Daigo

The great Way of the buddhas is transmitted, intimate and seamless. The meritorious work of the ancestors is revealed, smooth and expansive. Therefore, there is the immediate realization of great awakening, and there is arriving at the Way without awakening; there is the awakening of introspection and the play of awakening, and there is the release of practice through the loss of awakening. This is the everyday activity of the buddhas and ancestors. There are twelve hours of being enabled by raising and grasping, and there are twelve hours of being used by casting away.

Furthermore, there is the play of the mud-ball that leaps out beyond this pivotal point, and there is the play of the vital spirit. Although it is said that from great awakening, the buddhas and ancestors invariably thoroughly investigate the training that is immediately realized in just this way, it is not that the total awakening of great awakening is made into the buddhas and ancestors, nor is it that the total buddhas-and-ancestors of the buddhas and ancestors is the total great awakening.

The buddhas and ancestors leap out beyond the very edge of great awakening; great awakening is the face that leaps out upward from the buddhas and ancestors. Yet, there are many kinds of human capacity. There is what is called innate knowing. This is to be born and to penetrate through birth itself. That is to say, it is the thorough investigation within the beginning, middle, and end of birth. There is what is called knowing through learning. This is to learn and to thoroughly investigate the self. That is to say, it is the thorough investigation of the skin, flesh, bones, and marrow of learning. There is the one with buddha-knowing.

This is not innate knowing, nor is it knowing through learning. Transcending the boundary of self and other, it is without origin right here; it is unconstrained by the knowing of self and other. There is the one with untaught knowing. Not relying on a good teacher, not relying on sutras, not relying on nature, not relying on characteristics, without turning the self around, without interchanging with others, it is utterly clear and open. Among these several kinds, one should not recognize one as sharp and two as dull.

Each of the many kinds immediately realizes its own meritorious work. Therefore, which sentient or insentient being should train, claiming not to have innate knowing? Where there is innate knowing, there is innate awakening, there is innate verification, there is innate practice. Thus, since the buddhas and ancestors are already the Great Taming Masters, this has been called innate awakening. It is so because it is the birth that brings forth awakening. It must be the innate awakening that fully trains in great awakening. It is so because it is the learning that grasps awakening. Therefore, one grasps the three realms and awakens greatly; one grasps the hundred grasses and awakens greatly; one grasps the four great elements and awakens greatly; one grasps the buddhas and ancestors and awakens greatly; one grasps the *kōan* and awakens greatly. In every case, one brings forth great awakening and then awakens greatly. The very time of just this rightness is *now*.

Master Huizhao of Linji Temple said, "In the land of Great Tang, it is difficult to find a single person who is unawakened." The point Master Huizhao expresses here is the authentic lineage, the very skin, flesh, bones, and marrow; it cannot be incorrect. "The land of Great Tang" means within one's own eye. It is not confined to the entire world, nor does it dwell in dust-like kalpas. Here, it is difficult to find even a single person who is unawakened. One's own past self is not an unawakened person; another's present self is not an unawakened person.

Even if one searches through the ancients and moderns among mountain-dwellers and water-dwellers, seeking unawakenedness, one will not yet attain it. If students of the Way study the path of Linji in this manner, they should not vainly pass the time. Yet, even though it is like this, they must further study the ancestral activity of the patriarchs. That is to say, one should for a moment question Linji: to know only that "it is difficult to find an unawakened person," but not to know that "it is difficult to find an awakened person," is not yet sufficient to be considered right.

It is hard to say one has fully investigated "it is difficult to find an unawakened person." Even if it is difficult to find a single unawakened person, has one yet encountered a half-person of unawakenedness, with composed features, lofty and majestic? Even if one takes "in the land of Great Tang, it is difficult to find a single person who is unawakened" as the ultimate point, do not stop there. Within a single person or a half-person, one should seek and try to find two or three lands of Great Tang. Is it difficult, or is it not difficult? When one is equipped with this eye, one may be acknowledged as a buddha-ancestor who has fully studied.

