Gyōbutsu Igi

All buddhas unfailingly carry out dignified conduct; this is the practicing buddha. The practicing buddha is not the reward-body buddha, not the transformation-body buddha, not the self-nature-body buddha, not the other-nature-body buddha. It is not initial awakening, not original awakening; it is not awakening-nature, not non-awakening. Such buddhas as these can never stand shoulder to shoulder with the practicing buddha. Know that when all buddhas are on the buddha-way, they do not depend on awakening. The one who fully penetrates and carries out the path beyond buddha is solely the practicing buddha. Self-nature buddhas and the like are not even glimpsed in a dream.

Because this practicing buddha manifests dignified conduct at every point, dignified conduct manifests right before you; the opportunity for transformation leaks out before the Way, extending through time, extending through space, extending through buddhas, extending through practice. If one is not a practicing buddha, the fetters of buddha and the fetters of *dharma* are not yet released; one becomes an accomplice to the demons of buddha and the demons of *dharma*.

"Fetters of buddha" means that knowing, seeing, understanding, and comprehending *bodhi* as *bodhi* is to be bound right there by that knowing, seeing, understanding, and comprehending. Even when a single thought-moment passes, one still does not anticipate the time of release, and idly misunderstands. To see and understand *bodhi* precisely as *bodhi*—this should be the knowing and seeing that accords with *bodhi*. Who would think and imagine calling this a wrong view? This is precisely binding oneself without a rope. The bindings are continuous and unbroken, not like a tree falling and the vines withering. One merely idly makes a living in the nest-cave on the periphery of buddha. One does not know the sickness of the *dharma*-body, does not know the exhaustion of the reward-body.

Those *sūtra* masters and treatise masters of the doctrinal schools, who have heard the buddha-way from afar, still say, "Right within *dharma*-nature, giving rise to a view of *dharma*-nature, is precisely ignorance." This saying of the doctrinal schools, when a view of *dharma*-nature arises within *dharma*-nature, does not speak of the fetters of *dharma*-nature, nor does it further add the fetters of ignorance; it does not know that there are fetters of *dharma*-nature. Though it is pitiable, knowing that the fetters of ignorance are added can become the seed for arousing the mind of *bodhi*. Now, the practicing buddha has never been bound by such fetters.

Therefore, "Originally I practiced the bodhisattva-way, and the life span I attained is not yet exhausted; it is twice the number above." Know that this is not the bodhisattva's life span continuing unbroken until now, nor is it the buddha's life span spread throughout the past. The "number above" spoken of now is the entirety of what was attained. The "not yet" that is spoken of is the entire life span.

Even if "Originally I practiced" is like a single iron bar across ten thousand miles, it is "casting aside a hundred years, free to act as one will." Therefore, practice-realization is not nonexistent; practice-realization is not existent; practice-realization is not defiled. Though there be a hundred thousand in the place where there is no buddha and no person, they do not defile the practicing buddha. Thus, the practicing buddha is not defiled by practice-realization. It is not that practice-realization is undefiled; this "undefiled" is precisely not nonexistent.

Caoqi said, "Just this undefiledness is what all buddhas protect and bear in mind. You are also like this, I am also like this, and so too are all the patriarchs of the Western Heavens." Since this is so, you are all buddhas because you are also like this, and I am all buddhas because I am also like this. It is truly not me, and not you. In this undefiledness, "as I am I" and "what all buddhas protect and bear in mind"—this is enacting the dignified demeanor of a buddha. "As you are you" and "what all buddhas protect and bear in mind"—this is enacting the dignified demeanor of a buddha. Because of "I am also," the master is superior; because of "you are also," the disciple is strong.

The master's superiority and the disciple's strength—this is the "bright conduct and complete practice" of an enacting buddha. Know that "what all buddhas protect and bear in mind" is "I am also" and "you are also." Even if it is not me, how could it not be you, this expression of the ancient buddha Caoqi? The enacting buddha's "what is protected and borne in mind," the enacting buddha's "what is thoroughly penetrated"—it is like this.

