• • * The Patriarch one day preached to an assembly as follows: In our system of Dhyana, we neither dwell upon our mind nor upon its purity; neither do we seek to suppress its activ- ity. As to dwelling on the mind: the (functional) mind is primarily delusive and as we come to realize that it is only a phantasm we see that there is no reason for dwelling upon it. As to dwelling upon its purity: our nature is intrinsically pure, and just as far as we get rid of discriminative thinking, there will remain nothing but purity in our nature; it is these delu- sive ideas that obscure our realization of True reality (Tathata). If we direct our mind to dwell upon purity, we are only creat- ing another delusion: the delusion of purity. Since delusion has no abiding place, it is deluding to dwell upon it. Purity has neither shape nor form, but some people go so far as to invent the “Form of Purity” and then treat it as a problem for solu- 526 SELECTIONS FROM CHINESE SOURCES tion. Holding such an opinion, these people become purity- ridden and their Essence of Mind is thereby obscured. Those who are training themselves for serenity of mind, in their con- tact with the many types of men, should not notice the faults of others. They should be indifferent as to whether others are good or bad, or whether they deserve merit or demerit. To as- sume a discriminatory attitude toward others is to invite per- turbation of mind. An unenlightened man may seem outwardly unperturbed, but as soon as he opens his mouth and criticises others and talks about their merit or demerit, their ability or weakness, their goodness or badness, he shows that he has de- viated from the right course. On the other hand, to dwell upon our own mind and its purity is also a stumbling-block in the true Path.
* * * * * * At another assembly the Patriarch spoke as follows: What is dhyana? It means, first, to gain full freedom of mind and to be entirely unperturbed under all outward circumstances, be they good or otherwise. What is the difference between Dhy- ana and Samadhi? Dhyana is the effort to be mentally free from any attachment to outer objects. Samadhi is the reali- zation of that freedom in inward peace. If we are attached to outer objects the inner mind will be perturbed. When we are free from attachment to all outer objects, the mind will be at peace. Our Essence of Mind is intrinsically pure; the reason we become perturbed is simply because we allow ourselves to be carried away by the circumstances we are under. He who is able to keep his mind serene, irrespective of circumstances, has attained true Samadhi.
To be free from attachment is Dhyana; to realize inner peace is Samadhi. When we are able to hold the mind con- centrated, and to rest in inner peace, then we have attained both Dhyana and Samadhi. The Bodhisattva Sila Sutra says: “Our Essence of Mind is intrinsically pure.” Learned Audience: let us each realize this for himself from one momentary sensa- tion to another. Let us practice it by ourselves, let us train our- selves, and thus by our own effort attain Buddhahood.
SUTRA SPOKEN BY THE SIXTH PATRIARCH 527 Chapter V Discourse on the Three-Bodies of Buddha Some time after the foregoing Discourse on Repentance had been delivered to “commoners,” when the Patriarch had gath- ered his disciples together for instruction, a senior disciple. Fat- hoi, said to the Patriarch, “Sir, will you please leave to poster- ity certain instruction whereby people under delusion may realize their Buddha-nature?”
“Listen to me,” replied the Patriarch. It is possible for those who are under delusion to realize their Buddha-nature, provided they acquaint themselves with the nature of ordinary sentient beings. Without such knowledge, to seek Buddhahood would be in vain, even if one spent aeons of time in doing so.
First, let me show you how to get acquainted with the na- ture of the sentient beings within your mind, whereby one can realize the Buddha-nature latent in everyone. Knowing Bud- dha means nothing else than knowing sentient beings. It is sentient beings who are blind to the fact that they are poten- tially Buddhas, whereas a Buddha sees no difference between himself and other beings. When sentient beings realize their Essence of Mind, they are Buddhas. If a Buddha is under de- lusion as to his Essence of Mind, he is then only an ordinary being. Seeing everything as equal in Essence of Mind makes ordinary beings Buddhas. Seeing inequalities in Essence of Mind transforms a Buddha into an ordinary being. When one’s mind is crooked or depraved, then he is only an ordinary being with Buddha-nature latent within him. On the other hand, if one concentrates his mind on equality and straightforward- ness, even for one moment only, then he is a Buddha.
