圓智抄經

真得很不會抄經, 字還是很醜啦---繼續努力吧

Earthquake in Haiti

Earthquake in Haiti

Posted using ShareThis

懷寒山, 度學生

實在是太久沒有執筆了. 剛剛寫了一帖字, 恐怕得祈求寒山大師慈悲原諒!

爾灣大學佛學社邀請我作書法示範, 天啊, 我可沒有懷素禪師的 "字字欲仙, 筆筆欲飛", 也沒有龐奇老師的 "稀薄, 自在" 的感覺...我也不想放棄度學生的機會, 看來, 我還是得改題目吧

We Need to Know How Precious the Dharma Is

People don't seem to realize how precious it is to be exposed to the Dharma, and that's a shame. It could be because access to the Dharma is much easier than it was say...during the Tang Dynasty. One can find teachings over the internet, at their local bookstore, even off of their smart phones. I found an article online, hoping that for those readers out there, can reflect on how precious it is to be born as a human being in this life, and to be connected to the Dharma.

From http://home.swipnet.se/ratnashri/PreciousDharma.htm

The Precious Dharma

by Venerable Khenchen Konchog Gyaltshen Rinpoche

San Francisco, 1996

We should reflect on how precious the Dharma is. Even though we are in samsara, where there are endless sufferings and infinite causes of suffering, the Dharma that we study and practice is a complete method to dispel it all. If we use our time and energy with dedication, then it is just a matter of time before we completely realize the path. Because Dharma explains the complete nature of samsara and enlightenment, we should appreciate how precious it is to us.

The Dharma that the Buddha taught is not just a belief system, but is based on reason. Because it is based on reason, we can investigate it, practice it and apply it in our meditations. Investigate does not necessarily means look for mistakes in the teachings. Here, investigate means to personally understand it, to really know the Dharma and to practice it. Sometimes, you may hear someone say that even the Buddha’s words should be investigated. You may take this to mean that you should dig out or search for mistakes in the Buddha’s teachings. But what it actually means here is to scrutinize the teachings yourself with an open mind. Go through them and understand what is right and what is wrong, what is suffering and what is the cause of suffering, and then apply that understanding in practice. That is how the Dharma can be seen to be precious.

As long as there is delusion in the mind of sentient beings, it does not matter what path that person follows, what he or she believe or do not believe, there is suffering. As long as there is wisdom and compassion in a sentient being’s mind, there is harmony. This is what I mentioned before that Dharma explains the whole constitution of samsara and nirvana. This is why I usually say that Buddhism is not just for Buddhists. Buddhism is for every sentient being. When we say prayers, we do not say, “May all Buddhists have peace and happiness.” We say, “May all mother sentient beings.” This is a very important point. Buddha taught the teachings based on the wish to have happiness and to be free from suffering, and to have the cause of happiness and to be free from the cause of suffering. Sometimes, we think Buddhism is Buddha’s creation, just Buddha’s tradition. But basically, it is the tradition of the whole universe. All sentient beings want to be free from suffering and wish for happiness. Of that level, there is no difference. But sometimes we fail to recognize what suffering is and what causes suffering, what real happiness is and what causes such happiness. To dispel that kind of delusion, we need to study and investigate.

Take anger, for example, anyone who has anger experiences some feeling of suffering. This applies to everyone buddhists or non-buddhist, even dogs. When anger is there, the dog’s face changes, doesn’t it? This shows that there is some pain. This type of understanding is very important. When we know this kind of universal law, how the whole universe is constituted, we will know how to be sincere to ourselves. Otherwise, we will want to have happiness, we will want to be free from suffering, but we do not know how to do it. Shantideva once said, “We desire joy and happiness, but we destroy them as if they were our enemies.” But with proper understanding, we would not destroy our happiness and we would not chase after suffering. Usually we make so much effort only to end up with more suffering. Milarepa observed, “to free ourselves from suffering, we make more suffering.” So Dharma teachings help us to have this awareness, this wisdom.

