Chapter
1. Autobiography
Chapter
2. On Prajna
Chapter
3. Questions and Answers
Chapter
4. Samadhi and Prajna
Chapter
5. Dhyana
Chapter
6. On Repentence
Chapter
7. Temperament and Circumstances
Chapter
8. The Sudden School and the Gradual School
Chapter
9. Royal Patronage
Chapter
10. His Final Instructions
Once,
when the Patriarch had arrived at Pao Lin Monastery, Prefect Wei of Shao Chou
and other officials went there to ask him to deliver public lectures on
Buddhism in the hall of Ta Fan Temple in the City of Canton.
In due
course, there were assembled in the lecture hall Prefect Wei, government
officials and Confucian scholars, about thirty each, and bhikkhus, bhikkhunis,
Taoists and laymen to the number of about one thousand. After the Patriarch had
taken his seat, the congregation in a body paid him homage and asked him to
preach on the fundamental laws of Buddhism. Whereupon, His Holiness delivered
the following address:
Learned Audience, our Essence of Mind (literally,
self-nature) which is the seed or kernel of enlightenment (Bodhi) is pure by
nature, and by making use of this mind alone we can reach Buddhahood directly.
Now let me tell you something about my own life and how I came into possession
of the esoteric teaching of the Dhyana (or the Zen) School.
My father, a
native of Fan Yang, was dismissed from his official post and banished to be a
commoner in Hsin Chou in Kwangtung. I was unlucky in that my father died when I
was very young, leaving my mother poor and miserable. We moved to Canton and
were then in very bad circumstances.
I was selling firewood in the market
one day, when one of my customers ordered some to be brought to his shop. Upon
delivery being made and payment received, I left the shop, outside of which I
found a man reciting a sutra. As soon as I heard the text of this sutra my mind
at once became enlightened. Thereupon I asked the man the name of the book he
was reciting and was told that it was the Diamond Sutra. I further enquired
whence he came and why he recited this particular sutra. He replied that he
came from Tung Ch'an Monastery in the HuangMei District of Ch'i Chou; that the
Abbot in charge of this temple was Hung Yen, the Fifth Patriarch; that there
were about one thousand disciples under him; and that when he went there to pay
homage to the Patriarch, he attended lectures on this sutra.
He further
told me that His Holiness used to encourage the laity as well as the monks to
recite this scripture, as by doing so they might realize their own Essence of
Mind, and thereby reach Buddhahood directly.
It must be due to my good
karma in past lives that I heard about this, and that I was given tentaels for
the maintenance of my mother by a man who advised me to go to HuangMei to
interview the Fifth Patriarch. After arrangements had been made for her, I left
for Huang Mei, which took me less than thirty days to reach.
I then went
to pay homage to the Patriarch, and was asked where I came from and what I
expected to get from him. I replied, "I am a commoner from Hsin Chou of
Kwangtung. I have travelled far to pay you respect and I ask for nothing but
Buddhahood." "You are a native of Kwangtung, a barbarian? How can you
expect to be a Buddha?" asked the Patriarch. I replied, "Although
there are northern men and southern men, north and south make no difference to
their Buddha-nature. A barbarian is different from Your Holiness physically,
but there is no difference in our Buddha-nature." He was going to speak
further to me, but the presence of other disciples made him stop short. He then
ordered me to join the crowd to work.
"May I tell Your
Holiness," said I, "that Prajna (transcendental Wisdom) often rises
in my mind. When one does not go astray from one's own Essence of Mind, one may
be called the 'field of merits'.
I do not know what work Your Holiness
would ask me to do." "This barbarian is too bright," he
remarked. "Go to the stable and speak no more." I then withdrew
myself to the back yard and was told by a lay brother to split firewood and to
pound rice.
More than eight months after, the Patriarch saw me one day and
said, "I know your knowledge of Buddhism is very sound, but I have to
refrain from speaking to you lest evil doers should do you harm. Do you
understand?" "Yes, Sir, I do," I replied. "To avoid people
taking notice of me, I dare not go near your hall." The Patriarch one day
assembled all his disciples and said to them, "The question of incessant
rebirth is a momentous one. Day after day, instead of trying to free yourselves
from this bitter sea of life and death, you seem to go after tainted merits
only (i.e. merits which will cause rebirth). Yet merits will be of no help if
your Essence of Mind is obscured. Go and seek for Prajna (wisdom) in your own
mind and then write me a stanza (gatha) about it. He who understands what the
Essence of Mind is will be given the robe (the insignia of the Patriarchate)
and the Dharma (the esoteric teaching of the Zen school), and I shall make him
the Sixth Patriarch. Go away quickly.
Delay not in writing the stanza, as
deliberation is quite unnecessary and of no use. The man who has realized the
Essence of Mind can speak of it at once, as soon as he is spoken to about it;
and he cannot lose sight of it, even when engaged in battle."
Having received this instruction, the disciples withdrew and said to one
another, "It is of no use for us to concentrate our mind to write the
stanza and submit it to His Holiness, since the Patriarchate is bound to be won
by ShenHsiu, our instructor. And if we write perfunctorily, it will only be a
waste of energy." Upon hearing this all of them made up their minds not to
write and said, "Why should we take the trouble? Hereafter, we will simply
follow our instructor, Shen Hsiu, wherever he goes, and look to him for
guidance." Meanwhile, Shen Hsiu reasoned thus with himself.
"Considering that I am their teacher, none of them will take part in the
competition.
I wonder whether I should write a stanza and submit it to His
Holiness. If I do not, how can the Patriarch know how deep or superficial my
knowledge is? If my object is to get the Dharma, my motive is a pure one. If I
were after the Patriarchate, then it would be bad. In that case, my mind would
be that of a worldling and my action would amount to robbing the Patriarch's
holy seat. But if I do not submit the stanza, I shall never have a chance of
getting the Dharma. A very difficult point to decide, indeed!" In front of
the Patriarch's hall there were three corridors, the walls of which were to be
painted by a court artist, named Lu Chen, with pictures from the Lankavatara
Sutra depicting the transfiguration of the assembly, and with scenes showing
the genealogy of the five Patriarchs for the information and veneration of the
public.
When Shen Hsiu had composed his stanza he made several attempts to
submit it to the Patriarch, but as soon as he went near the hall his mind was
so perturbed that he sweated all over. He could not screw up courage to submit
it, although in the course of four days he made altogether thirteen attempts to
do so.
Then he suggested to himself, "It would be better for me to
write it on the wall of the corridor and let the Patriarch see it for himself.
If he approves it, I shall come out to pay homage, and tell him that it is done
by me; but if he disapproves it, then I shall have wasted several years in this
mountain in receiving homage from others which I by no means deserve! In that
case, what progress have I made in learning Buddhism?" At 12 o'clock that
night he went secretly with a lamp to write the stanza on the wall of the south
corridor, so that the Patriarch might know what spiritual insight he had
attained.
The stanza read:
Our body is the Bodhi-tree,
And our
mind a mirror bright.
Carefully we wipe them hour by hour,
And let
no dust alight.
As soon
as he had written it he left at once for his room; so nobody knew what he had
done. In his room he again pondered: "When the Patriarch sees my stanza
tomorrow and is pleased with it, I shall be ready for the Dharma; but if he
says that it is badly done, it will mean that I am unfit for the Dharma, owing
to the misdeeds in previous lives which thickly becloud my mind. It is
difficult to know what the Patriarch will say about it!" In this vein he
kept on thinking until dawn, as he could neither sleep nor sit at ease.
But
the Patriarch knew already that Shen Hsiu had not entered the door of
enlightenment, and that he had not known the Essence of Mind.
In the
morning, he sent for Mr. Lu, the court artist, and went with him to the south
corridor to have the walls there painted with pictures. By chance, he saw the
stanza. "I am sorry to have troubled you to come so far," he said to
the artist. "The walls need not be painted now, as the Sutra says, 'All
forms or phenomena are transient and illusive.' It will be better to leave the
stanza here, so that people may study it and recite it. If they put its
teaching into actual practice, they will be saved from the misery of being born
in these evil realms of existence. The merit gained by one who practices it
will be great indeed!" He then ordered incense to be burnt, and all his
disciples to pay homage to it and to recite it, so that they might realize the
Essence of Mind. After they had recited it, all of them exclaimed, "Well
done!" At midnight, the Patriarch sent for Shen Hsiu to come to the hall,
and asked him whether the stanza was written by him or not. "It was, Sir,"
replied Shen Hsiu. "I dare not be so vain as to expect to get the Patriarchate,
but I wish Your Holiness would kindly tell me whether my stanza shows the least
grain of wisdom." "Your stanza," replied the Patriarch,
"shows that you have not yet realized the Essence of Mind. So far you have
reached the 'door of enlightenment', but you have not yet entered it. To seek
for supreme enlightenment with such an understanding as yours can hardly be
successful.
"To attain supreme enlightenment, one must be able to know spontaneously
one's own nature or Essence of Mind, which is neither created nor can it be
annihilated. From ksana to ksana (thought-moment to thought-moment), one should
be able to realize the Essence of Mind all the time. All things will then be
free from restraint (i.e., emancipated). Once the Tathata (Suchness, another
name for the Essence of Mind) is known, one will be free from delusion forever;
and in all circumstances one's mind will be in a state of 'Thusness'. Such a
state of mind is absolute Truth. If you can see things in such a frame of mind
you will have known the Essence of Mind, which is supreme enlightenment.
"You
had better go back to think it over again for couple of days, and then submit
me another stanza. If your stanza shows that you have entered the 'door of
enlightenment', I will transmit you the robe and the Dharma." Shen Hsiu
made obeisance to the Patriarch and left. For several days, he tried in vain to
write another stanza. This upset his mind so much that he was as ill at ease as
if he were in a nightmare, and he could find comfort neither in sitting nor in
walking.
Two days after, it happened that a young boy who was passing by
the room where I was pounding rice recited loudly the stanza written by Shen Hsiu.
As
soon as I heard it, I knew at once that the composer of it has not yet realized
the Essence of Mind. For although I had not been taught about it at that time,
I already had a general idea of it.
"What stanza is this?" I
asked the boy. "You barbarian," he replied, "don't you know
about it? The Patriarch told his disciples that the question of incessant
rebirth was a momentous one, that those who wished to inherit his robe and
Dharma should write him a stanza, and that the one who had an understanding of
the Essence of Mind would get them and be made the sixth Patriarch. Elder Shen Hsiu
wrote this 'Formless' Stanza on the wall of the south corridor and the
Patriarch told us to recite it. He also said that those who put its teaching
into actual practice would attain great merit, and be saved from the misery of
being born in the evil realms of existence." I told the boy that I wished
to recite the stanza too, so that I might have an affinity with its teaching in
future life. I also told him that although I had been pounding rice there for
eight months I had never been to the hall, and that he would have to show me
where the stanza was to enable me to make obeisance to it.
The boy took me there and I asked him to read it to me, as I am illiterate. A
petty officer of the Chiang Chou District named Chang Tih-Yung, who happened to
be there, read it out to me. When he had finished reading I told him that I
also had composed a stanza and asked him to write it for me.
"Extraordinary
indeed," he exclaimed, "that you also can compose a stanza!"
"Don't despise a beginner," said I, "if you are a seeker of
supreme enlightenment. You should know that the lowest class may have the
sharpest wit, while the highest may be in want of intelligence. If you slight
others, you commit a very great sin." "Dictate your stanza,"
said he. "I will take it down for you. But do not forget to deliver me,
should you succeed in getting the Dharma!"
My
stanza read:
There is no Bodhi-tree,
Nor
stand of a mirror bright.
Since all is Void,
Where
can the dust alight?
When he
had written this, all disciples and others who were present were greatly
surprised. Filled with admiration, they said to one another, "How
wonderful! No doubt we should not judge people by appearance. How can it be
that for so long we have made a Bodhisattva incarnate work for us?" Seeing
that the crowd was overwhelmed with amazement, the Patriarch rubbed off the
stanza with his shoe, lest jealous ones should do me injury.
He expressed
the opinion, which they took for granted, that the author of this stanza had
also not yet realized the Essence of Mind.
Next day the Patriarch came
secretly to the room where the rice was pounded. Seeing that I was working
there with a stone pestle, he said to me, "A seeker of the Path risks his
life for the Dharma. Should he not do so?" Then he asked, "Is the
rice ready?" "Ready long ago," I replied, "only waiting for
the sieve." He knocked the mortar thrice with his stick and left.
Knowing
what his message meant, in the third watch of the night I went to his room.
Using the robe as a screen so that none could see us, he expounded the Diamond
Sutra to me. When he came to the sentence, "One should use one's mind in
such a way that it will be free from any attachment," I at once became
thoroughly enlightened, and realized that all things in the universe are the
Essence of Mind itself.
"Who would have thought," I said to the Patriarch, "that the
Essence of Mind is intrinsically pure! Who would have thought that the Essence
of Mind is intrinsically free from becoming or annihilation! Who would have
thought that the Essence of Mind is intrinsically self-sufficient! Who would
have thought that the Essence of Mind is intrinsically free from change! Who
would have thought that all things are the manifestation of the Essence of
Mind!" Knowing that I had realized the Essence of Mind, the Patriarch
said, "For him who does not know his own mind there is no use learning
Buddhism.
On the other hand, if he knows his own mind and sees intuitively
his own nature, he is a Hero, a 'Teacher of gods and men', 'Buddha'."
Thus, to the knowledge of no one, the Dharma was transmitted to me at midnight,
and consequently I became the inheritor of the teaching of the 'Sudden' School
as well as of the robe and the begging bowl.
"You are now the Sixth
Patriarch," said he. "Take good care of yourself, and deliver as many
sentient beings as possible. Spread and preserve the teaching, and don't let it
come to an end. Take note of my stanza:
Sentient beings who sow the seeds
of enlightenment In the field of causation will reap the fruit of
Buddhahood.
Inanimate objects void of Buddha-nature Sow not and reap
not.
He further said, "When the Patriarch Bodhidharma first came to
China, most Chinese had no confidence in him, and so this robe was handed down
as a testimony from one Patriarch to another. As to the Dharma, this is
transmitted from heart to heart, and the recipient must realize it by his own
efforts. From time immemorial it has been the practice for one Buddha to pass
to his successor the quintessence of the Dharma, and for one Patriarch to
transmit to another the esoteric teaching from heart to heart. As the robe may
give cause for dispute, you are the last one to inherit it. Should you hand it
down to your successor, your life would be in imminent danger. Now leave this
place as quickly as you can, lest someone should do you harm."
"Whither should I go?" I asked. "AtHuai you stop and atHui you
seclude yourself," he replied.
Upon receiving the robe and the begging bowl in the middle of the night, I told
the Patriarch that, being a Southerner, I did not know the mountain tracks, and
that it was impossible for me to get to the mouth of the river (to catch a
boat). "You need not worry," said he. "I will go with you."
He then accompanied me to Kiukiang, and there ordered me into a boat. As he did
the rowing himself, I asked him to sit down and let me handle the oar.
"It
is only right for me to carry you across," he said (an allusion to the sea
of birth and death which one has to go across before the shore of Nirvana can
be reached). To this I replied, "While I am under illusion, it is for you
to get me across; but after enlightenment, I should cross it by myself.
(Although the term 'to go across' is the same, it is used differently in each
case). As I happen to be born on the frontier, even my speaking is incorrect in
pronunciation, (but in spite of this) I have had the honor to inherit the
Dharma from you. Since I am now enlightened, it is only right for me to cross
the sea of birth and death myself by realizing my own Essence of Mind."
"Quite so, quite so," he agreed. "Beginning from you the Dhyana
School will become very popular. Three years after your departure from me I
shall leave this world. You may start on your journey now. Go as fast as you
can towards the South. Do not preach too soon, as Buddhism is not so easily
spread." After saying good-bye, I left him and walked towards the South.
In about two months' time, I reached the Ta Yu Mountain. There I noticed that several
hundred men were in pursuit of me with the intention of robbing me of my robe
and begging bowl.
Among them there was a monk named Hui Ming, whose lay
surname was Ch'en. He was a general of the fourth rank in lay life. His manner
was rough and his temper hot. Of all the pursuers, he was the most vigilant in
search of me. When he was about to overtake me, I threw the robe and begging
bowl on a rock, saying, "This robe is nothing but a symbol. What is the
use of taking it away by force?" (I then hid myself). When he got to the
rock, he tried to pick them up, but found he could not. Then he shouted out,
"Lay Brother, Lay Brother, (for the Patriarch had not yet formally joined
the Order) I come for the Dharma, not for the robe." Whereupon I came out
from my hiding place and squatted on the rock. He made obeisance and said,
"Lay Brother, preach to me, please." "Since the object of your
coming is the Dharma," said I, "refrain from thinking of anything and
keep your mind blank. I will then teach you." When he had done this for a
considerable time, I said, "When you are thinking of neither good nor
evil, what is at that particular moment, Venerable Sir, your real nature
(literally, original face)?"
As soon as he heard this he at once became enlightened. But he further asked,
"Apart from those esoteric sayings and esoteric ideas handed down by the
Patriarch from generation to generation, are there any other esoteric
teachings?" "What I can tell you is not esoteric," I replied.
"If you turn your light inwardly, you will find what is esoteric within
you." "In spite of my staying in Huang Mei," said he, "I
did not realize my self nature. Now thanks to your guidance, I know it as a
water-drinker knows how hot or how cold the water is. Lay Brother, you are now
my teacher." I replied, "If that is so, then you and I are fellow
disciples of the Fifth Patriarch. Take good care of yourself." In
answering his question whither he should go thereafter, I told him to stop at
Yuan and to take up his abode in Meng. He paid homage and departed.
Sometime
after I reached Ts'ao Ch'i. There the evildoers again persecuted me and I had
to take refuge in Szu Hui, where I stayed with a party of hunters for a period
as long as fifteen years.
Occasionally I preached to them in a way that
befitted their understanding.
They used to put me to watch their nets, but
whenever I found living creatures therein I set them free. At meal times I put
vegetables in the pan in which they cooked their meat. Some of them questioned
me, and I explained to them that I would eat the vegetables only, after they
had been cooked with the meat.
One day I bethought myself that I ought not
to pass a secluded life all the time, and that it was high time for me to
propagate the Law. Accordingly I left there and went to the Fa Hsin Temple in
Canton.
