The field is vacant and wide open. It is something intrinsic from the very beginning. You must purify and correct it; clean it off, and get rid of various deluded conditioning and illusory habits. Naturally, you arrive at a place that is clear and pure, perfect and bright; totally empty, without any image; solitary and independent, not relying on anything. Only in this vastness one can illumine intrinsic reality and relinquish external objects. Therefore, it is said, "With perfect and pervasive clarity, there is not a single thing to be perceived." This field is where birth and death do not reach; it is the deep source of pure luminosity; it is able to emit light and function responsively. Permeating through all [worlds as many as] motes of dust, transparent, without forming semblance, the wondrous [activity] of seeing and hearing leaps far beyond those everyday sounds and forms. Reaching everywhere, its function is without traces, its mirroring without obstruction. Naturally and spontaneously it impartially issues forth—flowing in response with thought after thought, object after object. An ancient said, "Having no-mind one attains in himself the Dao of no-mind. Attaining no-mind in himself, the Dao as well ceases to be." With clear awareness, one takes up the responsibility of helping other sentient beings as if one were sitting in perfect silence. As for the subtle wondrous activity of leisurely entering the world, it is something you must dig into and investigate in this fashion!
The correct way of practice is to simply sit in stillness, and silently investigate; deep down there is a state one reaches where externally one is no longer swirled about by causes and conditions. The mind being empty, it is allembracing; its luminosity being wondrous, it is precisely apt and impartial. Internally there are no thoughts of grasping after things; vast and removed, being just as it is—free from confusion. Alive and potent, all dependency and opposition are severed; one remains self-contained. This contentment has nothing to do with emotional feelings; one must not rely on anything at all. Being quite outstanding, [this state of suchness] is full of life and spirit, and does not fall into defiled appearance; one finds a resting-place. Pure and immaculate, it is bright; being bright, it is penetrating. It is able to respond smoothly in accordance with phenomena, where phenomena do not obstruct each other. Floating effortlessly, clouds appear on mountain peaks; shining boldly, the reflections of the moon flow along mountain streams. Everywhere—there are radiant luminosity and spiritual transformations; clearly, appearances are unobstructed! Mutually responding, like a cover to a container or the tip of a sword meeting a shooting arrow's point. With further training and nourishing, it ripens. Its essence becomes firm and stable; it penetrates every place freely. Cut off sharp corners; don't speak of theories [of right and wrong]. Like a white ox or a tamed ferret that naturally [and willingly] responds to any command—one can then be called a true person. Therefore it is said, "Having the Dao of no-mind, one can be like this; having not yet gained no-mind, it is extremely difficult!"
Wide and far-reaching without limit; pure and clean, it emits light. Its spiritual potency is unobscured. Although it is bright, there are no objects of illumination. It can be said to be empty, yet this emptiness is [full of] luminosity. It illumines in self-purity, beyond the working of causes and conditions, apart from subject and object. Its wondrousness and subtleties are ever present; its luminosity is also vast and open. Moreover, this is not something that can be conceived of as existence or nonexistence. Nor can it be deliberated about with words and analogies. Right here—at this pivotal axle, opening the swinging gate and clearing the way, it is able to respond effortlessly to circumstances—the great function is free from hindrances. At all places, turning and turning about, it does not follow conditions nor can it be trapped in models. In the midst of everything, it settles securely. With "that," it is identical to what "that" is; with "this," it is identical to what "this" is. "This and that" inter-fuse and merge without distinction. Therefore it is said, "Like the earth that holds up a mountain, unaware of its steepness and loftiness; like the stone that contains jade, unaware of the flawlessness of the jade." If one can be thus, this is truly leaving home. People who have left home must get hold of the essence in this way.
Patch-robed monks should wither away and freeze the [deluded] thoughts of the mind, and rest from remnant conditioning. Single-mindedly restore and cultivate this field. Directly cut down all the overgrown grass throughout the boundary of the four directions. Do not allow a single speck of dust to defile [this field]. Spiritually potent, it is bright; vast and removed, it is transparent. Thoroughly illumine that which comes before the [principle] essence, until you reach a state where the light becomes naked and pure—where not a single speck of dust can be attached to. When you tug and pull back this ox[-mind] by the nose, it will naturally come alive and be imposing. Being quite unusual and outstanding, it mingles with others along the pathway without damaging people's sprout and grain. Thriving and dynamic, [the ox] effortlessly responds to circumstances; responding to circumstances without artificiality, it thrives and is free flowing. Not fixed to any set place, it is free from fetters—this is the place where the ox plows through the field of the empty kalpa. Proceeding in such a way, all things appear vividly without obscurity; everywhere, all things manifest as they are, [maintaining] one thought for ten thousand years. Fundamentally, this is non-abiding in appearances. It is said, "The mind-ground contains every seed. The rain will universally cause them to sprout. When the meaning of the blossoming flower of enlightenment is understood, the fruit of Bodhi will ripen of its own accord."