Master Hōchi of Kyōchō Kegonji [successor of Tōzan, posthumous name Kyūjō], when a monk asked, “What about when a greatly awakened person nevertheless becomes deluded?” replied, “A broken mirror is not reflected again; fallen blossoms do not easily climb the tree.” The present point of questioning, though it is a point of questioning, is like an instruction to the assembly. Unless one is in the assembly of the *Kegon* sutra, one does not expound it; unless one is a true heir of Tōzan, one cannot bestow it. Truly, this must be the authentic seat of the buddhas and ancestors.

What is called a greatly awakened person is not originally so because of being greatly awakened, nor is it because one has stored up a great awakening from elsewhere. That awakening is in the public realm is not something witnessed only in the final years of old age. It is not something one forcibly produces and drags out by oneself, yet one inevitably becomes greatly awakened. It is not that not being deluded is considered great awakening, nor is it that one should intend to first become a deluded person for the sake of the seed of great awakening.

A greatly awakened person awakens further; a greatly deluded person awakens further. Just as there is a greatly awakened person, there is a greatly awakened buddha, there are greatly awakened earth, water, fire, wind, and space, there are greatly awakened pillar and lantern. Now, it is asked about “a greatly awakened person.” The question “What about when a greatly awakened person nevertheless becomes deluded?” is truly asking what should be asked. Kegon, without discrimination, yearns for the ancient in the assembly seat; this must be the meritorious work of the buddhas and ancestors.

Investigate this for a while: Is the “nevertheless deluded” of a greatly awakened person the same as that of a not-awakened person? At the time when a greatly awakened person is nevertheless deluded, does one take up great awakening and create delusion? Or does one take up delusion from over there and cover over great awakening, thus becoming nevertheless deluded? Or again, though a greatly awakened person is one who does not destroy great awakening, does one further investigate “nevertheless deluded”?

Or again, regarding the statement “a greatly awakened person nevertheless becomes deluded,” should one investigate whether taking up one more sheet of great awakening is considered “nevertheless deluded”? Also, is great awakening one hand, and “nevertheless deluded” also one hand? However one takes it, one should know that hearing there is “nevertheless deluded” for a greatly awakened person is the thorough investigation that has been brought through practice. One should know there is a great awakening that makes “nevertheless deluded” intimately familiar.

Therefore, “nevertheless deluded” is not “taking a thief for one’s son”; “nevertheless deluded” is not “taking one’s son for a thief.” Great awakening must be “taking a thief for a thief”; “nevertheless deluded” is “taking a son for a son.” Adding a little bit in many places is great awakening. Subtracting a little bit in few places, this is “nevertheless deluded.” Therefore, one should meet a greatly awakened person by grasping and firmly holding the “nevertheless deluded” one. The present self—is this “nevertheless deluded” or “not deluded”? One must examine and bring it forth. This is to see the buddhas and ancestors.

The master said, “A broken mirror is not reflected again; fallen blossoms do not easily climb the tree.” This instruction to the assembly expresses the very moment of the broken mirror. However, to apply one’s mind to the time before the mirror is broken and yet investigate the words “broken mirror” is not it. Now, one should understand that the principle of Kegon’s way, “A broken mirror is not reflected again; fallen blossoms do not easily climb the tree,” is expressed by saying “a greatly awakened person is not reflected again” and “a greatly awakened person does not easily climb the tree,” meaning a greatly awakened person does not further become “nevertheless deluded.” Yet, this is not the investigation of “just this.” If it were as people think, one should ask, “What about the everyday life of a greatly awakened person?” In answering this, one might say, “There is a time of ‘nevertheless deluded.’” The present case is not like that.