Based on that, we can develop devotion to Dharma. We can feel fortunate about meeting the Dharma. “Even though samsara is the state of suffering. I am so fortunate to have this precious human life and to have met the Dharma teachings. If I make effort, there is a definite way out of suffering.” So I think this understanding is also very important. The Dharma is not just one kind of culture, one tradition. Understand how Dharma is the law of the universe, the method to know what all suffering is, what the cause of suffering is, what all happiness is, and what the path to achieve happiness is.

Otherwise, Dharma teachings can become another cause of suffering. Without knowing how to practice Dharma, we have such high expectations. Or we misuse Dharma teachings, then after some time there is a danger to give them up. After practicing five years, ten years, then you give up Dharma teachings. Have you seen them? I have met many people like that. It is kind of unfortunate, isn’t it? So I think we need to have basic foundation. It is very important at the beginning, in the middle and at the end. Otherwise, we are building castles on sand or rice.

An elderly woman who collects scraps returns lost 7000 RMB to police

這個事件, 令我反省了很久--
這個婆婆很徹底的領悟知足常樂的真諦, 多麼自在啊!

December 22nd, 2009 by CC |



拾荒 shi2huang1 – to clean and collect scraps (to eke out an existence)

When picking up garbage and other scraps in the streets (拾荒), an elderly woman over 70 years old found 7000 RMB in the street in Tieshan mountain, Huangshi City, Hubei province. Even though the elderly woman was cold and hungry, she handed the money over to the police without a moments hesitation.

According to the authorities at Tieshan, Guo Dongrong is over 70 years old and picks up trash and waste on her way home everyday on the nearby Jianlin mountain. On the morning of the 18th, Ms. Guo was walking home as usual and discovered a tightly wrapped plastic bag filled with money near a ditch, a total of 7000 RMB. With no time to rest, the out of breath Ms. Guo finally found a police officer. The police officer and Ms. Guo went to the police station immediately and performed the necessary steps to report the missing money.

After the correct forms were filled out, it was close to 9 AM, Ms. Guo embarrassedly asked the police officer, "I still haven’t eaten breakfast, can I borrow I RMB to buy two buns?"

In amazement, and with tears in their eyes, the police started to stuff money into Ms. Guo’s hands. But Ms. Guo was stubborn and would only take 1 RMB. "Two buns only cost 1 kuai. You guys should hurry up and find the owner of the money and return it to them!"

http://www.chinahush.com/2009/12/22/an-elderly-woman-who-collects-scraps-returns-lost-7000-rmb-to-police/?utm_source=feedburner&utm_medium=feed&utm_campaign=Feed:%20ChinaHush%20%28ChinaHush%29

壇經品第十

Final Instructions

[10.1]One day, the Patriarch called together his disciples, Fahai, Zhicheng, Fada, Shenhui, Zhichang, Zhitong, Zhiche, Zhidao, Fazhen, Faru, and said, “You are different from others. After I pass away, each of you will be the teacher of one region. I will now teach you how to expound the Dharma so that you do not misrepresent the teachings of this school. First, I will explain the teaching of the three categories and the thirty-six pairs so that you will avoid the two extremes. Do not expound the Dharma apart from intrinsic nature. If someone suddenly asks for the Dharma, respond with dualistic pairs. Coming is the cause of going and going is the cause of coming; the two are mutual causes. When the two ways are completely eliminated there is nowhere to go.

