To answer the original question, the Extensive Record of Baizhang starts with these words,"In language you must distinguish the esoteric and the exoteric; you must distinguish generalizing and particularizing language, and you must distinguish the language of the complete teaching and the incomplete teaching.
The complete teaching discusses purity; the incomplete teaching discusses impurity. Explaining the defilement in impure things is to weed out the profane; explaining the defilement in pure things is to weed out the holy.
Before the nine-part teaching had been expounded, living beings had no eyes; it was necessary to depend on someone to refine them. If you are speaking to a deaf worldling, you should just teach him to leave home, maintain discipline, practice meditation and develop wisdom. You should not speak this way to a worldling beyond measure, someone like Vimalakirti or the great hero Fu."
(Sayings and Doings of Pai-Chang, p. 29, tr. T. Cleary)
From the Record of Guishan,"There was a monk who asked the Master, “Does a person who has had sudden awakening still need to continue with cultivation?” The Master said, “If one has true awakening and attains to the fundamental, then at that time that person knows for himself that cultivation and noncultivation are just dualistic opposites. Like now, though the initial inspiration is dependent on conditions, if within a single thought one awakens to one’s own reality, there are still certain habitual tendencies that have accumulated over numberless kalpas which cannot be purified in a single instant. That person should certainly be taught how to gradually remove the karmic tendencies and mental habits: this is cultivation. There is no other method of cultivation that needs to be taught to that person.”"
(Sun-Face Buddha, p. 24-25, tr. M. Poceski)
Hanshan Deqing writes
,"This state of actualized-enlightenment can be further divided into shallow and profound realizations. If you exert your efforts at the root [of your existence], smashing away the cave of the eighth consciousness, and instantaneously overturn the den of fundamental ignorance, with one leap directly enter [the realm of enlightenment], then there is nothing further for you to learn. This is having supreme karmic roots. Your actualization will be profound indeed. The depth of actualization for those who practice gradually, [on the other hand,] will be shallow.
So called sudden enlightenment and gradual practice refers to one who has experienced a thorough enlightenment but, still has remnant habit tendencies that are not instantaneously purified. For these people, they must, implement the principles from their enlightenment that they have realized to face all circumstances of life and, bring forth the strength from their contemplation and illumination to experience their minds in difficult situations."
I think that saying "no seeking" requires loads of practices is contrary to Linji's approach to the matter."Bring to rest the thoughts of the ceaselessly seeking mind, and you will not differ from the patriarch-buddha. Do you want to know the patriarch-buddha? He is none other than you who stand before me listening to my discourse. But because you students lack faith in yourselves, you run around seeking something outside. Even if, through your seeking, you did find something, that something would be nothing more than fancy descriptions in written words; never would you gain the mind of the living patriarch. Make no mistake, worthy Chan men! If you don’t fi nd it here and now, you’ll go on transmigrating through the three realms for myriads of kalpas and thousands of lives, and, held in the clutch of captivating circumstances, be born in the wombs of asses or cows."
(Record of Linji, p. 8, tr. Sasaki)"This threefold body is you, listening to my discourse right now before my very eyes. It is precisely because you don’t run around seeking outside that you have such meritorious activities."
(p. 9)"What is my purpose in speaking this way? I do so only because you followers of the Way cannot stop your mind from running around everywhere seeking, because you go clambering aft er the worthless contrivances of the men of old."
..."Virtuous monks, time is precious. And yet, hurrying hither and thither, you try to learn meditation, to study the Way, to accept names, to accept phrases, to seek buddha, to seek a patriarch, to seek a good teacher, to think and speculate.
Make no mistake, followers of the Way! Aft er all, you have a father and a mother—what more do you seek? Turn your own light inward upon yourselves! A man of old said:
Yajñadatta [thought he had] lost his head,
But when his seeking mind came to rest, he was at ease."
(p. 10)"Outside mind there’s no dharma, nor is there anything to be gained within it. What are you seeking? Everywhere you say, ‘There’s something to practice, something to obtain.’ Make no mistake! Even if there were something to be gained by practice, it would be nothing but birth-and-death karma. You say, ‘Th e six pāramitās and the ten thousand [virtuous] actions are all to be practiced.’ As I see it, all this is just making karma."
..."There are a bunch of blind shavepates who, having stuffed themselves with food, sit down to meditate and practice contemplation. Arresting the flow of thought they don’t let it rise; they hate noise and seek stillness. Th is is the method of the heretics. A patriarch said, ‘If you stop the mind to look at stillness, arouse the mind to illumine outside, control the mind to clarify inside, concentrate the mind to enter samādhi—all such [practices] as these are artificial striving.’"
(p. 17)"Followers of the Way, true buddha has no fi gure, true dharma has no form. All you’re doing is devising models and patterns out of phantoms. Anything you may fi nd through seeking will be nothing more than a wild fox-spirit; it certainly won’t be the true buddha. It will be the understanding of a heretic."
(p. 20)"I say to you there is no buddha, no dharma, nothing to practice, nothing to enlighten to. Just what are you seeking in the highways and byways? Blind men! You’re putting a head on top of the one you already have. What do you yourselves lack? Followers of the Way, your own present activities do not diff er from those of the patriarch-buddhas. You just don’t believe this and keep on seeking outside. Make no mistake! Outside there is no dharma; inside, there is nothing to be obtained. Better than grasp at the words from my mouth, take it easy and do nothing. Don’t continue [thoughts] that have already arisen and don’t let those that haven’t yet arisen be aroused. Just this will be worth far more to you than a ten years’ pilgrimage."
"There is no such thing as the real mind. Ridding yourself of delusion: that's the real mind."
(Sheng-yen: Getting the Buddha Mind, p 73)
"Neither cultivation nor seated meditation — this is the pure Chan of Tathagata."
(Mazu Daoyi, X1321p3b23; tr. Jinhua Jia)
“Don’t rashly seek the true Buddha;
True Buddha can’t be found.
Does marvelous nature and spirit
Need tempering or refinement?
Mind is this mind carefree;
This face, the face at birth."
(Nanyue Mingzan: Enjoying the Way, tr. Jeff Shore; T2076p461b24-26)