At that time Bhikkhu Yin Tsung, Master of the Dharma, was
lecturing on the Maha Parinirvana Sutra in the Temple. It happened that one
day, when a pennant was blown about by the wind, two Bhikkhus entered into a
dispute as to what it was that was in motion, the wind or the pennant. As they
could not settle their difference I submitted to them that it was neither, and
that what actually moved was their own mind. The whole assembly was startled by
what I said, and Bhikkhu Yin Tsang invited me to take a seat of honor and
questioned me about various knotty points in the Sutras.
Seeing that my
answers were precise and accurate, and that they showed something more than
book-knowledge, he said to me, "Lay Brother, you must be an extraordinary
man, I was told long ago that the inheritor of the Fifth Patriarch's robe and
Dharma had come to the South. Very likely you are the man."
To this I politely assented. He immediately made obeisance and asked me to show
the assembly the robe and the begging bowl which I had inherited.
He
further asked what instructions I had when the Fifth Patriarch transmitted me
the Dharma. "Apart from a discussion on the realization of the Essence of
Mind," I replied, "he gave me no other instruction, nor did he refer
to Dhyana and Emancipation." "Why not?" he asked. "Because
that would mean two ways," I replied. "And there cannot be two ways
in Buddhism.
There is one way only." He asked what was the only way.
I replied, "The MahaParinirvana Sutra which you expound explains that
Buddha-nature is the only way. For example, in that Sutra King KaoKuei-Teh, a
Bodhisattva, asked Buddha whether or not those who commit the four acts of
gross misconduct [killing, stealing, carnality and lying] or the five deadly
sins [patricide, matricide, setting the Buddhist Order in discord, killing an
Arhat, and causing blood to flow from the body of a Buddha], and those who areicchantika
(heretics) etc., would eradicate their 'element of goodness' and their
Buddha-nature.
Buddha replied, 'There are two kinds of 'element of
goodness', the eternal and the non-eternal. Since Buddha-nature is neither
eternal nor non-eternal, therefore their 'element of goodness' is not
eradicated. Now Buddhism is known as having no two ways. There are good ways
and evil ways, but since Buddha-nature is neither, therefore Buddhism is known
as having no two ways. From the point of view of ordinary folks, the component
parts of a personality (skandhas) and factors of consciousness (dhatus) are two
separate things: but enlightened men understand that they are not dual in
nature. Buddha-nature is non-duality." Bhikkhu Yin Tsung was highly
pleased with my answer. Putting his two palms together as a sign of respect, he
said, "My interpretation of the Sutra is as worthless as a heap of debris,
while your discourse is as valuable as genuine gold." Subsequently he conducted
the ceremony of hair-cutting for me (i.e., the ceremony of Initiation into the
Order) and asked me to accept him as my pupil.
Thenceforth, under the
Bodhi-tree I preached the teaching of the Tung Shan School (the School of the
Fourth and the Fifth Patriarchs, who lived in Tung Shan).
Since the time
when the Dharma was transmitted to me in Tung Shan, I have gone through many
hardships and my life often seemed to be hanging by a thread.
Today, I have had the honor of meeting you in this assembly, and I must ascribe
this to our good connection in previous kalpas (cyclic periods), as well as to
our common accumulated merits in making offerings to various Buddhas in our
past reincarnations; otherwise, we should have had no chance of hearing the
above teaching of the 'Sudden' School, and thereby laying the foundation of our
future success in understanding the Dharma.
This teaching was handed down
from the past Patriarchs, and it is not a system of my own invention. Those who
wish to hear the teaching should first purify their own mind, and after hearing
it they should each clear up their own doubts in the same way as the Sages did
in the past." At the end of the address, the assembly felt rejoiced, made
obeisance and departed.
Chapter II. On Prajna
Next
day PrefectWei asked the Patriarch to give another address.
Thereupon,
having taken his seat and asked the assembly to purify their mind collectively,
and to recite the Maha Prajnaparamita Sutra, he gave the following
address:
Learned Audience, the Wisdom of Enlightenment (Bodhiprajna) is
inherent in every one of us. It is because of the delusion under which our mind
works that we fail to realize it ourselves, and that we have to seek the advice
and the guidance of enlightened ones before we can know our own Essence of
Mind. You should know that so far as Buddha-nature is concerned, there is no
difference between an enlightened man and an ignorant one. What makes the
difference is that one realizes it, while the other is ignorant of it. Now, let
me talk to you about Maha Prajnaparamita, so that each of you can attain
wisdom.
Learned Audience, those who recite the word 'Prajna' the whole day
long do not seem to know that Prajna is inherent in their own nature. But mere
talking on food will not appease hunger, and this is exactly the case with
these people. We might talk on Sunyata (the Void, Emptiness) for myriads of
kalpas, but talking alone will not enable us to realize the Essence of Mind,
and it serves no purpose in the end.
The word 'Mahaprajnaparamita' is
Sanskrit, and means 'great wisdom to reach the opposite shore' (of the sea of
existence). What we have to do is to put it into practice with our mind;
whether we recite it or not does not matter. Mere reciting it without mental
practice may be likened to a phantasm, a magical delusion, a flash of lightning
or a dewdrop. On the other hand, if we do both, then our mind will be in accord
with what we repeat orally.
Our very nature is Buddha, and apart from this nature there is no other
Buddha.
What is Maha? It means 'great'. The capacity of the mind is as
great as that of space. It is infinite, neither round nor square, neither great
nor small, neither green nor yellow, neither red nor white, neither above nor
below, neither long nor short, neither angry nor happy, neither right nor
wrong, neither good nor evil, neither first nor last. All Buddha ksetras
(lands) are as void as space. Intrinsically our transcendental nature is void
and not a single dharma (thing) can be attained. It is the same with the
Essence of Mind, which is a state of 'Absolute Void' (i.e., the voidness of
non-void).
Learned Audience, when you hear me talk about the Void, do not at
once fall into the idea of vacuity, (because this involves the heresy of the
doctrine of annihilation). It is of the utmost importance that we should not
fall into this idea, because when a man sits quietly and keeps his mind blank
he will abide in a state of 'Voidness of Indifference'.
Learned Audience,
the illimitable Void of the universe is capable of holding myriads of things of
various shape and form, such as the sun, the moon, stars, mountains, rivers,
men, dharmas pertaining to goodness or badness, deva planes, hells, great
oceans, and all the mountains of the Mahameru.
Space takes in all of
these, and so does the voidness of our nature. We say that the Essence of Mind
is great because it embraces all things, since all things are within our
nature. When we see the goodness or the badness of other people we are not
attracted by it, nor repelled by it, nor attached to it; so that our attitude
of mind is as void as space. In this way, we say our mind is great. Therefore
we call it 'Maha'.
Learned Audience, what the ignorant merely talk about,
wise men put into actual practice with their mind. There is also a class of
foolish people who sit quietly and try to keep their mind blank.
They
refrain from thinking of anything and call themselves 'great'.
On account
of their heretical view we can hardly talk to them.
Learned Audience, you
should know that the mind is very great in capacity, since it pervades the
whole Dharmadhatu (the sphere of the Law, i.e., the Universe). When we use it,
we can know something of everything, and when we use it to its full capacity we
shall know all. All in one and one in all.
When our mind works without
hindrance, and is at liberty to 'come' or to 'go', then it is in a state of
'Prajna'.
Learned Audience, all Prajna comes from the Essence of Mind and not from an
exterior source. Have no mistaken notion about that. This is called 'Selfuse of
the True Nature'. Once the Tathata (Suchness, the Essence of Mind) is known,
one will be free from delusion forever.
Since the scope of the mind is for
great objects, we should not practice such trivial acts (as sitting quietly
with a blank mind).
Do not talk about the 'Void' all day without practicing
it in the mind. One who does this may be likened to a self-styled king who is
really a commoner.
Prajna can never be attained in this way, and those who
behave like this are not my disciples.
Learned Audience, what is Prajna?
It means 'Wisdom'. If at all times and at all places we steadily keep our
thought free from foolish desire, and act wisely on all occasions, then we are
practicing Prajna. One foolish notion is enough to shut off Prajna, while one
wise thought will bring it forth again.
People in ignorance or under
delusion do not see it; they talk about it with their tongues, but in their
mind they remain ignorant. They are always saying that they practice Prajna,
and they talk incessantly on 'Voidness'; but they do not know the 'Absolute
Void'. 'The Heart of Wisdom' is Prajna, which has neither form nor
characteristic. If we interpret it in this way, then indeed it is the wisdom of
Prajna.
What is Paramita? It is a Sanskrit word, meaning 'to the opposite
shore'.
Figuratively, it means 'above existence and non-existence'. By
clinging to sense objects, existence or non-existence arises like the up and
down of the billowy sea, and such a state is called metaphorically 'this
shore'; while by non-attachment a state above existence and non-existence, like
smoothly running water is attained, and this is called 'the opposite shore'.
This is why it is called 'Paramita'.
Learned Audience, people under
illusion recite the 'Mahaprajnaparamita' with their tongues, and while they are
reciting it, erroneous and evil thoughts arise. But if they put it into
practice unremittingly, they realize its 'true nature'. To know this Dharma is
to know the Dharma of Prajna, and to practice this is to practice Prajna. He
who does not practice it is an ordinary man. He who directs his mind to
practice it even for one moment is the equal of Buddha.
For ordinary man
is Buddha, and klesa (defilement) is Bodhi (enlightenment). A foolish passing
thought makes one an ordinary man, while an enlightened second thought makes
one a Buddha. A passing thought that clings to sense-objects is klesa, while a
second thought that frees one from attachment is Bodhi.
Learned Audience, the Mahaprajnaparamita is the most exalted, the supreme, and
the foremost. It neither stays, nor goes, nor comes.
By means of it
Buddhas of the present, the past, and the future generations attain Buddhahood.
We should use this great wisdom to break up the five skandhas [material
qualities - matter, sensation, perception, dispositions or tendencies, and
consciousness], for to follow such practice ensures the attainment of
Buddhahood. The three poisonous elements (greed, hatred and illusion) will then
be turned into Sila (good conduct), Samadhi and Prajna.
Learned Audience,
in this system of mine one Prajna produces eight-four thousand ways of wisdom,
since there are that number of 'defilements' for us to cope with; but when one
is free from defilements, wisdom reveals itself, and will not be separated from
the Essence of Mind. Those who understand this Dharma will be free from idle
thoughts. To be free from being infatuated by one particular thought, from
clinging to desire, and from falsehood; to put one's own essence of Tathata
into operation; to use Prajna for contemplation, and to take an attitude of
neither indifference nor attachment towards all things - this is what is meant
by realizing one's own Essence of Mind for the attainment of Buddhahood.
Learned
Audience, if you wish to penetrate the deepest mystery of the Dharmadhatu and
the Samadhi of Prajna, you should practice Prajna by reciting and studying the
Vajracchedika (Diamond) Sutra, which will enable you to realize the Essence of
Mind. You should know that the merit for studying this Sutra, as distinctly set
forth in the text, is immeasurable and illimitable, and cannot be enumerated in
details. This Sutra belongs to the highest School of Buddhism, and the Lord
Buddha delivered it specially for the very wise and quick-witted. If the less
wise and the slow-witted should hear about it they would doubt its credibility.
Why? For example, if it rained in Jambudvipa (the Southern Continent), through
the miracle of the celestial Naga, cities, towns, and villages would drift
about in the flood as if they were only leaves of the date tree. But should it
rain in the great ocean the level of the sea as a whole would not be affected
by it. When Mahayanists hear about the Diamond Sutra their minds become
enlightened; they know that Prajna is immanent in their Essence of Mind and
that they need not rely on scriptural authority, since they can make use of
their own wisdom by constant practice of contemplation.
The Prajna
immanent in the Essence of Mind of every one may be likened to the rain, the
moisture of which refreshes every living thing, trees and plants as well as
sentient beings. When rivers and streams reach the sea, the water carried by
them merges into one body; this is another analogy.
Learned Audience, when rain comes in a deluge, plants which are not deep rooted
are washed away, and eventually they succumb. This is the case with the
slow-witted, when they hear about the teaching of the 'Sudden' School.
The
Prajna immanent in them is exactly the same as that in the very wise man, but
they fail to enlighten themselves when the Dharma is made known to them. Why?
Because they are thickly veiled by erroneous views and deep rooted defilements,
in the same way as the sun may be thickly veiled by a cloud and unable to show
his light until the wind blows the cloud away.
Prajna does not vary with
different persons; what makes the difference is whether one's mind is
enlightened or deluded. He who does not know his own Essence of Mind, and is
under the delusion that Buddhahood can be attained by outward religious rites
is called the slow-witted. He who knows the teaching of the 'Sudden' School and
attaches no importance to rituals, and whose mind functions always under right
views, so that he is absolutely free from defilements or contaminations, is
said to have known his Essence of Mind.
Learned Audience, the mind should
be framed in such a way that it will be independent of external or internal
objects, at liberty to come or go, free from attachment and thoroughly
enlightened without the least beclouding.
He who is able to do this is of
the same standard required by the Sutras of the Prajna School.
Learned
Audience, all sutras and scriptures of the Mahayana and Hinayana Schools, as
well as the twelve sections of the canonical writings, were provided to suit
the different needs and temperaments of various people. It is upon the
principle that Prajna is latent in every man that the doctrines expounded in
these books are established. If there were no human beings, there would be no
Dharmas; hence we know that all Dharmas are made for men, and that all Sutras
owe their existence to the preachers. Since some men are wise, the so-called
superior men, and some are ignorant, the socalled inferior men, the wise preach
to the ignorant when the latter ask them to do so. Through this the ignorant
may attain sudden enlightenment, and their mind thereby becomes
illuminated.
Then they are no longer different from the wise men.
Learned
Audience, without enlightenment there would be no difference between a Buddha
and other living beings; while a gleam of enlightenment is enough to make any
living being the equal of a Buddha. Since all Dharmas are immanent in our mind
there is no reason why we should not realize intuitively the real nature of
Tathata (Suchness).
The Bodhisattva Sila Sutra says, "Our Essence of Mind is intrinsically
pure, and if we knew our mind and realized what our nature is, all of us would
attain Buddhahood." As the Vimalakirti Nirdesa Sutra says, "At once
they become enlightened and regain their own mind." Learned Audience, when
the Fifth Patriarch preached to me I became enlightened immediately after he
had spoken, and spontaneously realized the real nature of Tathata. For this
reason it is my particular object to propagate the teaching of this 'Sudden'
School, so that learners may find Bodhi at once and realize their true nature
by introspection of mind.
Should they fail to enlighten themselves, they
should ask the pious and learned Buddhists who understand the teaching of the
Highest School to show them the right way. It is an exalted position, the
office of a pious and learned Buddhist who guides others to realize the Essence
of Mind. Through his assistance one may be initiated into all meritorious Dharmas.
The wisdom of the past, the present and the future Buddhas as well as the
teachings of the twelve sections of the Canon are immanent in our mind; but in
case we fail to enlighten ourselves, we have to seek the guidance of the pious
and learned ones. On the other hand, those who enlighten themselves need no
extraneous help. It is wrong to insist upon the idea that without the advice of
the pious and learned we cannot obtain liberation.
Why? Because it is by
our innate wisdom that we enlighten ourselves, and even the extraneous help and
instructions of a pious and learned friend would be of no use if we were
deluded by false doctrines and erroneous views. Should we introspect our mind
with real Prajna, all erroneous views would be vanquished in a moment, and as
soon as we know the Essence of Mind we arrive immediately at the Buddha
stage.
Learned Audience, when we use Prajna for introspection we are
illumined within and without, and in a position to know our own mind. To know
our mind is to obtain liberation. To obtain liberation is to attain Samadhi of
Prajna, which is 'thoughtlessness'. What is 'thoughtlessness'?
'Thoughtlessness' is to see and to know all Dharmas (things) with a mind free
from attachment. When in use it pervades everywhere, and yet it sticks nowhere.
What we have to do is to purify our mind so that the six vijnanas (aspects of
consciousness), in passing through the six gates (sense organs) will neither be
defiled by nor attached to the six sense-objects. When our mind works freely
without any hindrance, and is at liberty to 'come' or to 'go', we attain
Samadhi of Prajna, or liberation. Such a state is called the function of
'thoughtlessness'. But to refrain from thinking of anything, so that all
thoughts are suppressed, is to be Dharma-ridden, and this is an erroneous
view.
Learned Audience, those who understand the way of 'thoughtlessness' will know
everything, will have the experience all Buddhas have had, and attain
Buddhahood. In the future, if an initiate of my School should make a vow in
company with his fellow-disciples to devote his whole life without
retrogression to the practice of the teachings of this 'Sudden' School, in the
same spirit as that for serving Buddha, he would reach without failure the Path
of Holiness. (To the right men) he should transmit from heart to heart the
instructions handed down from one Patriarch to another; and no attempt should
be made to conceal the orthodox teaching. To those who belong to other schools,
and whose views and objects are different from ours, the Dharma should not be
transmitted, since it will be anything but good for them. This step is taken
lest ignorant persons who cannot understand our system should make slanderous
remarks about it and thereby annihilate their seed of Buddha-nature for
hundreds of kalpas and thousands of incarnations.
Learned Audience, I have
a 'formless' stanza for you all to recite. Both laity and monks should put its
teaching into practice, without which it would be useless to remember my words
alone. Listen to this stanza:
A master of the Buddhist Canon as well as of
the teaching of the Dhyana School May be likened unto the blazing sun sitting
high in his meridian tower.
Such a man would teach nothing but the Dharma
for realizing the Essence of Mind, And his object in coming to this world would
be to vanquish the heretical sects.
We can hardly classify the Dharmas
into 'Sudden' and 'Gradual', But some men will attain enlightenment much
quicker than others.
For example, this system for realizing the Essence of
Mind Is above the comprehension of the ignorant.
We may explain it in ten
thousand ways, But all those explanations may be traced back to one
principle.
To illumine our gloomy tabernacle, which is stained by
defilement, We should constantly set up the Light of Wisdom.
Erroneous
views keep us in defilement While right views remove us from it, But when we
are in a position to discard both of them We are then absolutely pure.
Bodhi
is immanent in our Essence of Mind, An attempt to look for it elsewhere is
erroneous.
Within our impure mind the pure one is to be found,
And once our mind is set right, we are free from the three kinds of beclouding
(hatred, lust and illusion).
If we are treading the Path of Enlightenment
We need not be worried by stumbling-blocks.
Provided we keep a constant
eye on our own faults We cannot go astray from the right path.
Since every
species of life has its own way of salvation They will not interfere with or be
antagonistic to one another.
But if we leave our own path and seek some
other way of salvation We shall not find it, And though we plod on till death
overtakes us We shall find only penitence in the end.