[10.2]“The three categories are the aggregates, sense realms, and sense faculties. The five aggregates are form, feeling, perception, mental formations, and consciousness. There are twelve sense faculties. Externally there are six sense organs: forms, sounds, semlls, tastes, touch, and dharmas. Internally there are six sense organs: eyes, ears, nose, tongue, body, and mind. There are eighteen sense realms: the six sense objects, the six sense organs, and the six consciousnesses. Intrinsic nature can hold all phenomena, this is called the alaya consciousness. If one gives rise to thoughts, this is the manas consciousness. This gives rise to the six sense consciousnesses, which exit through the six sense organs and see the six sense objects. Thus the eighteen sense realms arise from intrinsic nature. If there is any wrong within intrinsic nature it will five rise to the wrong eighteen sense realms. If intrinsic nature is right, it will give rise to the right eighteen sense realms. If used unwholesomely, it is the function of sentient beings. If used wholesomely, it is the function of the Buddha. Where does this function come from? – from intrinsic nature.

[10.3]“Regarding external dharmas, there are five pairs related to external dharmas: heaven and earth, sun and moon, light and darkness, yin and yang, and water and fire. There are twelve pairs related to the language of dharma characteristics: language and dharma, existence and non-existence, form and formlessness, appearance and non-appearance, with outflows and without outflows, form and emptiness, motion and stillness, pure and defiled, ordinary and sagely, monastic and lay, old and young, and big and small. There are nineteen pairs related to the functions of intrinsic nature: long and short, wrong and right, ignorance and wisdom, foolishness and intelligence, distraction and concentration, loving kindness and cruelty, morality and immorality, straight and crooked, reality and illusions, danger and safety, affliction and bodhi, permanence and impermanence, compassion and malice, joy and anger, generous and miserly, progression and regression, arising and ceasing, Dharma body and physical body, and Nirmanakaya and Sambhogakaya.”

[10.4] The Patriarch continued, “If one uses and understands these thirty-six pairs, one can connect all the teachings of the sutras. Whether going or going, one can avoid the two extremes. Use the function of intrinsic nature to communicate with others. Externally, be with form and apart from form. Internally, be with emptiness and apart from emptiness. If one is completely attached to form, this increases wrong views. If one is completely attached to emptiness, this increases one’s ignorance. Those who are attached to emptiness slander the sutras, saying that they do not function through words. If they say “the sutras do not function through words,” then there is no reason to have language. This language is itself formed with words. They also say that direct teaching is not established through words, but “not established” are words. When they see others teach they slander them and say they rely on words. You should know that doing so is deluding yourself and slandering the sutras. Do not slander the sutras - the negative karmic effects will be endless.

[10.5] If people attach to forms externally, use Dharma practice to search for the Way, and widely establish temples to say that existence and non-existence is wrong, such people will not see their nature for many kalpas. Listen to and follow the Dharma to practice; but refrain from not thinking of anything, as this obstructs the nature of the Way. Listening to the Dharma and not practicing increases people’s wrong thoughts. Practice in accordance with the Dharma and do not attach to the form in which you give the Dharma. If you awaken to these teachings, follow them when you speak, follow them when you act, follow them when you practice, and follow them in everything you do, then you will not misrepresent the teachings of this school.

[10.5a]If someone asks you for teachings, answer a question on exisetence with non-existence, a question on non-existence with existence, a question on the ordinary with the sagely, and a question on the sagely with the ordinary. Through the mutual causes of these pairs the meaning of the Middle Way is revealed. If you answer all questions in this way you will not misrepresent this school. Suppose someone asks, “What is called darkness?” Directly answer, “Light is the cause. Darkness is the condition. With no light there is darkness. Use light to show darkness, use darkness to show light. Their coming and going are mutual causes. Thus the Middle Way is established.” You should reply to all other questions like this. Later, when you transmit the Dharma, you should transmit it in this way so as to not misrepresent the teachings of this school.

[10.6]In the seventh month of the first year of the Taiji era[1], the Patriarch instructed his disciples to go to Guoen Temple in Xinzhou to build a pagoda. He asked them to construct it quickly. The pagoda was completed by the end of the following summer. On the first day of the seventh month, he gathered his disciples and addressed them saying, “I will depart from this world during the eighth month. If you have any remaining questions, ask me early so that I can resolve them and put an end to your confusion. After I am gone, there will be no one to teach you.” When Fahai and the rest of the disciples heard this, they wept. Only Shenhui was unmoved and did not cry.

