barking immediately, discriminating not even if it’s the wind blowing the grass and trees. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~5iii-c~ This zen lineage of ours, from its early heritage till now, has never taught people to seek knowledge or to seek interpretation/explanation. It is only said that ‘studying the way’ is a phrase to initially receive and guide people. But the way cannot actually be studied. Should there be remnant of passion to study and to interpret, it becomes the bewitching way. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~5iii-d~ This is the natural true way, originally without a name. But it’s just because worldly people do not recognise it and are bewitched in the midst of passion, that the various Buddhas manifest to break this news to everyone. And because the Buddhas worry that you people do not understand, the name ‘way’ is thus nominally established. So do not hold on to name and give rise to interpretation. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~5iii-e~ The fruit of sramana is accomplished through resting all concerns; it is not attained through studying. Now you are using the mind to seek the mind, relying on other people's homestead in the hope of clinging to something of your studies, when then will you ever attain? - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~5iii-f~ But people nowadays only wish to attain more knowledge and more explanatory interpretations. Seeking widely the meaning of such words, they call their seeking practice, realising not that having more knowledge and more interpretations would lead instead to crammed congestion. These people think only of feeding the child more and more milk, not considering at all if the milk is digested away or not. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~5iii-h~ It's also said: "I have attained not the least bit of dharma from Dipankara Buddha." This saying is meant to empty your interpretive knowledge that’s based on passion-measurement. When the dissolution of both surface and underlying passion is complete, when there is no more dependence and attachment to anything, this is a person who has no concern. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~5iii-h~ The three vehicles’ web of teachings is thus just medicine used in responding to situation - saying what's appropriate at the moment, setting up and dispensing provisional expedients. Though the provisional expedients vary and are dissimilar, with complete understanding, there won't be any confusion. What's important is not to cling onto the words at the side of these situational teachings and make interpretations out of them. Why is this so? Because there are actually no fixed dharmas that the Tathagata can say. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~6ii to 6iii-a~ **Someone asks: ** So, there is this mundane mind which is Buddha, and this holy mind which is Buddha, right? **Teacher says: ** Where is it that you have mundane or holy mind? **Someone asks: ** It is taught presently in the three vehicles that there is the mundane and there is the holy; why does Upadhyaya say there aren’t? **Teacher says: ** It is clearly stated to you in the three vehicles that minds of mundaneness and holiness are delusionary. But right now you still don’t understand, clinging instead to the belief that they exist. To regard the empty as substantially real, isn’t that a delusion? It is because of delusion that the mind is bewitched. But once you eliminate away the passion of mundaneness and the visaya of holiness, there just won’t be a Buddha separate from the mind anymore. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~6iv to 6v-a~ **Someone asks: ** What is the logic of ‘this mind’ which the Upadhyaya speak of? **Teacher says: ** What logic are you searching for? Once there is logic, there is already differentiation of this mind. **Someone asks: ** But earlier you said that ‘since beginningless past till now, there has never been a difference’. What does it mean then? **Teacher says: ** It is because of searching that therefore you yourself make a differentiation. If you don’t make a search for, where is it that’s different? - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~7i to 7i-a~ **Someone asks: ** If delusion can obstruct one’s own mind, what can I do from now on to dispatch delusion? **Teacher says: ** Activating delusion to dispatch delusion can also become a delusion. Fundamentally, delusion is without basis. It’s only because of dichotomization that it appears. So if you simply end the passion at both poles of mundaneness and holiness, naturally there won’t be any delusion being set up. Hence if it is to dispatch delusion, there must not be the slightest bit of dependent clinging at all. This is called ‘Sacrificing both my arms, I will surely attain Buddhahood’. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~7iii to 7iv-a~ **Someone asks: ** If it is through a transmission of mind, why is it said that ‘even mind is absent’? **Teacher says: ** Not attaining a single dharma is called transmission of mind. Should such a mind be realised, it is then absent of mind and absent of dharma. **Someone says: ** If it is absent of mind and absent of dharma, why is it called transmission? **Teacher says: ** Upon hearing ‘transmission of mind’, do you take it that there’s something to be attained? Therefore the ancestral teacher said: The recognition of mind-nature, can be said to be inconceivable; completely and utterly without attainment of anything, such an attainment of no-attainment has no speaking of knowing. Should such a matter be realised by you, what actually happens? - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~8ii-a~ If causes are going to be involved, there will be constant reliance on things. When is this ever going to end? Don’t you see me telling you by opening my hand to show there isn’t anything at all, rather than making lots of fancy speeches futilely over and over again? - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~9~ The hundred varieties of erudition cannot be compared with no-seeking. This is first and foremost. A way-farer is a person with no concern, who actually does not have any of the many types of mind, who also doesn’t have any logic or reason to speak of. Disperse now with no concern. