EXTENSIVE RECORD OF PAI-CHANG In language you must distinguish the esoteric and the exoteric;! you must distinguish generalizing and par- ticularizing language, and you must distinguish the lan- guage of the complete teaching and the incomplete teach- i 2 = The complete teaching discusses purity; the incom- plete teaching discusses impurity. Explaining the defile- ment in impure things is to weed out the profane; explain- ing the defilement in pure things is to weed out the holy. Before the nine-part teaching? had been expounded, living beings had no eyes; it was necessary to depend on someone to refine them. If you are speaking to a deaf worldling, you should just teach him to leave home,* maintain discipline, practice meditation and develop wis- dom. You should not speak this way to a worldling beyond measure, someone like Vimalakirti or the great hero Fu.$ 29ing to an ascetic, ° the asceti, Se es and his discipline igh lreaq given his assent three times 20 'S compet This is the power of discipline, Poeation, ang ‘7 dom. To still speak in this way to him is calleq Speakj the wrong time, because the speech is not appropriat’ the situation; itis also called suggestive talk.# To mae one must explain the defilement in pure thjqe "St should tell him to detach from all things, existent, You existent,? or whatever, to detach from all Cultivatio, experience, and even t0 detach from detachment. While in the course of asceticism, one strips away fluences of habit Ifan ascetic cannot get rid of the qice of greed and aversion, he too is called a deaf woriq| ing: s al he must be aught to practice meditation and cultivar Mate renter eto vchicles,s0 they have put end to the disease of greed and aversion, removing yy” completely; they dwell in the absence of greed ancl co” sider that correct. This is the formless realm;11 ¢);- is obstructing Buddha's light, this is shedding Buddha blood.'? You must teach them also to practice Meditation and develop wisdom. You must distinguish the terms of purity and impurity, “Impure things" have many names, such as greed, aver, sion, grasping love, etc. “Pure things” also have’ many names, such as enlightenment, extinction of suffering, lib- eration, etc. But while in the midst of the twin streams of purity and impurity, among such standards as Profane and holy, amidst form, sound, smell, taste, touch, and _ Phenomena, things of the world or things which transcend _ the world, the immediate mirror-like awareness should not ‘have the slightest hair of grasping love for anything at all, ___ If one no longer loves or §tasps, and yet abides in not loving or Srasping and considers it correct, this is the lary good;"* this is abiding in the subdued mind, This is a disciple; he is one who is fond of the raft and will 30 Extensive Secor! pup. Tisis the way of the two vehicles. This is vere De Meet var simore, andyet donot dwell do not grasp any © ‘once youd? Meither, this is the intermediate good. attachmen’ ing.15 This is still the formless in non 1f-word teaching. is the hall Wm™avoid falling into the way of the two really though Joid falling into the ways of demons, * this vehicles a jitation sickness.” This is the bondage of je still @ odhisattva® er dwell in nonattachment, and do Once Deere clerdtandling (ot noting exer, not even Pr ood; this is the full-word teaching. You Cae ee Yai (ormsleda realin: avokd fale tind’ avoid (ating ness, avoid falling into the way of meditation ©" d avoid falling into the state of the king of podhisattvas, an‘ deme cause of barriers of knowledge, # barriers of station, d barriers of activity (practice), seeing one’s own en- an tened nature is like seeing color at night. As it is said, lighten on of Buddhahood cuts off twofold folly; the folly the Sptle knowledge and the folly of extremely subtle fnowledge.™ Therefore it is said that a man of great wis- dom smashes an atom to produce a volume of scripture. {fone can pass through these three phases, * one will ‘ot be constrained by the three stages. The doctrinal schools cite this and liken it to a deer leaping three times and getting out of the net. This is called an enlightened one beyond confinement—no thing can capture or bind him. He is one of the Buddhas succeeding to the Burning Lamp." This is the supreme vehicle, the highest knowledge—this is standing on the way of enlightenment. This person is Buddha, and has the enlightened nature: he isa guide, able to employ the unobstructed wind.*? This is unimpeded illumination, After this, one will be able to freely use cause and effect, virtue and knowledge;* this is making a cart to nSayings and Doings of Pai-chang cause and effect. In life one is not staye, Gar, one is not obstructed by death. Though ie) life g dusters of matter, sensation, perception, Coord Nin the cefeonsdousness itis asifa door had opened. sation and Spetracted by these five clusters. One is free ge ay, going out orentering in without difficulty. 1p 8°°%tg be like this, there is no question of stages or ey OU can, superior or inferior; even down to the bodies of Bee of can ust be like this—alllis the land of pure aie inconceivable, Re, el Thisis still talk to untie bonds—“They themsely, Qiieeconfe wound them!’ (Even) eae’ are Tbodhisattva,’and such are wounds—as long as you" of anything existent, nonexistent, or whatever, ali (ret* are wounds. ‘Existence’ and ‘nonexistence’ refer st if 1. Ttig things. (Even) those of the tenth stage?S are (still) bei river of impure streams; they este a uae a steam, and establish characteristics of purity, explainan® the afflictions of impurity. 43 In the past, the ten great disciples (of Shal Buddha):*—Shariputra, Pei. ae true faith, Sunakshatra of false faith, and the Test—each hhad his individual aspect, each had his individual charac- terse condion, One by one they had their errors nS a away by the Guide. In the four som pon and eight absorptions,2? even saints = in absorption for as long as eighty jousand eons—they depend upon and cling to what th Practice, intoxicated by the wi #3 Bain people who are disses oe of pure things. Therefore the enlightened ee », though they hear the teaching of the "a aya able to conceive the spirit of os ofgromen tis why people who cut off the Says this sca ‘eno enlightened nature, A scripture place if deep pit of liberation, a fearsome” for one ins 5 25 fst as an ary a the mind retreats, it falls into hell Sy Extensive Record nnot talk only in terms of retreating or of not ‘der the likes of Manjusri, Avalokitesvara, retreating: thamaprapta;?? they come back to the stage of aie stream (of the way to enlightenment), ?° mingl- : Kinds of beings to lead them. You can- ing Wi is that they retreat or regress; at such a time they are not s2y th Sople who have entered the stream. Ifthe im- just called P ror awareness is just not concerned by any- mediate Tvexistent or nonexistent, and can pass through thing at 2 ges as well as through all things, pleasant or the three ty then even if one hears of a hundred, a unplea®t ten thousand, or a hundred million Buddhas Cae in the world, it is just as if one had not heard; appeating cs not dwell in not hearing either, nor does one Jet omen understanding of not dwelling. You cannot say that this person retreats—measurements and calculations that ot apply to such a one. This is “the Buddha always chiding in the world without being habituated to things of the world.” To say that the Buddha turns the wheel of the teaching and retreats (thereafter) is to slander the enlightened one, his teaching and community. To say that the Buddha does not turn the wheel of teaching and does not retreat is also to slander the enlightened one, the teaching and commu- nity. Seng-chao said, “The way of enlightenment canno be measured or calculated—it is so high that there is noth ing above it, so vast that it cannot be limited, so profoun: that it is bottomless, so deep that it cannot be fathomed Speaking of it is like setting up a target mound inviting a arrow.""32 To speak of the mirror awareness is still not reall right; by way of the impure, discern the pure. If you sa the immediate mirror awareness is correct, or that there something else beyond the mirror awareness, this is delusion.» If you keep dwelling in the immediate mim awareness, this too is the same as delusion; it is called # mistake of naturalism. fet one C2 yee consi tering en with variousSayings and Doings of Pai-chang To say the present mirror awareness jg Buddha is words of measurement, words of A One's 4, ike the crying of a jackal. This is still bein *!ton” glue at the gate. Originally you did not ackn 8 stuck a Bate knowing and awareness are your own pr ee<8* tha Went running elsewhere to seek Buddha. Soy. "ha, ang teacher to tell you about innate knowing an. at Needeg 4 medicine to cure this disease of hastily secs "°Ss 3s Once you no longer seek outwardly, the Biceas: Outside, and it is necessary to remove the medicine. ae is cure ail te sepals knowing awareness, this is a BY ee clin, meditation, Such is a thoroughgoing disciple; ji... ! Meee ithe ices water, Gut ioe lke wae expected to quench thirst. in hardly be He also said, With a fatal disease, ordinai ici , ry physicians fol arms, unable to do. anything. There has never eo aed ‘Buddha'—do not understand it as Buddh a ain a isa medicine for sentient beings. Without die tase one shoul’ take medicine. When medicine and disease ze both dsolved, itis lke pure water; Buh nee es eet re meng with the water, or like ae d ater—it is most sweet and deli- us. (But) if you judge from the standpoint of the water, it is not i i a \ euiaaiected itis not that it doesn’t exist—it is He also said, This prin Buddhas nd Eat ey present in everyone. All the Out a jewel. Fundament 8 may be called people pointing know or understory it is not a thing—you don’t At. Just cut off duati it you don’t need to affirm or supposition" cut off the supposition “it “itis eam not exist.” Cut off the ’ and the supposition “it is x Extensive Record nt.” When traces do not appear on eithe; ner lack nor sufficiency, neither profane aa or dark. This is not having knowledge, yet Gwledge, not bondage, not liberation. It is AB Tne or category at all. Why is this not true 9 iow