Chapter 7
Opportunities and Conditions
The Master obtained the Dharma at Huang Mei and returned to Ts'ao Hou Village in Shao Chou where no one knew him. But Liu Chih Liao, a scholar, received him with great courtesy. Chih Liao's aunt, Bhikshuni Wu Chin Tsang, constantly recited the Mahaparinirvana Sutra. When the Master heard it, he instantly grasped its wonderful principle and explained it to her. The Bhikshuni then held out a scroll and asked about some characters.
The Master said, "I cannot read; please ask about the meaning."
"If you cannot even read, how can you understand the meaning?" asked the Bhikshuni.
The Master replied, "The subtle meaning of all Buddhas is not based on language."
The Bhikshuni was startled and she announced to all the elders and virtuous ones in the village: "Here is a gentleman who possesses the Way. We should ask him to stay and receive our offerings." Ts'ao Shu Liang, great-grandson of the Marquis Wu of the Wei dynasty, came rushing to pay homage, along with the people of the village.
At that time the pure dwellings of the ancient Pao Lin Temple, which had been destroyed by war and fire at the end of the Sui dynasty, were rebuilt on their old foundation. The Master was invited to stay and soon the temple became a revered place. He dwelt there a little over nine months when he was once again pursued by evil men. The Master hid in the mountain in the front of the temple, and when they set fire to the brush and trees, he escaped by crawling into a rock to hide. The rock still bears the imprints of the Master's knees and of his robe where he sat in lotus posture. Because of this it is called "The Rock of Refuge." Remembering the Fifth Patriarch's instructions to stop at Huai and hide at Hui, he went to conceal himself in those two cities.
Bhikshu Fa Hai
When Bhikshu Fa Hai of Chiu Chiang city in Shao Chou first called on the Patriarch, he asked, "Will you please a instruct me on the sentence, 'Mind is Buddha'?"
The Master said, "When one's preceding thoughts are not produced this is mind and when one's subsequent thoughts are not extinguished this is Buddha. The setting up of marks is mind, and separation from them is Buddha. Were I to explain it fully, I would not finish before the end of the present age.
"Listen to my verse:
When the mind is called wisdom,
Then the Buddha is called concentration.
When concentration and wisdom are equal.
The intellect is pure.
Understand this Dharma teaching
By practicing within your own nature.
The function is basically unproduced;
It is right to cultivate both."
At these words, Fa Hai was greatly enlightened and spoke a verse in praise:
This mind is basically Buddha;
By not understanding I disgrace myself.
I know the cause of concentration and wisdom
Is to cultivate both and separate myself from all things.
Bhikshu Fa Ta
Bhikshu Fa Ta of Hung Chou left home at age seven and constantly recited the Dharma Flower Sutra, but when he came to bow before the Patriarch, his head did not touch the ground. The Master scolded him, saying, "If you do not touch the ground, isn't it better not to bow? There must be something on your mind. What do you practice?"
"I have recited the Dharma Flower Sutra over three thousand times, " he replied.
The Master said, "I don't care if you have recited it ten thousand times. If you understood the Sutra's meaning, you would not be so overbearing, and you could walk along with me. You have failed in your work and do not even recognize your error.
"Listen to my verse:
As bowing basically to cut arrogance,
Why don't you touch your head to the ground?
When you possess a self, offenses arise,
But forgetting merit brings supreme blessings."
The Master asked further, "What is your name?"
"Fa Ta," he replied.
The Mater said, "Your name means 'Dharma Penetration,' but what Dharma have you penetrated?" He then spoke a verse:
Your name means Dharma Penetration,
And you earnestly recite without pause to rest.
Recitation is mere sound,
But one who understands his mind is call a Bodhisattva.
Now, because of your karmic conditions,
I will explain it to you:
Believe only that the Buddha is without words
And the lotus blossom will bloom from your mouth.
Hearing the verse, Fa Ta was remorseful and he said, "From now on I will respect everyone. Your disciple recites the Dharma Flower Sutra but has not yet understood its meaning. His mind often has doubts. High Master, your wisdom is vast and great. Will you please explain the general meaning of the Sutra for me?"
