Rather the Hells Than Never Hearing the Buddha's Name

"I have heard the most supreme teaching, and at once the light of wisdom is born within me, universally illumining the worlds of the ten directions, so that I behold every buddha entirely.
Within this, there is not the slightest thing at all; there is only a provisional name and word; if one supposes that there is a self or a person, one thereby enters upon a perilous road.

Ordinary beings who grasp and cling suppose the body to be truly existent; the Tathāgata is not something that can be grasped at all, and such people, in the end, are never able to see him.
This person, without the eye of wisdom, is unable to attain the seeing of the Buddha, and, throughout immeasurable kalpas, transmigrates within the sea of birth-and-death.

Where there is contention, one speaks of birth-and-death; where there is no contention, that is itself nirvāṇa; and yet birth-and-death and nirvāṇa, neither of the two can ever be found at all.
If one chases after provisional names and words, grasping and clinging to these two dharmas, this person is not in accord with reality, and does not know the sagely and wondrous path.

If one gives rise to a thought such as this — 'This is the Buddha, this is the most supreme' — that is itself an inverted view, not the true meaning, and one is unable to see the perfectly awakened one.
One who is able to know this very true substance, the tranquil and extinguished mark of suchness, then beholds the perfectly awakened, honored one, transcending the very path of language.

Language speaks of every dharma, and yet is unable to reveal their true mark at all; only through equality is one then able to see — and so it is likewise with the Buddha, in accordance with the Dharma.
The perfectly awakened one, throughout the past, the future, and the present, has forever cut off the very root of discrimination — and it is for this reason that he is called 'Buddha.'"

"I would rather undergo the suffering of the hells, and thereby attain the hearing of every buddha's own name, than receive immeasurable happiness, and yet not hear the Buddha's own name.
This is the reason that, in ages past, across countless kalpas, I underwent such suffering, transmigrating within birth-and-death — it was because I did not hear the Buddha's own name.

Being without any inversion toward the Dharma, realizing and verifying it exactly as it truly is, being free of every mark of combination — this is what is called unsurpassed awakening.
The present is not a combination, and the past and the future are likewise so; every dharma is without any mark at all — this, then, is the Buddha's own true substance.

If one is able to contemplate thus the exceedingly profound meaning of every dharma, one then beholds the true and real mark of every buddha's own Dharma-body.
Seeing the true and real within what is real, and not seeing the unreal within what is unreal — such ultimate understanding as this is the reason he is called 'Buddha.'

The Buddha's own Dharma cannot be grasped through ordinary cognition; understanding this is what is called truly understanding the Dharma; every buddha cultivates in just this way, and not a single dharma can ever be found at all.
Knowing that it is by means of the one that there is the many, and knowing that it is by means of the many that there is the one, every dharma rests upon nothing at all, and arises only from combination.

There is no doer and nothing done; it arises only from karma and thought — how does one come to know it is thus? Because apart from this, there is nothing else at all.
Every dharma is without any abiding, and no fixed place at all can be found; every buddha abides within just this, ultimately unmoving and unwavering."