Therefore, I have realized that practice and verification are not the same as essence and appearance, root and branch, or equal and unequal. When the enacting buddha's coming and going is truly such and causes a buddha to be enacted, the buddha is then enacted. Here, there is abandoning the body for the sake of the *dharma*, and there is abandoning the *dharma* for the sake of the body. There is not begrudging body and life, and there is only begrudging body and life. It is not only abandoning the *dharma* for the sake of the *dharma*; there is the dignified demeanor of abandoning the *dharma* for the sake of the mind. Do not forget that abandoning is immeasurable.

One must not take up the measure of a buddha to measure and fathom the great Way. The measure of a buddha is one corner; it is, for example, like a flower blooming. One must not take up the measure of the mind to grope for dignified demeanor or to deliberate about it. The measure of the mind is one side; it is, for example, like the world. The measure of a single blade of grass is clearly the measure of the mind of a buddha-patriarch. This is one fragment of recognizing the traces of an enacting buddha.

Even if one sees through that the measure of one mind contains immeasurable buddha-measures, when one presumes to measure the enacting buddha's bearing and conduct, movement and stillness, there is originally the countenance of surpassing measure. Because it is the conduct of surpassing measure, it is "precisely not hitting the mark," it is "cannot be used," it is "measure does not reach.

For a time, there is one thorough investigation within the dignified conduct of the practicing buddha. Even if one says that the dignified conduct of "I also, you also" pertains solely to my own capacity, when it comes thus as "the buddha is precisely the self," the casting off of the ten-direction buddhas is not merely of the same order. Therefore, an ancient buddha said, "Comprehend the matter over there, then come back here and carry out your practice." When one maintains it thus, all *dharmas*, all bodies, all practices, all buddhas—these are intimate. It is only that within the undertaking of this practicing *dharma*-body buddha, there is obstruction. Because there is obstruction within the undertaking, there is casting off within the undertaking. Do not be moved or attached to "not seeing a single *dharma*, not seeing a single thing," for the clear illumination of the obstructing eye is the heads of the hundred grasses. One arrives at this *dharma*; one arrives at that *dharma*.

Because one's practice of picking up and putting down, of entering and exiting through the same gate, is such that "the whole world has never been concealed," there exist the World-Honored One's secret words, secret verification, secret practice, secret transmission, and so on. "Going out the gate, it is grass; entering the gate, it is grass; for ten thousand miles, not an inch of grass." The single character "enter," the single character "exit"—this side is not to be used, that side is not to be used. Even though the present grasping does not await the releasing activity, this is a dream, an illusion, flowers in the sky.

Who will take this dream-illusion-sky-flower and "use the error to proceed with the error"? Advancing is also error; retreating is also error; one step is also error; two steps are also error—therefore it is "error, error." Because heaven and earth are widely separated, the supreme Way is without difficulty. One should thoroughly investigate: "Dignified conduct, the conduct of dignity, the great Way's essence is vast." Know this: to be born and depart accords with the Way's departing; to enter death accords with the Way's entering.

When its head is upright and its tail is upright, the dignified conduct of the jewel turning and the pearl revolving manifests right here. To dispatch the existence of one corner of the buddha's dignified conduct is to exhaust the whole earth of the universe; it is to exhaust birth and death, coming and going. It is a dust-world; it is a lotus flower. These dust-worlds and lotus flowers are each one corner.

Many learners suppose that the phrase “throughout the entire universe” likely refers to this Southern Continent, or perhaps to these four continents; they merely fix their thoughts on the land of Shen Dan or revolve their thoughts around the single country of Japan. Likewise, when they hear “throughout the whole earth,” they think only of the three-thousandfold great-thousand world, narrowly fixing their thoughts on a single continent or province. You must investigate the sayings “throughout the whole earth” and “throughout the entire universe” three times, five times; do not stop, thinking, “Ah, it must be vast.” This attainment of the Way is the surpassing of buddhas and ancestors wherein the ultimate great is identical to the small, and the ultimate small is identical to the great. It is not the existence of great, nor the existence of small; though it resembles doubt and attachment, it is the dignified activity of the practicing buddha.

