Comments on Buddhist Sutras P2 P1 P3 P4
"Whither should I go?" I asked. "At Wei you stop and at Wui 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, Buddhism (meaning 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 (of the Dhyana School) 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 Tai 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 Wei Ming whose lay surname was Chen. 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 the 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 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)?" (When you think of nothing, your mind is a void, that is the true self.)
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 teaching?" "What I can tell you is not esoteric," I replied. "If you turn your light inwardly, you will find what is esoteric within you." [Turning your light inwardly by turning the eye-balls inward (like nasal gaze), the mark on the forehead will gives you certain sensations.]
"In spite of my staying in Wong Mui," 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 Yuen and to take up his abode in Mong. He paid homage and departed.
Sometime after I reached Tso Kai. There the evil-doers again persecuted me and I has to take refuge in Sze Wui, where I stayed with a party of hunters for a period as long as fifteen years. (For me since 1981 until now 1999, it is 18 years. It is high time my struggle will come to an end.)
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. (This eating of vegetables shows the difference in Buddhism of China as against Sri Lanka, Thailand etc.)
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 Fat Shing Temple in Canton.
At that time Bhikkhu Yen Chung, Master of the dharma, was lecturing on the Maha Parinirvana Sutra in the Temple. It happened on that 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 Yen Chung invited me to take a seat of honor and questioned me about various knotty points in the Sutra.
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 Maha Parinirvana Sutra which you expound explains that Buddha-nature is the only way. For example, in the Sutra King Ko Kwai Tak, a Bodhisattva, asked Buddha whether or not those who commit the four paragika (acts of gross misconduct), or the five deadly sins, and those who are icchantika (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 non-eternal. Since Buddha-nature is neither eternal nor non-eternal, (something like void-ness, but it is better to refer to as 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 (skhandhas) 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 Yen Chung 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 (ie the ceremony of Initiation into the Order) (this means even as lay men you can be enlightened, and even as monks you may not be enlightened) 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 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, as well as to our common accumulated merits in making offerings to various Buddha in our past incarnations; 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, (how to purify the mind? by meditation) 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 2 :-- On Prajna
Next day Prefect Wei 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 is inherent in every one of us. (Tao is in us or God is in 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) 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; (purifying the mind or cultivate self is to clear our mind of all thoughts and have faith in the Mark on the forehead; with strong faith on the Mark, you need not have to meditate) whether we recite it or not does not matter. Mere reciting it without mental practice (Very Important) may be likened to a phantasm, (Very Important) 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. (So why pray to Buddha statues made of paper, cloth, wood, metals, stones etc? Stupid!)
What is Maha? It means 'Great'. The capacity of the mind is as great as that of space. (The Mark cannot be seen but it is as great as the universe) 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 can be attained. (nothing to gain) It is the same with the Essence of Mind, which is a state of 'Absolute Void' (ie the void-ness 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 'Void-ness of Indifference.' (when you close your eyes only, but not when you gaze at the nose tip.)
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, worlds, springs, rivulets, bushes, woods, good men, bad men, Dharmas pertaining to goodness or badness, Deva planes, hells, great oceans, and all the mountains of the Mahameru. Space takes in all these, and so does the void-ness of our nature. (Just imagine that) 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 practice with their mind. There is also a class of foolish people who sit quietly and try to keep their mind blank. (Not when you gaze at the nose tip and belief the Mark on our forehead is Buddha.) 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 ie 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.' (enlightened)
Learned Audience, all Prajna come from the Essence of Mind and not from an exterior source. Have no mistaken notion about that. This is called 'Self-use of the True Nature'. Once the Tathata (Such-ness, the Essence of Mind) (Mark on the forehead) 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. 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 in all places we steadily keep our thought free from foolish desire, and act wisely on all occasions, then we are practicing Prajna. (As if so easy.) 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 'Vacuity'; but they do not know the 'Absolute Void'. 'The Heart of Wisdom' is Prajna, which has neither form nor characteristic. (Our true nature.) 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 (as in Bhagavad Gita) a state above existence and non existence, like smoothly running water, is attained, and this is called '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. (So, to be a Buddha, you always have to think pure.) 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 (here means the Essence of Mind) is the most exalted, the supreme, and the foremost. It neither stays, nor goes, nor comes. By means of it Buddha of the present, the past, and the future generations attain Buddha-hood. We should use this great wisdom to break up the five Shandhas for to follow such a practice ensures the attainment of Buddha-hood. The three poisonous elements (greed, hatred and illusion) will then be turned into Sila (good conduct), Samadhi (meditation) and Prajna.
