This document seems to have been primarily for teachers rather than students, and includes some description of how to begin a teaching session, metaphorical interpretations of a selection of sutras, and a series of questions and answers to elucidate East Mountain ("Northern School") terminology. The document is largely esoteric and I do not recommend it to anyone other than people with an academic interest in early Zen. (-- essentialsalts)
A.
Number One: Comprehensive Explanation of the Essence of Buddhahood
Number Two: Opening the Gates of Wisdom and Sagacity
Number Three: Manifesting the Inconceivable Dharma
Number Four: Elucidation of the True Nature of the Dharmas
Number Five: The Naturally Unobstructed Path of Emancipation
B.
Each kneel with palms together. I will now have you recite the Four Great Vows:
I vow to save the innumerable sentient beings.
I vow to eradicate the limitless afflictions.
I vow to master the infinite teachings.
I vow to realize the unsurpassable enlightenment of buddhahood.
Next request the Buddhas of the ten directions to be your preceptors.
Next request the Bodhisattvas and Buddhas of the three periods of time [to be your witnesses (?)].
Next I will ask about the five capabilities. First, can you reject all bad associates from now until the time of your enlightenment?
I can.
Second, can you become close to spiritual compatriots?
I can.
Third, can you maintain the precepts without transgression even in the face of death?
I can.
Fourth, can you read the Mahayana scriptures and inquire of their profound meaning?
I can.
Fifth, can you [strive] to the extent of your own power to save sentient beings from their suffering?
I can.
Next, each must say his own name and repent his transgressions, saying:
I now profoundly repent with all my heart all the karma of body; speech, and mind, and the ten evil transgressions [committed by me] during past, future, and present. I hope that my transgressions will be eradicated, never to occur again.
The obstacles of the five major transgressions [should be repeated] according to the above.
It is likened to a bright pearl submerged in muddy water, the water becoming clear through the pearl’s power. The virtuous efficacy of the Buddha Nature is also like this, the muddy water of the illusions being completely clarified [thereby]. Since you have finished your repentances, your three types of action (i.e., body, speech, and mind) are pure like pure lapis lazuli. The brightness [of your purity] penetrating within and without, you are now ready to take the Pure Precepts. [To maintain] the Bodhisattva Precepts is to maintain the precepts of the mind, because the Buddha Nature is the “nature of the precepts” (chieh-hsing). To activate the mind (ch'i) for the briefest instant is to go counter to the Buddha Nature, to break the Bodhisattva Precepts.
(This [subject] is to be explained thrice)
Next each of you should sit in lotus postion.
Question: O disciples of the Buddha, your minds are peaceful and motionless. What is it that is called purity?Disciples of the Buddha, the Tathagatas have a great expedient means for entrance into the Path (or into enlightenment). In one instant you can purify your mind and suddenly transcend to the stage of buddhahood.
The preceptor strikes the wooden [signal board, and everyone] contemplates the Buddha (nien-fo) for a time.
The preceptor says: All [phenomenal] characteristics are uniformly imperceptible. Therefore, the Diamond Sutra (Chin-kang ching) says: “All that has characteristics is completely false.” To view the mind as pure is called “to purify the mind-ground.” Do not constrict the body and mind and unfold the body and mind—view afar in expansive release. View with universal “sameness” (p'ing-teng). Exhaust space with your viewing.
The preceptor asks: What do you see (lit., what thing do you see)?
The disciple(s) answer: I do not see a single thing.
Preceptor: Viewing purity, view minutely. Use the eye of the Pure Mind to view afar without limit, without restriction. View without obstruction.
The preceptor asks: What do you see?
Answer: I do not see a single thing. (II.Int.3:168)
D. View afar to the front, not residing in the myriad sensory realms, holding the body upright and just illuminating, making the true essence of reality distinct and clear.
View afar to the rear, not residing in the myriad sensory realms, holding the body upright and just illuminating, making the true essence of reality distinct and clear.
View afar to both sides, not residing in the myriad sensory realms, holding the body upright and just illuminating, making the true essence of reality distinct and clear.
