Thus, the endless turning of dharma traverses the entire land. In the all-embracing world, cause and effect are not ignored, and all buddhas are unsurpassable. Know that being present in all situations, the guiding way of all buddhas in the amassing of expressions of dharma is boundlessly transforming. Do not search for the limits of dharma in the past and future.
All things leave and all things arrive right here. This being so, one plants twining vines and gets entangled in twining vines. This is the characteristic of unsurpassable enlightenment. Just as enlightenment is limitless, sentient beings are limitless and unsurpassable. Just as cages and snares are limitless, emancipation from them is limitless. The actualization of the fundamental point is: “I grant you thirty blows.” This is the actualization of expressing the dream within a dream.
Thus, a tree with no roots, the ground where no light or shade falls, and a valley where no shouts echo are no other than the actualized expressions of the dream within a dream. This is neither the realm of humans nor of heavenly beings, and cannot be judged by ordinary people. Who could doubt that a dream is enlightenment, since it is not within the purview of doubt? Who could recognize this dream, since it is not related to recognition? Since unsurpassable enlightenment is unsurpassable enlightenment, so the dream is called a dream.
There are inner dreams, dream expressions, expressions of dreams, and dreams inside. Without being within a dream, there is no expression of dreams. Without expressing dreams, there is no being within a dream. Without expressing dreams, there are no buddhas. Without being within a dream, buddhas do not emerge and turn the wondrous dharma wheel. This dharma wheel is no other than a buddha together with a buddha, and a dream expressed within a dream. Simply expressing the dream within a dream is itself buddhas and ancestors, the assembly of unsurpassable enlightenment. Furthermore, going beyond the dharma body is itself expressing the dream within a dream.
Here is the encounter of a buddha with a buddha. No attachments are needed to the head, eyes, marrow, and brain, or body, flesh, hands, and feet. Without attachment, one who buys gold sells gold. This is called the mystery of mysteries, the wonder of wonders, the awakening of awakenings, the head top above the head. This is the daily activity of buddha ancestors. When you study this head top, you may think that the head only means a human skull, without understanding that it is the crown of Vairochana Buddha. How can you realize it as the tips of the bright, clear hundred grasses? Who knows that this is the head as it is?
Since ancient times the phrase “the head top placed above the head” has been spoken. Hearing this phrase, foolish people think that it cautions against adding something extra. Usually they refer to something that should not occur when they say, “How can you add a head on top of a head?” Actually, isn’t this a mistake?
The expression of the dream within a dream can be aroused by both ordinary people and sages. Moreover, the expression of the dream within a dream by both ordinary people and sages arose yesterday and develops today. Know that yesterday’s expression of the dream within a dream was the recognition of this expression as expressing the dream within a dream. The present expression of the dream within a dream is to experience right now this expression as expressing the dream within a dream. Indeed, this is the marvelous joy of meeting a buddha.
We should regret that, although the dream of the buddha ancestors’ bright hundred grass tops is apparent, clearer than a hundred thousand suns and moons, the ignorant do not see it. What a pity! The head that is “the head placed above the head” is exactly the head tops of a hundred grasses, thousands of types of heads, the ten thousand kinds of heads, the heads throughout the body, the heads of the entire world unconcealed, the heads of the entire world of the ten directions, the heads of teacher and student that join in a single phrase, the head top of a one-hundred-foot pole. “Placing” and “above” in “placing the head top above the head” are both heads. Study and investigate this.
Thus, the passage “All buddhas and their unsurpassable, complete enlightenment emerge from this [Diamond] sutra” is exactly expressing the dream within a dream, which has always been the head placed atop the head. This sutra, while expressing the dream within a dream, brings forth buddhas with their unsurpassed enlightenment. These buddhas, with their enlightenment, in turn speak this sutra, which is the established expression of the dream within a dream.
As the cause of a dream is not obscure, the effect of the dream is not ignored. This is indeed one mallet striking one thousand or ten thousand blows, one thousand or ten thousand mallets striking one or half a blow. As it is so, a thing of suchness expresses the dream within a dream; a person of suchness expresses the dream within a dream. A thing beyond suchness expresses the dream within a dream; a person beyond suchness expresses the dream within a dream. This understanding has been acknowledged as crystal clear. What is called “talking all day long about a dream within a dream” is no other than the actual expression of the dream within a dream.
An ancient buddha said, “Now I express the dream within a dream for you. All buddhas in the past, present, and future express the dream within a dream. The six early generations of Chinese ancestors express the dream within a dream.”
Study and clarify these words. Shakyamuni Buddha holding up the flower and blinking is exactly the expression of the dream within a dream. Huike doing prostrations and attaining the marrow is also the expression of the dream within a dream.
