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The Song of the Jeweled Mirror Samadhi -- Tozan Ryokai The teaching of suchness, is given directly, Through all

buddha ancestors, Now that it's yours, keep it well. A serving of snow in a silver bowl, Or herons concealed in the glare of the moon Apart, they seem similar, together, they're different. Meaning cannot rest in words, It adapts itself to that which arises. Tremble and you're lost in a trap, Miss and there's always regrets. Neither reject nor cling to words, Both are wrong; like a ball of fire, Useful but dangerous. Merely expressed In fine language, the mirror will tarnish. At midnight truly it's most bright By daylight it cannot still be seen. It is the principle that regulates all, Relieving every suffering. Though it doesn't act it is not without words. In the most precious mirror Form meets reflection: You are not It, but It is all you. Just as a baby, five senses complete, Neither going or coming, nor arising or staying, Babbles and coos: speech without meaning, No understanding, unclearly expressed. Six lines make the double li trigram, Where principle and appearances interact. Lines stacked in three pairs Yet transform in five ways. Like the five flavors of the hyssop plant Or the five branches of the diamond scepter, Reality harmonizes subtly just as Melody and rhythm, together make music. Penetrate the root and you fathom the branches, Grasping connections, one then finds the road. To be wrong is auspicious, There's no contradiction.

Outwardly still but inwardly whirling: Compassionate sages freed them with teaching.Naturally pure and profoundly subtle. saving parched crops. Like a horse missing the left hind shoe. still sat for ten eons. approaches so standards arise. But if you're off by a hair's breadth All harmony's lost in discord. It touches neither delusion nor awakening. So large its bounds can never be measured. Yi the archer shot nine of ten suns From the sky. so how can they be analyzed? The minister still serves his lord The child obeys his parent. Not serving is a useless waste. Practicing inwardly. For those whose ability is under the mark A jeweled footrest and brocaded robe. For others who still can manifest wonder There's a house cat and cow. So fine it penetrates no space at all. They can't be known by mere thought Or feelings. . Penetrating the principle. a mouse frozen in fear. Now there are sudden and gradual schools With principles. mastering the approach. functioning in secret. In upside down ways folks take black for white. A tethered horse. Like a tiger leaving a trace of the prey. Another bowman hit targets at hundreds of paces: These skills are small to compare with that in which Two arrow points meet head on in mid air. If you want to follow the ancient path Then consider the ancients: the buddha. Not obeying is unfilial. The wooden man breaks into song. When inverted thinking falls away They realize mind without even trying. Completing the path. Playing the fool. The genuine constant continues outflowing. A stone maiden leaps up to dance. seemingly stupid. At each time and condition it quietly shines.

since it was not designed for men of medium and lesser ability. Surely the Five Ranks is a torch on the midnight road. They do not know the important road of progressive practice. That into which I was initiated forty years ago in the room of Shoju I shall now dispense as the alms giving of Dharma. and that supreme treasure of the Mahayana. After it had been transmitted to Tozan Osho. You will see the lord within the lord. Never have [its teachings] been willingly disclosed until now. is considered to be only the old and broken vessel of an antiquated house. Yakusan Osho. they are not versed in the secret meaning within this teaching. it was transmitted from master to master and handed down within the secret room. to be sure. calling them useless baggage. When I find a superior person who is studying the true and profound teaching and has experienced the Great Death. the adding of branch to branch. the tortuous explanations. the Jeweled Mirror Samadhi's Five Ranks of the Apparent and the Real. The truth is that the teachers who are guilty of this do not know for what principle the Five Ranks was instituted. Hence they confuse and bewilder their students to the point that even a Sariputra or an Ananda would find it difficult to judge correctly. Even the hand of Buddha would find it difficult to save them. They fall into the black pit of withered sprouts and decayed seeds. From Sekito Osho.If you can only persist in this way. "Directly-pointing-to-theultimate" Zen is regarded as nothing but benightedness and foolishness. Of themselves they stumble and fall into the mud of heterodox views and cannot get out until death overtakes them. the precious wheel that demolishes the impregnable prison-house of the two voids. I shall give this secret transmission to him. No one pays any attention to it. Ranks of The Apparent and the Real: The Orally Transmitted Secret Teachings of the [Monk] Who Lived on Mount To We do not know by whom the Jeweled-mirror Samadhi was composed. a ferry boat at the riverside when one has lost one's way! But alas! The Zen gardens of recent times are desolate and barren. . Therefore they sink into the stagnant water of sravaka-hood or pratyeka-buddhahood. and composed a verse for each rank. the carping criticism. yet never have I seen anything to equal the perversion of the Five Ranks. [Today's students] are like blind men who have thrown away their staffs. and Ungan Osho. the piling up of entanglement upon entanglement. in order to bring out the main principle of Buddhism. how manifold are the gates of the teaching! Among these. he made clear the gradations of the Five Ranks within it. Sheng-yen. Translation by: Toshu John Neatrour. are a number of doctrines and orally transmitted secret teachings. Kaz Tanahashi The Keiso dokuzi Hakuin Zenji Keiso dokuzui The Five. Take heed and do not treat it lightly! How vast is the expanse of the sea of the doctrine. They never know that the Five Ranks is the ship that carries them across the poisonous sea surrounding the rank of the Real.