can you carve and polish emptiness to make Hef Buddha? How can you say that emptine red, or white? “Reality has no comparison, because there ‘which it may be likened; the body or reality is ted and does not fall within the scope of any That is why itis said, “The substance of the e is nameless and cannot be spoken of; the empty door sag a gelly cannot be tarred in This ike the case Hi insects being able to alight anywhere, only they can't alight on the flames of a fire—sentient bei minds are also like this jn that they can form relations any where, only they cannot relate to transcendent wisdom. \iven you call on teachers and seek some knowledge or understanding, this is the demon of teachers, because it gives rise to verbalization and opinion. If you rouse the sal vows,™* promising to rescue all living be- reafter to finally attain Buddhahood yourself, iste! nonexiste ree, then neil sk, not light sly, etacking Kn js nothing not construc four unive ings, only the! this is the demon of the knowledge of the way of the war- rior for enlightenment, because the vow is never given up, If you fast ‘and control yourself, practice meditation and cultivate wisdom, these are afflicted roots of goodness."s Even if you sit on the site of enlightenment and manifest attainment of complete perfect awakening, and rescue in- numerable people so that they all experience individual enlightenment, this is the demon of roots of goodness, since it arouses greedy attachment. If in the midst of all things you are utterly without any defilement by greed, so your aware essence exists alone, dwelling in exceedingly deep absorption, without ever rising or progressing any- more, this is the demon of concentration, because you'll bend Doing Savi ying it, until ultimate a d to enjoying it, un’ © extin eae quiescent and still. This m desire, . elects sdom cannot shed so many ge Stl n work. If your wi inn demon woryen if you can understand a hundred oo o nets, then d f hell "edge * all of itis in the dregs of hell. If you cx Eee Liereiisnib Way for you to be oo, “to like Buddha, # be Now that you hear me say not to be attached to any. thing, whether good, bad, existent, nonexistent, or wiv ever you immediately take that to be falling into a ness. You don’t know that to abandon the root and puna the branches is to fall into emptiness; to seek Buddhahoo, to seek enlightenment or anything at all, whether it may exist or not, this is abandoning the root and pursuing thy, ction branches. : For now, eat simple food to sustain life, patch rags tg keep off the cold, when thirsty scoop up water to drink beyond this, if one just harbors no thoughtat all of concer with anything at all, existent, nonexistent, or otherwise, this person will in time have his share of ease and clarity, A good teacher does not cling to existence or nonexis. tence; he has abandoned the ten expressions of demon talk,>? and when he speaks forth he does not entangle or bind others. Whatever he says, he does not call it a teacher's explanation; like a valley echo, “his words fill the land without fault.”3* He is worthy of trust and associa- tion. If one should say, “I am capable of explaining, I am able to understand—I am the teacher, you are the disd- ple,” this is the same as demon talk and is to speak of the Way pointlessly. Once you have actually seen the existence of the Way, (to say,) “This is Buddha, this is not Buddha, this is enlightenment, this is extinction, liberation,” and so forth, is to pointlessly express partial knowledge, or lifta finger and say, “This is Ch’an! This is the path!” Such Words entangle and bind others without end—this only increases the ties of mendicants. And even without speak- Extensive Record __ gtill fault of mouth. Rather be master of mind: ing tere ane by mind. a Jon’t bem ‘complete teaching there is a teacher of humans Inthe a ‘ddha), there is a guide; in the complete teach- and gods (Oe teacher of humans and gods”’ and doesn’t ing, Me $M the master. If you are not yet able to resort make ier mirror,3? then for the time being, if you can to the hae complete teaching you will still have some cesott 10 liarity with it. As for the incomplete teaching, share of GR to speak of it to deaf worldlings. itis only i, just do not depend on anything existent, For ent, or whatever; and do not dwell in nondepen. none ‘also do not make an understanding of not de- cending ‘or dwelling. This is called great knowledge. id, He qty a Buddha alone is a great teacher, because there is no second person; the rest are all called outsiders, also called demons talking. Right now this is just to explain away dualism. Just do not be affected by greed for any existent or nonexistent things—when it comes to the mat- ter of untying bonds, there are not special words or phrases to teach people. If you say that there are some particular verbal expressions to teach people, or that there is some particular doctrine to give people, this is called heresy and demon talk. va must discern the words of the complete teaching and the incomplete teaching; you must discern prohibitive words and nonprohibitive words; you must discern living and dead words; you must discern medicine and disease words; you must discern words of negative and positive metaphor; you must discern generalizing and particulariz- ing words. A To say that it is possible to attain Buddhahood by ee Vation, that there is practice and there is San és this mind is enlightened, that the mind itself is identi‘Sayings and Doings of Pai-chang Buddha—this is Buddha's teaching; these are wor, incomplete teaching: These are nonprohibitive generalizing words, words of a pound or ounce burde, * These are words concerned with weeding out ja" things; these are words of positive metaphor. Thee?