Making one brief utterance, beyond understanding and beyond knowing, is the expression of the dream within a dream. As the expression of the dream within a dream is the thousand hands and eyes of Avalokiteshvara that function by many means, the power of seeing colors and sounds, and hearing colors and sounds, is fully maintained. The manifesting body is the expression of the dream within a dream. The expressions of dreams and of myriad aspects of dharma are the expression of the dream within a dream. Taking hold and letting go are the expressions of the dream within a dream. Directly pointing is expressing the dream; hitting the mark is expressing the dream.
When you take hold or when you let go, you need to study the common balancing scale. As soon as you understand it, the measuring of ounces and pounds will become clear and will express the dream within a dream. Without knowing ounces and pounds, and without reaching the level balance, there is no actualization of the balance point. When you attain balanced equilibrium, you will see the balance point. Achieving balance does not depend on the objects being weighed, on the balancing scale, or on the activity of weighing, but just hangs on emptiness. Thus, deeply consider that without attaining balance you do not experience solidity. Just hanging on its own in emptiness, the expression of the dream within a dream allows objects to float free in emptiness. Within emptiness, stable balance is manifested. Stable balance is the great way of the balance scale. While suspending emptiness and suspending objects, whether as emptiness or as forms, expression of the dream within a dream brings level balance.
There is no liberation other than expression of the dream within a dream. The dream is the entire great earth; the entire great earth is stable. Thus, the inexhaustibility of turning the head and pivoting the brain [actualizing freedom] is just your awakening of the dream within a dream—identifying with and actualizing the dream within a dream.
Shakyamuni Buddha said in a verse [in the Lotus Sutra]:
All buddhas, with bodies of golden hue,
splendidly adorned with a hundred auspicious marks,
hear the dharma and expound it for others.
Such is the fine dream that ever occurs.
In the dream you are made king,
then forsake palace and household entourage,
along with utmost satisfaction of the five-sense desires,
and travel to the site of practice
under the bodhi tree.
On the lion’s seat
in search of the way, after seven days
you attain the wisdom of the buddhas,
completing th
e unsurpassable way.
Arising and turning the dharma wheel,
you expound the dharma for the four groups of practitioners
throughout thousands of millions of kalpas,
expressing the wondrous dharma free of flaws,
and liberating innumerable sentient beings.
Finally you enter pari-nirvana,
like the smoke dispersing as the lamp is extinguished.
If later in the unwholesome world
one expounds this foremost dharma,
one will produce great benefit,
like the merit just described.
Study this discourse of the Buddha, and thoroughly investigate this buddha assembly of the buddhas [in the Lotus Sutra]. This dream of buddhas is not an analogy. As the wondrous dharma of all buddhas is mastered only by a buddha together with a buddha, all dharmas awakened in the dream are genuine forms. In awakening there is aspiration, practice, enlightenment, and nirvana. Within the dream there is aspiration, practice, enlightenment, and nirvana. Every awakening within a dream is the genuine form, without regard to large or small, superior or inferior.
However, on hearing the words in the passage, In the dream you are made king, people in the past and present mistakenly think that, due to the power of expounding this foremost dharma, mere night dreams may become like this dream of buddhas. Those who think like this have not yet clarified the Buddha’s discourse.
Awakening and dreaming are from the beginning one suchness, the genuine reality. The buddha dharma, even if it were an analogy, is the genuine reality. As it is not an analogy, made king in the dream is the reality of the buddha dharma.
Shakyamuni Buddha and all buddhas and ancestors each arouse the mind, cultivate practice, and attain universal true awakening within a dream. This being so, the Buddha’s path of transforming the Saha World throughout his lifetime is indeed created in a dream.
In search of the way, after seven days is the measure of attained buddha wisdom. As for what is described, Turning the dharma wheel . . . throughout thousands of millions of kalpas . . . liberating innumerable sentient beings—these fluctuations within a dream cannot be traced.
All buddhas, with bodies of golden hue, splendidly adorned with a hundred auspicious marks, hear the dharma and expound it for others. Such is the fine dream that ever occurs. These words clearly show that this fine dream is illuminated as all buddhas.
There is the ever occurring of the Tathagata’s words; it is not only hundreds of years of dreaming. Expounding it for others is manifesting the body. Hearing the dharma is hearing sounds with the eye, and with the mind. It is hearing sounds in the old nest, and before the empty kalpa.
Since it is said that All buddhas, with bodies of golden hue, splendidly adorned with a hundred auspicious marks, we can directly realize beyond any doubt that this fine dream is itself all buddhas with bodies. Although within awakening the buddhas’ transformations never cease, the buddha ancestors’ emergence is itself the creation of a dream within a dream. Be mindful of not slandering the buddha dharma. When you practice not slandering the buddha dharma, this path of the tathagatas is immediately actualized.
Presented to the assembly of the Kannondori Kosho Horin Monastery, Uji County, Yamashiro Province, on the twenty-first day, the ninth month, the third year of the Ninji Era [1242].
40
EXPRESSIONS
ALL BUDDHAS AND ancestors are expressions. Thus, when buddha ancestors intend to select buddha ancestors, they always ask, “Do you have your expression?”
