The Buddha's Teachings on the Self, Volume Two
Linzi said: The Dharma Body of the Tathagata fills the entire Dharma Realm. Thus, it can encompass all beings within the Dharma Realm—whether born from eggs, wombs, moisture, or transformation; whether with form or without form; with thought or without thought; neither with thought nor without thought—all are within the Tathagata's Dharma Body, where they are brought to stillness and universally liberated. The Tathagata does not perceive this as an act, hence it is said: "I cause them all to enter the state of Nirvana without remainder and be extinguished," merging into a single, boundless emptiness. Unmoving and as-it-is, the way in which all are extinguished and liberated without remainder is beyond the reach of thought and measurement.
Linzi said: When the sun rises, heaven and earth are both illuminated. This light naturally shines upon all things without dwelling anywhere. The act of giving is like the light of the sun. When the sun sets, heaven and earth are both dark. In the darkness, we rely on the light of a lamp to see. The act of giving is like the light of a lamp.
Linzi said: When the moon sets, it is reflected in ten thousand rivers, and in each place it appears perfectly round. Did the moon ever have any intention toward the rivers? And did the rivers ever have any intention toward the moon? Even in the smallest streams and ditches, and even in the water of a bowl or basin, there is not one that does not reflect a single moon. Understanding this, one can begin to grasp what is meant by giving without attachment to form, sound, scent, taste, touch, or mental phenomena. And as for those born from eggs, from wombs, from moisture, or by transformation; those with form and those without; those with perception, those without, and those neither with nor without perception—when it is said that all are led to final liberation without remainder, how can there be any doubt?
Linzi said: Does the moon have a mind that dwells? The moon has no mind, so how could it dwell? Does the river have a mind that dwells? The river has no mind, so how could it dwell? Therefore, the giver is like the moon—giving, yet with no place where giving occurs. The receiver is like the river—receiving, yet with no place where receiving occurs.
Linzi said: Heaven and earth have no intention, yet they bring beautiful benefits to all things. Not only do they not claim credit for their work, they are not even aware of their own merit. This is giving without attachment to form.
Master Lin said: The Tathagata has no knowledge, for his knowing is in the state of unknowing; having no knowledge, there is nothing he does not know. The Tathagata does not act, for his action is in the state of non-action; acting without acting, there is nothing he does not do.
Therefore, it is incorrect to say the Tathagata knows nothing, and it is also incorrect to say he knows something. It is incorrect to say his knowing is in unknowing, and it is also incorrect to say that unknowing is a form of knowing. It is incorrect to say the Tathagata does nothing, and it is also incorrect to say he does something. It is incorrect to say his action is in non-action, and it is also incorrect to say that non-action is a form of action.
All such statements arise from not truly understanding what the Tathagata is. Precisely because one does not understand the Tathagata, one fails to see the Tathagata.