Within our mind there is Buddha, and that Buddha within is the real Buddha. If Buddha is not to be found within our mind, then where shall we seek for the real Buddha? Doubt not that Buddha is within your own mind, apart from which nothing can exist. Since all things and phenomena are the product of mind, the Sutra says: “When mental activity rises, various things exist; when mental activity ceases, various things exist not.”
Our physical body may be likened to an inn where we can 528 SELECTIONS FROM CHINESE SOURCES remain only temporarily, we cannot make it a refuge. The Trikaya of Buddha is to be found within our Mind-essence which is the common possession of everybody. It is because the mind of an ordinary man labors under delusion that he does not know his own inner nature, the result is that he ignores the Trikaya that is within himself and seeks for it without. Please listen; I am going to show you that you can realize the Tri- kaya within yourself, which being a manifestation of Mind-es- sence cannot be found anywhere else.
Within our physical body we take refuge in the Pure Dharmakaya (Essence-body) of Buddha; Within our physical body we take refuge in the Perfect Sambhoga-kaya (the Bliss-body) of Buddha; Within our physical body we take refuge in the Myriad Nirmanakaya (Bodies of transformation,) of Buddha.
What is the Pure Dharmakaya? Our Mind-essence is in- trinsically pure, that is, all things are manifestations of mind. Good deeds and evil deeds are but the manifestation of good thoughts and evil thoughts respectively. Thus within Essence of Mind all things, like the azure of the sky and the radiance of the sun and 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, their brightness reappears and all objects are again fully illuminated. Foolish thoughts may be likened to the clouds while sagacity and Wisdom are the moon and the Sun. When we become attached to discrimi- nated objects, our Mind-essence becomes clouded by drifting thoughts which prevent sagacity and Wisdom from sending forth their light. We were fortunate that we found learned and pious teachers to make known the orthodox Dharma to us so that we may, by our own effort do away with ignorance and delusion, and by so doing we will become enlightened both within and without, and our true nature within our Essence of Mind will manifest itself. This is precisely what happens with those who come face to face with their Essence of Mind. This is what is called the Pure Dharmakaya of Buddha.
To take refuge in the true Buddha is to take refuge in our own Essence of Mind. He who takes refuge within himself must first get rid of the evil-mind and the jealous-mind, the flattering and crooked-mind, deceit, and falsehood, and fallacious views, egotism, snobbishness, contemptuousness, arrogance, and SUTRA SPOKEN BY THE SIXTH PATRIARCH 529 all other evils that may arise at any time. To take refuge within ourselves is to be always on the alert to prevent our own mistakes and to refrain from criticism of other’s faults. He who is humble and patient on all occasions and is courteous to every one, has truly realized his Mind-essence, so truly in fact that his Path is free from further obstacles. This is the way to take refuge in (the Buddha of) oneself.
What is the Perfect Sambhogakaya? Let us take the illus- tration of a lamp. Since the light of a lamp can dissipate dark- ness that has been there for a thousand years, so a ray of Wis- dom can do away with ignorance that has lasted for ages. We need not bother about the past, for the past is gone and is irre- coverable. What demands our attention is the present and fu- ture, so let our thoughts, from one momentary sensation to an- other, be dear and pure and let us see face to face our Mind- essence. Goodness and evil are opposite to each other, but in essence they cannot be dualistic. This non-dualistic nature is called “true nature,” it can neither be contaminated by evil, nor affected by goodness. This is what is called the Sambhog- akaya of Buddha. One single evil thought clouding our Essence of Mind will undo the good merit accumulated in aeons of time; while a good thought can expiate all our sins though they be as many as the sands of the river Ganges. To realize our Essence of Mind from one momentary sensation to another and without intermission until we attain Supreme Enlighten- ment (Bodhi) so that we are in a perpetual state of Right Mindfulness, is the Sambhogakaya.
Now, what is the Myriad Nirmanakaya? When we subject ourselves to the least differentiation or particularisation, trans- formation takes place: otherwise all things would be as void as space, as they inherently are. By letting our minds dwell on evil things, hell arises. By letting our minds dwell upon good acts, paradise is manifested. Dragons and snakes are the trans- formations of venomous hatred; while Bodhisattvas are com- passionate thoughts made manifest. The various heavens are the projection of Prajna; while underworlds are the transforma- tions of ignorance and infatuation. Un-numbered, indeed, are the transformations of Mind-essence. People under delusion are as if asleep; they do not understand; their minds naturally turn toward evil and, as a rule, they practice evil. But should they turn their minds from evil to righteousness, even for one 530 SELECTIONS FROM CHINESE SOURCES moment, Prajna shines forth. This is what is called the Nir- manakaya of the Buddha of Mind-essence.
