36对法 thirty-six pairs of opposites

• sinweiy

  28 Apr 11, 22:11

  《六祖��》付嘱�第�原文
  
  师一日唤门人法海�志诚�法达�神会�智常�智通�志彻�志��法��法如等，曰：�等��余人，��度�，�为一方师。�今教�说法，�失本宗。
  
  先须举三科法门，动用三�六对，出没�离两边，说一切法，莫离自性。忽有人问�法，出语尽�，皆�对法，�去相因。究竟二法尽除，更无去处。
  
  三科法门者，阴界入也。阴是五阴：色�想行识是也。入是�二入，外六尘：色声香味触法；内六门：眼耳鼻舌身�是也。界是�八界：六尘�六门�六识是也。自性能�万法，���识。若起��，�是转识。生六识，出六门，�六尘，如是一�八界，皆从自性起用。
  
  自性若邪，起�八邪；自性若正，走�八正。若�用�众生用，善用�佛用。用由何等，由自性有对法，外境无情五对：天与地对，日与月对，明与暗对，阴与阳对，水与�对，此是五对也。
  
  法相语言�二对：语与法对，有与无对，有色与无色对，有相与无相对，有�与无�对，色与空对，动与�对，清与浊对，凡与圣对，僧与俗对，�与少对，大与�对，此是�二对也。
  
  自性起用��对：长与短对，邪与正对，痴与慧对，愚与智对，乱与定对，慈与毒对，戒与�对，直与曲对，实与虚对，险与平对，烦�与��对，常与无常对，悲与害对，喜与瞋对，�与悭对，进与退对，生与�对，法身与色身对，化身与报身对，此是��对也。
  
  师言：此三�六对法，若解用，��贯一切�法，出入�离两边。
  
  自性动用，共人言语，外于相离相，内于空离空。若全著相，�长邪�。若全执空，�长无明。执空之人有谤�，直言�用文字。既云�用文字，人亦��语言。�此语言，便是文字之相。�云直��立文字，�此�立两字，亦是文字。�人所说，便�谤他言著文字。�等须知，自迷犹�，�谤佛�。��谤�。罪障无数。
  
  若著相于外，而作法求真，或广立�场，说有无之过患，如是之人，累劫���性。但��法修行，�莫百物��，而于�性窒�。若�说�修，令人�生邪念。但�法修行，无�相法施。�等若悟，�此说，�此用，�此行，�此作，��失本宗。
  
  若有人问�义，问有，将无对；问无，将有对；问凡，以圣对；问圣，以凡对。二�相因，生中�义。 如一问一对，余问一�此作，��失�也。
  
  设有人问：何�为暗？答云：明是因，暗是缘，明没则暗，以明显暗，以暗显明，�去相因，�中�义。余问悉皆如此。�等于�传法，�此转相教授，勿失宗旨。

• sinweiy

  28 Apr 11, 22:12

  http://www.fodian.net/world/2008_10.html

  Chapter 10: Final Instructions
  
  One day the Master summoned his disciples Fa Hai, Chih Ch'eng, Fa Ta, Shen Hui, Chih Ch'ang, Chih T'ung, Chih Ch'e, Chih Tao, Fa Chen and Fa Ju, and said to them, "You are not like other people. After my passage into extinction, you should each be a master in a different direction. I will now teach you how to explain the Dharma without deviating from the tradition of our school.
  
  "First bring up the three classes of Dharma-doors, and then use the thirty-six pairs of opposites, so that, whether coming or going, you remain in the Bodhimandala. While explaining all the dharmas, do not become separated from your self-nature. Should someone suddenly ask you about a dharma, answer him with its opposite. If you always answer with the opposite, both will be eliminated and nothing will be left, since each depends on the other for existence."
  
  "The three classes of Dharma doors are the heaps, the realms, and the entrances. The five heaps are: form, feeling, perception, impulses, and consciousness. The twelve entrances are the six sense objects outside: forms, sounds, smells, tastes, tangible objects, and objects of the mind, and the six sense organs within: eye, ear, nose, tongue, body, and mind. The eighteen realms are the six sense objects, the six sense organs and the six consciousnesses.
  