“ dead words. These are words for ordinary people °° To say that one cannot attain Buddhahood by eu, tion, that there is no cultivation, no realization, it 4° mind, not Buddha—this is also Buddha's teachin, are words of the complete teaching, prohibitiy particularizing words, words of a hundred hundr burden. These are words beyond the three vehicles’ teae}" ings, words of negative metaphor or instruction, Words concerned with weeding out pure things; these are words for someone of station in the Way, these are living words From entering the stream all the way up to the tenth and highest stage of bodhisattvahood, as long as there are verbal formulations, all belong to the defilement of the dust of the teachings.*? As long as there are verbal formu, lations, all are contained in the realm of affliction and trou. ble. As long as there are verbal formulations, all belong to the incomplete teaching. The complete teaching is obedience, the incomplete teaching is transgression—at the stage of Buddhahood there is neither obedience nor transgression, as neither the complete nor the incomplete teachings are admissible. __ From the sprouts discern the ground, from the impure discern the pure. Just be aware, mirrorlike, right now; if You assess the mirror awareness from the standpoint of Purity, itis not pure, but absence of mirroring awareness is Not pure either, neither is it impure. Nor is it holy or not py Also it is not seeing the impurity of the water and ng of the ills of the water's impurity. If the water were pure, nothin mi y fi defile that water, 18 could be said; speech instead woul If there is a questionless question, there is also speech- 48 of Not ; these © Words, edweighe Extensive Record jh. A Buddha does not explain the truth for the guddhas; in the equanimous, truly-so world of @ OF vere is no Buddha—it doesn’t save living beings. A reality there ® not remain in Buddhahood; this is called the Budd of blessings-*? real field © + distinguish host and guest words. If you You i by greed for any existent or nonexistent ob- He eave) a cediandidisturhed by all ecsietice jects, Yont objects. Your own mind then becomes the nonexistt mons and its shining function belongs to the king of O="oluding demons. If your present mirror aware. masses "joes not dwell on anything, whatever may exist net .undane or transcendent, and also does not make or nol, Ntanding of nondwelling, and also does not dwell an absence of understanding, then your own mind is wt lightened, Buddha, and its shining function belongs to ff Podhisattvas—master of all mental conditions, its shin- ing function is in the realm of passing phenomena. It is like waves telling of water; it illumines myriad forms without effort. Ifyou can shine quiescently, then you will penetrate not only the hidden essence, but naturally past and pre- sent as well, As itis said, “When the spirit has no power to shine, the ultimate power always remains, able to be a in all places.'"45 ; SN ater ages ch sere beings is of sticky and viscous nature because they have not yet tread the steps to enlightenment; for a long time they have stuck fast to various existent and nonexistent things. While they are partaking of the mystic essence, they cannot use a = medicine; while hearing words beyond conception, y cannot believe completely. That is why Shakyamuni Gautama Buddha, spent forty-nine days under tigi enlightenment silently contemplating. Wisdom acted i difficult to explain; there is nothing to which at om likened. To say that sentient beings have eee Sen ture is to slander the enlightened ones, their teaching: Jess spec are al‘sayings and Doings of Pai-chang jes;#® to say that sentient beings haye ena art is also to slander the enlightenes en te teachings and communities. If one says there os, enlightened nature, this is called slander by attach, ut to say there is no enlightened nature is calleq sts nt, by falsehood. As itis said, to say that enlightened p, der exists is slander by presumption, to say that it dogg“? exist is slander by repudiation; to say that enlighteneg ture both exists and does not exist is slander by contrag” tion, and to say that enlightened nature is neither eee nor nonexistent is slander by meaningless argum Maa Buddha would not speak, then sentient beings would ng, no hope of liberation; if he would speak, then sentine beings would follow his words to produce interprets, tions--the benefits would be few and the disadvantac would be many. Therefore Buddha said, “I would rathes not explain the truth, but enter extinction right away.” be afterwards he thought back upon all the Buddhas of the past, who had all taught the doctrines of three vehicles.