This question is asked with the mind and with the body. It is asked with a walking stick or a whisk. It is asked with a pillar or a lantern. Those who are not buddha ancestors do not ask this and do not answer this, since they are not in the position to do so.
Such an expression is not obtained by following others or by the power of oneself. Where there is a thorough inquiry of a buddha ancestor, there is an expression of a buddha ancestor.
Within the expression, those in the past practiced and became thoroughly realized; you in the present pursue and endeavor in the way. When you pursue a buddha ancestor as a buddha ancestor, and understand the buddha ancestor’s expression, this expression spontaneously becomes the practice of three years, eight, thirty, or forty years. It makes an utmost effort, and creates an expression.
[Dogen’s note on the back of the following text says: “The thirty years or twenty years (of practice) are the years and months created by expressions. These years and months bring their efforts together to help create expressions.”]
Then, even for decades, there is not a single gap in expression. Thus, the understanding at the moment of thorough realization should be authentic. As this understanding is recognized as authentic, what is expressed now is beyond doubt. This being so, there is an expression right now, an understanding right now. An expression right now and an understanding in the past are a single track, myriad miles. The practice right now is practiced by the expression and by the understanding.
The grip of this practice accumulates in months and years and lets go of the practice from the months and years in the past. When it is about to drop away, the skin, flesh, bones, and marrow also affirm the dropping away; the nation, land, mountains, and rivers together affirm the dropping away. When you intend to get to the dropping away as an ultimate treasure place, this intention is a manifestation [of the expression]. So, at this very moment, an expression is actualized without being waited for. Although this is not an effort of the mind or the body, a spontaneous expression arises. When it is expressed, you won’t feel unfamiliar or suspicious.
And yet, when you express such an expression, you beyond-express a beyond-expression. Even if you recognize that you express within an expression, if you do not thoroughly realize beyond-expression as beyond-expression, it is not yet the face of a buddha ancestor, nor is it a buddha ancestor’s bones and marrow.
In this way, how can the expression of bowing three times and standing in the original position [by Huike] be the same as an expression of those who view the skin, flesh, bones, and marrow [as separate from one another]? The expression of those who view the skin, flesh, bones, and marrow cannot touch or include the expression of bowing three times and standing in the original position. An encounter of you with other as an encounter of separate beings remains an encounter of other with you as an encounter of separate beings.
You have expression and beyond-expression. Other has expression and beyond-expression. Expression has you and other. Beyond-expression has you and other.
Zhaozhou, Great Master Zhenji, said, “If you sit steadfastly without leaving the monastery for a lifetime, and do not speak for five or ten years, no one will call you speechless. After that, even buddhas will not equal you.”
In this way, when you think of the practice and endeavor of not leaving the monastery for a lifetime, staying in the monastery for five or ten years, going through frost and flowers, the steadfast sitting that has been sat through is a certain expression. Walking, sitting, and lying down without leaving the monastery is the practice of no one will call you speechless. Although how the lifetime comes about is beyond our knowledge, if you activate without leaving the monastery, you do not leave the monastery.
What kind of invisible path is there between the lifetime and the monastery? Just investigate steadfast sitting. Do not avoid no-expression. No-expression is expression from beginning to end.
Steadfast sitting is one lifetime, two lifetimes, not merely one time, two times. If you sit steadfastly without speaking for five or ten years, even buddhas will not ignore you. Indeed, such steadfast sitting without speaking is something buddha eyes cannot see, buddha power cannot pull away, and buddhas cannot question.
What Zhaozhou meant is that the expression of beyond-expression in steadfast sitting is why buddhas cannot call the person speechless or beyond speechless. Thus, not leaving the monastery for a lifetime is not leaving expression for a lifetime. Sitting steadfastly without
speaking for five or six years is expression for five or six years.
It is not leaving beyond-expression for a lifetime, or expression beyond attainment for five or six years. It is cutting through one hundred, one thousand buddhas, by sitting. It is one hundred, one thousand buddhas cutting through you by sitting.
This being so, what is expressed by buddha ancestors is not leaving the monastery for a lifetime. Even if you are speechless, you have expression. Do not assume that a speechless person cannot express.
It is not that one who can express is not speechless. A speechless person can also express. The speechless voice is heard. Listen to the speechless voice.
Without being a speechless person, how can you encounter a speechless person, how can you speak with someone who is speechless? When you are already a speechless person, how do you encounter one, how do you speak with one? Investigate in this way and thoroughly study someone who is speechless.
In the assembly of Xuefeng, Great Master Zhenjiao, there was a monk who built a thatched-roof hermitage at the foot of a mountain. He did not shave for years. No one knew what was happening in the hermitage, and his life in the mountain was solitary. He would go to the nearby valley brook, fetch water with the wooden dipper he himself had made, and drink it. Indeed, he was a valley drinker.
Treasury of the True Dharma Eye Page 57