  "The self-nature is able to contain all dharmas; it is the 'store-enveloping consciousness.' If one gives rise to a thought, it turns into consciousness, and the six consciousnesses are produced which go out the six organs and perceive the six sense objects.
  
  "Thus the eighteen realms arise as a function of the self-nature. If the self-nature is wrong, it gives rise to eighteen wrongs; if the self-nature is right it gives rise to eighteen rights. Evil functioning is that of a living being, while good functioning is that of a Buddha. What is the functioning based on? It is based on opposing dharmas within the self-nature."
  
  "External insentient things have five pairs of opposites: heaven and earth, sun and moon, light and darkness, yin and yang, and water and fire.
  
  "In speaking of the marks of dharmas one should delineate twelve opposites: speech and dharmas, existence and non-existence, form and formlessness, the marked and the unmarked, the presence of outflows and the lack of outflows, form and emptiness, motion and stillness, clarity and turbidity, the common and the holy, membership in the Sangha and membership in the laity, old age and youth, and largeness and smallness.
  
  "From the self-nature nineteen pairs of opposites arise: length and shortness, deviance and orthodoxy, foolishness and wisdom, stupidity and intelligence, confusion and concentration, kindness and cruelty, morality and immorality, straightness and crookedness, reality and unreality, danger and safety, affliction and Bodhi, permanence and impermanence, compassion and harm, joy and anger, generosity and stinginess, advance and retreat, production and extinction, the Dharma-body and the Form-body, the Transformation-body and the Reward-body."
  
  The Master said, "If you can understand and use these thirty-six pairs of opposites you can connect yourself with the dharmas of an the Sutras and avoid extremes, whether coming or going. When you act from your self-nature in speaking with others, you are separate from external marks while in the midst of them and separate from inward emptiness while in the midst of emptiness. If you are attached to marks, you will add to your wrong views and if you grasp at emptiness, you will increase your ignorance."
  
  "Those who grasp at emptiness slander the Sutras by maintaining that written words have no use. Since they maintain they have no need of written words, they should not speak either, because written words are merely the marks of spoken language. They also maintain that the direct way cannot be established by written words, and yet these two words, 'not established' are themselves written.
  
  "When they hear others speaking, they slander them by saying that they are attached to written words. You should know that to be confused as they are may be permissible, but to slander the Buddha's Sutras is not. Do not slander the Sutras for if you do, your offense will create countless obstacles for you.
  
  "One who attaches himself to external marks and practices dharmas in search of truth, or who builds many Bodhimandalas and speaks of the error and evil of existence and non-existence will not see his nature for many eons.
  
  "Listen to the Dharma and cultivate accordingly. Do not think of the hundred things, for that will obstruct the nature of the Way. Listening without cultivating will cause others to form deviant views. Simply cultivate according to the Dharma, and do not dwell in marks when bestowing it."
  
  "If you understand, then speak accordingly, function accordingly, practice accordingly, and act accordingly, and you will not stray from the basis of our school.
  
  "If someone asks you about a meaning, and the question is about existence, answer with non-existence; if you are asked about non-existence, answer with existence; asked about the common life, answer with the holy life; asked about the holy life, answer with the common life. Since in each case the two principles are interdependent, the meaning of the Middle Way will arise between them. If you answer every question with an opposite, you will not stray from the basic principle.
  
  "Suppose someone asks, 'What is darkness?' You should answer, 'Brightness is the cause and darkness the condition. When there is no brightness, there is darkness. Brightness reveals darkness and darkness reveals brightness.' Since opposites are interdependent, the principle of the Middle Way is established.
  
  "Answer every question that way, and in the future, when you transmit the Dharma, transmit it in the way I am instructing you. Then you will not stray from the tradition of our school."
  
  In the Seventh month of the year Jen Tsu, the first year of the T'ai Chi and Yen Ho reigns (ca 712 A.D.), the Master sent his disciples to Sun-Tzau to build a pagoda at Kuo En Temple. He ordered them to hurry the work and it was completed by the end of the summer of the following year.
  
  On the first day of the seventh month he gathered his disciples together and said, "In the eighth month I wish to leave this world. Those of you with doubts should ask about them soon so that I may resolve them for you and put an end to your confusion, because when I am gone there will be no one to teach you."
  