You must investigate the dignified activity of “throughout the entire universe” and the dignified activity of “throughout the whole earth,” which the buddhas and ancestors advance upon, together with “the whole world is never hidden.” It is not merely that “the whole world is never hidden.” This is the dignified activity within the single totality of the practicing buddha. When expounding the Buddha Way, it is said that womb-born and transformation-born beings, and so on, are the practice of the Buddha Way, yet they do not yet express the Way regarding moisture-born and egg-born beings, and so on. How much less have they ever seen or dreamed of life existing apart from these womb-born, egg-born, moisture-born, and transformation-born beings? How could they perceive or know womb-born, egg-born, moisture-born, and transformation-born beings existing apart from womb-born, egg-born, moisture-born, and transformation-born beings?

Now, in the great Way of the buddhas and ancestors, it is authentically transmitted in “never hidden,” intimately transmitted, that there are womb-born, egg-born, moisture-born, and transformation-born beings apart from womb-born, egg-born, moisture-born, and transformation-born beings. If one neither hears nor practices, neither knows nor clarifies this expression of the Way, what sort of person would they be? We have heard of the four kinds of birth; how many kinds of death are there? Should there be four deaths corresponding to the four births? Or perhaps three deaths, two deaths? Or perhaps five deaths, six deaths, a thousand deaths, ten thousand deaths?

Even to doubt and attach to this principle slightly is part of investigation. You must work on this for a while: among these various classes of the four births, could there be beings that have birth but lack death? Or is there death transmitted alone, without birth being transmitted alone? You must necessarily investigate whether there are or are not classes of single birth and single death. There are those who, merely hearing the phrase “no-birth,” think they understand and neglect working with body and mind.

This is extreme foolishness. They may be called beasts who do not even reach the discussion of sudden and gradual faith and Dharma. Why? Because even if they hear “no-birth,” they do not work on what the meaning and intent of this expression of the Way might be. They do not work on whether it might be “no-buddha, no-way, no-mind, no-extinction,” or “no no-birth,” or “no dharmadhātu, no dharmatā,” or “no-death”; they are merely idly preoccupied with thoughts of water and grass.

Know this: birth-and-death is the practice of the buddha-way; birth-and-death is the implement of the buddha-house. To use it is precisely to use; to illuminate it is precisely to attain illumination. Therefore, all buddhas are clearly illuminated by this passage and obstruction; they attain attainment through this essential use. Who, in the midst of this birth-and-death, will call you ‘you’? Who will call you ‘one who has mastered life and penetrated death’? Do not listen for being submerged in birth-and-death; do not know for being within birth-and-death; do not believe and accept that birth-and-death is birth-and-death; do not fail to understand; do not fail to know.

Some say, thinking that buddhas appear only in the human realm and do not manifest in other regions or paths. If it were as they say, then wherever a buddha exists must be the human realm. This is the utterance of the human-buddha’s “I alone am honored.” There must also be heaven-buddhas; there must also be buddha-buddhas. To say that buddhas appear only among humans is to not enter the inner chamber of the buddha-ancestors.

An ancestor said: “Śākyamuni Buddha, having received the true dharma from Kāśyapa Buddha, went to the Tuṣita Heaven, transformed the Tuṣita Heaven, and remains there to this day.” Truly know this: although the human Śākyamuni at that time manifested the transformation of nirvana, the heavenly Śākyamuni remains to this day, transforming the heavens. Learners should know: the human Śākyamuni’s thousand changes and ten thousand transformations have their path-manifestations, their practice-appropriations, their expository sayings—these are the emission of light and manifestation of auspicious signs in one corner of the human realm.