If you wish to find
the true way Right action will lead you to it directly; But if you do not
strive for Buddhahood You will grope in the dark and never find it.
He who
treads the Path in earnest Sees not the mistakes of the world; If we find fault
with others We ourselves are also in the wrong.
When other people are in
the wrong, we should ignore it, For it is wrong for us to find fault.
By
getting rid of the habit of fault-finding We cut off a source of
defilement.
When neither hatred nor love disturb our mind Serenely we
sleep.
Those who intend to be the teachers of others Should themselves be
skilled in the various expedients which lead others to enlightenment.
When
the disciple is free from all doubts It indicates that his Essence of Mind has
been found.
The Kingdom of Buddha is in this world, Within which
enlightenment is to be sought.
To seek enlightenment by separating from
this world Is as absurd as to search for a rabbit's horn.
Right views are
called 'transcendental'; Erroneous views are called 'worldly'.
When all
views, right or erroneous, are discarded Then the essence of Bodhi
appears.
This stanza is for the 'Sudden' School.
It is also called the 'Great Ship of Dharma' (for sailing across the ocean of
existence).
Kalpa after kalpa a man may be under delusion, But once
enlightened it takes him only a moment to attain Buddhahood.
Before
conclusion, the Patriarch added, "Now, in this Ta Fan Temple, I have
addressed you on the teaching of the 'Sudden' School. May all sentient beings
of the Dharmadhatu instantly understand the Law and attain Buddhahood."
After hearing what the Patriarch said, the Prefect Wei, government officials,
Taoists and laymen were all enlightened. They made obeisance in a body and
exclaimed unanimously, "Well done! Well done! Who would have expected that
a Buddha was born in Kwangtung?"
One day
Prefect Wei entertained the Patriarch and asked him to preach to a big
gathering. At the end of the feast, Prefect Wei asked him to mount the pulpit
(to which the Patriarch consented). After bowing twice reverently, in company
with other officials, scholars, and commoners, Prefect Wei said, "I have
heard what Your Holiness preached. It is really so deep that it is beyond our
mind and speech, and I have certain doubts which I hope you will clear up for
me." "If you have any doubts," replied the Patriarch,
"please ask, and I will explain." "What you preach are the
fundamental principles taught by Bodhidharma, are they not?"
"Yes," replied the Patriarch. "I was told," said Prefect Wei,
"that at Bodhidharma's first interview with Emperor Wu of Liang he was
asked what merits the Emperor would get for the work of his life in building
temples, allowing new monks to be ordained (royal consent was necessary at that
time), giving alms and entertaining the Order; and his reply was that these
would bring no meritsar all. Now, I cannot understand why he gave such an
answer. Will you please explain." "These would bring no merits,"
replied the Patriarch. "Don't doubt the words of the Sage. Emperor Wu's
mind was under an erroneous impression, and he did not know the orthodox
teaching. Such deeds as building temples, allowing new monks to be ordained,
giving alms and entertaining the Order will bring you only felicities, which
should not be taken for merits. Merits are to be found within the Dharmakaya,
and they have nothing to do with practices for attaining felicities." The
Patriarch went on, "Realization of the Essence of Mind is Kung (good
deserts), and equality is Teh (good quality). When our mental activity works
without any impediment, so that we are in a position to know constantly the true
state and the mysterious functioning of our own mind, we are said to have
acquired Kung Teh (merits).
Within, to keep the mind in a humble mood is
Kung; and without, to behave oneself according to propriety is Teh. That all
things are the manifestation of the Essence of Mind is Kung, and that the
quintessence of mind is free from idle thoughts is Teh. Not to go astray from
the Essence of Mind is Kung, and not to pollute the mind in using it is Teh. If
you seek for merits within the Dharmakaya, and do what I have just said, what
you acquire will be real merits.
He who works for merits does not slight
others; and on all occasions he treats everybody with respect. He who is in the
habit of looking down upon others has not got rid of the erroneous idea of a
self, which indicates his lack of Kung. Because of his egotism and his habitual
contempt for all others, he knows not the real Essence of Mind; and this shows
his lack of Teh. Learned Audience, when our mental activity works without
interruption, then it is Kung; and when our mind functions in a straightforward
manner, then it is Teh. To train our own mind is Kung, and to train our own
body is Teh.
Learned Audience, merits should be sought within the Essence
of Mind and they cannot be acquired by almsgiving, entertaining the monks, etc.
We should therefore distinguish between felicities and merits. There is nothing
wrong in what our Patriarch said. It is Emperor Wu himself who did not know the
true way." Prefect Wei then asked the next question. "I notice that
it is a common practice for monks and laymen to recite the name of Amitabha
with the hope of being born in the Pure Land of the West. To clear up my
doubts, will you please tell me whether it is possible for them to be born
there or not." "Listen to me carefully, Sir," replied the
Patriarch, "and I will explain.
According to the Sutra spoken by the
Bhagavat in Shravasti City for leading people to the Pure Land of the West, it
is quite clear that the Pure Land is not far from here, for the distance in
mileage is 108,000, which really represents the 'ten evils' and 'eight errors'
within us. To those of inferior mentality certainly it is far away, but to
superior men we may say that it is quite near. Although the Dharma is uniform,
men vary in their mentality.
Because they differ from one another in their
degree of enlightenment or ignorance, therefore some understand the Law quicker
than others.
While ignorant men recite the name of Amitabha and pray to be born in the Pure
Land, the enlightened purify their mind, for, as the Buddha said, 'When the
mind is pure, the Buddha Land is simultaneously pure.' "Although you are a
native of the East, if your mind is pure you are sinless.
One the other hand,
even if you were a native of the West an impure mind could not free you from
sin, When the people of the East commit a sin, they recite the name of Amitabha
and pray to be born in the West; but in the case of sinners who are natives of
the West, where should they pray to be born? Ordinary men and ignorant people
understand neither the Essence of Mind nor the Pure Land within themselves, so
they wish to be born in the East or the West. But to the enlightened everywhere
is the same. As the Buddha said, 'No matter where they happen to be, they are
always happy and comfortable.' "Sir, if your mind is free from evil the
West is not far from here; but difficult indeed it would be for one whose heart
is impure to be born there by invoking Amitabha! "Now, I advise you,
Learned Audience, first to do away with the 'ten evils'; then we shall have
travelled one hundred thousand miles. For the next step, do away with the
'eight errors', and this will mean another eight thousand miles traversed. If we
can realize the Essence of Mind at all times and behave in a straightforward
manner on all occasions, in the twinkling of an eye we may reach the Pure Land
and there see Amitabha.
"If you only put into practice the ten good
deeds, there would be no necessity for you to be born there. On the other hand,
if you do not do away with the 'ten evils' in your mind, which Buddha will take
you there? If you understand the Birthless Doctrine (which puts an end to the
cycle of birth and death) of the 'Sudden' School, it takes you only a moment to
see the West. If you do not understand, how can you reach there by reciting the
name of Amitabha, as the distance is so far? "Now, how would you like it
if I were to shift the Pure Land to your presence this very moment, so that all
of you might see it?" The congregation made obeisance and replied,
"If we might see the Pure Land here there would be no necessity for us to
desire to be born there. Will Your Holiness kindly let us see it by having it
removed here." The Patriarch said, "Sirs, this physical body of ours
is a city.
Our eyes, ears, nose and tongue are the gates. There are five
external gates, while the internal one is ideation. The mind is the ground. The
Essence of Mind is the King who lives in the domain of the mind. While the
Essence of Mind is in, the King is in, and our body and mind exist. When the
Essence of Mind is out, there is no King and our body and mind decay.
We should work for Buddhahood within the Essence of Mind, and we should not
look for it apart from ourselves. He who is kept in ignorance of his Essence of
Mind is an ordinary being. He who is enlightened in his Essence of Mind is a
Buddha. To be merciful is Avalokitesvara (one of the two principal Bodhisattvas
of the Pure Land). To take pleasure in almsgiving is Mahasthama (the other
Bodhisattva). Competence for a pure life is Sakyamuni (one of the titles of
Gautama Buddha). Equality and straightforwardness is Amitabha. The idea of a
self or that of a being is Mount Meru. A depraved mind is the ocean. Klesa (defilement)
is the billow. Wickedness is the evil dragon.
Falsehood is the devil. The
wearisome sense objects are the aquatic animals.
Greed and hatred are the
hells. Ignorance and infatuation are the brutes.
"Learned Audience,
if you constantly perform the ten good deeds, paradise will appear to you at
once. When you get rid of the idea of a self and that of a being, Mount Meru
will topple. When the mind is no longer depraved, the ocean (of existence) will
be dried up. When you are free from klesa, billows and waves (of the ocean of
existence) will calm down. When wickedness is alien to you, fish and evil
dragons will die out.
"Within the domain of our mind, there is a
Tathagata of Enlightenment who sends forth a powerful light which illumines
externally the six gates (of sensation) and purifies them. This light is strong
enough to pierce through the six Kama Heavens (heavens of desire); and when it
is turned inwardly it eliminates at once the three poisonous elements, purges
away our sins which might lead us to the hells or other evil realms, and
enlightens us thoroughly within and without, so that we are no different from
those born in the Pure Land of the West. Now, if we do not train ourselves up
to this standard, how can we reach the Pure Land?" Having heard what the
Patriarch said, the congregation knew their Essence of Mind very clearly. They
made obeisance and exclaimed in one voice, "Well done!" They also
chanted, "May all the sentient beings of this Universe who have heard this
sermon at once understand it intuitively." The Patriarch added,
"Learned Audience, those who wish to train themselves (spiritually) may do
so at home. It is quite unnecessary for them to stay in monasteries. Those who
train themselves at home may be likened unto a native of the East who is
kind-hearted, while those who stay in monasteries but neglect their work differ
not from a native of the West who is evil in heart. So far as the mind is pure,
it is the 'Western Pure Land of one's own Essence of Mind'." Prefect Wei
asked, "How should we train ourselves at home? Will you please teach
us."
The Patriarch replied, "I will give you a 'formless' stanza. If you put
its teaching into practice you will be in the same position as those who live
with me permanently. On the other hand, if you do not practice it, what
progress can you make in the spiritual path, even though you cut your hair and
leave home for good (i.e., join the Order)? The stanza reads:
For a fair
mind, observation of precepts (Sila) is unnecessary.
For straightforward behavior,
practice in Dhyana (contemplation) may be dispensed with.
On the principle
of righteousness, the superior and the inferior stand for each other (in time
of need).
On the principle of mutual desire to please, the senior and
junior are on affectionate terms.
On the principle of forbearance, we do
not quarrel even in the midst of a hostile crowd.
If we can persevere till
fire can be obtained through rubbing a piece of wood, Then the red lotus (the
Buddha-nature) will shoot out from the black mire (the unenlightened
state).
That which is of bitter taste is bound to be good medicine.
That
which sounds unpleasant to the ear is certainly frank advice.
By amending
our mistakes, we get wisdom.
By defending our faults, we betray an unsound
mind.
In our daily life we should always practice altruism, But Buddhahood
is not to be attained by giving away money as charity.
Bodhi is to be
found within our own mind, And there is no necessity to look for mysticism from
without.
Hearers of this stanza who put its teaching into actual practice
Will find paradise in their very presence.
The Patriarch added,
"Learned Audience, all of you should put into practice what is taught in
this stanza, so that you can realize the Essence of Mind and attain Buddhahood
directly. The Dharma waits for no one. I am going back to Ts'ao Ch'i, so the
assembly may now break up. If you have any questions, you may come there to put
them." At this juncture Prefect Wei, the government officials, pious men,
and devout ladies who were present were all enlightened. Faithfully they
accepted the teaching and put it into practice.
The
Patriarch (one day) preached to the assembly as follows:
In our system of
meditation, we neither dwell upon the mind (in contradistinction to the Essence
of Mind) nor upon purity. Nor do we approve of non-activity. As to dwelling
upon the mind, the mind is primarily delusive; and when we realize that it is
only a phantasm there is no need to dwell on it. As to dwelling upon purity,
our nature is intrinsically pure; and so far as we get rid of all delusive
'idea' there will be nothing but purity in our nature, for it is the delusive
idea that obscures Tathata (Suchness). If wedirect our mind to dwell upon
purity we are only creating another delusion, the delusion of purity. Since
delusion has no abiding place, it is delusive to dwell upon it. Purity has
neither shape nor form; but some people go so far as to invent the 'Form of Purity',
and treat it as a problem for solution. Holding such an opinion, these people
are purity-ridden, and their Essence of Mind is thereby obscured.
Learned
Audience, those who train themselves for 'imperturbability' should, in their
contact with all types of men, ignore the faults of others. They should be
indifferent to others' merit or demerit, good or evil, for such an attitude
accords with the 'imperturbability of the Essence of Mind'. Learned Audience, a
man unenlightened may be unperturbed physically, but as soon as he opens his
mouth he criticizes others and talks about their merits or demerits, ability or
weakness, good or evil; thus he deviates from the right course.
On the
other hand, to dwell upon our own mind or upon purity is also a stumbling-block
in the Path.
The Patriarch on another occasion preached to the assembly as
follows:
Learned Audience, what is sitting for meditation? In our School,
to sit means to gain absolute freedom and to be mentally unperturbed in all
outward circumstances, be they good or otherwise. To meditate means torealize
inwardly the imperturbability of the Essence of Mind.
Learned Audience,
what are Dhyana and Samadhi? Dhyana means to be free from attachment to all
outer objects, and Samadhi means to attain inner peace. If we are attached to
outer objects, our inner mind will be perturbed.
When we are free from
attachment to all outer objects, the mind will be in peace. Our Essence of Mind
is intrinsically pure, and the reason why we are perturbed is because we allow
ourselves to be carried away by the circumstances we are in.
He who is
able to keep his mind unperturbed, irrespective of circumstances, has attained
Samadhi.
To be free from attachment to all outer objects is Dhyana, and to attain inner
peace is Samadhi. When we are in a position to deal with Dhyana and to keep our
inner mind in Samadhi, then we are said to have attained Dhyana and Samadhi.
The BodhisattvaSila Sutra says, "Our Essence of Mind is intrinsically
pure." Learned Audience, let us realize this for ourselves at all times.
Let us train ourselves, practice it by ourselves, and attain Buddhahood by our
own effort.
Once
there was a big gathering of scholars and commoners from Kuang Chou, Shao Chou,
and other places to wait upon the Patriarch to preach to them. Seeing this, the
Patriarch mounted the pulpit and delivered the following address: In Buddhism,
we should start from our Essence of Mind.
At all times let us purify our
own mind from one thought-moment to another, tread the Path by our own efforts,
realize our own Dharmakaya, realize the Buddha in our own mind, and deliver
ourselves by a personal observance of Sila; then your visit will not have been
in vain. Since all of you have come from afar, the fact of our meeting here
shows that there is a good affinity between us. Now let us sit down in the
Indian fashion, and I will give you the five kinds of Incense of the
Dharmakaya. When they had sat down, the Patriarch continued: The first is the
Sila Incense, which means that our mind is free from taints of misdeeds, evil
jealousy, avarice, anger, spoliation, and hatred. The second is the Samadhi
Incense, which means that our mind is unperturbed in all circumstances,
favorable or unfavorable. The third is the Prajna Incense, which means that our
mind is free from all impediments, that we constantly introspect our Essence of
Mind with wisdom, that we refrain from doing all kinds of evil deeds, that
although we do all kinds of good acts, yet we do not let our mind become
attached to (the fruits) of such actions, and that we are respectful towards
our superiors, considerate to our inferiors, and sympathetic to the destitute
and the poor. The fourth is the Incense of Liberation, this means that our mind
is in such an absolutely free state that it clings to nothing and concerns
itself neither with good nor evil.
The fifth is the Incense of Knowledge
obtained on the Attainment of Liberation. When our mind clings to neither good
nor evil we should take care not to let it dwell upon vacuity, or remain in a
state of inertia.
Rather should we enlarge our study and broaden our knowledge, so that we can
know our own mind, understand thoroughly the principles of Buddhism, be
congenial to others in our dealings with them, get rid of the idea of 'self'
and that of 'being', and realize that up to the time when we attain Bodhi the
'true nature' (or Essence of Mind) is always immutable. Such, then, is the
Incense of Knowledge obtained on the Attainment of Liberation. This fivefold
Incense fumigates us from within, and we should not look for it from without.
Now I will give you the 'formless' Repentance which will expiate our sins
committed in our present, past, and future lives, and purify our karmas of
thought, word and deed. Learned Audience, please follow me and repeat together
what I say:
May we, disciples so and so, be always free from the taints of
ignorance and delusion. We repent of all our sins and evil deeds committed
under delusion or in ignorance. May they be expiated at once and may they never
arise again. May we be always free from the taints of arrogance and dishonesty
(Asatya). We repent of all our arrogant behavior and dishonest dealings in the
past. May they be expiated at once and may they never arise again. May we be
always free from the taints of envy and jealousy. We repent of all our sins and
evil deeds committed in an envious or jealous spirit. May they be expiated at
once and may they never arise again.
Learned Audience, this is what we
call 'formless Ch'an Hui' (repentance).
Now what is the meaning of Ch'an? Ch'an
refers to the repentance of past sins. To repent of all our past sins and evil
deeds committed under delusion, ignorance, arrogance, dishonesty, jealousy, or
envy, etc. so as to put an end to all of them is called Ch'an. Hui refers to
that part of repentance concerning our future conduct. Having realized the
nature of our transgression (we make a vow) that hereafter we will put an end
to all kinds of evil committed under delusion, ignorance, arrogance,
dishonesty, jealousy, or envy, and that we shall never sin again. This is Hui.
On account of ignorance and delusion, common people do not realize that in
repentance they have not only to feel sorry for their past sins but also to
refrain from sinning in the future. Since they take no heed of their future
conduct they commit new sins before the past are expiated. How can we call this
'repentance'? Learned Audience, having repented of our sins we will take the
following four All-embracing Vows:
We vow to deliver an infinite number of
sentient beings of our mind. We vow to get rid of the innumerable defilements
in our own mind. We vow to learn the countless systems in Dharma of our Essence
of Mind. We vow to attain the Supreme Buddhahood of our Essence of Mind.
Learned Audience, all of us have now declared that we vow to deliver an
infinite number of sentient beings; but what does that mean? It does not mean
that I, Hui Neng, am going to deliver them. And who are these sentient beings
within our mind? They are the delusive mind, the deceitful mind, the evil mind,
and such like minds - all these are sentient beings. Each of them has to
deliver himself by means of his own Essence of Mind. Then the deliverance is
genuine. Now, what does it mean to deliver oneself by one's own Essence of
Mind? It means the deliverance of the ignorant, the delusive, and the vexatious
beings within our own mind by means of Right Views.