  Hearing this, Fa Hai and the others wept. Only Shen Hui was unmoved and did not cry. The Master said, "Little Master Shen Hui has attained to the equality of good and evil. He is not moved by blame or praise and does not feel sadness or joy. None of the rest of you have attained that. All these years on the mountain --- how have you been cultivating?
  
  "Now you cry. Who are you worrying about? Are you worrying that I don't know where I'm going? I know where I'm going. If I didn't know, I wouldn't have been able to tell you about it in advance. No doubt you are crying because you don't know where I am going, but if you knew you wouldn't need to cry. Originally the Dharma nature is not produced or extinguished; it does not come or go."
  
  "All of you sit down, and I will recite a verse called 'The True-False Motion-Stillness Verse.' If you take it up and recite it, you will be of the same mind as I am. If you rely on it to cultivate, you will not stray from the true principle of our school."
  
  The assembly bowed and begged the Master to recite the verse.
  
  There is nothing true in anything,
  So don't view anything as true.
  If you view anything as true,
  Your view will be completely false.
  You can know what is true by yourself.
  Being apart from the false is the truth of the mind.
  When your own mind is not apart from the false
  And lacks the truth, then where is the truth?
  Sentient beings understand motion.
  Insentient beings do not move.
  If you cultivate the work of non-movement,
  Like insentient beings, you will not move.
  If you seek the true non-movement,
  In movement, there is non-movement.
  Non-movement is non-movement,
  Things without sentience lack the Buddha-seed.
  Fully able to discriminate among marks,
  But unmoving in the primary meaning:
  The very act of viewing in this way,
  Itself is the function of true suchness.
  I tell you, students of the Way,
  Apply your minds with effort and take care,
  At the gate of the Great Vehicle
  Do not grasp the wisdom of birth and death.
  If there is response at these words,
  Then let us discuss the Buddha's meaning together.
  If there is no response,
  Join your hands together and make others glad.
  The basis of this school is non-contention.
  Contention is not the meaning of the Way.
  For in grasping at the Dharma doors of contradiction and contention,
  The self-nature enters birth and death.
  
  When the followers heard this verse, they understood its meaning and bowed down before the Master. They made up their minds to practice in accord with the Dharma and not to argue, knowing that the Great Master would not remain long in the world.
  
  The Senior Seated Fa Hai bowed again and asked, "After the High Master enters extinction, who will inherit the robe and Dharma?"
  
  The Master said, "Since the time I lectured on the Dharma in the Ta Fan Temple, transcriptions of my lectures have been circulated. They are to be called The Dharma Jewel Platform Sutra. Protect and transmit them in order to take humankind across. If you speak according to them, you will be speaking the Orthodox Dharma. I will explain the Dharma to you, but I will not transmit the robe, because your roots of faith are pure and ripe. You certainly have no doubts and are worthy of the great Work. According to the meaning of the transmission verse of the First Patriarch Bodhidharma, the robe should not be transmitted. His verse said,
  
  Originally I came to this land,
  Transmitting Dharma, saving living beings.
  One flower opens; five petals and
  The fruit comes bear of itself."
  
  The Master added, "All of you Good Knowing Advisors should purify your minds and listen to my explanation of the Dharma. If you wish to realize all knowledge, you must understand the Samadhi of One Mark and the Samadhi of One Conduct.
  
  "If you do not dwell in marks anywhere and do not give rise to hate or love, do not grasp or reject, and do not calculate advantage or disadvantage, production and destruction while in the midst of marks, but instead remain tranquil, calm, and yielding, then you will have achieved the Samadhi of One Mark.
  
  "In all places, whether walking, standing, sitting, or lying down, to maintain a straight and uniform mind, to attain the unmoving Bodhimanda and the true realization of the Pure Land. That is called the Samadhi of One Conduct."
  
  "One who perfects the two samadhis is like earth in which seeds are planted; buried in the ground, they are nourished and grow, ripening and bearing fruit. The One Mark and One Conduct are just like that.
  