How much more so for the heavenly Śākyamuni—his transformations must be of a thousand kinds and ten thousand gates; this must not be unknown. The great way rightly transmitted by buddha after buddha, the principle that transcends cessation and cessation, that casts off beginningless and endless, is rightly transmitted only in the buddha-way. The merits of all other categories are unknown and unheard. Where a practicing buddha establishes transformation, there are sentient beings not among the four kinds of birth.

There must be places not among the heavens, the human realm, or the dharma-realms. When you look upon the dignified conduct of a practicing buddha, do not use the eyes of heavens or humans; you must not use the measuring mind of heavens or humans. Do not presume to lift this up and try to measure it. The ten sages and three worthies still do not know or clarify this—how much less could the measurements of humans and heavens reach it? Where human capacity is small, discernment too is small; where lifespan is brief, reflection too is brief. How could they measure the dignified conduct of a practicing buddha?

Therefore, those schools that only lift up the human to make it buddha-dharma, that lift up human-dharma to limit and measure buddha-dharma—do not sanction them as buddha-sons, one and all; they are merely sentient beings of karmic retribution. They have not yet had a body-mind that hears the dharma; they have not yet had a body-mind that practices the way. They are not born from dharma, not extinguished from dharma, not seeing from dharma, not hearing from dharma, not walking-standing-sitting-lying from dharma. Such types have never been moistened and benefited by the dharma.

That a practicing buddha does not cherish original enlightenment, does not cherish initial enlightenment, is not without enlightenment, is not with enlightenment—this is precisely the principle. Now, the preoccupations of ordinary people—having thought or no thought, having enlightenment or no enlightenment, initial enlightenment or original enlightenment, and so on—are solely the preoccupations of ordinary people, not what has been transmitted between buddha and buddha. The having-thought of ordinary people and the having-thought of all buddhas are vastly different; do not compare them.

The ordinary person’s preoccupation with original enlightenment and the all buddhas’ realization of original enlightenment are as far apart as heaven and earth; it is beyond the reach of comparison. Even the preoccupations of the ten sages and three worthies do not reach the way of all buddhas. How could idle ordinary people who count sand grains possibly fathom it? Yet, there are many who, merely preoccupying themselves with the fundamental and peripheral wrong views of ordinary people and outsiders, think this is the realm of all buddhas.

The buddhas say: These beings have deep and heavy roots of sin; they are pitiable and worthy of compassion. Even if these deep and heavy roots of sin are without origin, they are the deep and heavy burden of these beings. For a time, one should let go of this deep and heavy burden and look with a clear eye. Even if grasping it firmly obstructs the self, this is not the beginning. Now, the unimpededness of practicing the dignified conduct of a buddha, being obstructed by the buddha, is because one has penetrated the vital path through the clinging mud and stagnant water; thus, it is unhindered. In the heavens, one transforms the heavens; among humans, one transforms humans.

There is the merit of flowers blooming; there is the merit of a world arising. It has never had a gap. Therefore, there is liberation for self and other; there is solitary transcendence in coming and going. It is immediately going to the Tusita Heaven; it is immediately coming to the Tusita Heaven; it is immediately, immediately the Tusita Heaven. It is immediately going to the Land of Bliss; it is immediately coming to the Land of Bliss; it is immediately, immediately the Land of Bliss.

It is immediately liberation from Tusita; it is immediately liberation from Bliss. It is immediately smashing to pieces the Bliss and Tusita; it is immediately, immediately grasping firmly and letting go of Bliss and Tusita; it is swallowing them all in one gulp.

Know this: "Peaceful Bliss" and "Tusita Heaven" are said to be the same as the common lot of transmigration through the Pure Land and the heavenly realms. As practice, the Pure Land and the heavenly realms are equally practice. As great awakening, they are equally great awakening. As great delusion, they are equally great delusion. This, for a moment, is the moving toe within the sandal of the practicing buddha. At times it is the sound of a single fart, the fragrance of a single shit. Those with nostrils smell it; those with ears, bodies, places of practice hear it.

