Q: What is the Way and how must it be followed?
A: What sort of thing do you suppose the Way to be, that you should wish to follow it?
Q: What instructions have the Masters everywhere given for dhyana-practice and the study of the Dharma?
A: Words used to attract the dull of wit are not to be trusted.
Q: If those teachings were meant for the dull-witted, I have yet to hear what Dharma has been taught to those of really high capacity.
A: If they are really men of high capacity, where could they find people to follow? If they seek from within themselves, they will find nothing tangible; how much less can they find a Dharma worthy of their attention elsewhere! Do not look to what is called the Dharma by preachers, for what sort of Dharma could that be?
Q: If that is so, should we not seek for anything at all?
A: By conceding this, you would save yourself a lot of mental effort.
Q: But in this way everything would be eliminated. There cannot be just nothing.
A: Who called it nothing? Who was this fellow? But you wanted to seek for something.
Q: Since there is no need to seek, why do you also say that not everything is eliminated?
A: Not to seek is to rest tranquil. Who told you to eliminate anything? Look at the void in front of your eyes. How can you produce it or eliminate it?
Q: If I could reach this Dharma, would it be like the void?
A: Morning and night I have explained to you that the Void is both One and Manifold. I said this as a temporary expedient, but you are building up concepts from it.
Q: Do you mean that we should not form concepts as human beings normally do?
A: I have not prevented you; but concepts are related to the senses; and, when feeling takes place, wisdom is shut out.
Q: Then should we avoid any feeling in relation to the Dharma?
A: Where no feeling arises, who can say that you are right?
Q: Why do you speak as though I was mistaken in all the questions I have asked Your Reverence?
A: You are a man who doesn't understand what is said to him. What is all this about being mistaken?
Q: How, then, does a man accomplish this comprehension of his own Mind?
A: That which asked the question IS your own Mind but if you were to remain quiescent and to refrain from the smallest mental activity, its substance would be seen as a void -- you would find it formless, occupying no point in space and falling neither into the category of existence nor into that of non-existence. Because it is imperceptible Bodhidharma said: 'Mind, which is our real nature, is the unbegotten and indestructible Womb; in response to circumstances, it transforms itself into phenomena.' For the sake of convenience, we speak of Mind as the intelligence (prajna); but when it does not respond to circumstances [and so rests from creating objects.] it cannot be spoken of in such dualistic terms as existence or non-existence. Besides, even when engaged in creating objects in response to causality, it is still imperceptible. If you know this and rest tranquilly in nothingness then you are indeed following the Way of the Buddhas. Therefore does the sutra say: 'Develop a mind which rests on no thing whatever.' -
Submitted August 18, 2016 at 01:41AM by ChanZong http://ift.tt/2bo8IWN
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