  "I now speak the Dharma which is like the falling of the timely rain, moistening the great earth. Your Buddha-nature is like the seeds which, receiving moisture, will sprout and grow. Those who receive my teaching will surely obtain Bodhi and those who practice my conduct will certainly certify to the wonderful fruit. Listen to my verse:
  
  The mind-ground contains every seed;
  Under the universal rain they all sprout
  Flower and feeling --- Sudden Enlightenment:
  The Bodhi-fruit accomplishes itself."
  
  After speaking the verse the Master said, "Dharma is not dual nor is the mind, and the way is pure and without mark. All of you take care not to contemplate stillness or empty the mind. The mind is basically pure and does not grasp or reject anything. Each of you work hard, and go well, in harmony with circumstances."
  
  At that time, his followers made obeisance and withdrew.
  
  On the eighth day of the seventh month, the Master suddenly said to his disciples, "I wish to return to Sun-Tzau. Quickly ready a boat and oars."
  
  The great assembly entreated him earnestly to stay, but the Master said, "All Buddhas appear in the world and then are seen to enter Nirvana. This body of mine must return somewhere."
  
  The assembly said, "Master, you are leaving, but sooner or later you will return."
  
  The Master said, "Falling leaves return to the root. There was no day on which I came."
  
  They further asked, "Who has received the transmission of the Right Dharma-eye Treasury?"
  
  The Master said, "The one who has the Way obtains it; the one without a mind penetrates it."
  
  They further asked, "In the future, there won't be any difficulties, will there?
  
  The Master said, "Five or six years after my extinction, a man will come to take my head. Listen to my verse:
  
  Offerings to the parents with bowed head.
  There must be food in the mouth.
  When the difficulty of 'Man' is met,
  The officials will be Yang and Liu."
  
  The Master also said, "Seventy years after my departure, two Bodhisattvas, one who has left home and one who is a layman will simultaneously come from the east to propagate and transform. They will establish my School, build and restore monasteries, and glorify the Dharma for its heirs."
  
  The assembly made obeisance again and asked, "Will you please let us know for how many generations the teaching has been transmitted since the first Buddhas and patriarchs appeared in the world?"
  
  The Master said, "The Buddhas of antiquity who have responded to appear in the world are numberless and uncountable."
  
  "But now I will begin with the last seven Buddhas. In the Past 'Adorned Eon' there were Vipashyin Buddha, Shikhin Buddha, and Vishvabhu Buddha. In the present 'Worthy Eon' there have been Krakucchanda Buddha, Kanakamuni Buddha, Kashyapa Buddha, and Shakyamuni Buddha."
  
  "From Shakyamuni Buddha, the transmission went to Arya Mahakashyapa, Arya Ananda, Arya Sanakavasa, Arya Upagupta, Arya Dhrtaka, Arya Miccaka, Arya Vasumitra Arya Buddhanandi, Arya Buddhamitra, Arya Parshva…"
  
  "…Arya Punyayashas, Mahasattva Ashvaghosha, Arya Kapimala, Mahasattva Nagarjuna, Arya Kanadeva, Arya Rahulata Arya Sanghanandi, Arya Gayashata…"
  
  "…Arya Kumarata, Arya Jayata, Arya Vasubandhu, Arya Manorhita, Arya Haklena, Arya Aryasimha, Arya Basiasita, Arya Punyamitra, Arya Prajnatara, Arya Bodhidharma, Great Master Hui K'o, Great Master Seng Ts'an, Great Master Tao Hsin, Great Master Hung Jen, and I, Whai-Nung, am the Thirty-Third Patriarch. Thus the transmission has been handed down from patriarch to patriarch. In the future transmit it accordingly from generation to generation. Do not allow it to become extinct."
  
  The assembly heard and faithfully accepted what the Master had said, bowed, and withdrew.
  
  On the third day of the eighth month of the year Kuei Ch'ou, the second year of the Hsien T'ien reign (A.D. 713), after a meal in Kuo En Temple, the Master said, "Each of you take your seat, for I am going to say goodbye."
  
  Fa Hai said, "What teaching dharma will the High Master leave behind so that confused people can be led to see the Buddha-nature?"
  
  The Master said, "All of you please listen carefully. If those of future generations recognize living beings, they will have perceived the Buddha-nature. If they do not recognize living beings, they may seek the Buddha throughout many eons, but he will be difficult to meet.
  