It cannot be practiced nor actualized because it is something intrinsically full and replete. No other things can defile it; it is thoroughly pure to its depth. Precisely at the place where purity is full and complete is where you recognize the Eye. When illumination is thorough, [self] is relinquished completely; when the experience is bright, your steps are then solid and grounded. Birth and death originally have no root or stem; coming forth, sinking away fundamentally are without trace of the self. Intrinsic light illumines its peak thoroughly— empty in spiritual potency. Likewise, intrinsic wisdom responds to conditions—though quiescent, it is resplendent. Truly arriving at this place where there is no middle or extremes, before or after—it begins to become one pervasive totality. Sense faculties or sense objects, on each and every occasion, preach the Dharma through the broad and long tongue. The inexhaustible lamp is thus transmitted; everything emits great radiance—performing the great work of accomplishing Buddhahood. Originally one does not need a hair's breadth of an external object. Clearly, this is a matter to be found within one's own home.
Silent and still, abiding in itself; just like this—in suchness, it is apart from conditioning, where luminosity is vast and spacious, without any [emotional] dust—directly [the self] is thoroughly relinquished. Arriving at this fundamental place, one realizes that it is not something newly acquired today. From the ancient home before the great kalpa, there has been utter clarity without any obscurations; in its liveliness and readiness, it shines alone. Though it is like this, without enacting it there is no attainment. Precisely at the time of enacting it, simply keep it so that not a single thing arises; do not allow a speck of dust to cover it. In this Great Rest where [one's vexations are] dried up and frozen, there's vast and thorough, penetrating understanding. If this Rest cannot thoroughly exhaust [the self] and you wish to reach the realm beyond birth and death, there can be no such realm! Just directly penetrate through. You will then resolve [this matter] thoroughly without the dust of conceptual thinking and be purified, without conditioned speculations. Take a backward step and open your grasping hands. Thoroughly resolve this matter. Then, your ability to put forth light and respond to the world will be appropriate—merging with myriad objects—just right, on all occasions. It is said, "The Dharma within dharmas has never been concealed; from ancient times to the present—it is always manifest and exposed."
All Buddhas and patriarchs do not actualize something different; they all arrive at this resting place. The three times [of past, present, and future] are severed. The myriad conditions are silenced. Directly there is not a single hair's breadth of opposition, the spirited buddha illuminates itself. It's miraculous [illumination] thoroughly penetrates to the source. When realization is far-reaching and exhaustive, one's body diversifies to respond to situations. All [sense] doors issue forth light; every object manifests with silhouettes. Then one will realize that exhaustively [all things] flow out from oneself. The hundreds of tips of weeds everywhere are posed as causes or conditions in relation to oneself. Thorough and penetrating right through one's whole being—this is how one should proceed!
Being empty, it leaves no trace; in illumination there are no dusts of emotion. When the light penetrates, stillness is profound; mysteriously it severs all defects and defilement. When you can thus understand your "self," you can thus resolve your "self." Clear and pure, wondrous and bright—this field is intrinsically yours. Many lifetimes of inability to resolve [this matter of self-grasping] only come from obscuring doubts and hovering delusions. All these are but self-created obstructions and blocks. Openly, wisdom freely roams; internally, one forgets merits and rewards. Just directly relinquish this burden [the self]. Turn around, and resume your position! Put your feet firmly on the Path. In this spontaneous responsiveness and wondrous function, all things encountered are Reality. Here, there is not a single thing from the tiniest hair to a speck of dust outside yourself!
The field of illumination in silence is likened to the clear autumn sky, where illumination is without effort and where [the duality of] light and shadow are severed—this is the time when the whole truth is transcended. The source is pure; the essence is potent. When the pivotal axis is open, its mobility is lively. Clear and brilliant, it is intrinsically radiant. When this center is discovered, one will be able to bring [its potency] forth and utilize it in manifold situations with full appropriateness. This is like the meeting of sky and earth, where the ten thousand appearances harmonize. Contented and composed, [one is] self-possessed and can roam about without any opposition. Responding to celestial beings in a heavenly appearance, delivering human beings in a human form, whatever the situation calls for one manifests the appropriate body and appearance to expound the Dharma. If you can effectively experience thus, you will be vast and open and defeat all obstacles.
Profound and transparent, still and silent, illumination thoroughly penetrates everywhere. This place is vacant yet potent, vast and resplendent. Even though there is the appearance of self-luminosity, there are no echoing shadows. If at this time it is disclosed and pierced through, then even though there are merits for taking up this burden to distinguish it clearly, it is all the more necessary that you take the backward step and reach the middle of the circle. [Only at such time,] luminosity will issue forth from its center. Astonishing and amazing, it is solitary and independent. When such merit [of taking up this burden] is understood and utilized, then will you comprehend what is called birth. Such is the obscure and subtle reality of the emerging and sinking away [of sentient being]. You must carefully discern this. Then, you can emanate different bodies and steer various affairs.