[10.7]The Patriarch said, “Only the young monk Shenhui understands wholesome and unwholesome. Unmoved by slander and fame, he is neither sad nor happy. The rest of you have yet to realize this. You have spent all these years here, what have you learned? For whom are you shedding your tears? If you are concerned that I do not know where I am going, I assure you that I know where I am going. If I did not know where I was going, I would not have notified you. You cry because you do not know where I am going. If you knew, you would not cry. Dharma nature originally is without birth and death, or coming and going. Take a seat and I will speak a gatha entitled, “True and False, Motion and Stillness.” If you recite this gatha you are in accordance with my understanding. Follow and practice it and you will not misrepresent the teachings of this school.

[10.8]All the monastics bowed and respectfully asked the Patriarch to speak the gatha. He said:

[10.9]All is without truth -

Do not regard what is seen as true.

If what is seen is taken as true,

This seeing is not true.

[10.10]The self can have truth.

Turning away from falsehood is the true mind.

If the intrinsic mind does not turn away,

Without this truth, what is truth?

[10.11]Sentient beings act.

Non-sentient beings do not act.

Cultivating the practice of inaction

Is the same as the inaction of non-sentient beings.

[10.12]Search for real inaction.

In action there is inaction.

Inaction is inaction.

Non-sentient beings are without the Buddha seed.

[10.13]For one who distinguishes characteristics well,

Supramundane truth is inactive.

But holding such a view

Is the function of suchness.

[10.14]Tell all Dharma practitioners,

Diligently attend to this:

Do not, in the gate of the Great Vehicle,

Attach to the wisdom of birth and death.

[10.15]If you can be in accordance with what I have spoken,

We can mutually discuss the Buddha’s teachings.

If you truly cannot be in accord with it,

Join your palms and be joyful.

[10.16]Originally this school is without arguements.

Arguing loses the meaning of the Way.

Attach to the opposing teachings and

Intrinsic nature enters birth and death.

[10.17]After listening to the gatha, everyone paid homage to the Patriarch. Having understood the Patriarch’s intention, each of them collected their minds and practiced the teachings without argument. Knowing that the Patriarch was not going to live for long, the seniot monk Fahai paid homage to the Patriarch again and asked, “After your passing, Venerable Master, who should receive the robe and bowl?”

[10.18]The Patriarch said, “Compile all the teachings I have given from the time I began teaching at Dafan Temple until now and circulate them under the title The Dharma Treasure of the Platform Sutra. You should protect these teachings and pass them down for the liberation of sentient beings. Only follow these teachings, for they are called the right Dharma. I am speaking of the Dharma right now; but I will not hand down the robe. Since all of you are ready to accept these truths with certitude and without reservation, you are capable and willing to accept this immense responsibility. According to the gatha that the Ancestral Patriarch Bodhidharma left behind, the robe should no longer be passed down. The gatha says:

[10.19] Originally I came to this land

To transmit the Dharma and liberate deluded sentient beings.

One flower blooms with five petals;

Naturally the fruit will ripen.

[10.20]The Patriarch continued, “Good Dharma Friends, each of you purify your mind and listen to my Dharma talk. To attain all kinds of wisdom, one must enter single-perception samadhi and single-minded samadhi. Being in any environment without abiding in form, without hating or loving, without accepting or rejecting, and without any thought of benefit or harm, making yourself at ease and tranquil, feeling indifferent to fame and glory is called single-perception samadhi. Being in any environment, whether walking, standing, sitting, or lying down while singularly pure and with a direct mind, such that it truly becomes the Pure Land, without going to a temple is called single-minded samadhi. One who has developed these two samadhis is like a seeded field that is concealed, nurtured and will yield a harvest. Single-perception samadhi and single-minded samadhi are also likewise. My Dharma talk today is like the timely rain that moistens the great field. Your Buddha nature is like the seed. When the seed receives timely rain, it will grow. Those who receive my teachings will certainly attain bodhi. Those who practice these teachings will certainly realize the wondrous fruit. Listen to my gatha:

[10.21] The mind’s ground contains all seeds,

The rain falls universally, and all sprout.