  "I will now teach you how to recognize the living beings within your mind and how to see the Buddha-nature there. If you wish to see the Buddha, simply recognize living beings, for it is living beings who are confused about the Buddha and not the Buddha who is confused about living beings.
  
  "When enlightened to the self-nature, the living being is a Buddha. If confused about the self-nature, the Buddha is a living being. When the self-nature is impartial, the living being is the Buddha. When the self-nature is biased, the Buddha is a living being.
  
  "If your thoughts are devious and malicious, the Buddha dwells within the living being, but by means of one impartial thought, the living being becomes a Buddha. Our minds have their own Buddha and that Buddha is the true Buddha. If the mind does not have its own Buddha, where can the true Buddha be sought? Your own minds are the Buddha; have no further doubts. Nothing can be established outside the mind, for the original mind produces the ten thousand dharmas. Therefore the Sutras say, 'The mind produced, all dharmas are produced; the mind extinguished, all dharmas are extinguished.'"
  
  "Now, to say goodbye, I will leave you a verse called the 'Self-Nature's True Buddha Verse.' People of the future who understand its meaning will see their original mind and realize the Buddha Way. The verse runs:
  
  The true-suchness self-nature
       is the true Buddha.
  Deviant views, the three poisons,
       are the demon king.
  At times deviant confusion
       the demon king is in the house;
  But when you have proper views
       the Buddha is in the hall.
  Deviant views, the three poisons
       produced within the nature,
  Are just the demon king
       come to dwell in the house.
  Proper views casting out
       three poisons of the mind
  Transform the demon into Buddha ---
       true, not false.
  Dharma-body, Reward-body,
       and Transformation-body:
  Fundamentally, the three bodies
       are one body.
  Seeing that for yourself
       within your own nature
  Is the Bodhi-cause
       for realizing Buddhahood.
  The pure nature is originally produced
       from the Transformation-body.
  The pure nature is ever-present within
       the Transformation-body,
  One's nature leads the Transformation-body
       down the right road.
  And in the future the full perfection
       is truly without end.
  The root cause of purity
       is the lust nature,
  For once rid of lust
       the substance of the nature is pure.
  Each of you, within your natures;
       abandon the five desires.
  In an instant, see your nature ---
       it is true.
  If in this life you encounter
       the door of the Sudden Teaching
  You will be suddenly enlightened to your self-nature,
       and see the Honored of the World.
  If you wish to cultivate
       and aspire to Buddhahood,
  You won't know where the truth
       is to be sought
  Unless you can see the truth
       within your own mind,
  This truth which is the cause
       of realizing Buddhahood.
  Not see your self-nature
       but to seek the Buddha outside:
  If you think that way, you are
       deluded indeed.
  I now leave behind
       the Dharma-door of the Sudden Teaching
  To liberate worldly people
       who must cultivate themselves.
  I announce to you
       and to future students of the Way:
  If you do not hold these views
       you will only waste your time.
  
  Having spoken the verse the Master continued, "All of you should take care. After my extinction, do not act with worldly emotion. If you weep in sorrow, receive condolences, or wear mourning clothes, you are not my disciples, for that is contrary to the proper Dharma. Simply recognize your own original mind and see your own original nature which is neither moving nor still, neither produced nor extinguished, neither coming nor going, neither right nor wrong, neither dwelling nor departing."
  
  "Because I am afraid that your confused minds will misunderstand my intention, I will instruct you again so that you may see your nature. After my extinction, continue to cultivate accordingly, as if I were still present. Should you disregard my teaching, then even if I were to remain in the world, you would obtain no benefit."
  
  He further spoke this verse:
  
  Firm, firm: Do not cultivate the good.
  High, high: Do not do evil.
  Still, still: Cut off sight and sound.
  Vast, vast: The mind unattached.
  
  After speaking this verse, the Master sat upright until the third watch, when suddenly he said to his disciples, "I am going!" In an instant he changed, and a rare fragrance filled the room. A white rainbow linked with the earth, and the trees in the wood turned white. The birds and the beasts cried out in sorrow.
  