«7 Thereafter he made temporary use of verses to explain, and provisionally established names and terms. It is basi. ally not Buddha, but to them he said, “This is Buddha;” it is originally not enlightenment, but he said to them, “This is enlightenment, peace, liberation,” and so forth—he knew they couldn’t bear up a hundred hundredweight burden, so for the time being he taught them the incom- plete teaching. And he realized the spread of good ways, which was still better than evil ways—but when the limits Of good results are fulfilled, then bad consequences arrive. Once you have “Buddha” then there are “sentient be- ee you have “nirvana,” then there is “pirth Gere te Once you have light, then there is dark- revolving ope no cause and effect with attachment are incur a result and over, there is nothing that does not If : You want to avoid experiencing this reversal, just cut 40 Extensive Record hen measurements cannot govern you. You wradha nor sentient being, not near, not far, not low, not equal, not even, not going, not not high 79 not cling, to written letters which obstruct coin Myer side (OF any split) can hold you. You wil " x either form of pain oF pleasure, and avoid the oppo- avoid eight and dark. The true principle is that even nf Hg eally teal, and even falsehood is not false. It salty Mething calculable; like empty space, it cannot be isnot tf there occurs any intellectual fabrication in the cultivation itis governed by measurements. Ths i also sind divination signs, which are governed by metal, wood, water, fire, and earth, or like sticky glue, stuck in five places—the king demon can grab you and freely re- turn home.*? The words of the teachings all have three successive steps: the elementary, the intermediate, and the final ood, At first it is just necessary to teach them to create a ‘ood state of mind. In the intermediate stage, they break frough the good mind. The last is finally called really good—"A bodhisattva is not a bodhisattva; this is called a bodhisattva. The truth is not truth, yet is not other than truth.” Everything is like this. Yet if you teach only one stage, you will cause sentient beings to go to hell if all three stages are taught at once, they will enter hell by themselves. This is not the business of a teacher. Having explained as far as that the present mirror awareness is your own Buddha, this is the elementary good (“good in the beginning”). Not to keep dwelling in the immediate mirror awareness is the intermediate good (“good in the middle”). Furthermore not to make an un- derstanding of nondwelling is the final good. As men- tioned before, this is one of the Buddhas succeeding to ve Burning Lamp; he is not an ordinary man nora sage, La not wrongly say a Buddha is neither an ae a sage, The first patriarch in this country, Bodhi " alist off ovrener B 41said, “No ability, no sagacity—this is enlighten, hood.” But if you say Buddha is a sage, that is alsg 4, S*8e. The nine dasses of spirits, dragons, beasts, 4." mm the gods Indra and Brahma on dow, Such a species, fro capable of transmutation, and the highest spirits aj...) ° the events of a hundred eons’ time, past and Sian know DE by, can they be Buddhas? Take the king of the titans fo, ple; his body is immensely huge, comparable to 02 vrount Everest, but when he did battle with Indra, °° gods, he knew his strength was not comparable. a Sof his army of a million into the hole of a lotus root he leg there. His powers and abilities were not few, but hosed not a Buddha.s* he was The gradations of the language of the teach; haughty, relaxed, rising, falling—are not the same; whey called greed and aversion when one is not yet enlight hat is not yet liberated,. is called enlightened wisdom aft. ene lighienment. That is why it is said, “He is not differ, from the man he was before; only his course of action different from before.” action is Question: In cutting down plants, cho; x digging the earth and working - ground, curate sbere will be any form of retribution for wrongdoing, or The master said, One cannot definitely say there wrongdoing, nor can one definitely say there is no oe doing. The matter of whether there is wrongdoing or not lies in. the person concerned—if he is affected by greed for eerie, whether it may exist or not, if he still has a grasp- eee ae mind, and has not passed through the a Bee Person can definitely be said to be doing ee Passes beyond the three stages, inside the , ae. yet without making any conception of jen “= this person can definitely be said to be blame er also said, If wrongdoing is committed and do not see that there is any wrongdoing, tt right at all. As it says in the vinaya, the illusion of killing, up to the point of the f spect of killing,** still does not incur the wrong- jroussl 89P664 8 “how much less does the mind communi- doings e Ch’an school incur any blame, being like in cated 7 ace, but not retaining a single action, yet without ey spect of empty space—where could you attribute evenwrongdoing?