Learned Audience, in this system of mine one Prajna produces eighty 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 (same as Essence of Mind or Mark on the forehead) into operation; to use Prajna (how?) 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 Buddha-hood.
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 (The 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 be drifted 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 Vajracchedika 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. (Meditation, my type)
The Prajna immanent in the Essence of Mind of every one may be likened to the rain, (droplets) 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; (can you find the droplets in the ocean water?) 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 men; 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 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 Buddha-hood 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 to go, free from attachment and thoroughly enlightened without the lest 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 so-called 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 (Such-ness). (Tathata is referring to the Mark) The Bodhisattva Sila Sutra says, "Our Essence of Mind is intrinsically pure, and if we know our mind and realzsed what our nature is, all of us would attain Buddha-hood". (All will be saved) 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 (meditation) 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 Buddha 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 illuminated within and without, and in a position to know our own mind. To know our mind is to obtain liberation. (Liberation without the seal on the Mark is no use. You achieve immortality only.) 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. (Not when you gaze at the nose tip. You can ask any Buddhist High Monks to tell you the correct meditation method. Each will provide you their particular practice, Tibetan, Sri Lankan, Thai, Myanmar, Northern China, Southern China etc. Mine is the perfect one because it is the combination of all religions. To remind you, gazing the nose tip can make you giddy when you try the first time. This is the only method to purify the mind, whether you are criminals or good guys. Criminals have Buddha in their hearts. Better take note.)
Learned Audience, those who understand the way of 'thoughtlessness' will know everything, will have the experience all Buddha have had, and attain Buddha-hood. In 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; (this is in the past, the present is to propagate to all, as we are returning home) 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, (this is selfish as all are to be saved) 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 (can Buddha-nature be annihilated?) for hundreds of Kalpas and thousands of incarnations.
Learned Audience, I have a 'Formless' Stanza for 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,--And 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.--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 Although 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 Buddha-hood--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 'Big Ship of dharma'--Kalpa after Kalpa, a man may be under delusion,--But once enlightened it takes him only a moment to attain Buddha-hood.
Before conclusion, the Patriarch added, "Mow, in this Tai 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 Buddha-hood."
After hearing what the Patriarch said, the Prefect Wai, 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 Kwong Tung?"
Chapter 3 -- Questions And Answers
One day Prefect Wai entertained the Patriarch and asked him to preach to a big gathering. At the end of the feast, Prefect Wai asked him to mount the pulpit. After bowing twice reverently, in company with other officials, scholars, and commoners, Prefect Wai 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 Wai, "that at Bodhidharma's first interview with Emperor We 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 merits at all. (Doing charity gain no merit, only meditation can) 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, and equality is Tak (virtue). 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 Tak (merits). Within, to keep the mind in a condescending mood is Kung; and without, to behave oneself according to propriety is Tak. Taht all things are the manifestation of the Essence of Mind is Kung, that the quintessence of mind is free from idle thoughts is Tak. Not to go astray from the Essence of Mind is kung, and not to pollute the mind in using it is Tak. 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 everyone 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 Tak. 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 Tak. To train our own mind is Kung, (how? by meditation) and to train our own body is Tak. Learned Audience, merits should be sought within the Essence of Mind and they cannot be acquired by alms giving, 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 Wai 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 represent 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. On 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, (the Pure Land is the Mark on the forehead) 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! (Chanting is the fourth class of cultivation.)
"Now, I advise you, Learned Audience, first to do away with the 'ten evils'; then we shall have traveled 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 realise the Essence of Mind at all times and behave in a straight-forward manner on all occasions, in the twinkling of an eye we may reach the Pure Land and there see the 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 Birth-less 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. (by gazing at the nose tip) 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. (sixth gate is the Mark) The mind is the ground. The Essence of Mind is the King who lives in the (Mark) 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. (Study carefully the above sentences underlined.) We should work for Buddha-hood within the Essence of Mind, (inside us) and we should not look for it apart from ourselves. (like Buddha made of paper, cloth, metals, stones, wood etc) 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 straight forwardness is Amitabha. The idea of a self (Atma) 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 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 piece through the six Kama Heavens (heavens of desire); and when it is turned inwardly (nasal gaze) to the Essence of Mind, 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 may do so at home. It is quite un-necessary 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 Wai 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? 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 gratefulness, we support our parents and serve them filially.--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 the junior are on affectionate terms.--On the principle of forebearance, 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 Buddha-hood 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 Buddha-hood directly. The Dharma waits for no one. I am going back to Tso Kai, so the assembly may now break up. If you have any questions, you may come there to put them."