  In the eleventh month, a dispute arose among the officials, disciples, Sangha, and laity of the three countries of Kuang Chou, Sil-Tzau, and Sun-Tzau as to who should receive the true body.
  
  As they could not agree, they lit incense and prayed saying, "The Master will be returned to the place indicated by the incense smoke."
  
  The smoke went directly to Tsoe-Kai and so, on the thirteenth day of the eleventh month, the reliquary and the transmitted robe and bowl were returned there. In the following year, on the twenty-fifth day of the seventh month, the body was removed from the reliquary and Disciple Fang Pien anointed it with incense paste. Remembering the prophecy that his head would be taken, the disciples wrapped sheets of iron and lacquered cloth around his neck for protection and then placed his body in the pagoda. Just then a white light appeared within the pagoda, shot up into the sky, and did not fade for three days. The Magistrate of Sil-Tzau reported this to the Emperor and received an imperial order to erect a stone tablet commemorating the Master's conduct in the Way.
  
  The Master's springs and autumns were seventy-six. The robe was transmitted to him when he was twenty-four and when he was thirty-nine his hair was cut. For thirty-seven years he spoke Dharma to benefit living beings. Forty-three men inherited his Dharma, and an uncountable number awoke to the way and overstepped the common lot. The robe of belief transmitted from Bodhidharma, the Mo Na robe and precious bowl conferred by Emperor Chung Tsung, as well as the lifelike image sculpted by Fang Pien and other articles of the Way, were entrusted to the attendant in charge of the stupa and were permanently retained at the Boe-Larm Bodhimandala for the Bodhimanda's protection.
  
  The Platform Sutra has been transmitted to set forth the principles of our school, to glorify the Triple Jewel, and to benefit all living beings.

• sinweiy

  29 Apr 11, 10:31

  《��》中三�六对的用

  http://video.sina.com.cn/v/b/42990408-1838385111.html

  三�六对法 is not a form of practicing method to practice from one extreme to another extreme, like bad to good or from form to emptiness, it's just use to Teach people to break attachment from All extremes.

• sinweiy

  29 Apr 11, 22:00

  another good sutra:-

  http://www.e-sangha.com/alphone/tripitaka.htm

  http://sutra.goodweb.cn/kgin/kgin09/273.htm

  金刚三昧�

  佛言。善男�。若有我者。令观�二因缘。�二因缘本从因果。因果所起兴于心行。心尚�有何况有身。若有我者令�有�。若无我者令�无�。若心生者令��性。若心�者。令�生性。�是�性。�入实际。何以故。本生��本��生。���生�生��。一切诸法亦�如是。

  http://www.fodian.net/world/0273.html

  The Vajrasamadhi Sutra (The Diamond-Absorption Sutra)

  
  
  Translated into Chinese by Anonym, Northern Lerng Dynasty
  
  (Taisho Tripitaka, No. 273)

  
  Chapter Two: The Signless Dharma

  Vimukti Bodhisattva addressed the Buddha, "The nature of the mind of sentient beings is fundamentally void [of independent nature]. The essence of the mind is void of sense-objects (rupa) and related characteristics. How are we to cultivate and train so that we may realize the fundamentally void mind? May the Buddha proclaim this for us, out of his mercy and compassion."
  
  The Buddha replied, "Bodhisattva, fundamentally, the mind and its characteristics have no origin (non-substantial). [Therefore,] they fundamentally have no abode, [and the mind is] void and calm, projecting nothing. When the mind ceases to fabricate anything, it accesses void-calmness. At the base of the mind, where all is void and calm, one realizes the void of the mind. Good man! The signless mind is free from both mind [itself] and self (ego). It is the same with the characteristics of all dharmas (all phenomena and related principles)."
  
  Vimukti Bodhisattva addressed the Buddha: "Lord! For those sentient beings who conceive of a self (grasping of ego) or conceive of a mind (grasping of dharmas), what Dharma will awaken them and lead them to leave behind such shackles (bondage)?"
  