The Dharmakaya is intrinsically self-sufficient. To see our own Essence of Mind clearly and without interruption, is the Sambhogakaya of Buddha. To let our mind dwell on the Sam- bhogakaya, so that Prajna radiates forth in manifestation is Nirmanakaya. To attain enlightenment by one’s own effort and to practice by one’s self the goodness that is 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 or an inn; it is no place of refuge. Let us realize the Trikaya of our own Mind-essence, then we shall know the Buddha of our own nature.
In closing let me leave with you a stanza, entitled: “The Real Buddha of Mind-essence.” Accordingly as they heed it people of future generations who can understand its meaning will realize their Mind-essence and attain Buddhahood. This is the stanza: — Those who understand the Mahayana teaching And are thus able to realize Mind-essence Should reverently and fervently seek for a realization of Dharmakaya.
The Dharmakaya, the Sambhogakaya, the Nirmana- kaya — These three Bodies emanate from Oneness.
He who is able to realize this fact intuitively Has sown the seed and will reap the fruit of Enlight- enment.
It is from Nirmanakaya that our “pure nature” emerges; Within the former the latter is always to be found.
Guided by its “pure nature” Nirmanakaya follows the right path, And will some day culminate in a Body of Bliss, perfect and infinite.
Pure Nature is hidden by our sensual instincts; By getting rid of sensuality, we realize Pure Dhar- makaya.
When our temperament is such that we are no longer the slave of the five sense-objects.
SUTRA SPOKEN BY THE SIXTH PATRIARCH 531 And when we have realized Mind-essence, even for one moment, then Tathata is known to us.
Those who are so fortunate as to be followers of the Sudden School Shall suddenly, in this life, see the Blessed One in their own Mind-essence.
He who has not realized Essence of Mind and seeks for Buddha without.
Is on a wrong path and is acting foolishly.
He who seeks Buddha by practising certain doctrines Knows not the place where the real Buddha is to be found.
He who is seeking to realize Buddha within his own mind.
He only is sowing the seed of Buddhahood.
Chapter VI Dialogues Suggested by Various Temperaments and Circumstances Upon the Patriarch’s return to the village of Tso-hau in Shiu-chow from Wong-mui, where the Dharma had been trans- mitted to him, he was an unknown man. At that time, it was a Confucian scholar, named Liu Chi-luk, who first gave him a warm welcome and appreciation. It came about in this manner. Chi-luk had an aunt, named Wu Chun-chong who was a Bud- dhist nun, who was in the habit of reciting the Maha Pari- nirvana Sutra. One day the Patriarch heard her reciting it, and after listening for only a short time, grasped the profound meaning of the Sutra, and began to explain it to her, where- upon she brought the book and asked him the meaning of cer- tain passages.
“I am not very well educated,” he replied, “but if you wish to understand the purport of the book, I will do the best I can.” "How can you understand the meaning of the text,” she rejoined, “if you do not know the words?” To this he re- 532 SELECTIONS FROM CHINESE SOURCES plied: “The profound teaching of the various Buddhas, has nothing to do with the written language.”
This answer surprised her very much, and recognising that he was no ordinary man, she spoke of him freely to the pious elders of the village, saying: “He is a sage. We should get his permission to supply him with food and lodgings, and urge him to remain with us.”
Whereupon a descendant of Marquis Wu of the Ai Dynasty, named, Tso Shuk-leung, came one afternoon with other villagers to offer homage to the Patriarch. At that time the historic Po- lam Monastery, which had been devastated by war at the end of the Chu Dynasty, was reduced to a heap of ruins. The vil- lagers rebuilt it on the old site, arid asked the Patriarch to make it his home. Afterwards it became a very famous temple.