At this juncture Prefect Wai, the government officials, pious men, and devout ladies who were present were all enlightened. Faithfully they accepted the teaching and put it into practice.
Chapter 4 -- Samdhi and Prajna
The Patriarch on another occasion preached to the assembly as follows:-
Learned Audience, in my system Samadhi and Prajna are fundamental. But do not be under the wrong impression that these two are independent of each other, for they are inseparably united and are not two entities. Samadhi is the quintessence of Prajna, while Prajna is the activity of Samadhi. At the very moment that we attain Prakna, Samadhi is therewith; and vice versa. If you understand this principle, you understand the equilibrium of Samadhi and Prajna. A disciple should not think that there is a distinction between 'Samadhi begets Prajna' and 'Prajna begets Samadhi'. To hold such an opinion would imply that there are two characteristics in the Dharma.
For one whose tongue is ready with good words but whose heart is impure, Samadhi and Prajna are useless, because they do not balance each other. On the other hand, when we are good in mind as well as in words, and when our outward appearance and our inner feelings harmonize with each other, then it is a case of equilibrium of Samadhi and Prajna.
Argument is unnecessary for an enlightened disciple. To argue whether Prajna or Samadhi comes first would put one in the same position as those who are under delusion. Argument implies a desire to win, strengthens egotism, and ties us to the belief in the idea of 'a self, a being, a living being, and a person'.
Learned Audience, to what are Samadhi and Prajna analogous? They are analogous to a lamp and its light. With the lamp, there is light. Without it, it would be dark. The lamp is the quintessence of the light and the light is the expression of the lamp. In name they are two things, but in substance they are one and the same. It is the same case with Samadhi and Prajna.
On another occasion the Patriarch preached to the assembly as follows:-
Learned Audience, to practice the 'Samadhi of Specific Mode' is to make it a rule to be straightforward on all occasions-- no matter whether we are walking, standing, sitting, or reclining. The Vimalakirti Nirdesa Sutra says, "Straightforwardness is the holy place, the Pure Land". Don't let your mind be crooked and practice straightforwardness and should not attach ourselves to anything. People under delusion believe obstinately in Dharmalaksana (things and form) and so they are stubborn in having their own way in interpreting the 'Samadhi of Specific Mode', which they define as 'sitting quietly and continuously without letting any idea arise in the mind'. (Only when you close your eyes. If your faith is strong and belief the Mark is God, you need not have to meditate. The remark here is to confuse readers. Read the part 'thinking of neither good or bad' to understand more fully.) Such an interpretation would rank us with inanimate objects, and is a stumbling block to the right Path which must be kept open. Should we free our mind from attachment to all 'things', the Path becomes clear; otherwise, we put ourselves under restraint. If that interpretation 'sitting quietly and continuously, etc.' be correct, why on one occasion was Sariputta reprimanded by Virmalakirti for sitting quietly in the wood?
Learned Audience, some teachers of meditation instruct their disciples to keep a watch on their mind for tranquility, so that it will cease from activity. Henceforth the disciples give up all exertion of mind. Ignorant persons become insane from having too much confidence in such instruction. Such cases are not rare, and it is a great mistake to teach others to do this. (You will not go insane if you open your eyes.)
(On another occasion) the Patriarch addressed the assembly as follows:-
In orthodox Buddhism the distinction between the 'Sudden' School and the 'Gradual' School does not really exist; the only difference recognized is that by nature some men are quick-witted, while others are dull in understanding. Those who are enlightened realize the truth in a sudden, while those who are under delusion have to train themselves gradually. But such a difference will disappear when we know our own mind and realize our own nature. Therefore these terms, 'Gradual' and 'Sudden', are more apparent than real.
Learned Audience, it has been the tradition of our school to take 'Idea-less-ness' as our object, 'Non-objectivity' as our basis, and 'Non-attachment' as our fundamental principle. 'Non-objectivity' means not to be absorbed by objects when in contact with objects. 'Idea-less-ness' means not to be carried away by any particular idea in the exercise of the mental faculty. 'Non-attachment' is the characteristic of our Essence of Mind.
All things---good or bad, beautiful or ugly---should be treated as void. Even in time of disputes and quarrels we should treat our intimates and our enemies alike and never think of retaliation. In the exercise of our thinking faculty, let the past be dead. If we allow our thoughts, past, present, and future, to link up in a series, we put ourselves under restraint. (I write about the past so that those who offended me can have the chance to say sorry. Even if I forgive them, the Mark on their forehead will never forgive them, you understand. Once you have committed a sin, you have to get the One inside you to forgive your sin.) On the other hand, if we never let our mind attach to anything, we shall gain emancipation. For this reason, we take 'Non-attachment' as our fundamental principle.