With the aid of Right
Views and Prajna-Wisdom the barriers raised by these ignorant and delusive
beings may be broken down; so that each of them is in a position to deliver
himself by his own efforts. Let the fallacious be delivered by rightness; the
deluded by enlightenment; the ignorant by wisdom; and the malevolent by
benevolence. Such is genuine deliverance.
As to the vow, 'We vow to get
rid of the innumerable evil passions in the mind,' it refers to the
substitution of our unreliable and illusive thinking faculty by the
Prajna-Wisdom of our Essence of Mind. As to the vow, 'We vow to learn countless
systems of Dharmas,' there will be no true learning until we have seen face to
face our Essence of Mind, and until we conform to the orthodox Dharma on all
occasions. As to the vow, 'We vow to attain Supreme Buddhahood,' when we are
able to bend our mind to follow the true and orthodox Dharma on all occasions,
and when Prajna always rises in our mind, so that we can hold aloof from
enlightenment as well as from ignorance, and do away with truth as well as
falsehood, then we may consider ourselves as having realized the Buddha-nature,
or in other words, as having attained Buddhahood. Learned Audience, we should
always bear in mind that we are treading the Path, for thereby strength will be
added to our vows. Now, since all of us have taken these four All-embracing
Vows, let me teach you the 'Formless Threefold Guidance':
We take
'Enlightenment' as our guide, because it is the culmination of both Punya
(merit) and Prajna (wisdom). We take 'Orthodoxy' (Dharma) as our guide, because
it is the best way to get rid of desire. We take 'Purity' as our guide, because
it is the noblest quality of mankind.
Hereafter, let the Enlightened One
be our teacher; on no account should we accept Mara (the personification of
evil) or any heretic as our guide. This we should testify to ourselves by
constantly appealing to the 'Three Gems' of our Essence of Mind, in which,
Learned Audience, I advise you to take refuge.
They are:
Buddha, which stands for Enlightenment. Dharma, which stands for
Orthodoxy. Sangha, (the Order) which stands for Purity.
To let our mind
take refuge in 'Enlightenment', so that evil and delusive notions do not arise,
desire decreases, discontent is unknown, and lust and greed no longer bind,
this is the culmination of Punya and Prajna. To let our mind take refuge in
'Orthodoxy' so that we are always free from wrong views (for without wrong
views there would be no egotism, arrogance, or craving), this is the best way
to get rid of desire. To let our mind take refuge in 'Purity' so that no matter
in what circumstances it may be it will not be contaminated by wearisome
sense-objects, craving and desire, this is the noblest quality of mankind. To
practice the Threefold Guidance in the way above mentioned means to take refuge
in oneself (i.e., in one's own Essence of Mind).
Ignorant persons take the
Threefold Guidance day and night but do not understand it. If they say they
take refuge in Buddha, do they know where he is? Yet if they cannot see Buddha,
how can they take refuge in him? Does not such an assertion amount to a lie?
Learned Audience, each of you should consider and examine this point for
yourself, and let not your energy be misapplied. The Sutra distinctly says that
we should take refuge in the Buddha within ourselves; it does not suggest that
we should take refuge in other Buddhas. (Moreover), if we do not take refuge in
the Buddha within ourselves, there is no other place for us to retreat. Having
cleared up this point, let each of us take refuge in the 'Three Gems' within
our mind. Within, we should control our mind; without, we should be respectful
towards others - this is the way to take refuge within ourselves. Learned
Audience, since all of you have taken the 'Threefold Guidance' I am going to
speak to you on the Trikaya (three 'bodies') of the Buddha of our Essence of
Mind, so that you can see these three bodies and realize clearly the Essence of
Mind. Please listen carefully and repeat this after me:
With our physical
body, we take refuge in the Pure Dharmakaya (Essencebody) of Buddha. With our
physical body, we take refuge in the Perfect Sambhogakaya (Manifestation body)
of Buddha. With our physical body, we take refuge in the Myriad Nirmanakaya
(Incarnation-bodies) of Buddha.
Learned Audience, our physical body may be
likened unto an inn (i.e., a temporary abode), so we cannot take refuge there.
Within our Essence of Mind these Trikaya of Buddha are to be found, and they
are common to everybody.
Because the mind (of an ordinary man) labors under delusions, he knows not his
own inner nature; and the result is that he ignores the Trikaya within himself,
(erroneously believing) that they are to be sought from without.
Please
listen, and I will show you that within yourself you will find the Trikaya
which, being the manifestation of the Essence of Mind, are not to be sought
from without. Now, what is the Pure Dharmakaya? Our Essence of Mind is
intrinsically pure; all things are only its manifestations, and good deeds and
evil deeds are only the result of good thoughts and evil thoughts respectively.
Thus, within the Essence of Mind all things (are intrinsically pure), like the
azure of the sky and the radiance of the sun and the moon which, when obscured
by passing clouds, may appear as if their brightness has been dimmed; but as
soon as the clouds are blown way, brightness reappears and all objects are
fully illuminated. Learned Audience, our evil habits may be likened unto the
clouds; while sagacity and wisdom (Prajna), are the sun and moon respectively.
When we attach ourselves to outer objects, our Essence of Mind is clouded by
wanton thoughts which prevent our Sagacity and Wisdom from sending forth their
light. But should we be fortunate enough to find learned and pious teachers to
make known to us the Orthodox Dharma, then we may with our own efforts do away
with ignorance and delusion, so that we are enlightened both within and
without, and the (true nature) of all things manifests itself within our
Essence of Mind. This is what happens to those who have seen face to face the
Essence of Mind, and this is what is called the Pure Dharmakaya of Buddha.
Learned Audience, to take refuge in a true Buddha is to take refuge in our own
Essence of Mind. He who does so should remove from his Essence of Mind the evil
mind, the jealous mind, the flattering and crooked mind, egotism, deceit and
falsehood, contemptuousness, snobbishness, fallacious views, arrogance, and all
other evils that may arise at any time. To take refuge in ourself is to be
constantly on the alert for our own mistakes, and to refrain from criticism of
others' merits or faults. He who is humble and meek on all occasions and is
polite to everybody has thoroughly realized his Essence of Mind, so thoroughly
that his Path is free from further obstacles. This is the way to take refuge in
ourself. What is the Perfect Sambhogakaya? Let us take the illustration of a
lamp. Even as the light of a lamp can break up darkness which has been there
for a thousand years, so a spark of Wisdom can do away with ignorance which has
lasted for ages. We need not bother about the past, for the past is gone and
irrecoverable. What demands our attention is the future; so let our thoughts
from moment to moment be clear and round, and let use see face to face our
Essence of Mind.
Good and evil are opposite to each other, but their quintessence cannot be
dualistic. This non-dualistic nature is called the true nature which can
neither be contaminated by evil nor affected by good. This is what is called
the Sambhogakaya of Buddha. One single evil thought from our Essence of Mind
will spoil the good merits accumulated in aeons of time, while a good thought
from that same source can expiate all our sins, though they are as many as the
grains of sand in the Ganges. To realize our own Essence of Mind from moment to
moment without intermission until we attain Supreme Enlightenment, so that we
are perpetually in a state of Right Mindfulness, is the Sambhogakaya. Now, what
is the Myriad Nirmanakaya? When we subject ourselves to the least
discrimination of particularization, transformation takes place; otherwise, all
things remain as void as space, as they inherently are. By dwelling our mind on
evil things, hell arises. By dwelling our mind on good acts, paradise appears.
Dragons and snakes are the transformation of venomous hatred, while
Bodhisattvas are mercy personified. The upper regions are Prajna crystallized,
while the underworld is only another form assumed by ignorance and infatuation.
Numerous indeed are the transformations of the Essence of Mind! People under
delusion awake not and understand not; always they bend their minds on evil,
and as a rule practice evil. But should they turn their minds from evil to
righteousness, even for a moment, Prajna would instantly arise. This is what is
called the Nirmanakaya of the Buddha of the Essence of Mind. Learned Audience,
the Dharmakaya is intrinsically self-sufficient. To see face to face from
moment to moment our own Essence of Mind is the Sambhogakaya of Buddha. To
dwell our mind on the Sambhogakaya (so that Wisdom or Prajna arises) is the
Nirmanakaya. To attain enlightenment by our own efforts and to practice by
ourself the goodness inherent in our Essence of Mind is a genuine case of
'Taking Refuge'. Our physical body, consisting of flesh and skin, etc., is
nothing more than a tenement, (for temporary use only), so we do not take
refuge therein. But let us realize the Trikaya of our Essence of Mind, and we
shall know the Buddha of our Essence of Mind. I have a 'formless' stanza, the
reciting and practicing of which will at once dispel the delusions and expiate
the sins accumulated in numerous kalpas.
This is the stanza:
People
under delusion accumulate tainted merits but do not tread the Path.
They
are under the impression that to accumulate merits and to tread the Path are
one and the same thing. Though their merits for alms-giving and offerings are
infinite (They do not realize that) the ultimate source of sin lies in the
three poisonous elements (i.e., greed, anger and illusion) within their own
mind.
They expect to expiate their sins by accumulating merit Without knowing that
felicities obtained in future lives have nothing to do with the expiation of
sins. Why not get rid of the sin within our own mind, For this is true
repentance (within our Essence of Mind)? (A sinner) who realizes suddenly what
constitutes true repentance according to the Mahayana School, And who ceases
from doing evil and practices righteousness is free from sin. A treader of the
Path who keeps a constant watch on his Essence of Mind May be classified in the
same group as the various Buddhas. Our Patriarchs transmitted no other system
of Law but this 'Sudden' one. May all followers of it see face to face their
Essence of Mind and be at once with the Buddhas.
If you are going to look
for Dharmakaya See it above Dharmalaksana (phenomena), and then your Mind will
be pure. Exert yourself in order to see face to face the Essence of Mind and
relax not, For death may come suddenly and put an abrupt end to your earthly
existence. Those who understand the Mahayana teaching and are thus able to realize
the Essence of Mind Should reverently put their palms together (as a sign of
respect) and fervently seek for the Dharmakaya.
The Patriarch then added:
Learned Audience, all of you should recite this stanza and put it into
practice. Should you realize your Essence of Mind after reciting it, you may
consider yourself to be always in my presence, though actually you are a
thousand miles away, but should you be unable to do so, then, though we are
face to face, we are really a thousand miles apart.
In that case, what is
the use of taking the trouble to come here from so far away? Take good care of
yourselves. Good-bye. The whole assembly, after hearing what the Patriarch had
said, became enlightened. In a very happy mood, they accepted his teaching and
put it into practice.
Upon
the Patriarch's return to the village of Ts'ao Hou in Shao Chou from Huang Mei,
where the Dharma had been transmitted to him, he was still an unknown figure,
and it was a Confucian scholar named Liu Chih-Lueh who gave him a warm welcome.
Chih-Lueh happened to have an aunt named Wu Chin-Tsang who was a bhikkhuni (a
female member of the Order), and used to recite the Maha Parinirvana Sutra.
After hearing the recitation for only a short while the Patriarch grasped its
profound meaning and began to explain it to her.
Whereupon, she picked up the book and asked him the meaning of certain words.
"I am illiterate," he replied, "but if you wish to know the
purport of this work, please ask." "How can you grasp the meaning of
the text," she rejoined, "when you do not even know the words?"
To this he replied, "The profundity of the teachings of the various
Buddhas has nothing to do with the written language." This answer
surprised her very much, and realizing that he was no ordinary bhikkhu, she
made it widely known to the pious elders of the village. "This is a holy
man," she said, "we should ask him to stay, and get his permission to
supply him food and lodging." Whereupon, a descendant of Marquis Wu of the
Wei Dynasty, named Ts'ao Shu-Liang, came one afternoon with other villagers to
tender homage to the Patriarch.
The historical Pao Lin monastery,
devastated by war at the end of the Sui Dynasty, was then reduced to a heap of
ruins, but on the old site they rebuilt it and asked the Patriarch to stay
there. Before long, it became a very famous monastery. After being there for
nine months his wicked enemies traced him and persecuted him again. Thereupon
he took refuge in a nearby hill. The villains then set fire to the wood (where
he was hiding), but he escaped by making his way to a rock. This rock, which
has since been known as the 'Rock of Refuge', has thereon the knee-prints of
the Patriarch and also the impressions of the texture of his gown. Recollecting
the instruction of his master, the Fifth Patriarch, that he should stop at Huai
and seclude himself at Hui, he made these two districts his places of
retreat.
Bhikkhu Fa Hai, a native of Chu Kiang of Shao Chow, in his first
interview with the Patriarch asked the meaning of the well-known saying, 'What
mind is, Buddha is.' The Patriarch replied, "To let not a passing thought
rise up is 'mind'. To let not the coming thought be annihilated is Buddha. To
manifest all kinds of phenomena is 'mind'. To be free from all forms (i.e., to
realize the unreality of phenomena) is Buddha. If I were to give you a full
explanation, the topic could not be exhausted even if I took up the whole of
one kalpa. So listen to my stanza:
Prajna is 'What mind is', Samadhi is
'What Buddha is'. In practicing Prajna and Samadhi, let each keep pace with the
other; Then our thoughts will be pure. This teaching can be understood Only
through the habit of practice.
Samadhi functions, but inherently it does
not become. The orthodox teaching is to practice Prajna as well as
Samadhi.
After hearing what the Patriarch had said, Fa Hai was at once
enlightened.
He praised the Patriarch with the following stanza:
'What
mind is, Buddha is' is true indeed! But I humiliate myself by not understanding
it. Now I know the principal cause of Prajna and Samadhi, Both of which I shall
practice to set me free from all forms.
Bhikkhu Fa Ta, a native of Hung
Chou, who joined the Order at the early age of seven, used to recite the Saddharma
Pundarika (Lotus of the Good Law) Sutra. When he came to pay homage to the
Patriarch, he failed to lower his head to the ground. For his abbreviated
courtesy the Patriarch reproved him, saying, "If you object to lower your
head to the ground, would it not be better do away with salutation entirely?
There must be something in your mind that makes you so puffed up. Tell me what
you do in your daily exercise." "Recite the Saddharma Pundarika
Sutra," replied Fa Ta. "I have read the whole text three thousand
times." "Had you grasped the meaning of the Sutra," remarked the
Patriarch, "you would not have assumed such a lofty bearing, even if you
had read it ten thousand times. Had you grasped it, you would be treading the
same Path as mine. What you have accomplished has already made you conceited,
and moreover, you do not seem to realize that this is wrong. Listen to my
stanza:
Since the object of ceremony is to curb arrogance Why did you fail
to lower your head to the ground? 'To believe in a self' is the source of sin,
But 'to treat all attainment as void' attains merit incomparable! The Patriarch
then asked for his name, and upon being told that his name was Fa Ta (meaning
Understanding the Law), he remarked, "Your name is Fa Ta, but you have not
yet understood the Law." He concluded by uttering another stanza:
Your
name is Fa Ta. Diligently and steadily you recite the Sutra. Lip repetition of
the text goes by the pronunciation only, But he whose mind is enlightened by
grasping the meaning is a Bodhisattva indeed! On account of conditions which
may be traced to our past lives I will explain this to you. If you only believe
that Buddha speaks no words, Then the Lotus will blossom in your mouth.
Having
heard this stanza, Fa Ta became remorseful and apologized to the Patriarch. He
added, "Hereafter, I will be humble and polite on all occasions.
As I
do not quite understand the meaning of the Sutra I recite, I am doubtful as to
its proper interpretation. With your profound knowledge and high wisdom, will
you kindly give me a short explanation?" The Patriarch replied, "Fa Ta,
the Law is quite clear; it is only your mind that is not clear.
The Sutra is free from doubtful passages; it is only your mind that makes them
doubtful. In reciting the Sutra, do you know its principal object?"
"How can I know, Sir," replied Fa Ta, "since I am so dull and
stupid? All I know is how to recite it word by word." The Patriarch then
said, "Will you please recite the Sutra, as I cannot read it myself. I
will then explain its meaning to you." Fa Ta recited the Sutra, but when
he came to the chapter entitled 'Parables' the Patriarch stopped him, saying,
"The key-note of this Sutra is to set forth the aim and object of a
Buddha's incarnation in this world. Though parables and illustrations are
numerous in this book, none of them goes beyond this pivotal point. Now, what
is that object? What is that aim? The Sutra says, 'It is for a sole object, a
sole aim, verily a lofty object and a lofty aim that the Buddha appears in this
world.' Now that sole object, that sole aim, that lofty object, that lofty aim
referred to is the 'sight' of Buddha-Knowledge. "Common people attach
themselves to objects without; and within, they fall into the wrong idea of
'vacuity'. When they are able to free themselves from attachment to objects
when in contact with objects, and to free themselves from the fallacious view
of annihilation on the doctrine of 'Void' they will be free from delusions
within and from illusions without. He who understands this and whose mind is
thus enlightened in an instant is said to have opened his eyes for the sight of
Buddha-Knowledge. "The word 'Buddha' is equivalent to 'Enlightenment',
which may be dealt with (as in the Sutra) under four heads:
To open the
eyes for the sight of Enlightenment-knowledge. To show the sight of
Enlightenment-knowledge. To awake to the sight of Enlightenment knowledge. To
be firmly established in the Enlightenment-knowledge.
"Should we be
able, upon being taught, to grasp and understand thoroughly the teaching of
Enlightenment-knowledge, then our inherent quality or true nature, i.e., the
Enlightenment-knowledge, would have an opportunity to manifest itself. You
should not misinterpret the text, and come to the conclusion that Buddha-knowledge
is something special to Buddha and not common to us all because you happen to
find in the Sutra this passage, 'To open the eyes for the sight of
Buddha-knowledge, to show the sight of Buddha-knowledge, etc.' Such a
misinterpretation would amount to slandering Buddha and blaspheming the Sutra.
Since he is a Buddha, he is already in possession of this
Enlightenment-knowledge and there is no occasion for himself to open his eyes
for it. You should therefore accept the interpretation that Buddha-knowledge is
the Buddha-knowledge of your own mind and not that of any other Buddha.