The Mater said, "Dharma Penetration, the Dharma is extremely penetrating, but your mind does not penetrate it. There is basically nothing doubtful in the Sutra. The doubts are in your own mind. You recite this Sutra, but what do you think its teaching is?"
Fa Ta said, "This student's faculties are dull and dim. Since I have only recited it by rote, how could I understand its doctrine?"
The Master said, "I cannot read, but if you take the Sutra and read it once, I will explain it to you."
Fa Ta recited loudly until he came to the "Analogies Chapter." The Master said, "Stop! This Sutra fundamentally is based on the principles underlying the causes and conditions of the Buddha's appearance in the world. None of the analogies spoken go beyond that. What are the causes and conditions? The Sutra says, 'All Buddhas, the World-Honored Ones, appear in the world for the causes and conditions of the One Important Matter.' The One Important Matter is the knowledge and vision of the Buddha. Worldly people, deluded by the external world, attach themselves to marks, and deluded by the inner world, they attach themselves to emptiness. If you can live among marks and yet be separate from it, then you will be confused by neither the internal nor the external. If you awaken to this Dharma, in one moment your mind will open to enlightenment. The knowledge and vision of the Buddha is simply that.
"The Buddha is enlightenment. There are four divisions:
1. Opening to the enlightened knowledge and vision;
2. Demonstrating the enlightened knowledge and visions;
3. Awakening to the enlightened knowledge and vision; and
4. Entering the enlightened knowledge and vision.
"If you listen to the opening and demonstrating (of the Dharma), you can easily awaken and enter. That is the enlightened knowledge and vision, the original true nature becoming manifest. Be careful not to misinterpret the Sutra by thinking that the opening, demonstrating, awakening, and entering of which it speaks is the Buddha's knowledge and vision and that we have no share in it. To explain it that way would be to slander the Sutra and defame the Buddha. Since he is already a Buddha, perfect in knowledge and vision, what is the use of his opening to it again? You should now believe that the Buddha's knowledge and vision is simply your own mind, for there is no other Buddha.
"But, because living beings cover their brilliance with greed and with the love of states of defilement, external conditions and inner disturbance make slaves of them. That troubles the World-Honored One to rise from Samadhi, and with various reproaches and expedients, he exhorts living beings to stop and rest, not to seek outside themselves, and to make themselves the same as he is. That is called 'opening the knowledge and vision of the Buddha.' I, too, am always exhorting all people to open to the knowledge and vision of the Buddha within their own minds.
"The minds of worldly people are deviant. Confused and deluded, they commit offenses. Their speech may be good, but their minds are evil. They are greedy, hateful, envious, given over to flattery, deceit, and arrogance. They oppress one another and harm living creatures, thus they open not the knowledge and vision of Buddhas but that of living beings. If you can with an upright mind constantly bring forth wisdom, contemplating and illumining your own mind, and if you can practice the good and refrain from evil, you, yourself will open to the knowledge and vision of the Buddha. In every thought you should open up to the knowledge and vision of the Buddha; do not open up to the knowledge and vision of living beings. To be open to the knowledge and vision of the Buddha is transcendental; to be open to the knowledge and vision of living beings is mundane. If you exert yourself in recitation, clinging to it as a meritorious exercise, how does that make you different from a yak who loves his own tail?"
Fa Ta said, "If this is so, then I need only understand the meaning and need not exert myself in reciting the Sutra. Isn't that correct?"
The Master replied, "What fault does the Sutra have that would stop you from reciting it? Confusion and enlightenment are in you. Loss or gain comes from yourself. If your mouth recites and your mind practices, you 'turn' the Sutra, but if your mouth recites and your mind does not practice, the Sutra 'turns' you. Listen to my verse:
When the mind is confused,
the Dharma Flower turns it.
The enlightened mind
will turn the Dharma Flower.
Reciting the Sutra so long
without understanding
Has made you an enemy
of its meaning.
Without a thought
your recitation is right.
With thought,
your recitation is wrong.
With no "with"
and no "without"
You may ride forever
in the White Ox Cart.