« * * « * * The monk, Fat-Hoi, a native of Hook-kong in Shu-chow, in his first interview with the Patriarch, asked the meaning of the well-known saying, “The spontaneous realization of Mind- Essence is the state of attaining Buddhahood.” The Patriarch replied: — When one has attained to the state of mind in which there are no rising thoughts, simultaneously he has realized his Essence of Mind and attained Buddhahood. To realize that all phenomena are a manifestation of mind is just the same as realizing Mind-Essence. When one realizes that no rising thought should be annihilated, he is on his way to attaining Buddhahood, and to know how to be free from all discrimina- tions of thought and conceptions of phenomena is the same as attaining Buddhahood. If I were to give you a full explana- tion, it would take the full time of a kalpa. Listen to this stanza: “Prajna is what mind is; Samadhi is what Buddha is.
The spontaneous realization of Mind is Prajna; Attaining the state of Buddhahood Is what Samadhi is.
In practising Prajna and Samadhi, let each keep pace with the other.
Then our thoughts will be pure.
This teaching can be understood Only through the ‘habit of practice.’
SUTRA SPOKEN BY THE SIXTH PATRIARCH 533 Samadhi functions, but inherently it is not.
The orthodox teaching is, to practice Prajna as well as Samadhi.”
After considering what the Patriarch had said, Fat-hoi was enlightened and he praised the Patriarch in the following stanza: “That which mind is, Buddha is; how true it is, indeed!
I put myself to shame by not understanding it.
Now I understand the principle of Prajna and Samadhi, Both of which I shall practice to set myself free from all confining forms.”
* # # The monk Fat-tat, a native of Hung-chow, who joined the order at the early age of seven, used to recite the Lotus of the Good Law Sutra. When he came to offer homage to the Pa- triarch, he failed in offering due respect to him, for which the Patriach reproved him, saying, “If you object to offer due re- spect, would it not be better to omit the salutation entirely? There must be something in your mind that makes you feel that way. Please tell me what you do in your daily religious exercise?”
“I recite the Lotus of the Good Law (Saddharma Pun - darika) Sutra,” replied Fat-tat; “I have read the whole text three thousand times.”
“If you had fully understood the meaning of the Sutra,” remarked the Patriarch, “You would not have assumed such a lofty bearing, even if you had read it ten thousand times. When you understand it, you will be following the same Path with me. But now, all that you have accomplished is to make yourself conceited. Moreover, you do not seem to realize that you are in the wrong. Listen to this stanza: “Since the object of ceremony is to curb arrogance.
Why did you fail to offer due respect?
To take pride in oneself, is a source of sin.
But to learn to treat any attainment as Void/ is to at- tain incomparable merit.”
The Patriarch then asked him for his name, and upon being told that his name was Fat-tat (which means “law-understand- 534 SELECTIONS FROM CHINESE SOURCES ing”), he remarked, “Your name is Fat-tat, but you have not yet understood the Law.” Then the Patriarch intending to con- clude the interview, recited the following stanza: “Your name is Fat-tat.
Diligently and faithfully you recite the Sutra.
Lip-repetition of the text ends with its pronunciation, But he whose mind is enlightened, by grasping its mean- ing, becomes a Bodhisattva.
On account of conditions of affinity which may be traced to our past lives, Let me explain this to you.
If you can only understand that Buddha speaks no words.
Then the Lotus will blossom from your mouth.
(Truth is inscrutable and ineffable; words fail, But the Lotus blossoms and radiates its perfume.)
Having heard this stanza, Fat-tat became ashamed and apol- ogised to the Patriarch. He added, “Hereafter I will be humble and polite on all occasions. It is true: I do not quite under- stand the meaning of the Sutra as I recite it, so I am often doubtful as to its proper interpretation. From your profound knowledge and high Wisdom, will you kindly give me a short explanation?”
The Patriarch replied: “Fat-tat, the Good Law is quite clear; it is your mind that is not clear. The Sutra is free from doubtful passages; it is only your mind that makes them seem doubtful. Do you know the principal object of the Sutra?!’
“How can I know. Sir,” replied Fat-tat, “since I am so dull and stupid? All I know is to recite it word by word.”
The Patriarch then said, “Will you please recite the Sutra? I am unable to read it myself. Then I will explain its mean- ing to you.”