Furthermore, there are times when one attains my skin, flesh, bones, and marrow; it is something further attained in practice, not obtained from another. When the great Way of thoroughly understanding life and penetrating death is already opened wide, there is an ancient expression: The Great Sage entrusts life-and-death to the mind, entrusts life-and-death to the body, entrusts life-and-death to the Way, entrusts life-and-death to life-and-death. Although the time when this principle is revealed is not limited to past or present, the dignified demeanor of the practicing buddha suddenly and completely performs it.

As the Way circles, the principle of life-and-death, body-and-mind is swiftly confirmed. The performance is complete, the illumination is complete; this is not due to forced effort, it greatly resembles deludedly taking one's head for a shadow. It is one with turning the light around and reflecting back. That illumination upon illumination, that light, pervades the practicing buddha. This is entirely entrusted to the act of performing. The principle of this entrusting upon entrusting must be thoroughly investigated with the mind. That investigation's sudden stillness is, in ten thousand turnings, the mind's clarity.

One knows and comprehends that the three realms are merely the mind's great barrier. This knowing and comprehending, though it is further the ten thousand dharmas, is performing one's own native home; it is precisely one's own living activity. Therefore, taking the rule from within the phrase, seeking skill beyond the words, repeatedly probing and sifting—there is a grasping that surpasses grasping, a releasing that surpasses releasing. That effort: what is this life? What is this death? What is this body-and-mind? What is this giving and taking?

What is this following and opposing? Is it like those from the same gate coming and going yet not meeting? Or is it like hiding the body and revealing the horns in a single placement? Is it a great consideration and understanding? Is it an old thought and knowing? Is it a single bright pearl? Is it the entire great canon? Is it a single staff? Is it a single face? Is it thirty years later? Is it a single thought for ten thousand years? Examine carefully; make the examination careful.

Upon encountering the careful examination, the eyes are full of hearing, the ears are full of seeing; further, with the opening of the single eye of a *śramaṇa*, it is not the dharmas before one's eyes, it is not the affairs before one's eyes. There is a dignified breaking into a smile, there is a blink. This is the momentary dignified demeanor of the practicing buddha. It is not being pulled by things; it is not pulling things. It is not the unborn and uncreated of dependent origination; it is not original nature or dharmanature; it is not abiding in the dharma-position; it is not original possession or naturalness.

It is not merely affirming "suchness"; it is solely the dignified demeanor of the practicing buddha. Therefore, the vital function of being the dharma, being the body, is well entrusted to the mind. The dignified demeanor of casting off life-and-death is, for a moment, entirely entrusted to the buddha. Hence there is an expression: The ten thousand dharmas are mind-only; the three realms are mind-only. Further, when expressing it on the higher level, there is an expression of mind-only: so-called walls, tiles, and pebbles. Because they are not mind-only, they are not walls, tiles, and pebbles.

This is the dignified demeanor of the practicing buddha, the principle of entrusting to mind, entrusting to dharma, being the dharma, being the body. It is further not within the reach of initial awakening, original awakening, or their equality. How much less could it be within the reach of non-Buddhist paths, the two vehicles, the three worthies, or the ten sages? This dignified demeanor is precisely this: every face does not meet, every piece does not meet. Even if vibrantly alive, each and every one is a "what?" Is it a single iron bar? Are the two ends moving?

The single iron bar is not long or short; the two ends moving is not self or other. The power of this unfolding of affairs and responding to opportunity, in attaining effort, is: dignity covering the ten thousand dharmas, the eye higher than the whole world. There is a light that does not even hold back releasing and gathering: the monks' hall, buddha hall, kitchen, storehouse, mountain gate. Further, there is a light that is not even releasing and gathering: the monks' hall, buddha hall, kitchen, storehouse, mountain gate. Further, there is an eye that penetrates the ten directions, an eye that wholly gathers in the great earth. There is before the mind, there is behind the mind.