.. You should know that it was only after he had completed his investigation of Tozan's Verses that Shoju gave his acknowledgment to the Five Ranks After I had entered Shoju's room and received transmission from him. still do not consider this to be enough. the Universal Nature Wisdom." They seemed to have discarded the words "reciprocal interpenetration. I was ashamed to squeeze out my old woman's stinking milk and soil the monk's mouths with it. and the Perfecting-of-Action Wisdom. How deeply this grieves me! Have you never heard: " The Gates of Dharma are manifold. do not consider this enough. Followers of the Way. even though you may have pursued your studies in the Threefold Learning continuously through many kalpas. But. and remained indifferent to it. The rhinoceros of doubt instantly fell down dead. I still regretted that all teachers had not yet clearly explained the meaning of " the reciprocal interpenetration of the Apparent and the Real. saying that it is not the directly transmitted oral teaching of the Tozan line. in their compassion and with their skill in devising expedients. My own toil has extended over these thirty years. All of you who wish to plumb this deep source must make the investigation in secret with your entire body. and I could scarcely bear the joy of it. strange to say. the patriarchs. at the moment you smash open the dark cave of the eighth or Alaya consciousness. first instituted the Five Ranks. suddenly the mystery of "the reciprocal interpenetration of the Apparent and the Real " became perfectly clear. the light of the Great Perfect Mirror Wisdom is black like lacquer. but more often than not you have taken it to be the doctrine of another house. or eight. For the past eight or nine years or more. in the midst of my meditation. Vow to investigate the secret teachings of the Five Ranks to the end. though I was satisfied. if your investigation has been correct and complete.Or. you are not permitted to call yourselves true sons of Buddha. You must vow to pass through seven. This is what is called the rank of " The Apparent within the Real. Only a few among you have attained understanding of it. the Marvelous Observing Wisdom. could it be that our patriarchs delivered themselves of these absurdi ties in order to harass their posterity unnecessarily? For a long time I wondered about this. if you have not directly experienced the Four Wisdoms. when I came to enter the room of Shoju. Thereupon the rhinoceros of doubt once more raised its head. or even nine thickets of brambles. I vow to enter them all?" How much the more should this be true for the main principle of Buddhism and the essential road of sanzen! Shoju Rojin has said: "In order to provide a means wher eby students might directly experience the Four Wisdom's. I was quite was satisfied." and to pay no attention whatsoever to them. But. when you have passed through the thickets of brambles." . Do not take this to be an easy task! Even if you should happen to break up the family and scatter the household." What are the so-called Four Wisdom's? They are the Great Perfect Mirror Wisdom. And. It was just like looking at the palm of my own hand. I have been trying to incite all of you who boil your daily gruel over the same fire with me to study this great matter thoroughly. But. the precious light of the Great Perfect Mirror Wisdom instantly shines forth. the rhinoceros of my previous doubt suddenly fell down dead. Followers of the way. Do not look with suspicion upon the Five Ranks. In the summer of the first year of the Kan'en era (1748-1751). Though I wished to hand it on to others.