To free ourselves from absorption in external objects is called 'Non-objectivity'. When we are in a position to do so, the nature of Dharma will be pure. For this reason, we take 'Non-objectivity' as our basis.
To keep our mind free from defilement under all circumstances is called 'Idea-less-ness'. Our mind should stand aloof from circumstances, and no account should we allow them to influence the function of our mind. But it is a great mistake to suppress our mind from all thinking; for even if we succeed in getting rid of all thoughts, and die immediately thereafter, still we shall be reincarnated elsewhere. (Any Proof?) Mark this, treaders of the Path. It is bad enough for a man to commit blunders from not knowing the meaning of the Law, but how much worse would it be to encourage others to follow suit? Being deluded, he sees not and in addition he blasphemes the Buddhist Canon. Therefore we take 'Idea-less-ness' as our object.
Learned Audience, let me explain more fully why we take 'Idea-less-ness' as our object. It is because there is a type of man under delusion who boasts of the realization of the Essence of Mind; but being carried away by circumstances, ideas rise in his mind, followed by erroneous views which are the source of all sorts of false notions and defilements. In the Essence of Mind (which is the embodiment of void), there is intrinsically nothing to be attained. To say that there is attainment, and to talk thoughtlessly on merits or demerits are erroneous views and defilements. For this reason we take 'Idea-less-ness' as the object of our School.
Learned Audience, what should we get rid of and what should we fix our mind on? We should get rid of the 'pairs of opposites' and all defiling conceptions. We should fix our mind on the true nature of Tathata, (should be Tathagata ie the Mark on the forehead) for Tathata is the quintessence of idea, and idea is the result of the activity of Tathata.
It is the positive essence of Tathata--not the sense organs--which gives rise to 'idea'. Tathata bears its own attribute, and therefore it can give rise to 'idea'. Without Tathata the sense organs and the sense objects would perish immediately. Learned Audience, because it is the attributes of Tathata which gives rise to 'idea', our sense organs--in spite of their functioning in seeing, hearing, touching, knowing, etc.--need not be tainted or defiled in all circumstances, and our true nature may be 'Self-manifested' all the time. Therefore the Sutra says, "He who is an adept in the discrimination of various Dharmalakshana (things and phenomena) will be immovably installed in the 'First Principle' (ie the blissful abiding place of the Holy, or Nirvana)."
Chapter 5 -- Dhyana
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 (Such-ness). If we direct 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 to realize 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 Bodhisattva Sila 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 Buddha-hood by our own effort.
Chapter 6 -- On Repentance
Once there was a big gathering of scholars and commoners from Kwong Chow, Shiu Chow, 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 Ksana to another, treat 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 the Silas; 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 'Formless' Repentance.
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, which 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 five-fold 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 (Sathya). 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' Chen Fu' (repentance). Now what is the meaning of Chen and Fu (Ksamayati)? Chen 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 Chen. Fu refers to that part of repentance concerning our future conduct. Having realized the nature of our transgression 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 Fu.
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 own 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 Buddha-hood 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, Wei Lang, 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 o Mind? It means the deliverance of the ignorant, the delusive, and the vexations beings within our 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', it may be remarked that 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 Buddha-hood', I wish to point out that 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 Buddha-hood.
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 Three fold Guidance'.
We take 'Enlightenment' as our Guide, because it is the culmination of both Punya (merit) and Prajna (wisdom).
We take 'Orthodoxy' 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 advice 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 to 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 (ie in one's own Essence o 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 Buddha. (Buddha made of paper, cloth, metals, stones, wood etc) (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 of Buddha. With our physical body, we take refuge in the Perfect Samhogakaya of Buddha. With our physical body, we take refuge in the Myriad Nirmanakaya of Buddha.
Learned Audience, our physical body may be likened unto an inn, 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. (two eyes and the Mark) Because the mind 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 had been dimmed; but as soon as the clouds are blown away, 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 the 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 our-self 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 our-self.
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 Ksana to Ksana be clear and sound, and let us 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 (ie the absolute reality) which can neither be contaminated by evil not 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 Ksana to Ksana without intermissions 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 or 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 Ksana to Ksana 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 our-self 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. (Two eyes and the Mark)
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 (ie 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 Buddha. 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 Buddha. If you are going to look for the 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. Goodbye.
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.
I will not go into chapter 7 and the rest, so I end my comments here for this Sutra.
Edited on 10th June 2008