Having suddenly awakened to the feeling of flowers,

The fruit of bodhi naturally ripens.

[10.22]After speaking the gatha, the Patriarch said, “The Dharma is not dual; the mind is likewise. The Way is pure, without any form. All of you should be careful not to contemplate stillness or empty the mind. The mind is inherently pure; there is nothing to accept or reject. Each of you, practice diligently and fare well in all circumstances.” At that time the disciples paid homage to the Patriarch and left.

[10.23]On the eighth day of the seventh month, the Patriarch suddenly told his students, “I would like to return to Xinzhou. Quickly prepare the boat.”

[10.24]Everyone earnestly pleaded with the Patriarch to stay. The Patriarch said, “All Buddhas appear in this world, but must still enter Nirvana. When there is coming, there is going. This is certainly true . My physical body definitely has a place to return to.”

[10.25]Everyone asked, “Master, after you leave this time, when will you be back?”

[10.26]The Patriarch replied, “Leaves fall and return to the roots. When I come back there will be no speaking.”

[10.27]The disciples asked again, “To whom will you hand down the Treasury of the True Dharma Eye?”

[10.28]The Patriarch answered, “Those with the Way receive it. Those with no mind understand it.”

[10.29]Another question was raised, “Will there be trouble ahead?”

[10.30]The Patriarch responded, “Five to six years after my death, someone will come to take my head. Listen to my prophecy:

[10.31]Honoring the head as if honoring the parents.

There is a mouth that needs to be fed.[2]

The trouble of Man will be met

When Yang and Liu govern.”

[10.32]He continued, “Seventy years after my passing away, two bodhisattvas will come here from the east. One is a monastic, and the other is a layperson. Both will teach concurrently, establish my school, establish temples, and nurture Dharma teachers.”

[10.33]There was another question, “How many generations were there before the appearance of the Buddha? Please teach us.”

[10.34]The Patriarch replied, “The ancient Buddhas who have appeared in the world are countless. Presently, we only count back to the last seven Buddhas. In the past sublime kalpa, there were Vipasyin Buddha, Sikhin Buddha, and Visvabhu Buddha. In this current sagely kalpa, there are Krakucchandha Buddha, Kanakamuni Buddha, Kasyapa Buddha, and Sakyamuni Buddha. These are the seven Buddhas.

[10.35]“Sakyamuni Buddha first transmitted to Mahakasyapa, second to Ananda, third to Sanavasa, fourth to Upagupta, fifth to Dhitika, sixth to Miccaka, seventh to Vasumitra, eighth to Buddhanandi, ninth to Buddhamitra, tenth to Parsva, eleventh to Punyayasas, twelfth to Asvaghosa, thirteenth to Kapimala, fourteenth to Nagarjuna, fifteenth to Kanadeva, sixteenth to Rahulata, seventeenth to Samghanandi, eighteenth to Gayasata, nineteenth to Kumarata, twentieth to Jayata, twenty-first to Vasubandhu, twenty-second to Manorhita, twenty-third to Haklenayasa, twenty-fourth to Simha, twenty-fifth to Vasiasita, twenty-sixth to Puryamitra, twenty-seventh to Prajnatara, twenty-eighth to Bodhidharma, twenty-ninth to Huike, thirtieth to Sengcan, thirty-first to Daoxin, thirty-second to Hongren, and then to myself, Huineng, the thirty-third patriarch. Each of the patriarchs had inherited these teachings from a predecessor. You should, without fail, bequeath these teachings to later generations.”