Fa Ta heard this verse and wept without knowing it. At the moment the words were spoken, he achieved a great enlightenment and said to the Master, "Until today I have never actually turned the Dharma Flower; instead it has turned me."
Fa Ta asked further, "The Lotus Sutra says, 'If everyone from Shravakas up to the Bodhisattvas here to exhaust all their thought in order to measure the Buddha's wisdom, they still could not fathom it.' Now, you cause common people merely to understand their own minds, and you call that the knowledge and vision of the Buddha. Because of this, I am afraid that those without superior faculties will not be able to avoid doubting and slandering the Sutra. The Sutra also speaks of three carts. How do the sheep, deer, and ox carts differ from the White Ox Cart? I pray the High Master will once again instruct me."
The Master said, "The sutra's meaning is clear. You yourself are confused. Disciples of all three vehicles are unable to fathom the Buddha's wisdom; the fault is in their thinking and measuring. The more they think, the further away they go. From the start the Buddha speaks for the sake of common people, not for the sake of other Buddhas. Those who chose not to believe were free to leave the assembly. Not knowing that they were sitting in the White Ox Cart, they sought three vehicles outside the gate. What is more, the Sutra text clearly tells you 'There is only the One Buddha Vehicle, no other vehicle, whether two or three, and the same is true for countless expedients, for various causes and conditions, and for analogies and rhetoric. All these Dharmas are for the sake of the One Buddha Vehicle.'"
"Why don't you wake up? The three carts are false, because they are preliminary. The one vehicle is real because it is the immediate present. You are merely taught to go from the false and return to the real. Once you have returned to reality, the real is also nameless. You should know that all the treasure and wealth is ultimately your own, for your own use. Do not think further of the father, nor of the son, nor of the use. That is called maintaining the Dharma Flower Sutra. Then from eon to eon your hands will never let go of the scrolls; from morning to night you will recite it unceasingly."
Fa Ta received this instruction and, overwhelmed with joy, he spoke a verse:
Three thousand Sutra recitations:
At Ts'ao Hsi not one single word.
Before I knew why he appeared in the world,
How could I stop the madness of accumulated births?
Sheep, deer, and ox provisionally set up;
Beginning, middle, end, well set forth.
Who would have thought that within the burning house
Originally the king of Dharma dwelt?
The Master said, "From now on you may be called the monk mindful of the Sutra." From then on, although he understood the profound meaning, Fa Ta continued to recite the Sutra unceasingly.
Bhikshu Chih T'ung
Bhikshu Chih T'ung, a native of An Feng in Shao Chou, had read the Lankavatara Sutra over a thousand times but still did not understand the three bodies and the four wisdoms. He made obeisance to the Master, seeking an explanation of the meaning. The Master said, "The three bodies are: the clear, pure Dharma-body, which is your nature; the perfect, full Reward-body, which is your wisdom; and the hundred thousand myriad Transformation bodies, which are your conduct. To speak of the three bodies as separate from your original nature is to have the bodies but not the wisdoms. To remember that the three bodies have no self-nature is to understand the four wisdoms of Bodhi. Listen to my verse:
Three bodies complete in your own self-nature
When understood become four wisdoms.
While not apart from seeing and hearing
Transcend them and ascend to the Buddha realm.
I will now explain it for you.
If you are attentive and faithful, you will never be deluded.
Don't run outside in search of them,
By saying 'Bodhi' to the end of your days."
Chih T'ung asked further, "May I hear about the meaning of the four wisdoms?"
The Master said, "Since you understand the three bodies, you should also understand the four wisdoms. Why do you ask again? To speak of the four wisdoms as separate from the three bodies is to have the wisdoms but not the bodies, in which case the wisdoms become non-wisdoms." He then spoke this verse:
The wisdom of the great, perfect mirror
Is your clear, pure nature.
The wisdom of equal nature
Is the mind without disease.
Wonderfully observing wisdom
In seeing without effort.
Perfecting wisdom is
The same as the perfect mirror.
Five, eight, six, seven ---
Effect and cause both turn;
Merely useful names:
They are without real nature.
If, in the place of turning,
Emotion is not kept,
You always and forever dwell
In Naga concentration.