Because the eyes, ears, nose, tongue, body, and mind are like this, because the light and virtue blaze so, there are the buddhas of the three times who maintain and confirm "not knowing there is"; there are the cat and the white ox who respond to opportunity with "yet knowing there is." Having this clue, having this eye: when the dharma is the practicing buddha, it allows the dharma's practicing buddha.

The Great Master Zhenjue of Xuefeng Mountain once addressed the assembly, saying, "All buddhas of the three times, within the midst of flames, turn the great wheel of the Dharma." The Great Master Zongyi of Xuansha Monastery said, "The flames preach the Dharma for all buddhas of the three times; all buddhas of the three times stand on the ground and listen." Chan Master Yuanwu said, "Thinking it was the monkey white, there is also the monkey black. Their mutual exchange hits the mark; it is spirit emerging, ghost vanishing. Blazing flames filling the sky: the Buddha preaches the Dharma. The sky filled with blazing flames: the Dharma preaches the Buddha.

Before the wind, cut off the nest of entangling vines. With a single word, penetrate Vimalakīrti." Now, "all buddhas of the three times" means all buddhas. Practicing buddha is precisely all buddhas of the three times. All buddhas of the ten directions are none other than the three times. The buddha-way explains the three times by thus exhaustively preaching. Now, when we seek practicing buddha, it is precisely all buddhas of the three times.

Whether one knows of its existence or does not know of its existence, it is invariably the practicing buddha that is all buddhas of the three times. Yet, these three venerable buddhas, while expressing the same "all buddhas of the three times," have such ways of expression. For a while, we should learn this principle of Xuefeng's saying, "All buddhas of the three times, within the midst of flames, turn the great wheel of the Dharma." The *dōjō* where all buddhas of the three times turn the wheel of the Dharma must be within the midst of flames. The midst of flames must be the buddha-*dōjō*.

Sutra masters and treatise masters cannot hear it; non-Buddhists and the two vehicles cannot know it. Know this: the flames of all buddhas must not be the flames of all categories. Furthermore, we should consider whether all categories have flames or not. We should learn the transformative activity of all buddhas of the three times being within the midst of flames. When abiding within the midst of flames, are the flames and the buddhas intimate or estranged? Are the environment and the living being one suchness, or is there an environment and a living being?

Are the environment and the living being of the same vine, or are the environment and the living being separated? Turning the great wheel of the Dharma must involve turning oneself and turning the opportunity. It is unfolding the matter and hitting the mark; it must be the Dharma turning and turning the Dharma. Since it is called turning the wheel of the Dharma, even if the entire great earth is entirely flames, there is turning the wheel of the Dharma of the fire-wheel, there is turning the wheel of the Dharma of all buddhas, there is turning the wheel of the Dharma of the wheel of the Dharma, there is turning the wheel of the Dharma of the three times.

Therefore, flames are the great *dōjō* where all buddhas turn the great wheel of the Dharma. To measure this using measures of realm, measures of time, measures of persons, measures of ordinary and sage, and so on, is not fitting. When not measured by these measures, it is precisely "all buddhas of the three times, within the midst of flames, turn the great wheel of the Dharma." Since it is "all buddhas of the three times," this transcends measure.

Because all buddhas of the three times are the *dōjō* for turning the wheel of the Dharma, there are flames. Because there are flames, there is the *dōjō* of all buddhas.

Gensha said, "When the flame preaches the dharma for the buddhas of the three times, the buddhas of the three times stand on the ground and listen to the dharma." Hearing this teaching, some say that Gensha's Way surpasses Seppō's Way in expressing it, but this is not necessarily so. You should know that Seppō's Way is different from Gensha's Way. What is called Seppō expressed the place where the buddhas of the three times turn the great dharma wheel. Gensha expressed the buddhas of the three times listening to the dharma. Seppō's Way correctly expresses the turning of the dharma, but the place of turning the dharma does not necessarily discuss listening or not listening.