"Being infatuated by sense-objects, and thereby shutting themselves from
their own light, all sentient beings, tormented by outer circumstances and
inner vexations, act voluntarily as slaves to their own desires. Seeing this,
our Lord Buddha had to rise from his Samadhi in order to exhort them with
earnest preaching of various kinds to suppress their desires and to refrain
from seeking happiness from without, so that they might become the equals of
Buddha. For this reason the Sutra says, 'To open the eyes for the sight of
Buddha-knowledge, etc.' "I advise people constantly to open their eyes for
the Buddha-knowledge within their mind. But in their perversity they commit
sins under delusion and ignorance; they are kind in words, but wicked in mind;
they are greedy, malignant, jealous, crooked, flattering, egotistic, offensive
to men and destructive to inanimate objects. Thus, they open their eyes for the
'Common-people-knowledge'. Should they rectify their heart, so that wisdom
arises perpetually, the mind would be under introspection, and evil doing
replaced by the practice of good; then they would initiate themselves into the
Buddha-knowledge. "You should therefore from moment to moment open your
eyes, not for 'Common-people knowledge' but for Buddha-knowledge, which is
supramundane, while the former is worldly. On the other hand, if you stick to
the concept that mere recitation (of the Sutra) as a daily exercise is good enough,
then you are infatuated like the yak by its own tail." (Yaks are known to
have a very high opinion of their own tails.) Fa Ta then said, "If that is
so, we have only to know the meaning of the Sutra and there would be no
necessity for us to recite it. Is that right, Sir?" "There is nothing
wrong in the Sutra," replied the Patriarch, "so that you should
refrain from reciting it. Whether sutra-reciting will enlighten you or not, or
benefit you or not, all depends on yourself. He who recites the Sutra with the
tongue and puts its teaching into actual practice with his mind 'turns round'
the Sutra. He who recites it without putting it into practice is 'turned round'
by the Sutra. Listen to my stanza:
When our mind is under delusion, the
Saddharma Pundarika Sutra 'turns us round'. With an enlightened mind we 'turn
round' the Sutra instead. To recite the Sutra for a considerable time without
knowing its principal object Indicates that you are a stranger to its meaning.
The correct way to recite the Sutra is without holding any arbitrary belief;
Otherwise, it is wrong. He who is above 'affirmative' and 'negative' Rides
permanently in the White Bullock Cart (the Vehicle of Buddha)." Having
heard this stanza, Fa Ta was enlightened and moved to tears. "It is quite
true," he exclaimed, "that heretofore I was unable to 'turn round'
the Sutra. It was rather the Sutra that 'turned' me round." He then raised
another point. "The Sutra says, 'From Sravakas (disciples) up to
Bodhisattvas, even if they were to speculate with combined efforts they would
be unable to comprehend the Buddha-knowledge.' But you, Sir, give me to
understand that if an ordinary man realizes his own mind, he is said to have
attained the Buddha-knowledge. I am afraid, Sir, that with the exception of
those gifted with superior mental dispositions, others may doubt your
remark.
Furthermore, three kinds of Carts are mentioned in the Sutra,
namely, Carts yoked with goats (i.e., the vehicle of Sravakas), Carts yoked
with deers (the vehicle of Pratyeka Buddhas), and Carts yoked with bullocks
(the vehicle of Bodhisattvas). How are these to be distinguished from the White
Bullock Carts?" The Patriarch replied, "The Sutra is quite plain on
this point; it is you who misunderstand it. The reason why Sravakas, Pratyeka
Buddhas and Bodhisattvas cannot comprehend the Buddha-knowledge is because they
speculate on it. They may combine their efforts to speculate, but the more they
speculate, the farther they are from the truth. It was to ordinary men, not to
other Buddhas, that Buddha Gautama preached this Sutra. As for those who cannot
accept the doctrine he expounded, he let them leave the assembly. You do not
seem to know that since we are already riding in the White Bullock Cart (the
vehicle of Buddhas), there is no necessity for us to go out to look for the
other three vehicles. Moreover, the Sutra tells you plainly that there is only
the Buddha Vehicle, and that there are no other vehicles, such as the second or
the third. It is for the sake of this sole vehicle that Buddha had to preach to
us with innumerable skilful devices, using various reasons and arguments,
parables and illustrations, etc. Why can you not understand that the other
three vehicles are makeshifts, for the past only; while the sole vehicle, the
Buddha Vehicle, is the ultimate, meant for the present? "The Sutra teaches
you to dispense with the makeshifts and to resort to the ultimate. Having
resorted to the ultimate, you will find that even the name 'ultimate'
disappears. You should appreciate that you are the sole owner of these
valuables and they are entirely subject to your disposal.
When you are
free from the arbitrary conception that they are the father's, or the son's, or
that they are at so and so's disposal, you may be said to have learned the
right way to recite the Sutra. In that case from kalpa to kalpa the Sutra will
be in your hand, and from morning to night you will be reciting the Sutra all
the time." Being thus awakened, Fa Ta praised the Patriarch, in a
transport of great joy, with the following stanza:
The delusion that I
have attained great merits by reciting the Sutra three thousand times over Is
all dispelled by an utterance of the Master of Ts'ao Ch'i (i.e., the
Patriarch).
He who has not understood the object of a Buddha's incarnation in this world Is
unable to suppress the wild passions accumulated in many lives.
The three
vehicles yoked by goat, deer and bullock respectively, are makeshifts only,
While the three stages, preliminary, intermediate, and final, in which the
orthodox Dharma is expounded, are well set out, indeed. How few appreciate that
within the burning house itself (i.e., mundane existence) The King of Dharma is
to be found! The Patriarch then told him that henceforth he might call himself
a 'Sutrareciting Bhikkhu'. After that interview, Fa Ta was able to grasp the
profound meaning of Buddhism, yet he continued to recite the Sutra as
before.
Bhikkhu Chih Tung, a native of Shao Chou of An Feng had read the
Lankavatara Sutra a thousand times, but he could not understand the meaning of Trikaya
and the four Prajnas. Thereupon, he called on the Patriarch for an
interpretation. "As to the Three Bodies," explained the Patriarch,
"the pure Dharmakaya is your (essential) nature; the perfect Sambhogakaya
is your wisdom; and myriad Nirmanakayas are your actions.
If you deal with
these Three Bodies apart from the Essence of Mind, there would be 'bodies
without wisdom'. If you realize that these Three Bodies have no positive
essence of their own (because they are only the properties of the Essence of
Mind) you attain the Bodhi of the four Prajnas. Listen to my stanza:
The
Three Bodies are inherent in our Essence of Mind, By development of which the
four Prajnas are manifested. Thus, without shutting your eyes and your ears to
keep away from the external world You may reach Buddhahood directly. Now that I
have made this plain to you Believe it firmly, and you will be free from
delusions forever. Follow not those who seek Enlightenment from without; These
people talk about Bodhi all the time (but they never find it).
"May I
know something about the four Prajnas?" asked Chih Tung. "If you
understand the Three Bodies," replied the Patriarch, "you should
understand the four Prajnas as well; so your question is unnecessary. If you
deal with the four Prajnas apart from the Three Bodies, there will be Prajnas
without bodies, in which case they would not be Prajnas." The Patriarch
then uttered another stanza:
The Mirror-like Wisdom is pure by nature. The
Equality Wisdom frees the mind from all impediments. The All-discerning Wisdom
sees things intuitively without going through the process of reasoning. The All
Performing Wisdom has the same characteristics as the Mirror-like Wisdom.
The first fivevijnanas (consciousness dependent respectively upon the five
sense organs) and the Alayavijnana (Storehouse of Universal consciousness) are
'transmuted' to Prajna in the Buddha stage; while the klista-mano-vijnana
(soiled-mind consciousness or self-consciousness) and the mano-vijnana
(thinking consciousness), are transmuted in the Bodhisattva stage. These so
called 'transmutations of vijnana' are only changes of appellations and not a
change of substance. When you are able to free yourself entirely from
attachment to sense-objects at the time these so-called 'transmutations' take
place, you will forever abide in the repeatedly-arisingNaga (dragon) Samadhi.
(Upon hearing this), Chih Tung realized suddenly the Prajna of his Essence of
Mind and submitted the following stanza to the Patriarch:
Intrinsically,
the three Bodies are within our Essence of Mind. When our mind is enlightened
the four Prajnas will appear therein. When Bodies and Prajnas absolutely
identify with each other We shall be able to respond (in accordance with their
temperaments and dispositions) to the appeals of all beings, no matter what
forms they may assume. To start by seeking for Trikaya and the fourPrajnas is
to take an entirely wrong course (for being inherent in us they are to be
realized and not to be sought). To try to 'grasp' or 'confine' them is to go
against their intrinsic nature. Through you, Sir, I am now able to grasp the
profundity of their meaning, And henceforth I may discard forever their false
and arbitrary names.
(Note: Having grasped the spirit of a doctrine, one
may dispense with the names used therein, since all names are makeshifts
only).
Bhikkhu Chih Ch'ang, a native of Kuei Ch'i of Hsin Chou, joined the
Order in his childhood, and was very zealous in his efforts to realize the
Essence of Mind. One day, he came to pay homage to the Patriarch, and was asked
by the latter whence and why he came. "I have recently been to the White
Cliff Mountain in Hung Chou," replied he, "to interview the Master Ta
T'ung, who was good enough to teach me how to realize the Essence of Mind and
thereby attain Buddhahood. But as I still have some doubts, I have travelled
far to pay you respect. Will you kindly clear them up for me, Sir."
"What instruction did he give you?" asked the Patriarch. "After
staying there for three months without being given any instruction, and being
zealous for the Dharma, I went alone to his chamber one night and asked him
what was my Essence of Mind. 'Do you see the illimitable void?' he asked. 'Yes,
I do,' I replied. Then he asked me whether the void had any particular form,
and when I said that the void is formless and therefore cannot have any
particular form, he said, 'Your Essence of Mind is like the void. To realize
that nothing can be seen is right seeing.
To realize that nothing is knowable is true knowledge. To realize that it is
neither green nor yellow, neither long nor short, that it is pure by nature,
that its quintessence is perfect and clear, is to realize the Essence of Mind
and thereby attain Buddhahood, which is also called the Buddha-knowledge.' As I
do not quite understand his teaching, will you please enlighten me, Sir."
"His teaching indicates," said the Patriarch, "that he still
retains the arbitrary concepts of views and knowledge, and this explains why he
fails to make it clear to you. Listen to my stanza:
To realize that
nothing can be seen but to retain the concept of 'invisibility' Is like the
surface of the sun obscured by passing clouds. To realize that nothing is
knowable but to retain the concept of 'unknowability' May be likened to a clear
sky disfigured by a lightning flash. To let these arbitrary concepts rise
spontaneously in your mind Indicates that you have misidentified the Essence of
Mind, and that you have not yet found the skilful means to realize it. If you realize
for one moment that these arbitrary concepts are wrong, Your own spiritual
light will shine forth permanently.
Having heard this Chih Ch'ang at once
felt that his mind was enlightened.
Thereupon, he submitted the following
stanza to the Patriarch:
To allow the concepts of invisibility and
unknowability to rise in the mind Is to seek Bodhi without freeing oneself from
the concepts of phenomena. He who is puffed up by the slightest impression, 'I
am now enlightened,' Is no better than he was when under delusion. Had I not
put myself at the feet of the Patriarch I should have been bewildered without
knowing the right way to go.
One day, Chih Ch'ang asked the Patriarch,
"Buddha preached the doctrine of 'Three Vehicles' and also that of a
'Supreme Vehicle'. As I do not understand this, will you please explain?"
The Patriarch replied, "(In trying to understand these), you should
introspect your own mind and act independently of things and phenomena. The
distinction of these four vehicles does not exist in the Dharma itself but in
the differentiation of people's minds. To see, to hear, and to recite the sutra
is the small vehicle.
To know the Dharma and to understand its meaning is
the middle vehicle.
To put the Dharma into actual practice is the great
vehicle. To understand thoroughly all Dharmas, to have absorbed them
completely, to be free from all attachments, to be above phenomena, and to be
in possession of nothing, is the Supreme Vehicle. "Since the word 'yana'
(vehicle) implies 'motion' (i.e., putting into practice), argument on this
point is quite unnecessary. All depends on self-practice, so you need not ask
me any more. (But I may remind you that) at all times the Essence of Mind is in
a state of 'Thusness'." Chih Ch'ang made obeisance and thanked the
Patriarch.
Henceforth, he acted as his attendant until the death of the
Master.
Bhikkhu Chih Tao, a native of Nan Hai of Kwang Tung, came to the
Patriarch for instruction, saying, "Since I joined the Order I have read
the Maha Parinirvana Sutra for more than ten years, but I have not yet grasped
its main idea. Will you please teach me?" "Which part of it do you
not understand?" asked the Patriarch. "It is about this part, Sir,
that I am doubtful: 'All things are impermanent, and so they belong to the
Dharma of becoming and cessation (i.e., Samskrita Dharma). When both becoming
and cessation cease to operate, the bliss of perfect rest and cessation of
changes (i.e., Nirvana) arises.'" "What makes you doubt?" asked
the Patriarch. "All beings have two bodies - the physical body and the
Dharmakaya," replied Chih Tao. "The former is impermanent; it exists
and dies. The latter is permanent; it knows not and feels not. Now the Sutra
says, 'When both becoming and cessation cease to operate, the bliss of perfect
rest and cessation of changes arises.' I do not know which body ceases to exist
and which body enjoys the bliss. It cannot be the physical body that enjoys,
because when it dies the four material elements (i.e., earth, water, fire and
air) will disintegrate, and disintegration is pure suffering, the very opposite
of bliss. If it is the Dharmakaya that ceases to exist, it would be in the same
state as 'inanimate' objects, such as grass, trees, stones etc.; who will then
be the enjoyer? "Moreover, Dharma-nature is the quintessence of 'becoming
and cessation', which manifests as the five skandhas (rupa, vedana, samjna,
samskara and vijnana). That is to say, with one quintessence there are five
functions. The process of 'becoming and cessation' is everlasting. When
function or operation arises from the quintessence, it becomes; when the
operation or function is absorbed back into the quintessence, it ceases to
exist. If reincarnation is admitted, there would be no 'cessation of changes',
as in the case of sentient beings. If reincarnation is out of the question,
then things will remain forever in a state of lifeless quintessence, like
inanimate objects. If this is so, then under the limitations and restrictions
of Nirvana even existence will be impossible to all beings; what enjoyment
could there be?" "You are a son of Buddha, (a bhikkhu)," said
the Patriarch, "so why do you adopt the fallacious views of Eternalism and
Annihilationism held by the heretics, and criticize the teaching of the Supreme
Vehicle? "Your argument implies that apart from the physical body there is
a Law body (Dharmakaya); and that 'perfect rest' and 'cessation of changes' may
be sought apart from 'becoming and cessation'.
Further, from the statement, 'Nirvana is everlasting joy,' you infer that there
must be somebody to play the part of the enjoyer. "Now it is exactly these
fallacious views that make people crave for sensate existence and indulge in
worldly pleasure. It is for these people, the victims of ignorance, who
identify the union of five skandhas as the 'self', and regard all other things
as 'not-self' (literally, outer sense objects); who crave for individual
existence and have an aversion to death; who drift about in the whirlpool of
life and death without realizing the hollowness of mundane existence, which is
only a dream or an illusion; who commit themselves to unnecessary suffering by
binding themselves to the wheel of re-birth; who mistake the state of
everlasting joy of Nirvana for a mode of suffering, and who are always after
sensual pleasure; it is for these people that the compassionate Buddha preached
the real bliss of Nirvana. "At any one moment, Nirvana has neither the
phenomenon of becoming, nor that of cessation, nor even the ceasing of operation
of becoming and cessation. It is the manifestation of 'perfect rest and
cessation of changes', but at the time of manifestation there is not even a
concept of manifestation; so it is called the 'everlasting joy' which has
neither enjoyer nor non-enjoyer. "There is no such thing as 'one
quintessence and five functions' (as you allege), and you are slandering Buddha
and blaspheming the Law when you state that under such limitation and
restriction of Nirvana existence is impossible to all beings. Listen to my
stanza:
The Supreme Maha Parinirvana Is perfect, permanent, calm, and
illuminating. Ignorant people miscall it death, While heretics hold that it is
annihilation. Those who belong to the Sravaka Vehicle or the Pratyeka Buddha
Vehicle Regard it as 'Non-action'. All these are mere intellectual
speculations, And form the basis of the sixty-two fallacious views. Since they
are mere fictitious names invented for the occasion They have nothing to do
with the Absolute Truth. Only those of super-eminent mind Can understand
thoroughly what Nirvana is, and take up the attitude of neither attachment nor
indifference towards it. They know that five skandhas And the so-called 'ego'
arising from the union of these skandhas, Together with all external objects
and forms And the various phenomena of sound and voice Are equally unreal, like
a dream or an illusion. They make no discrimination between a sage and an
ordinary man. Nor do they have any arbitrary concept on Nirvana. They are above
'affirmation' and 'negation' and they break the barrier of the past, the
present, and the future. They use their sense organs, when occasion requires,
But the concept of 'using' does not arise.
Even during the cataclysmic fire at the end of a kalpa, when ocean-beds are
burnt dry, Or during the blowing of the catastrophic wind when one mountain
topples on another, The real and everlasting bliss of 'perfect rest' and
'cessation of changes' Of Nirvana remains in the same state and changes not.
Here I am trying to describe to you something which is ineffable So that you
may get rid of your fallacious views. But if you do not interpret my words
literally You may perhaps learn a wee bit of the meaning of Nirvana! Having
heard this stanza, Chih Tao was highly enlightened. In a rapturous mood, he
made obeisance and departed.
Bhikkhu Hsing Ssu, a Dhyana Master, was born
at An Cheng of Chi Chou of a Liu family. Upon hearing that the preaching of the
Patriarch had enlightened a great number of people, he at once came to Ts'ao
Ch'i to tender him homage, and ask him this question: "What should a
learner direct his mind to, so that his attainment cannot be rated by the
(usual) 'stages of progress'?" "What work have you been doing?"
asked the Patriarch. "Even the Noble Truths taught by various Buddhas I
have not anything to do with," replied Hsing Ssu. "What stage of
progress are you in?" asked the Patriarch.
"What stage of
progress can there be, when I refuse to have anything to do with even the Noble
Truths?" he retorted. His repartee commanded the great respect of the
Patriarch who made him leader of the assembly. One day the Patriarch told him
that he should propagate the Law in his own district, so that the teaching
might not come to an end. Thereupon he returned to Ch'ing Yuan Mountain in his
native district. The Dharma having been transmitted to him, he spread it widely
and thus perpetuated the teaching of his Master.
Upon his death, the
posthumous title 'Dhyana Master Hung Chi' was conferred on him.