" and." After that. No wonder when we meet There is no recognition! Still cherished in my heart Is the beauty of earlier days. there is not a tile to cover his head. But the disciple must not be satisfied here. there is not an inch of ground for him to stand on." he will completely prove the Marvelous Observing Wisdom and the Perfecting-of-Action Wisdom. filled with power from his secret study. Too often the disciple. When the true practitioner. How priceless is the merit gained through the step-by-step practice of the Five Ranks of the Apparent and the Real! By this practice you not only attain the Four Wisdoms. Samsara is non-existent." The delusive passions are non-existent. comes back to sit among the coals and ashes. Have you not read in the Daijo shogongyo ron: "When the eight consciousnesses are inverted. like a bottomless clear pool. meritorious achievements. without sound and without odor. and enters into the Principle." TOZAN RYOKAI'S VERSES ON THE FIVE RANKS The Apparent within the Real: In the third watch of the night Before the moon appears. Such as this is called it stagnant water " Zen. when the Four Wisdoms are bound together. by depending upon the rank of " The Arrival at Mutual Integration. suddenly bursts through into this rank. the perfect Sambhogakaya is your wisdom." He also said: "The pure Dharmakaya is your nature. the Four Wisdoms are produced. shouts "KA!" sees Tao. clings to it to the death and will not let go of it. When its brightness is manifested. " the empty sky vanishes and the iron mountain crumbles. the rank in which one experiences the Great Death. The Four Wisdoms are attained. At last he reaches the rank of " Unity Attained. and hidden practices. He himself must enter into intimate acquaintance with the rank of " The Coming from within the Real. but you personally prove that the Three Bodies also are wholly embraced within your own body. you directly realize the Universal Nature Wisdom and for the first time enter the state of the unobstructed inter-penetration of Noumenon and phenomena. This is the state of total empty solidity. the myriad Nirmanakayas are your activities. The rank of "The Apparent within the Real" denotes the rank of the Absolute. such a man is called " an evil spirit who keeps watch over . Nirvana is non-existent. My only fear is that a little gain will suffice you." When you have accomplished your long practice of the jeweled-mirror Samadhi. enlightenment is non-existent. It is as if every fleck of cloud had been wiped from the vast sky.Having attained the Great Perfect Mirror Wisdom. below." Do you know why? Pure gold that has gone through a thousand smeltings does not become ore a second time. considering that his attainment of this rank is the end of the Great Matter and his discernment of the Buddha-way complete." "Above. the Three Bodies are perfected?" Therefore Sokei Daishi composed this verse: "Your own nature is provided With the Three Bodies. after all. you now enter the rank of "The Real within the Apparent.

the honorable and the base. She tries to recognize her reflection! If the disciple had remained in the rank of "The Apparent within the Real. all appearances of themselves become the jeweled mirror of his own house. This is what is meant by the expressions. he will never get out of the cave of the self-complacency and inferior fruits of pratyeka-buddhahood. were to be satisfied with it. nor does he understand the causal conditions for a Buddha-land. " though you push the great white ox. Although he has a clear understanding of the Universal and True Wisdom. "There exists only one Vehicle. Clearly she sees a face. plants and trees. the experiencing of oneself through the coming of the manifold dharmas is satori. inside and outside are transparent and his understanding perfectly clear." It is like two mirrors mutually reflecting one another without even the shadow of an image between. This is the state of " mind and body discarded. in order to save him from this calamity. and all the miseries of existence will press in upon him." " the True Form." . he would be living in the deep pit of " fixation in a lesser rank of bodhisattvahood." his judgment would always have been vacillating and his view prejudiced. if the student. having reached this state. then." This is just what I have been saying. love and hate. This is what the Nirvana Sutra is speaking about when i t says: " The Tathagata sees the Buddha-nature with his own eyes. Therefore." Therefore." " the Supreme Truth." But. with a muddled head. If he continues for a long time to observe everything everywhere with this radiant insight." "the Middle Path." When you have entered this samadhi. the Universal Nature Wisdom manifests itself before your very eyes." Why is this so? Because he is neither conversant with the deportment of the bodhisattva. true. mountains and rivers-he regards as his own original. But it doesn't resemble her at all." He is the man whom Buddha called " the fool who gets his realization in the rank of the Real. Too bad. the realm of all kinds of everchanging differentiation. Therefore it is said: "He whose activity does not leave this rank sinks into the poisonous sea. passivity and vacantness. and he becomes the jeweled mirror of their houses as well. Eihei has said: "The experiencing of the manifold dharmas through using oneself is delusion. the bodhisattva of superior capacity invariably leads his daily life in the realm of the [six] dusts. things and oneself are not two. It was in order to save him from this serious illness that the rank of " The Real within the Apparent " was established as an expedient. agitation and vexation. he will find himself utterly helpless before them." This is what is known as the jeweled-mirror Samadhi. discarded mind and body. he cannot cause to shine forth the Marvelous Wisdom that comprehends the unobstructed interpenetration of the manifold dharmas. though as long as he remains in this hiding place of quietude. halls and pavilions. verandahs and corridors. " A white horse enters the reed flowers snow is piled up in a silver bowl. he does not go away". All the myriad phenomena before his eyes-the old and the young. The Real within the Apparent: A sleepy-eyed grandam Encounters herself in an old mirror. the moment the bright insight [he has thus far gained through his practice] comes into contact with differentiation's defiling conditions of turmoil and confusion.the corpse in the coffin. as before." Even though he remains absorbed in this state for thirty or forty years. Mind and the objects of mind are one and the same. and pure aspect. have provided the rank of "The Coming from within the Real. The patriarchs. It is just like looking into a bright mirror and seeing his own face in it.