®? ear any wing cad, The way of meditation does not require cultivation; just do not be defiled. Wi also said, Just melt the outer and inner mind to- ther completely. ie also said, Just in terms of illumining objects, right now illumine all existing, nonexistent, or other things, ut- terly without any greedy clinging, and do not grasp. He also said, ‘You should study like this: study is like washing a dirty garment—the garment is originally there, the dirt comes from outside. Having heard it said that all existent and nonexistent sound and form are such filth, do not set your mind on any of it at all. The thirty-two marks of greatness and eighty refinements under the tree of en- lightenment® all belong to form, the twelve-branch teach- ing of the canon all belongs to sound—right now having cut off the flow of all existent and nonexistent sound and form, the mind will be like empty space. You should “study’” in this way as urgently as saving your head afire; only then will you be capable of finding a road prepared already in the past upon which you can gO when facing the end of your life. If you have not accomplished that yet, when you get to the moment of death and then try to compose yourself anew to start to learn, you have no hope of succeeding.Sayings and Doings of Pai-chang When facing the end, all are beautify) appearing—according to what the mind likes, aa impressive are experienced first. If you do not things right now, then at this time, facing death, theo, te no unpleasant scenes. Even if there are any tinny’ Will scenes, they too will change into pleasant scenes “22% fear that at the moment of death you will go mad ¥® terror and fail to attain freedom, then you should at free right now—then you'll be all right.'* Right newt? respect to each and every thing, don't have any wv, attachment at all, and do not abide by intellectual yo"8 standing; then you will be free. snes Right now is the cause; the moment of facing de; the result, When the resultant action is already nant ® how can you fear? Fear is over past and present; Laie past had a present, the present must have a past. os there has been enlightenment in the past, there must als, be enlightenment in the present. If you can attain now a forever the single moment of present awareness, and tha one moment of awareness is not governed by anything at all, whether existent, nonexistent, or whatever, then pee ipastiendipresent Buddha is just human, humans are just Badahies,“Also this is meditatonal concentration—don' aS concentration to enter concentration, don’t use medita- tion to conceive of meditation, don’t use Buddha to search for Buddhahood. As it is said, “Reality does not seek real- ae reality does not obtain reality, reality does not practice = ty, aay does not see teality, but finds its way natu- a ce Retin. by attainment; that is why Seung as should thus be properly mindful, subsisting ee st of things, composed, yet without mete dics ce subsisting alone. The nature of eee reated the a of id itis not disposed by causes. Beiter “ of substance, also the cluster of ett by knowledge, not discerned itis entirely beyond mental calculation. Ne Most 44 Extensive Record the body exhausted, thought and er gone—like the flow of the ocean t rise again.57 ‘lent, and $I Heenan ore jndermended, waves do no ha re 2ls0 S018 stor of the ocean, without wind there are ea we Mind, Suddenly knowing of the waves all waves ap the gross with the subtle, letting goof knowl- 2 Oe er of knowing is like the subtle within the cage in te the sphere of the enlightened ones, whence sublie, Ths Be to know; this is called the pinnacle of you roy re king of meditation. Its also called know! medtaftpat is Knowable, and produces all the various smeditational states and anoints the foreheads of all princes me arma.* Inall fields of form, sound, fragrance, flavor, feeling and phenomena, you realize complete, perfect en- Torment, Inside and outside are in complete commun- ign, without any obstruction whatsoever. Gre form, one atom, one Buddha, one form, all Bud- has, allforms, all atoms, all Buddhas—all forms, sounds, mils, feelings and phenomena are also like this, each filing al fields. Thisis the gross within the subtle, this isa oodealm. Thisis the knowledge, discernment, seeingand Fearing of all those in progress;® this is all those in prog: ress going out in life and entering death, crossing over everything existent, nonexistent, whatever. This is what those in progress speak of, this is the nirvana of those in progress. This is the unexcelled Way, this is the spell which is peer to the peerless.°° This is the foremost teaching, and is considered the most exceedingly profound of all teachings; NO human being can reach it, but all enlightened ones keep it it medi- tation,*1 like pure waves able to speak of the PUnty and defilement of all waters, their deep flow and expansive function, All enlightened ones keep this in mind—if you can be like this all the time, walking, standing, sitting or 5