Bhikkhu
Huai Jang, a Dhyana Master, was born of a Tu family in Chin Chou. Upon his
first visit to 'National Teacher' Hui An of Sung-Shan Mountain, he was directed
by the latter to go to Ts'ao Ch'i to interview the Patriarch. Upon his arrival,
and after the usual salutation, he was asked by the Patriarch whence he came.
"From Sung Shan," replied he. "What thing is it (that comes)?
How did it come?" asked the Patriarch. "To say that it is similar to
a certain thing is wrong," he retorted. "Is it attainable by training?"
asked the Patriarch. "It is not impossible to attain it by training; but
it is quite impossible to pollute it," he replied. Thereupon, the
Patriarch exclaimed, "It is exactly this unpolluted thing that all Buddhas
take good care of. It is so for you, and it is so for me as well. Patriarch
Prajnatara of India foretold that under your feet a colt would rush forth and
trample on the people of the whole world. I need not interpret this oracle too
soon, as the answer should be found within your mind."
Being thereby enlightened, Huai Jang realized intuitively what the Patriarch
had said. Henceforth, he became his attendant for a period of fifteen years;
and day by day his knowledge of Buddhism got deeper and deeper.
Afterwards,
he made his home in Nan Yueh where he spread widely the teaching of the
Patriarch. Upon his death, the posthumous title, "Dhyana Master Ta Hui
(Great Wisdom) was conferred on him by imperial edict.
Dhyana Master Hsuan
Chiao of Yung Chia was born of a Tai family in Wenchow. As a youth, he studied
sutras and shastras and was well-versed in the teaching of samatha (inhibition
or quietude) and vipasyana (contemplation or discernment) of the T'ien T'ai
School. Through the reading of the Vimalakirti Nirdesa Sutra he realized
intuitively the mystery of his own mind. A disciple of the Patriarch by the
name of Hsuan Ts'e happened to pay him a visit. During the course of a long
discussion, HsuanTs'e noticed that the utterance of his friend agreed virtually
with the sayings of the various Patriarchs. Thereupon he asked, "May I
know the name of your teacher who transmitted the Dharma to you?" "I
had teachers to instruct me," replied Hsuan Chiao, "when I studied
the sutras and theshastras of the vaipulya section. But afterwards it was
through the reading of the Vimalakirti Nirdesa Sutra that I realized the
significance of the Buddhacitta (the Buddha Mind); and I have not yet had any
teacher to verify and confirm my knowledge." "Before the time of Bhisma
Garjitasvara Raja Buddha," HsuanTs'e remarked, "it was possible (to
dispense with the service of a teacher); but since that time, he who attains
enlightenment without the aid and the confirmation of a teacher is a natural
heretic." "Will you, Sir, kindly act as my testifier," asked
Hsuan Chiao. "My words carry no weight," replied his friend,
"but in Ts'ao Ch'i there is the Sixth Patriarch, to whom visitors in great
numbers come from all directions with the common object of having the Dharma
transmitted to them. Should you wish to go there, I shall be pleased to accompany
you." In due course they arrived at Ts'aoCh'i and interviewed the
Patriarch. Having circumambulated the Patriarch thrice, Hsuan Chiao stood still
(i.e., without making obeisance to the Master) with the Buddhist staff in his
hand. The Patriarch remarked: "As a Buddhist monk is the embodiment of
three thousand moral precepts and eighty thousand minor disciplinary rules, I
wonder where you come from and what makes you so conceited." "The
question of incessant rebirths is a momentous one," replied he, "and
as death may come at any moment (I have no time to waste on ceremony)."
"Why do you not realize the principle of 'birthlessness', and thus solve
the problem of transiency in life?" the Patriarch retorted.
Thereupon
Hsuan Chiao remarked, "To realize
the Essence of Mind is to be free from rebirths; and once this problem is
solved, the question of transiency no longer exists." "That is so,
that is so," the Patriarch agreed. At this stage, Hsuan Chiao gave in and
made obeisance in full ceremony. After a short while he bid the Patriarch
adieu. "You are going away too quickly, aren't you?" asked the
Patriarch.
"How can there be 'quickness' when motion intrinsically
exists not?" he retorted. "Who knows that motion exists not?"
asked the Patriarch. "I hope you, Sir, will not particularize," he
observed. The Patriarch commended him for his thorough grasp of the notion of
'birthlessness'; butHsuanChiao remarked, "Is there a 'notion' in
'birthlessness'?" "Without a notion, who can particularize?"
asked the Patriarch in turn. "That which particularizes is not a
notion," replied Hsuan Chiao. "Well said!" exclaimed the
Patriarch. He then asked Hsuan Chiao to delay his departure and spend a night
there.
Henceforth HsuanChiao was known to his contemporaries as the
'enlightened one who had spent a night with the Patriarch'. Afterwards, he
wrote the famous work, 'A Song on Spiritual Attainment', which circulates
widely. His posthumous title is 'Grand Master Wu Hsiang' (He who is above form
or phenomena), and he was also called by his contemporaries 'Dhyana Master Chen
Chiao' (He who is really enlightened).
Bhikkhu Chih Huang, a follower of
the Dhyana School, after his consultation with the Fifth Patriarch (as to the
progress of his work) considered himself as having attained samadhi. For twenty
years he confined himself in a small temple and kept up the position all the
time. Hsuan Ts'e, a disciple of the Sixth Patriarch on a meditation journey to
the northern bank of Huang Ho, heard about him and called at his temple.
"What are you doing here?" asked Hsuan Ts'e. "I am abiding in
samadhi," replied his friend, Chih Huang. "Abiding in samadhi, did
you say?" observed Hsuan Ts'e. "I wish to know whether you are doing
it consciously or unconsciously. For if you are doing it unconsciously, it
would mean that it is possible for all inanimate objects such as earthenware,
stones, trees, and weeds, to attain samadhi. On the other hand, if you are
doing it consciously, than all animate objects or sentient beings would be in
samadhi also." "When I am in samadhi," observed Chih Huang,
"I know neither consciousness nor unconsciousness." "If that is
the case," said Hsuan Ts'e, "it is perpetual samadhi; in which state
there is neither abiding nor leaving. That state which you can abide in or
leave off is not the great Samadhi." Chih Huang was dumbfounded. After a
long while, he asked, "May I know who is your teacher?" "My
teacher is the Sixth Patriarch of Ts'ao Ch'i," replied Hsuan Ts'e.
"How does he define dhyana and samadhi?" Chih Huang asked.
"According to his teaching," replied Hsuan Ts'e, "the Dharmakaya
is perfect and serene; its quintessence and its function are in a state of
Thusness. The five skandhas are intrinsically void and the six sense-objects
are nonexistent. There is neither abiding nor leaving in samadhi. There is
neither quietude nor perturbation. The nature of dhyana is non-abiding, so we
should get above the state of 'abiding in the calmness of dhyana'. The nature
of dhyana is uncreative, so we should get above the notion of 'creating a state
of dhyana'. The state of the mind may be likened unto space, but (it is
infinite) and so it is without the limitations of the latter." Having
heard this, Chih Huang went immediately to Ts'ao Ch'i to interview the
Patriarch. Upon being asked whence he came, he told the Patriarch in detail the
conversation he had had with Hsuan Ts'e. "What Hsuan Ts'e said is quite
right," said the Patriarch. Let your mind be in a state such as that of
the illimitable void, but do not attach it to the idea of 'vacuity'. Let it
function freely. Whether you are in activity or at rest, let your mind abide
nowhere. Forget the discrimination between a sage and an ordinary man. Ignore
the distinction of subject and object. Let the Essence of Mind and all
phenomenal objects be in a state of Thusness. Then you will be in samadhi all
the time." Chih Huang was thereby fully enlightened. What he had
considered for the past twenty years as an attainment now vanished. On that
night inhabitants of Ho Pei (the northern bank of the Yellow River) heard a
voice in the air to the effect that Dhyana Master Chih Huang had on that day
gained enlightenment. Some time after Chih Huang bid the Patriarch adieu and
returned to Ho Pei, where he taught a great number of men and women, monks as
well as the laity.
A Bhikkhu once asked the Patriarch what sort of man
could obtain the keynote of the teaching of Huang Mei. "He who understands
the Buddha Dharma can get it," replied the Patriarch. "Have you, Sir,
got it then?" asked the Bhikkhu. "I do not understand the Buddha
Dharma," was his reply.
One day the Patriarch wanted to wash the robe
which he had inherited, but could find no good stream for the purpose.
Thereupon he walked to a place about five miles from the rear of the monastery,
where he noticed that plants and trees grew profusely and the environment gave
an air of good omen. He shook his staff (which makes a tinkling noise, as rings
are attached to the top of it) and stuck it in the ground. Immediately water
spurted out and before long a pool was formed. While he was kneeling down on a
rock to wash the robe, a bhikkhu suddenly appeared before him and tendered him
homage.
"My name is Fang Pien," said he, "and I am a native
of Szechuan. When I was in South India I met Patriarch Bodhidharma, who instructed
me to return to China.
'The Womb of the Orthodox Dharma,' said he, 'together with the robe which I
inherited from Mahakasyapa have now been transmitted to the Sixth Patriarch,
who is now in Ts'ao Ch'i of Shao Chou. Go there to have a look at them and to
pay your respect to the Patriarch.' After a long voyage, I have arrived. May I
see the robe and begging bowl you inherited?" Having shown him the two
relics, the Patriarch asked him what line of work he was taking up. "I am
pretty good at sculptural work," replied he. "Let me see some of your
work then," demanded the Patriarch. Fang Pien was confounded at the time,
but after a few days he was able to complete a life-like statue of the Patriarch,
about seven inches high, a masterpiece of sculpture. (Upon seeing the statue),
the Patriarch laughed and said to Fang Pien, "You know something about the
nature of sculptural work, but you do not seem to know the nature of
Buddha." He then put his hand on Fang Pien's head (the Buddhist way of
blessing) and declared, "You shall forever be a 'field of merit' for human
and celestial beings." In addition, the Patriarch rewarded his service
with a robe, which Fang Pien divided into three parts, one for dressing the
statue, one for himself, and one for burying in the ground after covering it up
with palm leaves. (When the burial took place) he took a vow to the effect that
by the time the robe was exhumed he would be reincarnated as the abbot of the
monastery, and also that he would undertake to renovate the shrine and the
building.
Abhikkhu quoted the following stanza composed by Dhyana MasterWo
Lun:
Wo Lun has ways and means To insulate the mind from all thoughts.
When circumstances do not react on the mind The Bodhi tree will grow
steadily.
Hearing this, the Patriarch said, "This stanza indicates
that the composer of it has not yet fully realized the Essence of Mind. To put
its teaching into practice (would gain no liberation), but bind oneself more
tightly." Thereupon, he showed the Bhikkhu the following stanza of his
own:
Hui Neng has no ways and means To insulate the mind from all
thoughts.
Circumstances often react on my mind, And I wonder how can theBodhi
tree grow?
While
the Patriarch was living in Pao Lin Monastery, the Grand Master Shen Hsiu was
preaching in Yu Chuan Monastery of Ching Nan. At that time the two Schools,
that of Hui Neng of the South and Shen Hsiu of the North, flourished side by
side.
As the two Schools were distinguished from each other by the names
"Sudden" (the South) and "Gradual" (the North), the
question which sect they should follow baffled certain Buddhist scholars (of
that time). (Seeing this), the Patriarch addressed the assembly as follows:
"So far as the Dharma is concerned, there can be only one School. (If a
distinction exists) it exists in the fact that the founder of one school is a
northern man, while the other is a Southerner. While there is only one Dharma,
some disciples realize it more quickly than others. The reason why the names
'Sudden' and 'Gradual' are given is that some disciples are superior to others
in mental dispositions.
So far as the Dharma is concerned, the distinction
of 'Sudden' and 'Gradual' does not exist." (In spite of what the Patriarch
had said,) the followers of Shen Hsiu used to criticize the Patriarch. They
discredited him by saying that as he was illiterate he could not distinguish
himself in any respect. Shen Hsiu himself, on the other hand, admitted that he
was inferior to the Patriarch, that the Patriarch attained wisdom without the
aid of a teacher, and that he understood thoroughly the teaching of the
Mahayana School.
"Moreover," he added, "my teacher, the
Fifth Patriarch, would not have transmitted to him the robe and the bowl
without good cause. I regret that, owing to the patronage of the state, which I
by no means deserve, I am unable to travel far to receive instructions from him
personally. (But) you men should go to Ts'ao Ch'i to consult him." One day
he said to his disciple, Chi Ch'eng, "You are intelligent and bright. On
my behalf, you may go to Ts'ao Ch'i to attend the lectures there. Try your best
to remember what you learn, so that upon your return you may repeat it to me."
Acting on his teacher's instruction, Chi Ch'eng went to Ts'ao Ch'i. Without
telling whence he came he joined the crowd there to call on the Patriarch.
"Someone has hidden himself here to plagiarize my lecture," said the
Patriarch to the assembly. Thereupon, Chi Ch'eng came out, made obeisance, and
told the Patriarch what his mission was. "You come from Yu Ch'uan
Monastery, do you?" asked the Patriarch. "You must be a spy."
"No, I am not," replied Chi Ch'eng. "Why not?" asked the
Patriarch. "If I had not told you," said Chi Ch'eng, "I would be
a spy. Since I have told you all about it, I am not." "How does your
teacher instruct his disciples?" asked the Patriarch. "He tells us to
meditate on purity, to keep up the sitting position all the time and not to lie
down," replied Chi Ch'eng. "To meditate on purity," said the
Patriarch, "is an infirmity and not Dhyana. To restrict oneself to the
sitting position all the time is unprofitable. Listen to my stanza:
A
living man sits and does not lie down (all the time), While a dead man lies
down and does not sit. On this physical body of ours Why should we impose the
task of sitting?"
Making obeisance a second time, Chi Ch'eng remarked, "Though I have
studied Buddhism for nine years under the Grand Master Shen Hsiu, my mind has
not yet been awakened for enlightenment. But as soon as you speak to me my mind
is enlightened. As the question of incessant rebirths is a momentous one,
please take pity on me and give me further instruction." "I
understand," said the Patriarch, "that your teacher gives his
disciples instructions on Sila (disciplinary rules), Dhyana (meditation), and
Prajna (Wisdom). Please tell me how he defines these terms."
"According to his teaching," replied Chi Ch'eng, "to refrain
from all evil actions is Sila, to practice whatever is good is Prajna, and to
purify one's own mind is Dhyana.
This is the way he teaches us. May I know
your system?" "If I tell you," said the Patriarch, "that I
have a system of Law to transmit to others, I am cheating you. What I do to my
disciples is to liberate them from their own bondage with such devices as the
case may need. To use a name which is nothing but a makeshift, this (state of
liberation) may be called Samadhi.
The way your master teaches Sila,
Dhyana, and Prajna is wonderful; but my exposition is different."
"How can it be different, Sir," asked Chi Ch'eng, "when there is
only one form of Sila, Dhyana and Prajna?" "The teaching of your
master," replied the Patriarch, "is for the followers of the Mahayana
School, while mine is for those of the Supreme School. The fact that some
realize the Dharma more quickly and deeply than others accounts for the
difference in the interpretation. You may listen, and see if my instruction is
the same as his. In expounding the Law, I do not deviate from the authority of
the Essence of Mind (i.e., I speak what I realize intuitively). To speak
otherwise would indicate that the speaker's Essence of Mind is under
obscuration and that he can touch the phenomenal side of the Law only. The true
teaching of Sila, Dhyana and Prajna should be based on the principle that the
function of all things derives from the Essence of Mind. Listen to my
stanza:
To free the mind from all impurity is the Sila of the Essence of
Mind. To free the mind from all disturbance is the Dhyana of the Essence of
Mind. That which neither increases nor decreases is the Diamond (used as a
symbol for the Essence of Mind); 'Coming' and 'going' are different phases of
Samadhi." Having heard this, Chi Ch'eng apologized (for having asked a
foolish question) and thanked the Patriarch for his instruction. He then
submitted the following stanza:
The 'self' is nothing but a phantasm
created by the union of five skandhas, And a phantasm can have nothing to do
with absolute reality. To hold that there is a Tathata (Suchness) for us to aim
at or to return to Is another example of 'Impure Dharma'.
Approving what he said in his stanza, the Patriarch said to him again,
"The teaching of your master on Sila, Dhyana and Prajna applies to wise
men of the inferior type, while mine [applies] to those of the superior type.
He who realizes the Essence of Mind may dispense with such doctrines as Bodhi,
Nirvana, and 'Knowledge of Emancipation'. Only those who do not possess a
single system of Law can formulate all systems of Law, and only those who can
understand the meaning (of this paradox) may use such terms. It makes no
difference to those who have realized the Essence of Mind whether they
formulate all systems of Law or dispense with all of them. They are at liberty
to 'come' or to 'go' (i.e., they may remain in or leave this world at their own
free will). They are free from obstacles or impediments. They take appropriate
actions as circumstances require. They give suitable answers according to the
temperament of the enquirer. They see that all Nirmanakayas are one with the
Essence of Mind. They attain liberation, psychic powers and Samadhi, which
enable them to perform the arduous task of universal salvation as easily as if
they were only playing. Such are the men who have realized the Essence of
Mind!" "By what principle are we guided in dispensing with all
systems of Law?" was Chi Ch'eng's next question. "When our Essence of
Mind is free from impurity, infatuations and disturbances," replied the
Patriarch, "when we introspect our mind from moment to moment with Prajna,
and when we do not cling to things and phenomenal objects we are free and
liberated. Why should we formulate any system of Law when our goal can be
reached no matter whether we turn to the right or to the left? Since it is with
our own efforts that we realize the Essence of Mind, and since the realization
and the practice of the Law are both done instantaneously, and not gradually or
stage by stage, the formulation of any system of Law is unnecessary. As all Dharmas
are intrinsically Nirvanic, how can there be gradation in them?" Chi Ch'eng
made obeisance and volunteered to be an attendant of the Patriarch. In that
capacity, he served both day and night.
Bhikkhu Chih Ch'e, whose secular
name was Chang Hsing-Ch'ang, was a native of Kiangsi. As a young man, he was
fond of chivalric exploits. Since the two Dhyana Schools, Hui Neng of the South
and Shen Hsiu of the North, flourished side by side, a strong sectarian feeling
ran high on the part of the disciples, in spite of the tolerant spirit shown by
the two masters.