[10.36]On the third day of the eighth month of the second year of the Xiantian era[3], the Patriarch finished his meal at Gaoen Temple, called his disciples together, and said, “Each of you take a seat, I want to bid you farewell.”

[10.37]Fahai spoke, “Venerable Master, what teachings will you leave behind so that the deluded people of future generations may see Buddha nature?”

[10.38]The Patriarch said, “Listen carefully: if the deluded people of future generations understand sentient beings, that is Buddha nature. If they do not understand sentient beings, even in ten thousand kalpas it will be difficult to see the Buddha. I will now teach you to understand the sentient beings in your mind so that you can see the Buddha nature of your mind. If you wish to see the Buddha, just understand sentient beings. If awakened to intrinsic nature, sentient beings are Buddhas. If intrinsic nature is misunderstood, the Buddha is a sentient being. When intrinsic nature is understood as equal, sentient beings are Buddhas. When instrinsic nature is understood erroneously and destructively, the Buddha is a sentient being. If your mind is destructive and cruel, then the Buddha is amidst sentient beings. With on even and straight thought, sentient beings become Buddhas. My mind originally has a Buddha. The intrinsic Buddha is the true Buddha. If you are without the Buddha mind, where do you look for the true Buddha? Your intrinsic mind is the Buddha. There can no longer be doubt. Not one thing can be established externally. All dharmas arise from the intrinsic mind. Therefore, the sutras say, “When the mind arises, all dharmas arise. When the mind ceases, all dharmas cease.” I now leave a gatha and will separate from you. The gatha is entitled, “The True Buddha of Intrinsic Nature.” Future generations will understand this gatha’s meaning, see their intrinsic nature, and attain Buddhahood:

[10.39]The gatha says:

[10.40] Suchness and intrinsic nature are the true Buddha

Erroneous views and the three poisons are King Mara.

When in error and deluded, Mara is in the body.

When one has right view, the Buddha is in the mind.

[10.41] When one’s nature has erroneous views, the three poisons arise;

This is King Mara coming to live in the body.

Right view itself can eliminate the three poisons from the mind.

Mara becomes the Buddha. This is true, not false.

[10.42] Dharmakaya, Sambhogakaya, and Nirmanakaya

Three bodies are originally one body.

If you can see yourself in your nature,

This is the cause of the bodhi of becoming a Buddha.

[10.43] Originally, pure nature arises from the Nirmanakaya

Pure nature always exists within the Nirmanakaya

Such nature allows the Nirmanakaya to practice the right Way.

To be, in the future, completely true and endless.

[10.44] Originally, passionate nature is caused by pure nature.

Eliminating passion is the body of pure nature.

The nature in each of us must turn away from the five desires.

Seeing nature for a split-second is truth.

[10.45] If, in this life, one encounters the sudden teachings,

One can suddenly awaken to intrinsic nature and see the world-honored one.

If one wishes to cultivate and search to become a Buddha,

I do not know where you can find the truth.

[10.46] If one can see the Truth in the mind,

Having this Truth is the cause of becoming a Buddha.

Some do not see intrinsic nature, but search for the Buddha externally,

One who always thinks like this is a person of great ignorance.

[10.47]The teachings of the Sudden School have already left.

To be liberated, wordly people need to liberate themselves.

Tell your future Dharma practitioners:

Not holding such a view will be a great worry.”

[10.48]After the Patriarch finished the gatha, he addressed his disciples, “All of you take care. After my passing, do not be depressed and tearful like wordly sentient beings. If you dress in mourning to meet those who come to pay their respects, you are not my disciple. It is also not the Right Dharma. Simply understand the inherent mind and see that your intrinsic nature is not in motion or still, does not arise nor cease, does not come nor go, is not right nor wrong, and neither stays nor leaves. I am concerned that your mind may be confused and that you may still not understand my intent. I will tell you again so that you can see your nature. After I am gone, follow and practice this and it will be as if I am still alive. If you turn away from my teachings, even if I am alive in the world, it is of no benefit to you. Again, I offer you this gatha:

[10.49]Being still, not cultivating what is wholesome.

