XI. Directly Pointing Out the Entrance by Which Avalokita(Perceiving the
Sound) Was Enlightened
Pojo: There are many ways to the truth; here I will let you return to the origin by showing you one entrance. Are you hearing the sound of crows and magpies?
Student: Yes, I am hearing.
Pojo: Go back to the listener and hear, too, of your nature of hearing. Are there various sounds there?
Student: Here there are not a variety of sounds nor distinctions at all.
Pojo: Wonderful. This is the entrance of Avalokita's (perceiving the sound) way of Truth. Let me
ask you again, when you said, 'there are not a variety of sounds nor distinctions at all,' if there was
already no thing there at all, at that time, don't you mean it became an empty space(empty and
Student: It is originally not even empty, rather it is bright and clear; it has never been perplexed.
Pojo: What is the essence of what is not empty?
Student: Since it is formless and invisible; it cannot be attained by word.
Pojo: This is the life of all Buddhas and Patriarchs Do not carry any further doubt. If this is formless and invisible, can it be big or small? If there is neither big nor small, does it have boundary or limit? Because there is neither boundary nor limit, there is neither inside nor outside. Because of neither inside nor outside, there is neither farther away nor nearby. Because there is neither farther away nor nearby, there is neither you nor I. If there is neither you nor I, there should be neither going nor coming. If there is neither going nor coming, there is neither birth nor death. If there is neither birth nor death, there should be neither past nor present. If there is neither past nor present, there should be neither confusion nor enlightenment. If there is neither confusion nor enlightenment, there should be neither ordinary-being nor the sage. If there is neither ordinary-being nor sage, there should be neither impurities nor purities. If there are neither impurities nor purities, there should be neither right nor wrong. If there is neither right nor wrong, it is possible to grasp this neither by names nor by words.
If these things already do not exist at all, then every sense organ and object of sense perception, and, furthermore, each and every delusion, and various forms, names, and words are also unattainable; is it not originally empty and tranquil and is there no thing originally? -p197-
However, where all dharmas are void, the divinely self-gnostic faculty itself is not perplexed at all.
Because it is different from inorganic material, self-nature itself is being divinely gnostic which is
already your empty, tranquil, and divine self-gnostic faculty and your pure mind in itself.
This pure, empty and tranquil mind is the same as the very pure and luminous Buddha's mind from
past, present and future; it is also the fountain of indigent-being's enlightening nature. If one is
awakened by this and upholds it, then he is sitting in Oneness-as-it-is which is the highest
immovable Nirvanic Stage. But, it one is confused and turns away from this, then he will fall into
the six sense-realms and will travel around for several kalpas. For this reason it was said that,
When one mind is confused follows
To the six sense-realms,
It is called 'gone' or 'moved'.
When one mind is recovered by Understanding
The Dharma world, it is called 'come' or 'still'.
The names, 'confusion' and 'enlightenment' are different but the origin is the same. It is said, Dharma is the indigent-being's mind. This void and tranquil mind cannot be increased in the sage and nor decreased in the ordinary-being. It is also said,
Even in the wisdom of the sages,
It is not beaming;
Hidden in the ordinary being's mind
It is not perplexed either.
Since it cannot be increased in the sage nor decreased in the ordinary-being, how can it possibly be
different from Buddhas and Patriarchs? The only difference is that ordinary-beings oreserve the
dead reality in their thoughts.
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