As they called their own teacher, Shen Hsiu, the Sixth Patriarch on no better
authority than their own, the followers of the Northern School were jealous of
the rightful owner of that title whose claim, supported by the inherited robe,
was too well known to be ignored. (So in order to get rid of the rival teacher)
they sent Chang Hsing-Ch'ang (who was then a layman) to murder the Patriarch.
With his psychic power of mind-reading the Patriarch was able to know of the
plot beforehand. (Making ready for the coming of the murderer), he put ten
taels by the side of his own seat. Chang duly arrived, and one evening entered
the Patriarch's room to carry out the murder. With outstretched neck the
Patriarch waited for the fatal blow. Thrice did Chang cut, (but) not a single
wound was thereby inflicted! The Patriarch then addressed him as follows:
A
straight sword is not crooked, While a crooked one is not straight. I owe you
money only; But life I do not owe." The surprise was too great for Chang;
he fell into a swoon and did not revive for a considerable time. Remorseful and
penitent, he asked for mercy and volunteered to join the Order at once. Handing
him the money, the Patriarch said, "You had better not remain here, lest
my followers should do you harm.
Come to see me in disguise some other
time, and I will take good care of you." As directed, Chang ran away the
same night. Subsequently, he joined the Order and, when fully ordained, proved
himself to be a very diligent monk. One day, recollecting what the Patriarch
has said, he took the long journey to see him and to tender him homage.
"Why do you come so late?" asked the Patriarch. "I have been
thinking of you all the time." "Since that day you so graciously
pardoned my crime," said Chang, "I have become a bhikkhu and have
studied Buddhism diligently. Yet I find it difficult to requite you adequately
unless I can show my gratitude by spreading the Law for the deliverance of
sentient beings. In studying the Maha Parinirvana Sutra, which I read very
often, I cannot understand the meaning of 'eternal' and 'not eternal'. Will
you, Sir, kindly give me a short explanation." "What is not eternal
is the Buddha-nature," replied the Patriarch, "and what is eternal is
the discriminating mind together with all meritorious and demeritorious
Dharmas." "Your explanation, Sir, contradicts the Sutra," said
Chang. "I dare not, since I inherit the 'Heart-Seal' of Lord Buddha,"
replied the Patriarch. "According to the Sutra," said Chang,
"the Buddha-nature is eternal, while all meritorious and demeritorious Dharmas,
including the Bodhi-citta (the Wisdom-heart) are not eternal. As you hold
otherwise, is this not a contradiction? Your explanation has now intensified my
doubts and perplexities."
"On one occasion," replied the Patriarch, "I had Bhikkhuni Wu
Ching-Ts'ang recite to me the whole book of the Maha Parinirvana Sutra, so that
I could explain it to her. Every word and every meaning I explained on that
occasion agreed with the text. As to the explanation I give you now, it
likewise differs not from the text." "As my capacity for understanding
is a poor one," observed Chang, "will you kindly explain to me more
fully and more clearly." "Don't you understand?" said the
Patriarch. "If Buddha-nature is eternal, it would be of no use to talk
about meritorious anddemeritorious Dharmas; and until the end of a kalpa no one
would arouse the Bodhi-citta.
Therefore, when I say 'not-eternal' it is
exactly what Lord Buddha meant for 'eternal'. Again, if allDharmas are not
eternal, then every thing or object would have a nature of its own (i.e.,
positive essence) to suffer death and birth. In that case, it would mean that
the Essence of Mind which is truly eternal does not pervade everywhere.
Therefore when I say 'eternal' it is exactly what Lord Buddha meant by
'not-eternal'. "Because ordinary men and heretics believe in 'heretical
eternalism' (i.e., they believe in the eternity of soul and of the world), and
because sravakas (aspirants to arhatship) mistake the eternity of Nirvana as
something not eternal, eight upside-down notions arise. [Ordinary men and
heretics mistake the non-eternity, non-happiness, non-egoism and non-purity of
mundane existence for eternity, happiness, egoism and purity; while Sravakas
mistake the Eternity, Happiness, Egoism and Purity of Nirvana for Non-eternity,
Non-happiness, Non-egoism and Non-purity.] In order to refute these one-sided
views, Lord Buddha preached in the Maha Parinirvana Sutra the 'Ultimate
Doctrine' of Buddhist teaching, i.e., true eternity, true happiness, true self
and true purity. "In following slavishly the wording of the Sutra, you
have ignored the spirit of the text. In assuming that what perishes is
non-eternal and that what is fixed and immutable is eternal, you have
misinterpreted Lord Buddha's dying instruction (contained in the Maha Parinirvana
Sutra) which is perfect, profound, and complete. You may read the Sutra a
thousand times but you will get no benefit out of it." All of a sudden
Chang awoke to full enlightenment, and submitted the following stanza to the
Patriarch:
In order to refute the bigoted belief of 'Non-eternity' Lord
Buddha preached the 'Eternal Nature'. He who does not know that such preaching
is only a skilful device May be likened to the child who picks up pebbles and
calls them gems. Without effort on my part The Buddha-nature manifests
itself.
This is due neither to the instruction of my teacher Nor to any
attainment of my own.
"You have now thoroughly realized (the Essence
of Mind)," commended the Patriarch, "and hereafter you should name
yourself ChihCh'e (to realize thoroughly)."Chih Ch'e thanked the
Patriarch, made obeisance, and departed.
Note. - The Buddha's object is to
get rid of bigoted belief in any form. He would preach 'Non-eternity' to
believers ofEternalism; and preach 'neither Eternity nor Non-eternity' to those
who believe in both.
A thirteen-year-old boy named Shen Hui, who was born
of a Kao family of Hsiang Yang, came from Yu Chuan Monastery to tender homage
to the Patriarch. "My learned friend," said the Patriarch, "it
must be hard for you to undertake such a long journey. But can you tell me what
is the 'fundamental principle'? If you can, you know the owner (i.e., the
Essence of Mind). Try to say something, please." "Non-attachment is
the fundamental principle, and to know the owner is to realize (the Essence of
Mind)," replied Shen Hui. "This novice is fit for nothing but to talk
loosely," reproved the Patriarch.
Thereupon Shen Hui asked the
Patriarch, "In your meditation, Sir, do you see (your Essence of Mind) or
not?" Striking him three blows with his staff, the Patriarch asked him
whether he felt pain or not. "Painful and not painful," replied Shen
Hui. "I see and I see not," retorted the Patriarch. "How is it
that you see and see not?" asked Shen Hui. "What I see is my own
faults," replied the Patriarch. "What I do not see is the good, the
evil, the merit and the demerit of others. That is why I see and I see not. Now
tell me what you mean by 'painful and not painful'. If you feel no pain, you
would be as a piece of wood or stone. On the other hand, should you feel pain,
and anger of hatred is thereby aroused, you would be in the same position as an
ordinary man. "The 'seeing' and 'not-seeing' you referred to are a pair of
opposites; while 'painful' and 'not painful' belong to conditioned Dharma which
becomes and ceases. Without having realized your own Essence of Mind, you dare
to hoodwink others." Shen Hui apologized, made obeisance, and thanked the
Patriarch for his instruction. Addressing him again the Patriarch said,
"If you are under delusion and cannot realize your Essence of Mind, you
should seek the advice of a pious and learned friend. When your mind is
enlightened, you will know the Essence of Mind, and then you may tread the Path
the right way. Now you are under delusion, and do not know your Essence of
Mind. Yet you dare to ask whether I know my Essence of Mind or not. If I do, I
realize it myself, but the fact that I know it cannot help you from being under
delusion. Similarly, if you know your Essence of Mind your knowing would be of
no use to me. Instead of asking others, why not see it for yourself and know it
for yourself?"
Making obeisance more than a hundred times, Shen Hui again expressed regret and
asked the Patriarch to forgive him. (Henceforth) he worked diligently as the
Patriarch's attendant.
Addressing the assembly one day, the Patriarch
said, "I have an article which has no head, no name nor appellation, no
front and no back. Do any of you know it?" Stepping out from the crowd,
Shen Hui replied, "It is the source of all Buddhas, and the Buddha-nature
of Shen Hui." "I have told you already that it is without name and
appellation, and yet you call it 'Source of Buddhas' and 'Buddha-nature',"
reproved the Patriarch. "Even if you confine yourself in a mat shed for
further study, you will be a Dhyana scholar of secondhand knowledge only (i.e.,
knowledge from books and verbal authority instead of Knowledge obtained
intuitively). After the death of the Patriarch, Shen Hui left for Loyang, where
he spread widely the teaching of the Sudden School. The popular work entitled
'An Explicit Treatise on Dhyana Teaching' was written by him. He is generally
known by the name Dhyana Master Ho Tse (the name of his monastery).
Seeing
that many questions were put to him in bad faith by followers of various
Schools, and that a great number of such questioners had gathered around him,
the Patriarch addressed them out of compassion as follows: "A treader of
the Path should do away with all thoughts, good as well as evil ones. It is
merely as an expedient that the Essence of Mind is so called; it cannot really
be named by any name. This 'non-dual nature' is called the 'true nature', upon
which all Dharma systems of teaching are based. One should realize the Essence
of Mind as soon as one hears of it." Upon hearing this, every one made
obeisance and asked the Patriarch to allow them to be his disciples.
Chapter
IX. Royal Patronage
An
edict dated the 15th day of the first Moon of the first year of Shen Lung,
issued by the Empress Dowager Tse T'ien and the Emperor Chung Tsung ran as
follows: "Since we invited Grand Masters Hui An and Shen Hsiu to stay in
the palace to receive our offerings, we have studied the 'Buddha Vehicle' under
them whenever we could find time after attending to our imperial duties. Out of
sheer modesty, these two Masters recommended that we should seek the advice of
Dhyana Master Hui Neng of the South, who has esoterically inherited the Dharma
and the robe of the Fifth Patriarch as well as the 'Heart Seal' of Lord Buddha.
"We hereby send Hsueh Chien as the courier of this Edict to invite His
Holiness to come, and trust His Holiness will graciously favor us with an early
visit to the capital."
On the ground of illness, the Patriarch sent a reply to decline the royal
invitation and asked to be allowed to spend his remaining years 'in the
forest'. "Dhyana experts in the capital," said Hsueh Chien (when
interviewing the Patriarch), "unanimously advise people to meditate in the
sitting position to attain Samadhi. They say that this is the only way to
realize the Norm (Tao), and that it is impossible for anyone to obtain
liberation without going through meditation exercises. May I know your way of
teaching, Sir?" "The Norm is to be realized by the mind,"
replied the Patriarch, "and does not depend on the sitting position. The
Diamond Sutra says that it is wrong for anyone to assert that the Tathagata
comes or goes, sits or reclines. Why? Because the Tathagata's 'Dhyana of
Purity' implies neither coming from anywhere nor going to anywhere, neither
becoming nor causing to be. All Dharmas are calm and void, and such is the
Tathagata's 'Seat of Purity'. Strictly speaking, there is even no such thing as
'attainment'; why then should we bother ourselves about the sitting
position?" "Upon my return," said Hsueh Chien, "Their
Majesties will certainly ask me to make a report. Will you, Sir, kindly give me
some essential hints on your teaching, so that I can make them known not only
to Their Majesties, but also to all Buddhist scholars in the capital? As the
flame of one lamp may kindle hundreds or thousands of others, so the ignorant
will be enlightened (by your teaching), and light will produce light without
end." "The Norm implies neither light nor darkness," replied the
Patriarch. "Light and darkness signify the idea of alternation. (It is not
correct to say) that light will produce light without end, because there is an
end, since light and darkness are a pair of opposites. The Vimalakirti Nirdesa
Sutra says, 'The Norm has no comparison, since it is not a relative
term'." "Light signifies wisdom," argued Hsueh Chien, "and
darkness signifies klesa (defilement). If a treader of the Path does not break
up klesa with the force of wisdom, how is he going to free himself from the
'wheel of birth and death', which is beginningless?" "Klesa is
Bodhi," rejoined the Patriarch. "The two are the same and not
different. To break up klesa with wisdom is the teaching of the Sravaka (Arhat)
School and the Pratyeka Buddha School, the followers of which are of the 'Goat
Vehicle' and 'Deer Vehicle' standard respectively. To those of superior mental
dispositions such teaching would be of no use at all." "What then, is
the teaching of the Mahayana School?" asked Hsueh Chien. "From the
point of view of ordinary men," replied the Patriarch, "enlightenment
and ignorance are two separate things. Wise men who realize thoroughly the
Essence of Mind know that they are of the same nature.
This same nature or non-dual nature is what is called the 'real nature', which
neither decreases in the case of ordinary men and ignorant persons, nor
increases in the case of the enlightened sage; which is not disturbed in a
state of annoyance, nor calm in a state of Samadhi. It is neither eternal nor
non-eternal; it neither goes nor comes; it is not to be found in the exterior,
nor in the interior, nor in the space between the two. It is above existence
and non-existence; its nature and its phenomena are always in a state of
'Thusness'; it is permanent and immutable. Such is the Norm." Hsueh Chien
asked, "You say that it is above existence and non-existence. How then do
you differentiate it from the teaching of the heretics who teach the same
thing?" "In the teaching of the heretics," replied the
Patriarch, "'nonexistence' means the end of 'existence', while 'existence'
is used in contrast with 'non-existence'. What they mean by 'non-existence' is
not actually annihilation and what they call 'existence' does not really exist.
What I mean by 'above existence and non-existence' is this; intrinsically it
exists not, and at the present moment it will not be annihilated. Such is the
difference between my teaching and that of the heretics. "If you wish to
know the essential points of my teaching, you should free yourself from all
thoughts, good ones as well as bad; then your mind will be in a state of
purity, calm and serene all the time, and its usefulness as manifold as the
grains of sand in the Ganges." The preaching of the Patriarch suddenly
awoke Hsueh Chien to full enlightenment. He made obeisance and bid the
Patriarch adieu. Upon his return to the palace, he reported what the Patriarch
had said to Their Majesties. In that same year, on the third day of the ninth
Moon, an edict was issued commending the Patriarch in the following terms:
"On the ground of old age and poor health, the Patriarch declined our
invitation to come to the capital. Devoting his life to the practice of
Buddhism for our benefit, he is indeed the 'field of merit' of the nation. Like
Vimalakirti, he widely spreads the Mahayana teaching, transmits the doctrine of
the Dhyana School, and expounds the system of 'Non-dual' Law. "Through the
medium of Hsueh Chien, to whom the Patriarch has imparted the
'Buddhaknowledge', we are fortunate enough to have a chance to understand for
ourselves the teaching of the Supreme Vehicle. This must be due to our
accumulated merits and our 'root of goodness' planted in past lives; otherwise,
we should not be the contemporaries of His Holiness. "In appreciation of
the graciousness of the Patriarch, we present to him herewith a Mo Na robe (a
valuable Buddhist robe made in Korea) and a crystal bowl.
The Prefect of
Shao Chou is hereby ordered to renovate his monastery and to convert his old
residence into a temple which is to be named 'Kuo En' (State
Munificence)."
Chapter X. His Final Instructions
One day
the Patriarch sent for his disciples,FaHai,ChihCh'eng,FaTa, Shen Hui, Chih
Ch'ang, Chih Tung, Chih Ch'e, Chih Tao,Fa Chen,FaJu, etc., and addressed them
as follows: "You men are different from the common lot. After my entering
into Nirvana, each of you will be the Dhyana Master of a certain district. I
am, therefore, going to give you some hints on preaching, so that you may keep
up the tradition of our School. "First mention the three Categories of Dharmas,
and then the thirty-six 'pairs of opposites' in the activities (of the Essence
of Mind). Then teach how to avoid the two extremes of 'coming in' or 'going
out'. In all preaching, stray not from the Essence of Mind. Whenever a man puts
a question to you, answer him in antonyms, so that a 'pair of opposites' will
be formed, such as 'coming' and 'going'. When the interdependence of the two is
entirely done away with there would be, in the absolute sense, neither 'coming'
nor 'going'. "The three categories of Dharmas are:
Skandhas
(aggregates), Ayatanas (places of meeting),Dhatus (factors of
consciousness).
The five Skandhas are:
rupa (matter), vedana
(sensation), samjna (perception), samskara (tendencies of mind), and vijnana
(consciousness).
The twelve Ayatanas are:
Six Sense Objects
(external). Six Sense Organs (internal). Object of sight Organ of sight Object
of hearing Organ of hearing Object of smell Organ of smell Object of taste
Organ of taste Object of touch Organ of touch Object of thought Organ of
thought The eighteen Dhatus are:
The six sense objects, six sense organs
and six recipient vijnanas.
"Since the Essence of Mind is the
embodiment of all Dharmas, it is called the Alaya (Repository) Consciousness.
But as soon as the process of thinking or reasoning is started, the Essence of
Mind is transmuted into (various)vijnanas. When the six recipientvijnanas come
into being, they perceive the six sense objects through the six 'doors' (of
sense). Thus, the functioning of the eighteen dhatus derive their impetus from
the Essence of Mind. Whether they function with an evil tendency or a good one
depends upon what mood - good or evil - the Essence of Mind is in. Evil
functioning is that of a common man, while good functioning is that of a
Buddha. It is because there are 'pairs of opposites' inherent in the Essence of
Mind that the functioning of the eighteen dhatus derive their impetus.
"The
thirty-six 'Pairs of opposites' are: Five external inanimate ones: Heaven and
earth, sun and moon, light and darkness, positive element and negative element,
fire and water. Twelve Dharmalaksana (phenomenal objects): Speech anddharma,
affirmation and negation, matter and non-matter, form and without form, taints
(impurity) and absence of taint, matter and void, motion and quiescence, purity
and impurity, ordinary people and sages, the Sangha and the laity, the aged and
the young, the big and the small. Nineteen pairs denoting the functioning of
the Essence of Mind: Long and short, good and evil, infatuated and enlightened,
ignorant and wise, perturbed and calm, merciful and wicked, abstinent (Sila)
and indulgent, straight and crooked, full and empty, steep and level, klesa and
Bodhi, permanent and transient, compassionate and cruel, happy and angry,
generous and mean, forward and backward, existent and non-existent, Dharmakaya
and physical body, Sambhogakaya and Nirmanakaya.
"He who knows how to
use these thirty-six pairs realizes the all-pervading principle which goes
through the teaching of all Sutras. Whether he is 'coming in' or 'going out',
he is able to avoid the two extremes. "In the functioning of the Essence
of Mind and in conversation with others, outwardly we should free ourselves
from attachment to objects, and inwardly, we should free ourselves from
attachment to the idea of the Void.