the bodhisattva of indomitable spirit turns the Dharma-wheel of the non-duality of brightness and darkness. Were anyone to try to indicate his mind. he must not consider this state to be his final resting-place. He is like the fire-blooming lotus. The master swordsman Is like the lotus blooming in the fire. In this rank. Still. comes back To sit among the coals and ashes. " He enters the market place with empty hands." What must he do in the end? He must know that there is one more rank. He stands in the midst of the filth of the world. Even if you observe the taboo On the present emperor's name. but from the midst of the sea of effortlessness he lets his great uncaused compassion shine forth. [it would be no more there than] the horns of a rabbit or the hairs of a tortoise that have gone beyond the farthest mountain. "Such a man has in and of himself a heaven-soaring spirit. Therefore it is said. But he." Unity Attained: Who dares to equal him Who falls into neither being nor non-being! All men want to leave The current of ordinary life." yet others receive benefit from him. becomes still brighter in color and purer in fragrance. "his head covered with dust and his face streaked with dirt. The Master's verse-comment says: . Such a man has in and of himself A heaven-soaring spirit. In this rank. after all.The Coming from within the Real: Within nothingness there is a path Leading away from the dusts of the world. the rank of " Unity Attained. You will surpass that eloquent one of yore Who silenced every tongue. the Mahayana bodhisattva does not remain in the state of attainment that he has realized." He moves through the confusion of sound and sensual pleasure." This is the so-called "coming-from within the going-to. There's no need to withdraw. This is what is called to be on the road. yet not to have left the house. the going-to within the coming-from. on encountering the f lames. Standing upon the four pure and great Universal Vows. The Arrival at Mutual Integration: When two blades cross points. buffeted this way and buffeted that. brightness and darkness. he must know the moment of [the meeting of] the paired opposites." Moreover. to have left the house. yet not to be on the road. that. Even the buddhas and the patriarchs cannot lay their hands upon him. he lashes forward the Dharma-wheel of " seeking Bodhi above and saving sentient beings below. Therefore the rank of " The Arrival at Mutual Integration " has been set up." Is he an ordinary man? Is he a sage? The evil ones and the heretics cannot discern him.

Not come down from the Marvelous Peak! He hires foolish wise men to bring snow. knowing the hidden road yourself. shi i rui. And furthermore. This life basically has an undefiled practice and experience. the Buddha-way stretches endlessly and there are no tarrying places on it. to be an example for beings. it does not transgress the bird's path. is called 'extending the hands. in your daily activities you walk in the void. Traveling the bird's path by yourself. 'This road' means while dwelling in the present heap of sound and form. who can reach the realm of our fundamental quiescence? If you get here.' All the names of the Other Side are temporary names for this. Not chewing through a single grain of rice means that there is no breaking of the fast or violation of discipline by arousing mindfulness of tasting flavor.' And 'hidden' is not a matter of giving a name as its meaning. the realm called the hidden road is the realm of no name or meaning. he does not abide. Travel on the bird's path is trackless. and to be totally without fixation or hesitation.How many times has Tokuun. in a thousand conditions. the idle old gimlet. But. thus would we practice and experience nondefilement. Once person and things are selfless.' In extending the hands. though your own personal study of the Five Ranks comes to an end. a Japanese descendant of Ts'ao-Tung Ch'an. you must know this road. you must know that all things have no self. After you have arrived here and settled here. you still don't transgress it. transformed from place to place. there is no separate road. This is called traveling the bird's path. Walking in the void is not some special art. . each day when you go into the hall. (three) falls. when you don't leave your body in the realm of tracklessness. The Gates of Dharma are manifold. da. dwells in no home. In the bird's path there is no separate road. you don't sprout horns on your head but always extend your hands. since there has been self ' this stinking skinbag has been changed from time to time. unify and teach them. That is why we say 'hidden. This road is not in going or coming. yet you extend your hands. This is why it is said. and four different kinds' (1761). it is what is called 'moss growing in the jade palace. a 'Non-talk on the three roads. In reality. to inspire and lead them. this is the turning point of an ascetic. and attaining our former original state of selflessness. to attain penetrating insight into them.' To know this and yet be able to not remain here.) For innumerable aeons. It is of the utmost importance to study and pass through the Five Ranks. The Three Roads of Tung Shan (The following explanation is taken from Shigetsu Ein's Funogo san ro. ten thousand forms. it is the one road that cannot be touched upon. there is still one road going beyond. 'He has no country. And he and they together fill up the well. Today you must diligently walk in the void. first getting rid of clinging to self. The student who wishes to pass through Tozan's rank of " Unity Attained " should first study this verse. Dwelling in the bird's path. Shigetsu was a Soto Zen master. you should not chew through a single grain of rice.