The seal of ten thousand forms is a seal that leaves no impressions. Roaming the world responding to conditions, naturally one enjoys the function of being able to enter samadhis by way of every single dharma; such function is for one's own use, and one cannot be selfsatisfied. The empty valley receives clouds; the cold stream cleanses the moon. Not departing and not remaining, one is able to transcend ordinary circumstances and transform external conditions, and expound the doctrine without attainment or expectation. Present everywhere, yet always it remains at the same old field as if not a single hair had been moved. [Despite being] crippled and needing assistance, or being ugly and stupid, one will naturally thrive in perfect accordance. Zhaozhou's responses "Go wash your bowl" and "Drink your tea" are not premeditated acts. From the very beginning it is already present. When your insight can be like this, from one instant to the next thorough and complete, then your conduct can be considered that of a patched-robed monk.
Where the field is secure and concealed, when the activities are like a frozen pond, the empty kalpa is perceived. [In such a state,] there is not a single breadth of condition that can become a burden, no single mote that can be an obstacle. Utterly empty, it is bright. Perfectly pure, it is resplendent. Existing in utter clarity, the mind extends throughout ten thousand eras without ever being hazy. With regard to this matter, if you can be convinced with a nod of your head, you will neither conform to birth and death, nor will you abide in nihilism or permanence. In motion, you transform along with with the ten thousand, myriad [sentient beings]. In stillness, you are enduring like the way heaven covers and the way earth supports. Emerging and sinking away, rolling and unrolling, everything is up to you. You fellows of "original being!" You must learn to bring it forth and let it go like this.
To contemplate the true characteristic of the body is to contemplate the Buddha. If you are able to directly experience the realm where nothing exists outside of your being, then all opposites will appropriately be extinguished, transcending all conceptions. Buddha and mind are refined to their non-dual [nature]. The patched-robed monk silently roams about and abides nowhere. Vacant and potent, miraculous and penetrating, [his realization is identical] to the great space that surpasses this dusty kalpa. Brilliant and profound, addictions cease; luminous and bright, it is non-conceptual. When the mechanism turns, it transforms and emanates, responding to situations while passing through the world. Illumination is without effort; its function is without traces. Clouds leisurely drift, streams flow—there have never been any residual obstacles since the beginning. This direct teaching is pure and secure—nothing can budge it. There is no need to follow favorable conditions. This is where you gain genuine experience.
The path is not [something] transmittable by patriarchs. Before the arrival of patriarchs, the "imperial edict" had already pervaded and encompassed the whole [world]. Naturally empty without any traces, it is potent and spiritual—where opposites have terminated. Solitary and luminous, it transcends causes and conditions; eternally dynamic, it is separate from appearances. This is called becoming a Patriarch. Only through mutual authentication [can that which is transmitted be known]—the patriarch cannot hand it to you. All Buddhas arrive here and take this to be the ultimate, and utilize it to respond, transform, and disseminate their [emanation] bodies like [a multitude of] flowers and leaves. Sense faculties and objects are [employed] to enter the three times [of past, present and future]. The ten thousand opportunities do not disturb you; not a single mote of dust is outside your being. Its marvel is beyond the great thousands of scriptures. Where can [illusory] shadows be obtained?
In utter clarity, wonder exists. Potent and solitary, it illumines. Grasped, it cannot be In utter clarity, wonder exists. Potent and solitary, it illumines. Grasped, it cannot be obtained, so it cannot be called existence; grinded, it cannot be removed, so it cannot be called non-existence. It is utterly beyond the domain of the conceptual mind and it is separated from any traces of shadows and forms—wondrous, it is empty of its own being. This miraculous place can be experienced as spiritual potency; when potency is reached, it is evoked. Mind like moon, body like clouds, it is disclosed according to wherever one may be. Straightforward, it leaves no trace. Yet, it is able to issue forth light and luminosity. Responding to objects without refusal, it can enter the dusty [world] and not be mired. Breaking through all obstructing states; shining through all phenomena as devoid of selfhood. Why can it, through diverse conditions, enter the pure [realm of] wisdom and roam and play in samadhi? You should thus genuinely experience and investigate it!
Vast—it is intrinsically potent; pure—it is intrinsically bright. It is universal and does not grasp the merit of its own illumination; it is able to discern without being burdened by conditioned thinking. It appears without form; it transcends emotions of thought and imagination. You can only accord with it through actualization. It is not something obtained from someone else. All Buddhas and patriarchs, [in multitudes] like leaves and flowers, continue this business. When responding, they do not grasp appearances; in illuminating, they are not ensnared by conditions. Dignified and impressive, nothing is concealed. This family style teaches that everywhere everything is already, of its own accord, replete. It is up to you to take charge of it.