Therefore, it is not heard that turning the dharma necessarily involves listening. Furthermore, there must be a principle that does not say "the buddhas of the three times preach dharma for the flame," does not say "the buddhas of the three times turn the great dharma wheel for the buddhas of the three times," and does not say "the flame turns the great dharma wheel for the flame." Is there a difference between saying "turn the dharma wheel" and saying "turn the great dharma wheel"?

Turning the dharma wheel is not preaching dharma; preaching dharma is not necessarily for others. Therefore, Seppō's Way is not a Way that fails to fully express the Way that should be expressed.

You must thoroughly study and learn the fact that Xuefeng was within the flames, turning the great dharma wheel. Do not confuse yourself with Xuansha’s teaching. To penetrate Xuefeng’s Way is to enact the dignified demeanor of a buddha. That the flames place the buddhas of the three times within them is not merely the pervasiveness of the one inexhaustible dharma realm or the two inexhaustible dharma realms. It is not merely the penetration of the one minute particle or the two minute particles. Do not take the turning of the great dharma wheel as a measure and compare it to measures of large or small, broad or narrow.

The turning of the great dharma wheel is not for oneself or for others; it is not for speaking or for listening. In Xuansha’s teaching, it is said, “The flames preach the dharma for the buddhas of the three times; the buddhas of the three times stand and listen.” Here, even if the flames preach the dharma for the buddhas of the three times, he does not yet say they turn the dharma wheel, nor does he say the buddhas of the three times turn the dharma wheel.

Even if the buddhas of the three times stand and listen, how could the flames turn the dharma wheel of the buddhas of the three times? Do the flames that preach the dharma for the buddhas of the three times also turn the great dharma wheel or not? Xuansha also does not say, “This is the time of turning the dharma wheel.” He does not say there is no turning of the dharma wheel. However, one might speculate: Did Xuansha shallowly understand that turning the dharma wheel is the wheel of preaching? If so, he is still inferior to Xuefeng’s Way.

Although it is recognized that when the flames preach the dharma for the buddhas of the three times, the buddhas of the three times stand and listen to the dharma, at the point where the flames turn the dharma wheel, it is not recognized that the flames stand and listen to the dharma. At the point where the flames turn the dharma wheel, it is not said that the flames simultaneously turn the dharma wheel. The listening to the dharma by the buddhas of the three times is the dharma of the buddhas; it is not received from another. Do not recognize the flames as dharma; do not recognize the flames as buddha; do not recognize the flames as flames.

Indeed, the Way of teacher and disciple must not be neglected. Do you suppose it is only the red-bearded barbarian? Furthermore, this is the barbarian with the red beard. Although Xuansha’s teaching is like this, there is a point that should be taken as the power of study and learning. That is, without being bound by the limited natures and characteristics of the Mahayana and Hinayana of sutra masters and treatise masters, you must study and learn the nature and characteristics correctly transmitted by buddha after buddha and ancestor after ancestor. This is what is called the listening to the dharma by the buddhas of the three times.

This is where it differs from the natures and characteristics of the Mahayana and Hinayana. Knowing only that buddhas have preaching that accords with opportunity and condition, one does not say buddhas listen to the dharma, one does not say buddhas practice, one does not say buddhas attain buddhahood. Now, in Xuansha’s teaching, it is already said, “The buddhas of the three times stand and listen to the dharma”; there is the nature and characteristic of buddhas listening to the dharma.

You must not necessarily consider the capable speaker as superior and the one capable of listening to this dharma as inferior. If the speaker is venerable, the listener is also venerable. Śākyamuni Buddha said, “If one preaches this sutra, then one sees me. To preach for one person, this is difficult.” Therefore, the capable preacher of the dharma sees Śākyamuni Buddha; “then one sees me” is because it is Śākyamuni. He also said, “After my extinction, to listen to and receive this sutra and inquire into its meaning and purport, this is difficult.” Know that the listener and receiver is also difficult; there is no superiority or inferiority.