Fat-tat recited the Sutra loudly. When he came to the section entitled, “parables,” the Patriarch stopped him, saying, “The theme of this Sutra is to set forth the aim and object of a Buddha’s incarnation into this world. Though parables and illustrations are numerous in it, none of them go beyond this pivotal point. Now, what is that aim? and what is that object? The Sutra says, ‘It is for a sole object, it is for a sole aim, but truly a lofty object and a lofty aim, that a Buddha appears in SUTRA SPOKEN BY THE SIXTH PATRIARCH 535 this world.’ Now that sole object, that sole aim, that is so exalted, is the realization of Buddha-knowledge.
“Common people attach themselves to external objects, thinking them to be real, and within, they fall into the wrong idea that external things come to an end. When they are able to free themselves from attachment to objects when in contact with objects, and to free themselves from the fallacious view that ‘Emptiness’ means annihilation, then they are free from il- lusions without and delusions within. He who understands this and whose mind is thus suddenly enlightened, is said to have opened his eyes to the sight of Buddha-Knowledge.
“The word, ‘Buddha’ is equivalent to ‘Enlightenment’ and is dealt with under four heads: — Opening the eyes for the sight of Enlightenment-knowledge; seeing the sight of Enlightenment- knowledge; understanding Enlightenment-knowledge; becoming firmly established in Enlightenment-knowledge. If we are able, upon being taught, to grasp and thoroughly understand the teaching of Enlightenment-knowledge, then our inherent quality of ‘true-nature’ will have an opportunity to manifest itself. You should not misinterpret the text and come to the conclu- sion that Buddha-knowledge is something special to Buddha and not common to us, just because you happen to find in the Sutra these passages: ‘To open the eyes for the sight of Bud- dha-knowledge,’ ‘To see the sight of Buddha-knowledge, etc.’ Such a misinterpretation would be slandering Buddha and blas- pheming the Sutra. Since one is (potentially) a Buddha, he is already in possession of this Enlightenment-knowledge, and there is no occasion for him to open his eyes for it. You should therefore accept the interpretation that Buddha-knowledge is the Buddha-knowledge of your own mind and not that of any other Buddha.
“Being infatuated with sense-objects and thereby shutting themselves from their own light, all sentient beings, tormented by outer circumstances and inner vexations, act voluntarily as slaves to their own desires. Seeing this, our Lord Buddha took the trouble of rising from his Samadhi in order to exhort them by earnest preaching of various kinds to suppress their desires and to refrain from seeking happiness from without, so that they may enter into their rights of Buddhahood. For this reason the Sutra says, ‘To open the eyes for Buddha-knowledge etc.’ I advise people to thus constantly open their eyes for 536 SELECTIONS FROM CHINESE SOURCES the Buddha-knowledge within their own minds. But in their perversity they commit sins under delusion and ignorance; they are kind in words but wicked in mind; they are greedy, malig- nant, jealous, crooked, flattering, egoistic, offensive to men and destructive to inanimate objects. Thus they open their eyes to ‘common-people-knowledge’ instead. Should they rectify their heart so that wisdom rises spontaneously, the mind is under introspection and the practice of doing good takes the place of evil. Thus they would initiate themselves into Buddha-knowl- edge.
“You should, therefore, from one momentary sensation to another, open your eyes, not for ‘common-people-knowledge,’ which is worldly, but for the Buddha-knowledge that is supra- mundane. On the other hand, if you stick to the arbitrary con- cept that mere recitation as a daily exercise is good enough, then you are infatuated, like the yak by its own tail.”
Fat-tat then said: “If that is so, then we only have to know the meaning of the Sutra and there will be no further necessity for reciting it. Is that right, Sir?” The Patriarch re- plied, “There is nothing wrong with the Sutra that you need to refrain from reciting it. Whether sutra-reciting will enlighten you or not, or benefit you or not, all depends upon yourself. He who recites the Sutra with his tongue and puts its teach- ings into actual practice with his mind, masters the Sutra. Listen to this stanza: “When we are ignorant of the true meaning of the Sad- dharma-pundarika Sutra, our mind is being turned by the Sutra.
When we realize the true meaning of the Sutra, our mind turns the Sutra.
To recite the Sutra for a long time without understand- ing its meaning is the wrong way; To recite the Sutra without holding any arbitrary con- ception of it is the right way.
To recite the Sutra with a pure mind is the true recit- ing, to do otherwise is wrong.
He whose mind is above affirmation and negation Rides permanently in the Buddha vehicle.”