"I want to accompany you." Right now you must go into differentiation and speak of the phenomena in differentiation. 'Knowing there exists something to maintain. it too must be turned around. But these are different kinds in terms of phenomena. the body of reality and nature of reality are precious things.Thus the three roads are the cause and effect of the great practice.') He also said. This is also called the business of cutting off offering. all is offering. it is not the food of nonattached liberation. If you want to use offerings.' already it has changed. whose business is this? (If you want to know. known as Great Master Hui Hsia.) An ascetic taking food has three kinds of fall: being a water buffalo is the fall of an ascetic. that is why Nan Ch'uan said. 'Nonattachment is used for food. if you speak of it. also known as the Former Ts'ao Shan. so that one may avoid sitting in the region of uniformity with no discrimination. not approving the business of asceticism. Therefore the Ancients provisionally used the water buffalo to represent different kinds. and it is called nonattachment being worthy of offering." (These are words of an ascetic transforming himself. you must obtain this food. 'If you want to approach. "As for the fall according to kind.' To approach intimately is called 'Only nonattachment is worthy of offering. 'Do not use flavor for offerings. not speech. come with a blade of grass in your mouth. then horns will grow on your head. All the rest is defiled food. therefore he says. There is a certain amount of confusion as to the authorship of some early Ts'ao-Tung works. Even if you call it 'thus. right now in the midst of all sounds and forms. the White Ox on Open Ground is the ultimate model of the body of reality. "As for the fall of the precious. When Nan Ch'uan was ailing. but can I?" Ch'uan said. 'What is used for food?' Pai Chang said. they too must be turned around-this is the fall of the precious. just don't speak of it. "Where knowledge cannot reach. the remarks in parenthesis may be those of Ts'ao Shan Liao Wu. where will you go?" Ch'uan said. Right now. to turn oneself around on everything and not fall into gradations is called falling according to kind. this is going in among different kinds. known as the second generation Ts'ao Shan. but this is totally irrelevant to our purpose.) As for different kinds of speech. a great disciple of Tung Shan. not accepting food is the fall of the precious. all speech back and forth is of a kind. "I'll be a water buffalo at the house of the patron down the mountain. You should just go work among different kinds of beings. . purification." He also said. after you die. come with a blade of grass in your mouth. Thus it is called flavorless flavor. someone asked. Three Kinds of Fall--Ts'ao Shan (The following sayings are attributed to Ts'ao Shan Pen Chi." His questioner said. and the cause and effect spreads vast and wide throughout the whole universe. not cutting off sound and form is the fall according to kind. just fall.' Tao Wu said. Someone asked Pai Chang. master.'" Those who take food from correct livelihood must have all three kinds of fall. and tranquilization. "Master. only when there are no words in your words will you be able to do so. a successor of Pen Chi.' Yun Yen said. "If you follow me.