Leisurely refraining from what is unwholesome.

Quietly turning away from seeing and hearing,

Vast is the mind without attachment.”

[10.50]The Patriarch, after reciting the gatha, sat upright until the third watch of the night. Suddenly, he said to his disciples, “I am going.” Then he passed away. At that time, an unusual fragrance filled the room, and a rainbow of white light touched the ground, bathing the trees and shrubs in a white light while animals called out mournfully.

[10.51]In the eleventh month, magistrates, monastics, and laypeople from the three prefectures of Guangzhou, Shaozhou, and Xinzhou all vied for the honor of being the location of the Patriarch’s resting place. As it was impossible to decide, they offered incense with this prayer: “Let the direction of the smoke indicate the rightful resting place for the Patriarch.” At that very time, the smoke floated directly to Caoxi. On the thirteenth day of the same month, the encasement containing the body along with the lineage robe and alms bowl were returned to Caoxi.

[10.52]On the twenty-fifth day of the seventh month of the following year, the Patriarch’s body was taken out of the encasement. The Patriarch’s disciple, Fangbian, was about to apply incense paste to the body when other disciples recalled the prophecy about someone coming to take the Patriarch’s head. In light of this, metal sheets and lacquered cloth were applied to protect the neck before the body was placed in a pagoda. All of a sudden, a white light appeared in the pagoda, shooting up into the sky for three days before it dissipated. The magistrate of Shaozhou reported the news to the emperor, who instructed him to erect a memorial stele to honor the Patriarch’s life.

[10.53]The Patriarch lived for seventy-six years and received the robe when he was twenty-four. At thirty-nine, he shaved his head, and he taught the Dharma for thirty-seven years. Among his disciples, forty-three carried on in his footsteps, and numerous more awakened to the Truth. The robe that was handed down by Bodhidharma, the silk robe and crystal bowl that were awarded him by Emperor Zhongzong, the statue sculpted by Fangbian, and his personal artifacts were placed in the custody of Baolin Temple for posterity. The Platform Sutra was put into circulation to promote his teachings, the Triple Gem, and universally benefit sentient beings.

---

[1] This corresponds of the year 713 A.D.

[2] The person hired to take the head of the Patriarch did it for the money.

[3] This is also known as the Kuichou year and corresponds to 713 A.D.

---

壇經品第九

Imperial Summons

[9.1]On the 15^th day of the first lunar month of the inaugural Shenlong[1] year, Empress Zetien[2] and Emperor Zhongzong[3] issued a summons saying, “The emperor extended an invitation to the two teachers, Huian[4] and Shenxiu[5], to come to the palace to study with them the One Vehicle[6] at his pleasure. The two teachers graciously declined and said, ‘Chan Master Huineng currently lives in the south and has secretly received the robe and Dharma from Venerable Master Hongren himself. He transmits the Buddha mind seal. You can invite him and ask him questions.’ I now send my personal attendant Xuejian to promptly deliver this summons and extend the invitation. Please be so kind as to accept the offer and grace us with your presence as soon as possible.”

[9.2]The Patriarch humbly declined the offer on account of illness and indicated in his reply that he wanted to spend the rest of his life in the monastery.

[9.2a]Xuejian asked, “All the worthy Chan Masters in the capital say that to attain the Way, one must do sitting meditation, for no one has yet attained liberation without meditative concentration. May I ask what the teacher has to say about this?”

[9.3]The Patriarch replied, “The Way is awakened to from the mind. How can it be from sitting? The sutras say, ‘Anyone who says that the Tathagata sits or reclines walks the wrong path. Why? The Tathagata does not come or go.’ That which is without arising or ceasing is the pure Chan of the Tathagata. The tranquility of all dharmas is the pure seat of the Tathagata. Since there is absolutely no attainment, why be concerned with sitting meditation?”