Having heard this stanza, Fat-tat was enlightened and was unconsciously moved to tears. “It is quite true,” he exclaimed, SUTRA SPOKEN BY THE SIXTH PATRIARCH 537 “heretofore I have been unable to master the Sutra, rather it has been my master.”
Fat-tat then raised another difficulty. “The Sutra says, ‘From various disciples up to Bodhisattva, though they were to speculate with their combined effort, they would be unable to comprehend Buddha-knowledge.’ But you, sir, give me to un- derstand that if an ordinary man realizes his own mind, he is said to have attained Buddha-knowledge. I am afraid, Sir, that with the exception of those gifted with superior mental disposi- tions, others may doubt your remark. Further, the Sutra men- tions three kinds of carts: goat carts (the vehicle of disciples); deer carts (for Arahats); and bullock carts (for Bodhisattvas). How are these to be distinguished from the White Bullock carts of the Buddhas? Will you please tell me?”
The Patriarch replied: “The Sutra is quite plain on this point; it is you who fail to understand it. The reason why disciples, Arahats and Bodhisattvas fail to comprehend Buddha- knowledge is because they speculate about it (with their think- ing mind which is limited and polluted); they may combine their efforts, but the more they speculate the farther they are from Truth. (Buddha-knowledge is to be realized within, not thought about as though it was something external.) It was not to Buddhas but to ordinary men that Buddha Gautama preached this Sutra. You do not seem to appreciate that since we are already riding in the White Bullock cart of the Bud- dhas, that there is no necessity for us to look for other vehicles. Moreover, the Sutra plainly teaches that there is only the one Buddha vehicle; that there are no others, no second, no third. It is because there is only one vehicle that Buddha had to preach to us with innumerable skillful means such as various reasons and arguments, various parables and illustrations, etc. Do you not understand that the other three vehicles are make- shifts, useful for the past only; while the sole vehicle, the Buddha vehicle, is for the present because it is ultimate?
“The Sutra teaches to dispense with the makeshifts and depend on the ultimate. Having resorted to the ultimate, you will find that even the very name ‘ultimate’ disappears. You should appreciate that you are the sole owner of these treasures and that they are entirely subject to your disposal. (This is in allusion to another Parable, the Buddhist Prodigal Son, in the Sutra.) But moreover, it is not until you are able to free your- 5$8 SELECTIONS FROM CHINESE SOURCES self from the arbitrary conceptions that there are any treasures belonging to the Father or to the son, or subject to so and so’s disposal, that you really know the right way to recite the Sutra. When you so understand it, the Sutra will be in your hand from eternity to eternity, and from morning to midnight you will be reciting the Sutra all the time.”
Being thus awakened, Fat-tat praised the Patriarch in a transport of joy with the following stanza: — ‘‘The delusion that I had attained great merit by recit- ing the Sutra three thousand times Is all dispelled by a single utterance of the Master of Tso-kai.
He who has not yet understood the object of the Bud- dha’s incarnation Is unable to suppress the wild passions accumulated in many lives.
The three vehicles are makeshifts only; And the three stages in which the scholars expound the Dharma are ingeniously spoken, indeed; But how few appreciate that it is within the burning house itself That the Truth of Dharma is to be found.”
The Patriarch then told him that before he had rebuked him for being a “sutra-reciting monk,” but that hereafter he would praise him for the same reason. After that interview, Fat-tat was able to grasp the profound meaning of Buddhism, and yet he continued to recite the Sutra as before.
* * * The monk, Chi-tong, a native of Shau-chow of An-fung, had read over the Lankavatara Sutra nearly a thousand times, but could not understand the meaning of the Trikaya nor the four Prajnas. One day he called upon the Patriarch for an ex- planation of them.
“As to the ‘Three Bodies/ ” explained the Patriarch, “The Pure Dharmakaya is your nature; The Perfect Sambhogakaya is your wisdom; and the Myriad Nirmanakayas are your ac- tions. If you deal with these three bodies apart from your Mind-essence, they would be bodies without wisdom. If you SUTRA SPOKEN BY THE SIXTH PATRIARCH 539 realize that these three: self-nature, self-wisdom and self-action, have no substance of their own (being only manifestations of Mind-essence) then you have attained the enlightenment of the four Prajnas. Listen to this stanza: — “The Three-bodies are inherent in our Essence of Mind, By the radiation of which the four Prajnas are mani- fested.