Note: The transformation of consciousness into wisdom has been described. The teaching says, "The first five consciousnesses turned become the perfecting wisdom; the sixth consciousness turned becomes the wonderfully observing wisdom; the seventh consciousness turned becomes the wisdom of equal nature, the eighth consciousness turned becomes the wisdom of the great perfect mirror."
Although the sixth and seventh are turned in the cause and the first five and the eighth in the effect, it is merely the names which turn. Their substance does not turn.
Instantly enlightened to the nature of wisdom, Chih T'ung submitted the following verse:
Three bodies are my basic substance,
Four wisdoms my original bright mind.
Body and wisdom in unobstructed fusion:
In response to beings I accordingly take form.
Arising to cultivate them is false movement.
Holding to or pondering over them a waste of effort.
Through the Master I know the wonderful principle,
And in the end I lose the stain of names.
Bhikshu Chih Ch'ang
Bhikshu Chih Ch'ang, a native of Kuei Hsi in Hsin Chou, left home when he was a child and resolutely sought to see his own nature. One day he called on the Master, who asked him, "Where are you from and what do you want?"
Chih Ch'ang replied, "your student has recently been to Pai Feng Mountain in Hung Chou to call on the High Master Ta T'ung and receive his instruction on the principle of seeing one's nature and realizing Buddhahood. As I have not yet resolved my doubts, I have come from a great distance to bow reverently and request the Master's compassionate instruction."
The Master said, "What instruction did he gave you? Try to repeat it to me."
Chih Ch'ang said, "After arriving there, three months passed and still I had received no instruction. Being eager for the Dharma, one evening I went alone into the Abbot's room and asked him, 'what is my original mind and original substance?'
"Ta T'ung then said to me, 'Do you see empty space?'
"'Yes,' I said, 'I see it.'
"Ta T'ung said, 'Do you know what appearance it has?'
"I replied, 'Empty space has no form. How could it have an appearance?'
"Ta T'ung said, 'Your original mind is just like empty space. To understand that nothing can be seen is called right seeing; to know that nothing can be known is called true knowing. There is nothing blue or yellow, long or short. Simply seeing the clear, pure original source, the perfect, bright enlightened substance, this is what is called 'seeing one's nature and realizing Buddhahood.' It is also called 'the knowledge and vision of the Tathagata.'
"Although I heard his instruction, I still do not understand and beg you, O Master to instruct me."
The Master said, "your former master's explanation still retains the concepts of knowing and seeing; and that is why you have not understood. Now, I will teach you with a verse:
Not to see a single dharma
still retains no-seeing,
Greatly resembling floating clouds
covering the sun.
Not to know a single dharma
holds to empty knowing,
Even as a lightning flash
comes out of empty space.
This knowing and seeing
arise in an instant.
When seen wrongly,
can expedients be understood?
If, in the space of a thought,
you can know your own error,
Your own spiritual light
will always be manifest.
Hearing the verse, Chih Ch'ang understood it with his heart and mind, and he composed this verse:
Without beginning, knowing and seeing arise.
When one is attached to marks bodhi is sought out.
Clinging to a thought of enlightenment,
Do I rise above my former confusion?
The inherently enlightened substance of my nature
Illuminates the turning twisting flow.
But had I not entered the Patriarch's room,
I'd still be running, lost between the two extremes.
One day Chih Ch'ang asked the Master, "The Buddha taught the dharma of the three vehicles and also the Supreme Vehicle. Your disciple has not yet understood that and would like to be instructed."
The Master said, "Contemplate only your own original mind and do not be attached to the marks of external dharmas. The Dharma doesn't have four vehicles; it is people's minds that differ. Seeing, hearing, and reciting is the small vehicle. Awakening to the Dharma and understanding the meaning is the middle vehicle. Cultivating in accord with Dharma is the great vehicle. To penetrate the ten thousand dharmas entirely and completely while remaining without defilement, and to sever attachment to the marks of all the dharmas with nothing whatsoever gained in return: that is the Supreme Vehicle. Vehicles are methods of practice, not subjects for debate. Cultivate on your own and do not ask me, for at all times your own self-nature is itself 'thus.'"
Chih Ch'ang bowed and thanked the Master and served him to the end of the Master's life.
