Now, there are many points at which to access the principle. I will point out one approach that will allow you to return to the source.
Chinul: Do you hear the sounds of that crow cawing and that magpie calling?
Chinul: Trace them back and listen to your hearing-nature. Are there many sounds there?
Student: At that place, all sounds and discriminations are unascertainable.
Chinul: Marvelous! Marvelous! This is Avalokiteśvara’s method for accessing the principle. Let me ask you again. You said, “At that place, all sounds and discriminations are unascertainable.” But since they are unascertainable, at such a time isn’t the hearing-nature just empty?
Student: Originally it is not empty. It is always bright and never benighted.
Chinul: What is this essence that is not empty?
Student: As it has no form or shape, it is ineffable.
Chinul: This is the life force of all the buddhas and patriarchs—have no further doubts. Since it has no form or shape, how can it be either large or small? Since it is neither large nor small, how can it have any boundaries? Since it has no boundaries, it cannot have either inside or outside. Since there is no inside or outside, there is no far or near. As there is no far or near, there is no here or there. As there is no here or there, there is no coming or going. As there is no coming or going, there is no birth or death. As there is no birth or death, there is no past or present. As there is no past or present, there is no delusion or awakening. As there is no delusion or awakening, there is no ordinary person or sage. As there is no ordinary person or sage, there is no purity or impurity. Since there is no impurity or purity, there is no right or wrong. Since there is no right or wrong, names and words do not apply to it. Since none of these concepts apply, all sense-bases and sense-objects, all deluded thoughts, even forms and shapes, names and words are all inapplicable. Hence how can it be anything but originally void and calm and originally no-thing?
(From "Moguja’s Secrets on Cultivating the Mind
" in Collected Works of Korean Buddhism, Vol. 2, 221-222)A topic with links to two translations of the text: Zen is No Secret