Sudden and Gradual
[8.1]At the time the Patriarch was living at Baolin in Caoxi, Shenxiu was situated in the Yuquan Temple of Jingnan. As the two schools flourished, people referred to the two schools as Neng of the South and Xiu of the North. Thus there is the distinction of north and south, or sudden and gradual, yet students generally did not understand their purpose.
[8.2]The Patriarch told everyone, “The Dharma is inherently one school, but people can be classified as northerners or southerners. There is one Dharma, but seeing it happens quickly or slowly. Why is it called sudden or gradual? The Dharma cannot be said to be sudden or gradual. It is only because everyone has both foolishness and intelligence within them that there are the labels of sudden and gradual.”
[8.3]However, Xiu’s students often criticized the Patriarch of the Southern School saying, “How can an illiterate be good at anything?” To this Xiu would comment, “He has attained wisdom without a teacher, and has deeply awakened to the supreme vehicle. I cannot compare to him. Also, my teacher, the Fifth Patriarch, personally transferred to him the robe and the Dharma. How can it be for naught? I regret I cannot travel the distance to learn from him; it is I who am undeserving of the nation’s favor. You should not waste your time here. Go to Caoxi, learn and practice.”
[8.4]One day, he instructed his disciple Zhicheng, “You are intelligent and wise. Go in my place to Caoxi and listen to him teach the Dharma. Pay attention to what you hear so you may recount it for me when you return.”
[8.5]As instructed, Zhicheng arrived at Caoxi. He followed the assembly in requesting the Dharma, but did not mention where he was from. The Patriarch told the assembly, “There is someone hiding in this assembly who is here to steal the teachings.” Zhicheng immediately stepped forward, bowed, and explained himself. The Patriarch said, “You are from Yuquan; you must be a spy.” Zhicheng answered, “No.” The Patriarch asked, “Why not?” Zhicheng again replied, “Before I made myself clear, I was one. Now that I have spoken, I am no longer a spy.” The Patriarch asked, “How does your teacher instruct his followers?” Zhicheng replied, “He often teaches us to abide with the mind contemplating stillness and to engage in extended sitting without lying down.” The Patriarch spoke, “Abiding with the mind contemplating stillness is sickness, not Chan. Extended sitting imprisons the body. How does this benefit your search for the Truth? Listen to my gatha:
[8.6]In life, it sits without lying down
In death, it lies down and does not sit,
A pile of smelly bones.
Why work so hard for it?”
[8.7]Zhicheng bowed again and said, “Though I have studied under Shenxiu for nine years, I have yet to awaken to the truth. Now, when I listen to Venerable Master speak, I am in accord with the inherent mind. May the Venerable Master be so kind as to instruct your disciple on the great matter of life and death.”
[8.8]The Patriach said, “I have heard that your teacher instructs his students in the teaching of discipline, meditative concentration, and wisdom, yet I do not know how your teacher describes the form of practicing discipline, meditative concentration, and wisdom. Please explain it to me.”
[8.9]Cheng answered, “Master Shenxiu says, ‘Not doing what is unwholesome is discipline. Doing all that is wholesome is wisdom. Purifying the mind is meditative concentration.’ This is what he teaches. I do not know what Dharma you, Venerable Master, teach your followers.”
[8.10]The Patriarch answered, “If I say I have any Dharma to teach people it would be misleading. I use skillful means to liberate sentient beings. I label this as samadhi. What your teacher says about discipline, meditative concentration, and wisdom is wonderful. My understanding of discipline, meditative concentration, and wisdom is different.”
[8.11]Zhicheng said, “There is only one kind of discipline, meditative concentration, and wisdom. How can they be different?”
[8.12]The Patriarch continued, “Your Master’s teachings on discipline, meditative concentration, and wisdom are for people of the Great Vehicle. My teachings on discipline, meditative concentration, and wisdom are for people of the Supreme Vehicle. The depth of understanding is different; seeing it happens quickly or slowly. Listen to what I have to say and see if it is different from what your master says. The Dharma I have spoken is not apart from intrinsic nature. If one speaks the Dharma apart from this essence, it is called speaking of the form, and one’s intrinsic nature will be constantly deluded. You need to know that all dharmas arise from intrinsic nature for our use and are the true teachings of discipline, meditative concentration, and wisdom. Listen to my gatha:
[8.13]When the mind is without wrong, this is the discipline of intrinsic nature.