Bhikshu Chih Tao
Bhikshu Chih Tao, a native of Nan Hai in Kuang Chou, asked a favor: "Since leaving home, your student has studied the Nirvana Sutra for over ten years and has still not understood its great purport. I hope that the High Master will bestow his instruction."
The Master said, "What point haven't you understood?"
Chih Tao replied,
"All activities are impermanent
Characterized by production and extinction;
When production and extinction are extinguished,
That still extinction is bliss.
My doubts are with respect to this passage."
The Master said, "What are your doubts?"
"All living beings have two bodies," Chih Tao replied, "the physical body and the Dharma-body. The physical body is impermanent and is produced and destroyed. The Dharma-body is permanent and is without knowing or awareness. The Sutra says that the extinction of production and extinction is bliss, but I do not know which body is in tranquil extinction and which receives the bliss.
"How could it be the physical body which received the bliss? When this physical body is extinguished, the four elements scatter. That is total suffering and suffering cannot be called bliss. If the Dharma-body were extinguished it would become like grass, trees, tiles, stones; then what would receive the bliss?
"Moreover, the Dharma-nature is the substance of production and extinction and the five heaps are the function of production and extinction. With one body having five functions, production and extinction are permanent; at the time of production, the functions arise from the substance, and at the time of extinction, the functions return to the substance. If there were rebirth then sentient beings would not cease to exist or be extinguished. If there were not rebirth, they would return to tranquil extinction and be just like insentient objects. Thus all dharmas would be suppressed by Nirvana and there would not even be production. How could there be bliss?"
The Master said, "You are a son of Shakya! How can you hold the deviant views of annihilationism and permanence which belongs to other religions and criticize the Supreme Vehicle Dharma! According to what you say, there is a Dharma-body that exists apart from physical form and a tranquil extinction to be sought apart from production and extinction. Moreover you propose that there is a body which enjoys the permanence and bliss of Nirvana. But that is to grasp tightly onto birth and death and indulge in worldly bliss."
"You should now know that deluded people mistook the union of five heaps for their own bodies and discriminated dharmas as external to themselves. They loved life, dreaded death, and drifted from thought to thought, not knowing that this illusory dream is empty and false. They turned vainly around on the wheel of birth and death and mistook the permanence and bliss of Nirvana for a form of suffering. All day long they sought after something else. Taking pity on them, the Buddha made manifest in the space of an instant the true bliss of Nirvana, which has no mark of production or extinction; it has no production or extinction to be extinguished. That, then, is the manifestation of tranquil extinction. Its manifestation cannot be reckoned; it is permanent and blissful. The bliss has neither an enjoyer nor a non-enjoyer. How can you call it 'one substance with five functions?' Worse, how can you say that Nirvana suppresses all dharmas, causing them to be forever unproduced? That is to slander the Buddha and defame the Dharma."
"Listen to my verse:
Supreme, great Nirvana is bright
Perfect, permanent, still and shining.
Deluded common people call it death,
Other teachings hold it to be annihilation.
All those who seek two vehicles
Regard it as non-action.
Ultimately these notions arise from feeling,
And form the basis for sixty-two views,
Wrongly establishing unreal names.
What is the true, real principle?
Only one who has gone beyond measuring
Penetrates without grasping or rejecting,
And knows that the dharma of the five heaps
And the self within the heaps,
The outward appearances --- a mass of images ---
The mark of every sound,
Are equally like the illusion of dreams,
For him, views of common and holy do not arise
Nor are explanations of Nirvana made.
The two boundaries, the three limits are cut off.
All organs have their function,
But there never arises the thought of the function.
All dharmas are discriminated
Without a thought of discrimination arising.
When the fire at the eon's end burns the bottom of the sea
And the winds blow the mountains against each other,
The true, permanent, still extinct bliss,
The mark of Nirvana is 'thus.'
I have struggled to explain it,
To cause you to reject your false views.
Don't understand it by words alone
And maybe you'll understand a bit of this."
After hearing this verse, Chih Tao was greatly enlightened. Overwhelmed with joy, he made obeisance and withdrew.