View afar facing upwards, not residing in the myriad sensory realms, holding the body upright and just illuminating, making the true essence of reality distinct and clear.
View afar facing downwards, not residing in the myriad sensory realms, holding the body upright and just illuminating, making the true essence of reality distinct and clear.
View in the ten directions all at once, not residing in the myriad sensory realms, holding the body upright and just illuminating, making the true essence of reality distinct and clear.
View energetically during unrest, not residing in the myriad sensory realms, holding the body upright and just illuminating, making the true essence of reality distinct and clear.
View minutely during calm, not residing in the myriad sensory realms, holding the body upright and just illuminating, making the true essence of reality distinct and clear.
View identically whether walking or standing still, not residing in the myriad sensory realms, holding the body upright and just illuminating, making the true essence of reality distinct and clear.
View identically whether sitting or lying down, not residing in the myriad sensory realms, holding the body upright and just illuminating, making the true essence of reality distinct and clear.
E. Question: When viewing, what things do you view?
[Answer]: Viewing, viewing, no thing is viewed,
[Question]: Who views?
[Answer]: The enlightened mind (c h u e h -h s in ) views.
Penetratingly viewing the realms of the ten directions, in purity there is not a single thing. Constantly viewing and in accord with the locus of nonbeing (wu-so), this is to be equivalent to a buddha. Viewing with expansive openness, one views without fixation. Peaceful and vast without limit, its untaintedness is the path of bodhi (p*ut* i lu). The mind serene and enlightenment distinct, the body’s serenity is the bodhi tree (p'u-t’i shu). The four tempters have no place of entry, so one’s great enlightenment is perfect and complete, transcending perceptual subject and object.
A. The attainment of the transcendence of thoughts in body and mind: Not perceiving the mind, the mind is suchlike, and the mind attains emancipation. Not perceiving the body, form is suchlike, and the body attains emancipation. Function like this forever, without interruption. Like space, without a single thing, pure and without characteristics.
Never let there by any interruption; from now on forever transcend [all] obstacles. The eye being pure, the eye transcends obstacles. The ear being pure, the ear transcends obstacles. In this fashion, [all] six sense organs being pure, the six sense organs transcend obstacles. All [of them] are without hindrance and equivalent to emancipation. To not perceive any characteristics of the six sense organs, which are pure and have no characteristics, [and to maintain this] constantly and without interruption: this is to be a buddha.
[Question]: What is a buddha?
[Answer]: The mind of a buddha is pure, transcending being and transcending nonbeing. With body and mind not “activating,5 always maintain the True Mind (shen-hsin pu ch 7, ch *ang shou chenhsin).
[Question]: What is suchness?
[Answer]: If the mind does not activate, the mind is suchlike. If form does not activate, form is suchlike. Since the mind is suchlike the mind is emancipated. Since form is suchlike form is emancipated. Since mind and form both transcend [thoughts], there is not a single thing. This is the great bodhi tree.
B. “Buddha” (fo) is a Sanskrit word from the western country; here it is translated as “enlightenment” (chueh).
[Question]: Where does enlightenment occur?
[Answer]: Enlightenment occurs within the mind.
[Question]: Where is the mind?
[Answer]: The mind is within the body.
[Question]: Where is the body?
[Answer]: The body occurs within false thoughts (i.e., it is a misconception with no true reality).
C. “Buddha” is a Sanskrit word from the western country; here it is translated as “enlightenment.” [The Awakening of Faith says]:
The meaning of “enlightenment” is that the essence of the mind transcends thoughts. The characteristic of the transcendence of thoughts is equivalent to the realm of space, which pervades everywhere. The One Characteristic of the dharmadhatu is the universally same dharmakdya of the Tathdgata. Inherent enlightenment is preached in relation to the dharmakdya.
[The same treatise also says]:
Being enlightened to the initial activation of the mind, the mind is without the characteristic of initialness. Distantly transcending the most subtle of thoughts, one comprehensively perceives the Mind Nature. The constant maintenance (<chu, lit., residence) of this [Mind] Nature is called the ultimate enlightenment.