[9.4]Xuejian said, “When I return to the capital the emperor will question me. Please kindly teach me the essentials of the Dharma so that I can report them to Empress Zeitan and Emperor Zhongzong and those in the capital who study the Dharma. Like a light that can light a thousand lamps, may all those in the dark be illuminated, light after light without end.”

[9.5]The Patriarch answered, “The Way is without light or dark. Light and dark are part of a natural cycle. Even light after light without end has an end. This duality is only so we can refer to them.The Vimalakirti Sutra says, ‘The Dharma is without comparison, as it is without duality.’”

[9.6]Xuejian said, “Light can be compared to wisdom. Darkness can be compared to affliction. If Dharma practitioners do not use wisdom to break through affliction, how can they be liberated from the beginningless cycle of birth and death?”

[9.7]The Patriarch replied, “Affliction is bodhi. They are not dualistic and not different. If one uses wisdom to break through affliction, that is the understand of the two vehicles – the capacity of the goat drawn and deer drawn carts. Those with great wisdom and great roots will not do so.”

[9.8]Xuejian asked, “What is the understanding of the Great Vehicle?”

[9.9]The Patriarch said, “Ordinary people see light and ignorance as dualistic. The wise understand that they are not dualistic. Non-dualistic nature is real nature. Real nature is not lesser in ordinary, foolish people, nor is it greater in the sages. When abiding in affliction, it is not disturbed. When sitting in meditation it is not still. It is not nihilistic nor eternalistic. It does not go or come, not is it inbetween, inside or out. It does not arise nor cease. The characteristics of this nature are such. It is eternal and unchanging. It is called the Way.”

[9.10]Xuejian asked, “You speak of non-arising and non-cessation, how is it different from what is said by outsiders?”

[9.11]The Patriarch said, “When outsiders speak of non-arising and non-cessation, they use cessation to stop arising and arising to reveal cessation. Their cessation still has not ceased, and what they say is arising is not arising. When I speak of non-arising and non-cessation, originally there is no arising, so presently there is no cessation. This is different from the views of outsiders. Do not think of anything wholesome or unwholesome. Naturally you will acquire a pure mind with profound, eternal tranquility with wonderous uses as numerous as the grains of sand in the Ganges.”

[9.12]Xuejian receieved the Patriarch’s teachings and suddenly had a great awakening. He thanked and paid homage to the Patriarch and returned to the palace to report the Patriarch’s words to the emperor. On the third day of the ninth lunar month of the same year, the emperor dispatched a note of recognition to the Patriarch saying: The Venerable Master has declined the invitation due to his advancing years and failing health and expressed the desire to cultivate the Way in my honor. You are indeed this country’s field of merit. You are like Vimalakirti who, under the pretext of illness, stayed in Vaisali to propagate the teachings of the Great Vehicle, transmit the Buddha mind, and spread the teachings of non-dualism.. It is my good fortune to have the opportunity to hear Xuejian recount the Venerable’s instructions on the Tathagata’s knowledge and vision. I must have done something good and planted numerous good seeds in my past lifetimes for the Venerable to be presently alive in this world to teach us to suddenly awaken to the Supreme Vehicle. There is no way for me to fully express my gratitude for your kindness.” The emperor also presented the Patriarch with a silk brocade robe and crystal bowl. Additionally, an order was issued to the governor of Shaozhou to restore the temple where the Patriarch had lived and name it Guoen Temple.

---

[1] In ancient China, the years are numbered according to the dynasty and the emperor on the throne. This is the same as the year 705 A.D. (???)

[2] Zetian is the first and only empress of imperial China.

[3] Zhongzong was ??????

[4] Need footnote on who is An fellow is.

[5] Refers to Shenxiu.

[6] The one-whicle of buddhahood.

---