Bhikshu Hsing Szu
Dhyana Master Hsing Szu was born into the Liu family, which lived in An Ch'eng district in Chi Chou. Hearing of the flourishing influence of the Ts'ao Hsi Dharma Assembly, Hsing Szu went directly there to pay homage and asked,"What is required to avoid falling into successive stages?"
The Master said, "What did you do before coming here?"
He replied, "I did not even practice the Holy Truths."
The Master said, "Then into what successive states could you fall?"
He replied, "If one isn't practicing the Four Holy Truths ,what successive stages are there?"
The Master greatly admired his capacity and made him the leader of the assembly.
One day the Master said, "You should go elsewhere to teach. Do not allow the teaching to be cut off."
Having obtained the Dharma, Hsing Szu returned to Ch'ing Yuan Mountain in Chi Chou, to propagate the Dharma and transform living beings. After his death he was given the posthumous title "Dhyana Master Hung Chi."
Dhyana Master Huai Jang
Dhyana Master Huai Jang was the son of the Tu family in Chin Chou. He first visited National Master An of Sung Mountain, who told him to go to Ts'ao Hsi to pay homage. When he arrived, he bowed, and the Master asked him, "What has come?"
He replied, "Sung Shan."
The Master said, "What thing is it and how does it come?"
He replied, "To say that it is like a thing is to miss the point."
The Master said, "Then can there still be that which is cultivated and certified?"
He replied, "Cultivation and certification are not absent, but there can be no defilement."
The Master said, "It is just the lack of defilement of which all Buddhas are mindful and protective. You are like that, and I am like that, too. In the West, Prajnatara predicted that a colt would run from under your feet, trampling and killing people under heaven. You should keep that in mind, but do not speak of it too soon."
Huai Jang suddenly understood. Accordingly he waited upon the Master for fifteen years, daily penetrating more deeply into the profound and mysterious. He later went to Nan Yao where he spread the Dhyana School. The title "Dhyana Master Ta Hui" was bestowed upon him posthumously.
Dhyana Master Hsuan Chiao
Dhyana Master Hsun Chiao of Yung Chia was the son of a family called Tai in Wen Chou. When he was young he studied the Sutras and commentaries and was skilled in the T'ien T'ai Dharma-door of "Stop and Look." Upon reading the Vimalakirti Sutra, he understood the mind-ground. One day he happened to meet the Master's disciple Hsuan Ch'e and they had a pleasant talk. As Hsuan Chiao's words were consonant with the words of all the Patriarch, Hsuan Ch'e asked him, "Kind Sir, from whom did you obtain the Dharma?"
He replied, "I have heard the Vaipulya Sutras and Shastras, receiving each from a master. Later, upon reading the Vimalakirti Sutra, I awakened to the doctrine of the Buddha-mind, but as yet no one has certified me."
Hsuan Ch'e said, "That was acceptable before the time of the Buddha called the Awesome-Voiced King. But since the coming of that Buddha, all those who 'self-enlighten' without a master belong to other religions which hold to the tenet of spontaneity."
"Then will you please certify me, Kind Sir?" said Hsuan Chiao.
Hsuan Ch'e said, "My words are of little worth, but the Great Master, the Sixth Patriarch, is at Ts'ao Hsi, where people gather like clouds from the four directions. He is one who has received the Dharma. If you wish to go, I will accompany you."
Thereupon Hsuan Chiao went with Hsuan Ch'e to call upon the Master. On arriving, he circumambulated the Master three times, shook his staff, and stood in front of him. The Master said, "Inasmuch as a Shramana has perfected the three thousand awesome deportments and the eighty thousand fine practices, where does this Virtuous One come from and what makes him so arrogant?"
Hsuan Chiao said, "The affair of birth and death is great and impermanence comes quickly."
The Master said, "Why not embody non-production and understand that which is not quick?"
He replied, "The body itself is not produced and fundamentally there is no quickness."
The Master said, "So it is; so it is."
Hsuan Chiao then made obeisance with perfect awesome deportment. A short while later he announced that he was leaving and the Master said, "Aren't you leaving too quickly?"
He replied, "Fundamentally I don't move; how can I be quick?"