When the mind is without ignorance, this is the wisdom of intrinsic nature.
When the mind is without distraction, this is the meditative concentration of intrinsic nature.
There do not increase nor decrease. One’s self is a vajra.
The coming and going of this body is inherently samadhi.
[8.14]Upon hearing the gatha, Zhicheng apologized and thanked the Patriarch. He then spoke the following gatha:
[8.15]The five aggregates compose this illusory body.
How can we see through to the end of this illusion?
Even if it is transformed into suchness,
The Dharma still would not be pure.
[8.16]The Patriarch showed his approval and said, “Your master’s teachings on discipline, meditative concentration, and wisdom are for those who are only shallowly rooted in wisdom. My teachings on discipline, meditative concentration, and wisdom are for those who are deeply rooted in wisdom. If you awaken to intrinsic nature you will not establish bodhi or Nirvana, nor will you establish liberation or knowledge and vision. No Dharma will be obtained. Then you can establish all Dharmas. If you understand this teaching, it can also be called the Buddha body, bodhi, Nirvana, one’s liberation, and knowledge and vision. For those who see intrinsic nature, whether these are established or not does not matter; they come and go freely, unhindered and unobstructed, apply it as needed, respond appropriately, manifest their Nirmanakaya everywhere, and do not stray from intrinsic nature. Thus they gain carefree supernatural powers and playful samadhi. This is called seeing intrinsic nature.”
[8.17]Zhicheng again approached the Patriarch and asked, “What is the meaning of ‘not established?’”
[8.18]The Patriarch answered, “Intrinsic nature is without wrong, ignorance, or distraction. With every thought, contemplate with prajna. Constantly turn away from the form of Dharma, as it is free and at ease, pervading all space. What is there to establish? Awaken to your own intrinsic nature, suddenly awaken and suddenly practice. In addition, there is no gradual order. Therefore, all dharmas are not established, and all dharmas are tranquil. How can they have any order?”
[8.19]Zhicheng bowed and asked to become his attendant, and diligently served him day and night.
[8.20]The monk Zhiche was from
[8.21]The Patriarch said, “A straight sword is not crooked; a crooked sword is not straight. I only owe you this money, I do not owe you my life.”
[8.22]Xingchang was shocked and fainted. It was a long time before he awoke. Filled with remorse, he asked for forgiveness and indicated his wish to ordain. The Patriarch then gave him the gold pieces and said, “Go! I am afraid my students will do you harm. Come back in the future in a different guise, and I’ll receive you.” As instructed, Xingchang escaped during the night. He later was ordained and diligently upheld the precepts.
[8.23]One day, he recalled the Patriarch’s words and made the long journey to pay homage to him. The Patriarch said, “I have been thinking of you for a long time. Why are you so late?”
[8.24]Xingchang answered, “That day I was fortunate to have Venerable Master forgive me. Though I have been ordained and practiced ascetically , it is not enough to repay your kindness. My only hope is that I can spread the teachings to liberate sentient beings. I have often read the Parinirvana Sutra and have yet to understand the meaning of permanence and impermanence. Please be so kind as to explain it to me.”
[8.25]The Patriarch answered, “Impermanence is Buddha nature. Permanence is the differentiating mind of all wholesome and unwholesome dharmas.”
[8.26]Xingchang said, “The Venerable Master’s words greatly contradict the sutra.”
[8.27]The Patriarch said, “I transmit the Buddha Mind Seal. How dare I contradict the sutras?”
[8.28]Xingchang replied, “The sutra says that Buddha nature is permanent, yet Venerable Master says it is impermanent. Wholesome and unwholesome dharmas, even the bodhi mind, are impermanent, yet Venerable Master says they are permanent. This is the contradiction. This creates more doubts for me.”
[8.29]The Patriarch replied, “I once heard the nun Wujinzang recite the sutra, and I explained it to her. There is not one word or interpretation that is inconsistent with the sutra. Even what I have told you now is not any different.”
[8.30]Xingchang said, “My learning is shallow. I hope Venerable Master will bear with me and teach me.”