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~10i-b~ In these days of the Degenerate-Dharma Age, most students of the way and zen are all attached to sights and sounds. Why not allow your own mind to accompany mine, to be identical to that of empty sky, to be like that of withered wood and rock, to be like that of cold ash and dead fire? Then there can be some small bit of resonance. For if not, there will be that someday when you would be tortured continuously by old Yama. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~10i-e~ Zhigong said: Buddha is fundamentally the working of your own mind; how can it be sought for in written words? Even if you have learned to attain all minds of the three virtues, the four fruits and the ten bhumis, it is still only sitting within the domain of mundaneness and holiness. There is no seeing of the way. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~10i-f~ All sankharas annica. This is the dharma of origination and cessation. When the force of the momentum ends, the arrow falls back down in return, resulting in an unfavourable birth in the next life. How can this be compared to the gate of non-causal reality, which upon passing through, allows one to enter directly into the Tathagata-land? - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~10i-g~ As of now, at all times, whether in moving-standing-sitting-reclining, you just need to learn no-mind. This need of yours to keep grasping on to substantial obtainment will persist for a long while because your strength is small. You would still be unable to make that sudden transcendence. However, in three to five years or ten years, an entry-point should be attained. Then naturally you would realise it. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~10i-i~ Thoroughly seeing not a single thing at all, there are also no people and no Buddha as well. All the great world-systems like countless sand in the Ganges river are but bubble foams in the ocean. All the appearances of holy sages are but flashes of lightning in the sky. None are as real as the mind or the dharmakaya, which since ancient time till now has been the same as that of the Buddha’s and the Ancestors’, lacking not even the slightest strand of hair anywhere. Once the meaning is realised as such, you must work hard, dedicating your life absolutely to it. For with every out-breath, there is no guarantee of another in-breath. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~11i-b~ Don’t you see it said: “Dharma is originally the dharma of no-dharma, yet the no-dharma dharma is still a dharma. When at this moment of entrusting no-dharma, is any dharma ever a dharma?” If the meaning of this is realised, then one can be called a renunciant/monk, then there can be proper practice. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~11i-c~ The Sixth Ancestor asked Ming: “What is it you’ve come seeking for? Are you seeking the robe or are you seeking the dharma?” Ming the Elder said: “I am not here for the robe. I am here for the dharma.” The Sixth Ancestor said: “Then for now, collect and restrain your thought. With regards to good and bad, all are not to be calculatedly deliberated upon.” Ming followed as was told. The Sixth Ancestor said: “Without thinking of good, without thinking of bad, right at this instant, return me the face of Ming before he was born of his parents.” Upon these words, Ming suddenly was in silent accord. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~12i-a~ Throughout the day, eat without ever biting on a single grain of rice. Throughout the day, walk without ever stepping on a single patch of land. At all times, be absent of characteristics like that of self and others. It’s only when one is not apart from all phenomena throughout the day yet also not deluded by the various visaya, one can then be called a person of autonomy who in every moment and every thought has no seeing of all characteristics. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~12i-a~ Don’t recognise the three times bounded by before and after. What’s before has no leaving, what’s now has no staying, what’s after has no coming. Sit properly and peacefully; allow the functioning to be without fetter. Only then is this called liberation. - [[generate random quote]] -

|[[preface]]| . |[[teachings]]| . |(link-repeat: 'glossary')[(open-url: "https://chintokkong1.webnode.com/l/edomt-glossary/")]| . |quote| ~12i-b~ Work hard, work hard. Of the thousand and ten thousand people in this zen school, only three or five attain. If this matter is not regarded seriously, the day of calamitous suffering awaits. Therefore it is said: Put strength in settling it within this lifetime, for who can undergo the extraneous calamities throughout consecutive kalpas? - [[generate random quote]] -

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