The Master said, "Who knows you don't move?"
He replied, "Kind Sir, you yourself make this discrimination."
The Master said, "You have truly got the idea of non-production."
"But does non-production possess an 'idea'?" asked Hsuan Chiao.
"If it is without ideas, then who discriminates it?" said the Master.
"What discriminates is not an idea either," he replied.
The Master exclaimed, "Good indeed! Please stay for a night."
During his time he was called "The One Enlightened Overnight" and later he wrote the "Song of Certifying to the Way," which circulated widely in the world. His posthumous title is "Great Master Wu Hsiang," and during his lifetime he was called "Chen Chiao."
Dhyana Master Chih Huang
Dhyana cultivator Chih Huang had formerly studied under the Fifth Patriarch and said of himself that he had attained to the "right reception." He lived in a hut, constantly sitting, for twenty years.
In his travels, the Master's disciple Hsuan Ch'e reached Ho Shuo, where he heard of Chih Huang's reputation. He paid a visit to his hut and asked him, "What are you doing here?"
"Entering concentration," replied Chih Huang.
Hsuan Ch'e said, "You say you are entering concentration. Do you enter with thought or without thought? If you enter without thought, then all insentient things, such as grass, trees, tiles, and stones, should likewise attain concentration. If you enter with thought, then all sentient things which have consciousness should also attain concentration."
Chih Huang said, "When I properly enter concentration I do not notice whether I have thought or not."
Huuan Ch'e said, "Not to notice whether or not you have thought is eternal concentration. How can you enter it or come out of it? If you come out of it or enter it, it is not the great concentration."
Chih Huang was speechless. After a long while, he finally asked, "Who is your teacher?"
Hsuan Ch'e said, "My master is the Sixth Patriarch at Ts'ao Hsi."
Chih Huang said, "What does your master take to be Dhyana Concentration?"
Hsuan Ch'e said, "My teacher speaks of the wonderful, clear, perfect stillness, the suchness of the substance and function, the fundamental emptiness of the five skandhas, and the non-existence of the six organs. There is neither emerging nor entering, neither concentration nor confusion. The nature of Dhyana is non-dwelling and is beyond the act of dwelling in Dhyana stillness. The nature of Dhyana is unproduced and beyond the production of the thought of Dhyana. The mind is like empty space and is without the measure of empty space."
Hearing this explanation, Chih Huang went directly to visit the Master. The Master asked him, "Kind Sir, where are you from?" Chih Huang related the above incident in detail. The Master then said, "It is truly just as he said. Simply let your mind be like empty space without being attached to the idea of emptiness and the correct function of the self-nature will no longer be obstructed. Have no thought, whether in motion or stillness; forget any feeling of being common or holy, put an end to both subject and object. The nature and mark will be 'thus, thus,' and at no time will you be out of the state of concentration."
Just then Chit Huang attained the great enlightenment. What he had gained in twenty years vanished from his mind without a trace. That night the people of Hopei heard a voice in space announcing. "Today, Dhyana Master Chih Huang has attained the Way." Later, he made obeisance and left, returning to Hopei to teach and convert the four assemblies there.
Dhyana Master Chih Huang
Dhyana cultivator Chih Huang had formerly studied under the Fifth Patriarch and said of himself that he had attained to the "right reception." He lived in a hut, constantly sitting, for twenty years.
In his travels, the Master's disciple Hsuan Ch'e reached Ho Shuo, where he heard of Chih Huang's reputation. He paid a visit to his hut and asked him, "What are you doing here?"
"Entering concentration," replied Chih Huang.
Hsuan Ch'e said, "You say you are entering concentration. Do you enter with thought or without thought? If you enter without thought, then all insentient things, such as grass, trees, tiles, and stones, should likewise attain concentration. If you enter with thought, then all sentient things which have consciousness should also attain concentration."
Chih Huang said, "When I properly enter concentration I do not notice whether I have thought or not."
Huuan Ch'e said, "Not to notice whether or not you have thought is eternal concentration. How can you enter it or come out of it? If you come out of it or enter it, it is not the great concentration."
Chih Huang was speechless. After a long while, he finally asked, "Who is your teacher?"