[8.31]The Patriarch said, “Don’t you know? If Buddha nature is permanent, why bother talking about wholesome and unwholesome dharmas? No one, even in endless kalpas, will initiate the bodhi mind. When I say impermanence, it is exactly the truth of real permanence spoken by the Buddha. If all phenomena are impermanent, then everything has intrinsic nature and is subject to birth and death. But real permanent nature is not all pervasive. What I say is permanence is what the Buddha meant by real impermanence. The Buddha recognizes that ordinary people and outsiders are attached to false permanence and that those who follow the two vehicles see what is permanent and think it is impermanent. In total there are eight such inversions. Thus, the Buddha expounds the teachings of the Parinirvana Sutra to destroy these biased views, revealing real permanence, real bliss, and real purity. What you are doing now is following the word but contradicting the meaning. You believe in nihilism and impermanence, and assume deadly permanence. You misunderstand the complete, wondrous, and profound final teachings of the Buddha. Though you may read the sutra a thousand times, of what benefit is it to you?”
[8.32]Xingchang suddenly had a great awakening and spoke this gatha:
[8.33]I hold onto this impermanent mind.
The Buddha said it has a permanent nature;
Though I, not knowing it was skillful means
Am like a spring pond gathering pebbles –
[8.34]I do not put in any effort,
Yet Buddha nature appears.
With no Master to teach me,
I still have not attained it.
[8.35]The Patriarch said, “Now you have understood thoroughly, your name should be Zhiche[1].” Che bowed in appreciation and left.
[8.36]There was a novice named Shenhui from the Gao family of Xiangyang. When he was thirteen, he traveled from Yuquan to pay homage to the Patriarch. The Patriarch said, “This Dharma Friend has endured a lot to make the long journey here. Have you also brought that which discovers the inherent? If you have what is inherent, then you should know its host. Try to speak of it.”
[8.37]Hui said, “Non-abiding is what is inherent. Seeing is the host.”
[8.38]The Patriarch replied, “What this novice said is so careless!”
[8.39]Hui asked in return, “When the Venerable Master sits in meditation, do you see it or not?”
[8.40]The Patriarch took his staff and hit Hui three times, asking, “When I hit you, do you feel the pain or not?”
[8.41]Hui answered, “I both feel the pain and do not feel the pain.”
[8.42]The Patriarch said, “I both see and do not see.”
[8.43]Hui asked, “What does it mean to both see and not see?”
[8.44]The Patriarch replied, “What I see is as such: I constantly see the wrongdoing of my own mind. I do not see others’ right and wrong or wholesome and unwholesome. This is seeing and not seeing. What do you mean when you claim both pain and no pain? If you do not feel pain, then you are the same as a piece of wood or stone. If you feel pain, then you are no different from an ordinary person who responds to it with anger and hatred. Your earlier reference to seeing and not seeing is dualistic; feeling or not feeling pain is arising and ceasing. Your intrinsic nature is yet to be seen, yet you play tricks on others.” Shenhui bowed and asked for forgiveness.
[8.45]The Patriach continued, “If your mind is deluded and does not see, ask good Dharma friends for guidance. If your mind is awakened, then you see your intrinsic nature and practice in accordance with the Dharma. Though you are deluded and do not see your intrinsinc mind, you come here and ask me if I see it or not. I know what I see; how can it replace your delusion? If you see it; it also cannot replace my delusion. Why not know and see for yourself? Why ask if I see it or not?” Shenhui again expressed his gratitude, bowed over a hundred times, and asked for forgiveness. From then on, he served the Patriarch, never leaving his side.
[8.46]One day, the Patriarch told the assembly, “I have a thing, without head or tail, without name or title, without front or back. Do any of you know what it is?”
[8.47]Shenhui stood forward and said, “It is the origin of all Buddhas, Shenhui’s Buddha nature.”
[8.48]The Patriarch answered, “I already told you it is without name or title, but you call it the origin, the Buddha nature. In the future, with thatch over your head, you will be a disciple who only knows and understands the teacher.”
[8.49]After the Patriarch passed away, Hui traveled to the capital and to
[8.50]The Patriarch saw that, in the various schools, there were those who could criticize other schools with ill intentions. He gathered his followers and addressed them compassionately, “Those who practice the Way should put an end to all wholesome and unwholesome thoughts. Intrinsic nature cannot be called by any name. The name of intrinsic nature is non-dualistic; it is called true nature. To establish all teachings in true nature, when one speaks one should see oneself.” After all those present heard these words, they paid homage to the Patriarch and expressed their wish to respect him as their teacher.
[1] Zhichi is made up of two Chinese characters: zhi and chi. Zhi means heart’s vocation, and chi means thorough and complete.
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