I venture to suggest to this assembly: ‘Even in a dirty place the true nature of all beings is always pure.’ It is like a lotus flower unsmeared by muddy water. In an accomplished person it does not increase and in a sentient being it does not decrease. So, have you completely awakened to it or not? The wise person, say something! Truly, what is this thing? HAK! You must observe the moon over the shadowless ground and chant the wind, then you will realise it!
The wonderful Dharma, being like a lotus flower, transcends everything.
Only when tranquil and without hindrance will you encounter Vairocana Buddha.
If you have not removed pride, then truly you are a fool.
This concludes the formal lecture. Now I will add a few superfluous words. The monk who performs his fundamental duty has no activities in his mind and no mind in his activities. He does not even think of good and bad. He should only keep his doubt vividly focused on the kongan [koan] with the same urgency as though he were extinguishing a fire on his head and with the same earnestness as a hen hatching her eggs. In this way all thoughts, both former and latter, are mutually continuous. But he must not slip into blank mindedness or distracted thinking and he must possess vividness and quiescence together. Then, if upon raising his head, he does not see the sky and upon lowering it, he does not see the ground, his practice will naturally ripen. Then, when it comes to fit like the matching of the upper and lower parts of a millstone, he will completely awaken to his pure original face.
Being intrinsically pure, both long ago and now, without ever changing, The true Buddha resides in the midst of your own delusion. In activity and quiescence, he is always with you like your shadow. Because he is so close, he completely adheres to you; Thus you are unable to know him.
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Translated from the Korean by Martine and Stephen Batchelor