Hsuan Ch'e said, "My master is the Sixth Patriarch at Ts'ao Hsi."
Chih Huang said, "What does your master take to be Dhyana Concentration?"
Hsuan Ch'e said, "My teacher speaks of the wonderful, clear, perfect stillness, the suchness of the substance and function, the fundamental emptiness of the five skandhas, and the non-existence of the six organs. There is neither emerging nor entering, neither concentration nor confusion. The nature of Dhyana is non-dwelling and is beyond the act of dwelling in Dhyana stillness. The nature of Dhyana is unproduced and beyond the production of the thought of Dhyana. The mind is like empty space and is without the measure of empty space."
Hearing this explanation, Chih Huang went directly to visit the Master. The Master asked him, "Kind Sir, where are you from?" Chih Huang related the above incident in detail. The Master then said, "It is truly just as he said. Simply let your mind be like empty space without being attached to the idea of emptiness and the correct function of the self-nature will no longer be obstructed. Have no thought, whether in motion or stillness; forget any feeling of being common or holy, put an end to both subject and object. The nature and mark will be 'thus, thus,' and at no time will you be out of the state of concentration."
Just then Chit Huang attained the great enlightenment. What he had gained in twenty years vanished from his mind without a trace. That night the people of Hopei heard a voice in space announcing. "Today, Dhyana Master Chih Huang has attained the Way." Later, he made obeisance and left, returning to Hopei to teach and convert the four assemblies there.
One Member Of The Sangha
One of the Sangha asked the Master, "Who got the principle of Huang Mei?"
The Master replied, "The one who understands the Buddhadharma."
The Sangha member said, "High Master, have you obtained it?"
"I do not understand the Buddhadharma," the Master replied.
Bhikshu Fang Pien
One day the Master wanted to wash the robe which he had inherited, but there was no clear stream nearby. He walked about two miles behind the temple where he saw good energies revolving in a dense grove of trees. He shook his staff, stuck it in the ground, and a spring bubbled up and formed a pool.
As he knelt to wash his robe on a rock suddenly a monk came up and bowed before him saying, "I am Fang Pien, a native of Hsi Shu. A while ago I was in India, where I visited the Great Master Bodhidharma. He told me to return to China immediately, saying, 'The orthodox Dharma Eye Treasury and the samghati robe which I inherited from Mahakashyapa has been transmitted to the sixth generation at Ts'ao Hsi, Shao Chou. Go there and pay reverence.' Fang Pien has come from afar, hoping to see the robe and bowl that his Master transmitted."
The Master showed them to him and asked, "Superior One, what work do you do?"
"I am good at sculpting," he replied.
Keeping a straight face, the Master said, "Then sculpt something for me to see."
Fang Pien was bewildered, but after several days he completed a lifelike image of the Patriarch, seven inches high and wonderful in every detail. The Master laughed and said, "You only understand the nature of sculpture; you do not understand the nature of the Buddha." Then the Master stretched out his hand and rubbed the crown of Fang Pien's head, saying, "You will forever be a field of blessing for gods and humans."
The Master rewarded him with a robe, which Fang Pien divided into three parts: one he used to wrap the sculpture, one he kept for himself, and the third he wrapped in palm leaves and buried in the ground, vowing, "In the future, when this robe is found again, I will appear in the world to be abbot here and restore these buildings."
Note: During the Sung Dynasty in the eighth year of the Chia Yu reign period (1063 A.D.), while Bhikshu Wei Hsien was repairing the hall, he excavated the earth and found the robe which was like new. The image is at Kao Ch'uan Temple and those who pray before it obtain a quick response.
Master Wo Lun's Verse
One Bhikshu was reciting Dhyana Master Wo Lun's verse:
Wo Lun has the talent
To stop the hundred thoughts:
Facing situations his mind won't move;
Bodhi grows day by day.
When the Master heard it he said, "This verse shows no understanding of the mind-ground, and to cultivate according to it will increase one's bondage." Then he spoke this verse:
Hui Neng has no talent
To stop the hundred thoughts.
Facing situations his mind often moves;
How can Bodhi grow?
No comments:
Post a Comment