" Five States of Lord & Vassal--Ts'ao Shan The germ of the five states-or positions. it is just that not being defiled by the perceptive awareness in your six senses is called 'falling'-it is not the same as former fears. a monk asked. true wisdom benefits living beings. much less anything else. As for not cutting off sound and form. sound."  "What is the vassal like?" "His spiritual activity spreads the holy way. so it is said." . when those teachers fall. not pure.  A monk asked. Therefore it is said. "What is the lord like?" The master said. not biased."  "What is the vassal turning towards the lord?" "Without falling into various dispositions. the non-grasping true source. 'Merging of Difference and Identity. the fall of an ascetic. yet does not grasp it. The way of lord and vassal in harmony is an expression of mutual integration. Mutual integration is subtly responding to myriad circumstances without falling into various existences. "Wearing fur and horns is the fall of the ascetic. The relative within the absolute is turning away from principle and going to phenomena. therefore it is called the empty mysterious great way. and attains stillness. The past worthies since time immemorial have esteemed this rank (state of integration) as the most wondrous and most mysterious. Ts'ao Shan. when he turns back the light he gets rid of all form.' and composed a set of poems on the five states of the interrelation of the true/absolute and biased/relative.) The absolute state is the realm of emptiness. ranks--is in the Ts'an T'ung Chi. not true. Not accepting food is the fall of the precious-this is the fundamental thing. the relative state is the realm of form. One does not even grasp his own concern. had been a scholar of Confucianism until the age of nineteen and expressed the five states in terms of lord and vassal. 'Song of the jewel Mirror Meditation. his lofty illumination shines through the great void. he is not befuddled. "His wondrous virtue is honored throughout the world. it is also the fundamental thing. or prince and minister. the vassal is the relative state. feel. the fundamental thing. Tung Shan exposed the five states in his Pao Ching San Mei Ke. The lord is the absolute state. 'fall of the precious. The following is Ts'ao Shan's explanation.At the time. smell. because a beginner knows he has his own fundamental thing.' written by Shih T'ou (700-790). Thus after he perfects this accomplishment. he does not cling to the six sense fields. the fall according to kind. the absolute within the relative is indifference to phenomena.' As for wearing fur and horns. The vassal turning towards the lord is the absolute within the relative. You must discern it clearly and thoroughly. flavor. with myriad forms. going along with them without hindrance. and thereby can eat. Not cutting off sound and form is the fall according to kind. this is not clinging to the business of asceticism. "Wearing fur and horns-what fall is this? Not accepting food-what fall is this? Not cutting off sound and form-what fall is this?" I said. and ideas. who seems to have used the five ranks more than Tung Shan's other disciples. 'The six teachers of outside paths are your teachers. nor to the states of rewards of all saints. the lord looking upon the vassal is the relative within the absolute. one knows it exists. It is not defiled. freezing his feelings he gazes upon the holy countenance. entering principle.' The food is the food of right livelihood. ancestor of the Ts'ao-Tung house. falling among them. you also fall along with them. where there has never been a single thing.

with upper and lower equal. one of his points was to show the unity of the essence of Ch'an in the midst of the various methods which had evolved in the streams of Ch'an teaching over the preceding three hundred years. with seven regal treasures and a thousand sons." Fen Yang--Five States Fen Yang Shan Chao. Enforcing the true imperative. Hesitate and you are a thousand mountains away. without inside or outside. 947-1024. Its clear radiance free of dust. "What is the lord looking at the vassal?" "Although his wondrous countenance doesn't move."  "What is the way of lord and vassal in harmony?" "Comingling. The absolute within the relative (true within the biased)  See the wheel-turning king. like a crystal. noteworthy for his development of the kung an as a tool in Ch'an study.) Coming from within the absolute  The jewel sword of the diamond king Sweeps the skies with a spiritual light. the shining of his light is fundamentally without bias. this is arriving in the relative/biased)  A three year old golden lion. merging harmoniously. Everything accompanies him on the road. The relative within the absolute (biased within the true)  The thunderous roar of cutting dynamismTo watch for the sparks and lightning Is still dull thinking. was one of the great ancestors of the Lin Chi house of Ch'an. His teeth and claws are all thereAll demons and apparitions . Arriving in both (in old tradition. Still he seeks a golden mirror. It shines freely throughout the world.

the sun must greet the dawn. The eminent monk does not sit on the phoenix pedestal. boom boom. the stone man beats the drum. a drop of water becomes a river. Simultaneous realization of both  Great glory is effortless. The relative within the absolute--the moon is bright at midnight. The absolute within the relatives: hair tip becomes a huge tree. The real one goes through the fireThe wonder of wonders of the King of Dharma. Quit making a wooden ox walk. Arriving in both-spirit does not come from heaven or earth. . Coming from within the absolute is lotus flowers blooming on parched ground--their golden calyxes and silver stems are bathed in jade dewdrops. how can heroism depend on the four seasons for its impulse? Simultaneous realization-the jade woman casts the shuttle on the whirring loom.Faint at the sound of his roar.