Thus, without closing your eyes and your ears to shut out the external world.
You may reach Buddhahood directly.
Now that I have made this plain to you.
If you believe it implicitly, you will be forever free from delusion.
Follow not those who seek for ‘enlightenment' from without: Such people talk about Bodhi all the time, but do it vainly.”
For the second time, Chi-tong asked, “May I know some- thing about the four Prajnas?” “If you understand the Three- Bodies,” replied the Patriarch, “you should know the four Prajnas as well; your question is quite unnecessary.* If you deal with the four Prajnas apart from the Three-Bodies, there would be Prajnas without bodies; in such a case, they would not be Prajnas. (Prajna is the Ultimate Principle of the Three- Bodies, which is Ultimate Reality.) The Patriarch then uttered this stanza: — “Mirror-like Wisdom is pure by nature; Wisdom that comprehends all things equally, frees the mind from all impediments; All-discerning Wisdom sees things intuitively; All-performing Wisdom, like Mirror-Wisdom, is free from prejudice.
Perception-consciousness of the five-sense-vijnanas.
And the Universal Consciousness of the Alaya-vijnana, Are not ‘transmuted’ to Prajna, until the Buddha-stage; While the intellective-consciousness of the Manas, And the discriminative-consciousness of the Manovij- nana, Are ‘transmuted’ in the Bodhisattva-stage.
540 SELECTIONS FROM CHINESE SOURCES When you are able to free yourself entirely from at- tachments to sense-objects as these ‘transmutations’ take place, Then you will forever abide in the never-ceasing Naga Samadhi.”
Suddenly Chi-tong realized the Prajna of his Mind-essence and submitted the following stanza to the Patriarch: — “Intrinsically, the Three-Bodies are within our Essence of Mind.
When our mind is enlightened, the four Prajnas will appear.
When ‘Bodies’ and Prajna appear as one identity.
Then are we able to respond to the appeal of all beings, no matter what form they take.
To make an effort to find the Trikaya and the four Praj- nas is to take an entirely wrong course; To try to ‘discriminate’ and ‘grasp’ them is to misun- derstand their intrinsic nature.
Through you. Sir, I am now able to realize the pro- fundity of their meaning; Henceforth, I may discard for ever their false and arbi- trary names.”
The monk, Chi-sheung, a native of Kwai-kai of Shun-chow, joined the order in his childhood and was very zealous in his efforts to realize Mind-essence. One day he came to pay hom- age to the Patriarch and was asked by the latter whence and for what he came. Chi-sheung replied: — “I have recently been at the White Cliff Monastery in Hung-chow, to study with the Master Ta-tung who was good enough to teach me how to realize Mind-essence and thereby to gain Buddhahood, but as I still have some doubts, I have travelled far to come here to pay my respects to you. Will you kindly clear away my doubts. Sir?”
The Patriarch asked, “What instruction did he give you? Will you please repeat it?
Chi-sheung replied: “After staying there three months with- out receiving any instruction, and being zealous for the Dharma, I went alone one night to his chamber and asked SUTRA SPOKEN BY THE SIXTH PATRIARCH 541 him, what my essence of mind was. He asked me, ‘Do you see the illimitable void?’ ‘Yes, I do,’ I replied. Then he asked me whether the void had any particular form, and on replying that the void must be formless and therefore can not have any particular form, he said: ‘Your Essence of Mind is exactly like the void. To realize that there is nothing to be seen, is Right View. To realize that nothing is knowable, is True Knowl- edge. To realize that it is neither green nor yellow, neither long nor short; that it is pure by nature; that its quintessence is perfect and clear; is to realize Essence of Mind and thereby to attain Buddhahood. This is also called, Buddha-knowledge.’ As I do not quite understand this teaching, will you please en- lighten me. Sir?”
“His teaching indicates,” said the Patriarch, “that he still retains the arbitrary concepts of ‘Views’ and ‘Knowledge’; that explains why he failed to make it clear to you. Listen to this stanza: — “To realize that nothing can be seen, but to retain the concept of ‘invisibility’ Is somewhat like passing clouds obscuring the face of the sun.
To realize that nothing is knowable, but to retain the concept of ‘unknowability’