Because it asks, “What about when a greatly awakened person nevertheless becomes deluded?” it inquires about the very moment of “nevertheless deluded.” The expression manifesting at such a time is “a broken mirror is not reflected again; fallen blossoms do not easily climb the tree.” When fallen blossoms are precisely fallen blossoms, even if they ascend to the top of a hundred-foot pole, they are still fallen blossoms.

Because the broken mirror is precisely a broken mirror, although it may manifest various activities, they are all equally the reflection of “not reflected again.” One should investigate the moment of “a greatly awakened person nevertheless becomes deluded” by taking up the principle expressed as “broken mirror” and “fallen blossoms.” This is like great awakening being buddhahood, and “nevertheless deluded” being sentient beings. It should not be studied as saying “again becoming a sentient being” or “from the origin, traces are manifested.” That [other teaching] speaks of destroying great enlightenment and becoming a sentient being. This does not say great awakening is destroyed, does not say great awakening perishes, does not say delusion comes.

It should not be equated with those. Truly, great awakening is without cause; “nevertheless deluded” is without cause. There is no delusion that obstructs great awakening. One takes up three sheets of great awakening to create half a sheet of minor delusion. Therefore, there is awakening for the sake of Snow Mountain’s Snow Mountain; trees and stones borrow trees and stones to awaken. The great awakening of all buddhas is for the sake of sentient beings; the great awakening of sentient beings is the great awakening of the great awakening of all buddhas—it should not be concerned with before or after. The present great awakening is not oneself, not another; though it has not come, it fills valleys and blocks gorges. Though it is not so, it is crucial to avoid seeking it in another. Why is it like this? It is what is called “following him.”

The monk Mi Hu of the capital commanded a monk to ask Master Yangshan, "Do people nowadays still rely on awakening?" Yangshan said, "Awakening is certainly not absent, but how can we avoid falling into second head?" The monk returned and reported this to Mi Hu. Mi Hu deeply approved.

This "nowadays" is everyone's "right now." Whether it makes me consider past, future, or present, however many thousands or tens of thousands, it is "nowadays," it is "right now." In a person's portion, it is necessarily "nowadays." Some take the eye to be "nowadays," some take the nostrils to be "nowadays." "Do they still rely on awakening?" One should quietly investigate this Way; one should exchange it even in the breast and lapel, one should exchange it even on the crown of the head. Recently, the bald ones in the Great Song country say, "Awakening to the Way is the original expectation." Speaking thus, they idly await awakening. However, it is as if they are not illuminated by the light of the Buddhas and ancestors. They are simply lazy and miss the chance to study and grasp [the truth] under a true good teacher.

They would likely not have been liberated even when the ancient Buddhas appeared in the world. This present saying, "Do they still rely on awakening?" does not say there is no awakening, does not say there is, does not say it comes, does not ask whether one gets it or not. It is as if asking, "How is the awakening of people nowadays awakened?" For example, if one speaks of "gaining awakening," one thinks, "Was it absent in ordinary times?" If one says "awakening has come," one thinks, "Where was that awakening in ordinary times?" If one says "one has become awakening," one thinks awakening existed from the start.

Though it is not said thus and not become thus, when speaking of the manner of awakening's existence, one says "does one get awakening or not?" Yet, awakening is spoken of; however, when it was said, "How can we avoid falling into second head?" it means second head is also awakening. "Second head" means whether one says "has become awakening" or says "gains awakening" or says "awakening has come." Saying "has become" or saying "has come" is saying "it is awakening." Therefore, while lamenting falling into second head, it is as if making second head nonexistent.

The second head that awakening would become, one also thinks, may be the true second head. Therefore, even if it is second head, even if it is a hundred thousand heads, it should be awakening. If there is a second head, it does not mean that above this a first head remains. For example, though we take yesterday's self as self, yesterday would call today a second person. The awakening of right now does not say it is not yesterday, does not say it is just now beginning; it is to study and grasp it like this. Therefore, great awakening head is black, great awakening head is white.

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