To believe in the reality of objects
or in Nihilism results in fallacious views or intensified ignorance
respectively. "A bigoted believer in Nihilism blasphemes against the
Sutras on the ground that literature (i.e., the Buddhist Scriptures) is
unnecessary (for the study of Buddhism). If that were so, then neither would it
be right for us to speak, since speech forms the substance of literature. He
would also argue that in the direct method (literally, the straight Path)
literature is discarded. But does he appreciate that the two words 'is
discarded' are also literature? Upon hearing others recite the Sutras such a
man would criticize the speakers as 'addicted to scriptural authority'. It is
bad enough for him to confine this mistaken notion to himself, but in addition,
he blasphemes against the Buddhist scriptures.
You men should know that it
is a serious offence to speak ill of the Sutras, for the consequence is grave
indeed! "He who believes in the reality of outward objects tries to seek
the form (from without) by practicing a certain system of doctrine. He may
furnish spacious lecture-halls for the discussion of Realism or Nihilism, but
such a man will not for numerous kalpas realize the Essence of Mind. "We
should tread the Path according to the teaching of the Law, and not keep our
mind in a state of indolence, thereby creating obstacles to its
understanding.
To preach or to hear the Law without practicing it gives occasion for the
arising of heretical views. Hence, we should tread the Path according to the
teaching of the Law, and in the dissemination of the Dharma we should not be
influenced by the concept of the reality of objects. "If you understand
what I say, and make use of it in preaching, in practice, and in your daily
life, you will grasp the distinguishing feature of our School. "Whenever a
question is put to you, answer it in the negative if it is an affirmative one;
and vice versa. If you are asked about an ordinary man, tell the enquirer
something about a sage; and vice versa. From the correlation or interdependence
of the two opposites the doctrine of the 'Mean' may be grasped. If all other
questions are answered in this manner, you will not be far away from the truth.
"Supposing someone asks you what is darkness, answer him thus: Light is
the hetu (root condition) and darkness is the pratyaya (conditions which bring
about any given phenomenon). When light disappears, darkness appears. The two
are in contrast to each other. From the correlation or interdependence of the
two the doctrine of the 'Mean' arises.
"In this way all other
questions are to be answered. To ensure the perpetuation of the aim and object
of our School in the transmission of the Dharma to your successors, this
instruction should be handed down from one generation to another." In the
seventh Moon of the year of Jen Tzu, the first year of T'ai Chi or Yen Ho Era,
the Patriarch sent some of his disciples to Hsin Chou to have a shrine (stupa)
built within the Kuo En monastery, with instructions that the work should be
completed as soon as possible. Next year, when summer was well-nigh spent, the
stupa was duly completed. On the first day of the seventh Moon, the Patriarch
assembled his disciples and addressed them as follows: "I am going to
leave this world by the eighth Moon. Should you have any doubts (on the
doctrine) please ask me in time, so that I can clear them up for you. You may
find no one to teach you after my departure." The sad news moved Fa Hai
and other disciples to tears. Shen Hui, on the other hand, remained
unperturbed. Commending him, the Patriarch said, "Young Master Shen Hui is
the only one here who has attained that state of mind which sees no difference
in good or evil, knows neither sorrow nor happiness, and is unmoved by praise
or blame. After so many years' training in this mountain, what progress have
you made? What are you crying for now? Are you worrying for me because I do not
know whither I shall go? But I do know; otherwise I could not tell you
beforehand what will happen.
What makes you cry is that you don't know
whither I am going. If you did, there would be no occasion for you to cry. In
Suchness there is neither coming nor going, neither becoming nor
cessation.
Sit down, all of you, and let me read you a stanza on reality and illusion, and
on motion and quietude. Read it, and your opinion will accord with mine.
Practice
it, and you will grasp the aim and object of our School." The assembly
made obeisance and asked the Patriarch to let them hear the stanza, which read
as follows:
In all things there is nothing real, And so we should free
ourselves from the concept of the reality of objects. He who believes in the
reality of objects Is bound by this very concept, which is entirely illusive.
He who realizes the Essence of Mind within himself Knows that the 'True Mind'
is to be sought apart from phenomena. If one's mind is bound by illusive
phenomena Where is Reality to be found, when all phenomena are unreal? Sentient
beings are mobile; Inanimate objects are stationary. He who trains himself by
exercise to be motionless (Gets no benefit) other than making himself as still
as an inanimate object. Should you find true Immobility There is Immobility
within activity. Immobility (like that of inanimate objects) is immobility (and
not Dhyana), And in inanimate objects the seed of Buddhahood is not to be
found. He who is adept in the discrimination of various Dharmalaksana Abides
immovably in the 'First Principle' (Nirvana). Thus are all things to be
perceived, and this is the functioning of Tathata (Suchness). Treaders of the
Path, Exert yourself and take heed That as followers of the Mahayana School You
do not embrace that sort of knowledge Which binds you to the wheel of birth and
death. With those who are sympathetic Let us have discussion on Buddhism. As
for those whose point of view differs from ours Let us treat them politely and
thus make them happy. (But) disputes are alien to our School, For they are
incompatible with its doctrine. To argue with others in disregard of this rule
Subjects one's Essence of Mind to the bitterness of mundane existence.
Having
heard this stanza, the assembly made obeisance in a body. In accordance with
the wishes of the Patriarch, they concentrated their minds to put the stanza
into actual practice, and refrained from religious controversy.
Seeing
that the Patriarch would pass away in the near future, the head Monk, Fa Hai,
after prostrating himself twice asked, "Sir, upon your entering Nirvana,
who will be the inheritor of the robe and the Dharma?" "All my
sermons," replied the Patriarch, "from the time I preached in Ta Fan
monastery, may be copied out for circulation in a volume to be entitled 'Sutra
Spoken on the High Seat of the Treasure of the Law'. Take good care of it and
hand it down from one generation to another for the salvation of all sentient
beings. He who preaches in accordance with its teachings preaches the Orthodox
Dharma.
"As to transmission of the robe, this practice is to be discontinued. Why?
Because you all have implicit faith in my teaching, and being free from all
doubts you are able to carry out the lofty object of our School. Furthermore,
according to the implied meaning of the stanza by Bodhidharma, the first
Patriarch, on the transmission of the Dharma, the robe need not be handed down.
The stanza reads:
The object of my coming to this land (i.e., China) Is to
transmit the Dharma for the deliverance of those under delusion. In five petals
the flowers will be complete. Thereafter, the fruit will come to bearing
naturally.
The Patriarch added, "Learned Audience, purify your minds
and listen to me. He who wishes to attain the All-knowing Knowledge of a Buddha
should know the 'Samadhi of Specific Object' and the 'Samadhi of Specific
Mode'. In all circumstances we should free ourselves from attachment to
objects, and our attitude towards them should be neutral and indifferent. Let
neither success nor failure, neither profit nor loss, worry us. Let us be calm
and serene, modest and accommodating, simple and dispassionate. Such is the
'Samadhi of Specific Object'. On all occasions, whether we are standing,
walking, sitting or reclining, let us be absolutely straightforward. Then,
remaining in our sanctuary, and without the least movement, we shall virtually
be in the Kingdom of Pure Land. Such is the 'Samadhi of Specific Mode'. "He
who is complete with these two forms of Samadhi may be likened to the ground
with seeds sown therein. Covered up in the mud, the seeds receive nourishment there
from and grow until the fruit comes into bearing. "My preaching to you now
may be likened to the seasonable rain which brings moisture to a vast area of
land. The Buddha-nature within you may be likened to the seed which, being
moistened by the rain, will grow rapidly. He who carries out my instructions
will certainly attainBodhi. He who follows my teaching will certainly attain
the superb fruit (of Buddhahood). Listen to my stanza:
Buddha-seeds latent
in our mind Will sprout upon the coming of the all pervading rain. The flower
of the doctrine having been intuitively grasped, One is bound to reap the fruit
of Enlightenment.
Then he added, "The Dharma is non-dual and so is
the mind. The Path is pure and above all forms. I warn you not to use those
exercises for meditation on quietude or for keeping the mind a blank. The mind
is by nature pure, so there is nothing for us to crave for or give up. Do your
best, each of you, and go wherever circumstances lead." Thereupon the
disciples made obeisance and withdrew.
On the eighth day of the seventh Moon, the Patriarch gave a sudden order to his
disciples to get ready a boat for Hsin Chou (his native place). In a body they
entreated him earnestly and pitifully to stay. "It is only natural that I
should go," said the Patriarch, "for death is the inevitable outcome
of birth, and even the various Buddhas who appear in this world have to go
through an earthly death before entering Nirvana. There can be no exception for
my physical body, which must be laid down somewhere." "After your
visit to Hsin Chou," entreated the assembly, "please return here
sooner or later." "Fallen leaves go back to where the root is, and
when I first came I had no mouth," replied the Patriarch. Then they asked,
"To whom, Sir, do you transmit the Womb of the Dharma Eye?" "Men
of principle will get it, and those who are mind-less will understand it."
They further asked, "Will any calamity befall you hereafter?"
"Five or six years after my death," replied the Patriarch, "a
man will come to cut off my head. I have made the following prophecy of which
please take note:
To the top of the parent's head, offerings are made, For
the mouth must be fed. When the calamity of 'Man' befalls, Yang and Liu will be
the officials.
He added, "Seventy years after my departure two
Bodhisattvas from the East, one a layman and the other a monk, will preach
contemporaneously, disseminate the Law widely, establish our School on a firm
basis, renovate our monasteries and transmit the doctrine to numerous
successors." "Can you let us know for how many generations the Dharma
has been transmitted, from the appearance of the earliest Buddha up to
now?" asked the disciples.
"The Buddhas who have appeared in
this world are too many to be counted," replied the Patriarch. "But
let us start from the last seven Buddhas. They are:
Of the last kalpa (the
Alamkarakalpa): Buddha Vipasyin Buddha Sikhin Buddha Visvabhu Of the present
kalpa (the Bhadrakalpa): Buddha Krakucchanda Buddha Kanakamuni Buddha Kasyapa
Buddha Sakyamuni "From the Buddha Sakyamuni, the Law was transmitted to
the:
1st Patriarch Arya Mahakasyapa 2nd Patriarch Arya Ananda 3rd
Patriarch Arya Sanakavasa 4th Patriarch Arya Upagupta 5th Patriarch Arya Dhritaka
6th Patriarch Arya Michaka 7th Patriarch Arya Vasumitra 8th Patriarch Arya Buddhanandi
9th Patriarch Arya Buddhamitra 10th Patriarch Arya Parsva 11th Patriarch Arya Punyayasas
12th Patriarch Bodhisattva Asvaghosa 13th Patriarch Arya Kapimala 14th
Patriarch Bodhisattva Nagarjuna 15th Patriarch Kanadeva 16th Patriarch Arya Rahulata
17th Patriarch Arya Sanghanandi 18th Patriarch Arya Gayasata 19th Patriarch
Arya Kumarata 20th Patriarch Arya Jayata 21st Patriarch Arya Vasubandhu
22nd
Patriarch Arya Manorhita 23rd Patriarch Arya Haklenayasas 24th Patriarch
Arya Simha 25th Patriarch Arya Basiasita 26th Patriarch Arya Punyamitra 27th
Patriarch Arya Prajnatara 28th Patriarch Arya Bodhidharma (the first Patriarch
in China) 29th Patriarch Grand Master Hui K'u 30th Patriarch Grand Master Seng Ts'an
31st Patriarch Grand Master Tao Hsin 32nd Patriarch Grand Master Hung Yen And I
am the 33rd Patriarch (the sixth Patriarch in China). Thus the Dharma was
handed down from one Patriarch to another. Hereafter, you men should in turn
transmit it to posterity, from one generation to another, so that the tradition
may be maintained. On the third day of the eighth Moon of the year of Kuei
Chou, the second Year of HsienT'ien Era (A.D. 713), after taking food at the Kuo
En Monastery, the Patriarch addressed his disciples as follows: "Please
sit down, for I am going to say good-bye." Thereupon Fa Hai spoke to the
Patriarch, "Sir, will you please leave to posterity definite instructions
whereby people under delusion may realize the Buddha nature." "It is
not impossible," replied the Patriarch, "for these men to realize the
Buddha-nature, provided they acquaint themselves with the nature of ordinary
sentient beings. But to seek Buddhahood without such knowledge would be in vain
even if one shall spend aeons of time in the search. "Now, let me show you
how to get acquainted with the nature of the sentient beings within your mind,
and thereby realize the Buddha-nature latent in you.
Knowing Buddha means
nothing else than knowing sentient beings, for the latter ignore that they are
potential Buddhas, whereas a Buddha sees no difference between himself and
other beings. When sentient beings realize the Essence of Mind, they are
Buddhas. If a Buddha is under delusion in his Essence of Mind, he is then an
ordinary being. When your mind is crooked or depraved, you are ordinary beings
with Buddha-nature latent in you. On the other hand, when you direct your mind
to purity and straightforwardness even for one moment, you are a Buddha.
"Within our mind there is a Buddha, and that Buddha within is the real
Buddha. If Buddha is not to be sought within our mind, where shall we find the
real Buddha? Doubt not that Buddha is within your mind, apart from which
nothing can exist. Since all things or phenomena are the production of our
mind, the Sutra says, 'When mental activity begins, things come into being;
when mental activity ceases, they too cease to exist.' In parting from you, let
me leave you a stanza entitled 'The Real Buddha of the Essence of Mind'. People
of future generations who understand its meaning will realize the Essence of
Mind and attain Buddhahood. It reads:
The Essence of Mind or Tathata
(Suchness) is the real Buddha, While heretical views and the three poisonous
elements are Mara.
Enlightened by Right Views, we call forth the Buddha within us. When our nature
is dominated by the three poisonous elements We are said to be possessed by
Mara; But when Right Views eliminate from our mind these poisonous elements
Mara will be transformed into a real Buddha. The Dharmakaya, the Sambhogakaya
and the Nirmanakaya - These three Bodies emanate from one (the Essence of
Mind). He who is able to realize this fact intuitively Has sown the seed, and
will reap the fruit of Enlightenment. It is from the Nirmanakaya that our Pure
Nature emanates; Within the former the latter is to be found. Guided by Pure Nature,
the Nirmanakaya treads the Right Path, And will some day attain to the
Sambhogakaya, perfect and infinite. 'Pure Nature' is an outgrowth of our
sensual instincts; By getting rid of sensuality, we attain the Pure Dharmakaya.
When our temperament is such that we are no longer the slaves of the five
sense-objects, And when we have realized the Essence of Mind even for one
moment only, then Truth is known to us. Should we be so fortunate as to be the
followers of the Sudden School in this life, In a sudden we shall see the
Bhagavat of our Essence of Mind. He who seeks the Buddha (from without) by
practicing certain doctrines Knows not where the real Buddha is to be found. He
who is able to realize the Truth within his own mind Has sown the seed of
Buddhahood.
He who has not realized the Essence of Mind and seeks the
Buddha from without Is a fool motivated by wrong desires. I have hereby left to
posterity the teaching of the Sudden School For the salvation of all sentient
beings who care to practice it. Hear me, ye future disciples! Your time will
have been badly wasted if you neglect to put this teaching into practice.
Having
recited the stanza, he added, "Take good care of yourselves. After my
passing away, do not follow the worldly tradition, and cry or lament. Neither
should messages of condolence be accepted, nor mourning be worn. These things
are contrary to the Orthodox Teaching, and he who does them is not my disciple.
What you should do is to know your own mind and realize your own Buddha-nature,
which neither rests nor moves, neither becomes nor ceases to be, neither comes
nor goes, neither affirms nor denies, neither stays nor departs. Lest your mind
should be under delusion and thus fail to catch my meaning, I repeat this to
you to enable you to realize your Essence of Mind. After my death, if you carry
out my instructions and practice them accordingly, my being away from you will
make no difference. On the other hand, if you go against my teaching, no
benefit would be obtained, even if I continued to stay here."
Then he uttered another stanza:
Imperturbable and serene, the ideal man
practices no virtue. Self-possessed and dispassionate, he commits no sin. Calm
and silent, he gives up seeing and hearing. Even and upright, his mind abides
nowhere.
Having uttered the stanza, he sat reverently until the third
watch of the night.
Then he said abruptly to his disciples, "I am
going now," and in a sudden passed away. A peculiar fragrance pervaded his
room, and a lunar rainbow appeared which seemed to join up earth and sky. The
trees in the wood turned white, and birds and beasts cried mournfully. In the
eleventh Moon of that year the question of the Patriarch's resting place gave
rise to a dispute among the government officials of Kuang Chow, Shao Chou and
Hsin Chou, each party being anxious to have the remains of the Patriarch
removed to its own district. The Patriarch's disciples, together with other
monks and laymen, took part in the controversy. Being unable to come to any
settlement among themselves, they burnt incense and prayed to the Patriarch to
indicate by the direction of the drift of the smoke the place which he himself
would choose. As the smoke turned directly to Ts'ao Ch'i, the shrine (in which
the body was kept) together with the inherited robe and bowl was accordingly
taken back there on the 13th day of the 11th Moon. Next year, on the 25th day
of the seventh Moon, the body was taken out of the shrine, and Fang Pien, a
disciple of the Patriarch, plastered it with incense-clay. Recollecting the Patriarch's
prediction that someone would take away his head, the disciples, as a matter of
precaution, strengthened his neck by wrapping it with iron sheets and lacquered
cloth before the body was placed in the stupa.
Suddenly, a flash of white
light rushed out from the stupa, went straight towards the sky, and did not
disperse until three days after. The incident was duly reported to the Throne
by the officials of Shao Chou District. By imperial order, tablets were erected
to record the life of the Patriarch. The Patriarch inherited the robe when he
was 24, had his hair shaved (i.e., was ordained) at 39, and died at the age of
76. For thirty-seven years he preached for the benefit of all sentient beings.
Forty-three of his disciples inherited the Dharma, and by his express consent
became his successors, while those who attained enlightenment and thereby got
out of the rut of the ordinary man were too numerous to be counted. The robe
transmitted by Bodhidharma as the insignia of Patriarchship, the Mo Na robe and
the crystal bowl presented by Emperor ChungTsung, the Patriarch's statue made
by FangPien, and other sacred articles, were put in charge of the keeper of the
stupa. They were to be kept permanently in Pao Lin Monastery to guard the
welfare of the temple.
The Sutra spoken by the Patriarch was published and circulated to make known
the principles and objects of the Dharma School. All these steps were taken for
the prosperity of the Three Gems (i.e., Buddha, Law, and Order) as well as for
the general welfare of all sentient beings.
End of
the Sutra.