Even if it is said that the one standing and listening is the most venerable buddhas of the three times, there should be standing and listening to the dharma; standing and listening to the dharma is because it is the buddhas of the three times. Buddhas are on the stage of fruition; it is not speaking of listening to the dharma within the stage of cause, because it is already the buddhas of the three times. Know that the buddhas of the three times are buddhas by standing and listening to the dharma preached by the flames.

The mode of transformation of the one Way cannot be traced. If one tries to trace it, arrow points clash. The flames decidedly preach the dharma for the buddhas of the three times. The wholehearted mind, piece by piece, is “the iron tree blossoms and the world is fragrant.” Moreover, when one takes along the standing and listening to the dharma preached by the flames, after all, what is manifested and accomplished? What is called “wisdom surpassing the teacher” should be; what is called “wisdom equal to the teacher” should be. Furthermore, by investigating and penetrating the inner depths of teacher and disciple, one becomes the buddhas of the three times.

Yuanwu says, "The monkey white"—do not even think of monkey black. Their mutual exchange and accord is like a spirit appearing and a ghost vanishing. Though this emerges from the same line as Xuansha, there may also be a single path that does not enter the same line as Xuansha. Is it that the flames are all buddhas, or that all buddhas are flames? Though the mind of mutual exchange of black and white appears and vanishes like Xuansha's spirit-ghost, Xuefeng's voice and form do not remain at the boundary of black and white. Even though it is thus, know that in Xuansha there is a Way that affirms and a Way that negates. In Xuefeng there is a Way of lifting up and a Way of putting down.

Now Yuanwu further has a Way that is not identical with Xuansha and not identical with Xuefeng. So-called, "Blazing flames filling the sky is explaining buddha-dharma"; "The sky-filling blazing flames is explaining dharma-buddha." This Way is truly the light for later learners. Even if one says it is darkened by the blazing flames, when filled by the sky, I have this portion, others have this portion. That which the sky fills is already these blazing flames. What is it to dislike this and use that head?

One should rejoice: this skin-bag, the place where it was born is far from the sages of old; the living present, though said to be far in time from the sages, still meets with the transforming guidance that fills the sky. So-called, explaining buddha-dharma is hearing the place; explaining dharma-buddha—how many layers of not-knowing does it trouble and pass through? Therefore, all buddhas of the three times explain dharma in the three times; all dharmas of the three times are explained by buddha in the three times. Only the sky-filling one cuts off before the wind in the tangle-vine nest.

A single phrase, without concealment, has investigated and come through—both Vimalakīrti and not-Vimalakīrti. Therefore, dharma expounds buddha; dharma practices buddha; dharma realizes buddha. Buddha expounds dharma; buddha practices buddha; buddha makes buddha. Being thus, all are the dignified manner of practicing buddha. Filling sky and filling earth, filling past and filling present, those who attain do not take it lightly; those who understand do not use it cheaply.

The Shōbōgenzō, "The Treasury of the True Dharma Eye," "The Deportment of Practicing Buddha," Sixth Volume: To practice the buddha-dharma is to be intimate with it. To be intimate with it is to let go of the body-mind of self and other. To let go is to be free from the stains of self and other. To be free from stains is to let go of the body-mind of self and other within letting go. The practice of *zazen* is itself the deportment of practicing buddha. It is the skin, flesh, bones, and marrow of the buddhas and ancestors; it is the hands and eyes of the buddhas and ancestors. Therefore, when you practice *zazen*, you must let go of the gate of discrimination. You must leap beyond the distinction of holy and ordinary. You must become intimate with the state of *shikantaza*, "just sitting," and become one with the deportment of practicing buddha. This is the fundamental point.