  The Buddha replied, "Good man, when someone conceives of a self, he should be led to contemplate the twelve-fold inter-dependent origination (co-origination) [comprising: ignorance, volition, consciousness, body-mind formations, six sense-doors, contact, feeling/sensation, craving, clinging, becoming, birth and sickness/death]. The twelve-fold inter-dependent-origination derives from cause and effect. But both cause and effect are fabrications of the mind! Since (basically) the mind does not exist, much less the body, [therefore] a person who conceives of a self, should be led to abandon the view that the self exists.
  
  "[Similarly] a person who conceives of no-self should be led to abandon his view that the self does not exist. If a person conceives that the mind exists, he should be led to abandon [the view that] the nature [of the mind] is subject to creation. If a person conceives that the mind can be extinguished, he should be led to abandon [the view that] the nature [of the mind] is subject to extinction. Once all the views about the nature of the mind are extinguished, he immediately accesses Reality. Why? Because whatever that is basically unborn (not subject to the process of birth/creation) is beyond extinction [since everything arises and diminishes through co-origination]; and whatever that is extinct [being devoid of nature] is beyond creation. This is the same with all the dharmas."
  
  Vimukti Bodhisattva addressed the Buddha: "Lord! If a sentient being perceives that a dharma is subject to creation, what view should he be advised to abandon? What view should he be advised to abandon when he perceives that a dharma is subject to extinction?"
  
  The Buddha replied, "Bodhisattva, if a sentient being perceives that a dharma [being beyond creation/extinction] is subject to creation, let him abandon his view on the non-existence [of dharmas]. When he perceives a dharma is subject to extinction, let him abandon his view on the existence [of dharmas]. Once these views are extinguished, he realizes the absolute non-existence of all dharmas and he accesses the definite non-projection [of the mind]."
  
  Vimukti Bodhisattva addressed the Buddha: "Lord! If a sentient being abides by non-creation, would it mean [he had realized] the non-creation [of dharmas]?"
  
  The Buddha replied, "By abiding in non-creation, he would actually be creating something. Why? Only when one does not abide by non-creation is it really non-creation. Bodhisattva, if one abides by non-creation, this is creating (activating) [the mind] to extinguish creation! When creation and extinction are both being extinguished, creation cannot take place and the mind will be void and calm, without any abode. Only a truly non-abiding mind is non-creating."
  
  Vimukti Bodhisattva addressed the Buddha: "If the mind does not abide anywhere, is there need for learning and cultivation? Is there is still learning left to be completed or no more learning required?"
  
  The Buddha replied, "Bodhisattva, a non-creating mind has neither egress nor access. Its basic tathagatagarbha (the un-manifested 'store' of every thing) is calm and motionless [by nature]. It need neither further learning nor free from further learning. When there is neither learning nor non-learning is where no further learning is necessary. 'Non-learning' means no need for learning." {Note: according to the texts, non-learning is only applicable to those who have awakened to a minimum of third-stage arhat, or seventh-bumi (ground/level) bodhisattva along the spiritual path.}
  
  Vimukti Bodhisattva addressed the Buddha: "How is it that the nature of the tathagatagarbha is calm and motionless?"
  
  The Buddha replied, "The characteristics of arising and demise of the tathagatagarbha's functions and discretions are [in accordance with] its concealed principle [of void-calmness], enabling it not to manifest [itself]. This is how the nature of the tathagatagarbha is calm and motionless."
  
  Vimukti Bodhisattva inquired, "Why are the characteristics [of the tathagatagarbha's] functions and discretions subject to arising and demise?"
  
  The Buddha replied, "Bodhisattva, the principle is free from either acceptance or rejection. If there is acceptance or rejection, all kinds of thoughts would be created. All conceptions and mentations are subject to arising and demise.
  
  "Bodhisattva, contemplate the self-nature and characteristics [of the tathagatagarbha] and the principle will be perfected in and of itself. All the conceptions and mentations do not augment the principles of the path. They instead agitate [the mind,] so that one loses (forgets) the basic mind-king [of the One-Mind]. With neither conception nor mentation, there will be no creation or extinction [of the mind]. The mind will not arise and be in Reality. All [eight] consciousnesses will be peaceful and calm. The currents [of desire, existence, and ignorance] will not arise. [One then] accesses the purity of the five dharmas [relating to the five aggregates of form, feeling, perception, formation and consciousness]. This is called the Mahayana.
  

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