"Muchu Setsumu"
Every dewdrop manifested in every realm is a dream.
This dream is the glowing clarity of the hundred grasses.
What is questionable about this?
What is confusing about this?
At this time there are dream grasses, grasses within,
expressive grasses. . .
When we study this, then roots, stems, branches, flowers, and fruits,
as well as radiance and color are all the great dream.
Do not mistake them for a dreamy state of mind.
. . .To express a dream within a dream is the ancient buddhas.
It is to ride in this treasure boat and directly arrive in the practice place.
. . .Meandering dreams and direct dreams, holding on [to realization]
and letting go, all flow freely like gusting breezes.
. . .Thus a tree without roots, the ground where no light or shade falls,
and a valley where no shouts echo, are none other than the actualized
expressions of the dream within a dream.
. . .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?
As 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 with 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 not other than a Buddha together with a buddha,
and a dream expressed within a dream.
Simply expressing the dream within a dream is itself the buddhas and
ancestors, the assembly of unsurpassable enlightenment.
Furthermore, going beyond the Dharma body is itself expressing the
dream within the dream.
Here is the encounter of a buddha with a Buddha [in Buddhahood]:
The mystery of mysteries.
The wonder of mysteries.
The awakening of awakenings.
The headtop above the head.
The daily activity of buddha ancestors.
When you study this headtop, you may think that the head only
means a human skull, without understanding that it is the crown of
Vairochana Buddha.
“The head placed above the head” is exactly
the headtops of a hundred grasses,
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 headtop of a hundred-foot pole.
Thus the passage “All buddhas and their unsurpassable perfect
enlightenment all emerge from this [Diamond] Sutra” is exactly
expressing the dream within a dream.
Which has always been the head placed atop the head.
. . . A thing of suchness expresses the dream within a dream.
A person of suchness expresses the dream within a dream.
A person of no suchness expresses the dream within a dream.
The manifesting body is the expression of the dream within a dream.
The expression of dreams and of myriad aspects of dharma are
the expression of the dream within the dream.
Taking hold and letting go are the expressions of the dream within
a dream.
Directly pointing to is expressing the dream.
Hitting the mark is expressing the dream.
When you take hold or let go you need to study the common
balancing scale [of the steelyard].
When you attain balanced equilibrium you will see the balance point.
Achieving balance does not depend on the objects being weighed,
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.
[See "The Steelyard," painting right]
The Steelyard, 2007, acrylic on paper, 22.5" x 30"