D. “Buddha” is a Sanskrit word from the western country; here it is translated as “enlightenment.” “The meaning of ‘enlightenment' is that the essence of the mind transcends thoughts.” “To transcend thoughts” is the meaning of “buddha,” the meaning of “enlightenment” Briefly, there are three senses to the meaning of “buddha.” They are also called the “expedient means of the mind” (hsin fang-pien).
Question : What are these three meanings?
[Answer]: Enlightenment of self, enlightenment of others, and complete enlightenment (tzu-chueh chueh-t*a chueh-man). The transcendence of mind is enlightenment of self, with no dependence (yuan) on the five senses. The transcendence of form is enlightenment of others, with no dependence on the five types of sensory data. The transcendence of both mind and form is to have one’s practice of enlightenment perfect and complete (chueh-hsing yuanman) and is equivalent to the universally “same” dharmakdya of a Tathagata.
E. “The characteristic of the transcendence of thoughts is equivalent to the realm of space, which pervades everywhere.”
Question: What is “equivalent to the realm of space, which pervades everywhere”? What is pervading and not pervading?
[Answer]: Space is without generation and extinction, and the transcendence of thoughts is also without generation and extinction. Space is a characterless unconditionality, and the transcendence of thoughts is also a characterless unconditionality. Space neither increases nor decreases, and the transcendence of thoughts neither increases nor decreases. Space is without mind, and the transcendence of thoughts is without mind. Because it is without mind, it pervades everywhere. If there are thoughts, there is no pervading; if thoughts are transcended, there is pervading.
F. As to the “One Characteristic of the dharmadhatu, ” that which the consciousness (i, presumably manas) knows is the dharmadhatu, the eighteen realms. The eye sees and the consciousness knows, and when thoughts are activated and many ideas generated, there is obstruction and no penetration. This is a defiled dharmadhatu, the realm of a sentient being.
When the eye sees, the consciousness knows, and thoughts are transcended, then there is no obstruction. This is a pure dharmadhdtu, the realm of a buddha. The “One Characteristic” is without characteristics; there being no characteristics of unity or duality, this is the True Characteristic. The True Characteristic is equivalent to the “One Characteristic of the dharmadhatu”
G. [Question]: What is a “realm of a buddha”?
[Answer]: A s to the “One Characteristic of the dharmadhatu,” that which the consciousness knows are dharmas, the dharmadhatu. The eyes see forms, the ears hear sounds, the nose perceives smells, the tongue knows tastes, the body perceives tactile sensations, and the consciousness knows dharmas. The consciousness knows all the other five types of dharmas. If the mind activates in coordination with its conditions, this is equivalent to a defiled dharmadhatu, the realm of an [unenlightened] sentient being. If one does not activate the mind in coordination with its conditions, this is equivalent to a pure dharmadhatu, the realm of a buddha, the “One Characteristic of the dharmadhatu. ”
There are two [kinds of] eighteen realms, one defiled and one pure. First [I will explain the] defiled [dharmadhatu] and then the pure. The eyes see forms and the consciousness knows this in coordination with its conditions. The eyes and the other five senses depend on sensory data. If defilement is activated in these five locations (ch'u, i.e., the five senses), then all locations are defiled (i.e., consciousness included). If all locations are included, this is a defiled dharmadhatu, the realm of a sentient being.
Question: What is a pure dharmadhatu?
[Answer]: A pure dharmadhatu is to be within the transcendence of thoughts and for the eyes to see forms without discriminating. One thus attains emancipation of the eyes (lit., at the eye location). The other four [senses] are the same. If the five locations are emancipated, then all locations are emancipated. If all the locations are emancipated, then all the locations are pure. This is equivalent to a pure dharmadhatu, the realm of a buddha.
H. The interpretation of “inherent enlightenment” (pen-chueh) and “temporal enlightenment” (shih-chueh):
The transcendence of thoughts is called “inherent enlightenment” —the absolute Buddha Nature.
The transcendence of form is called “temporal enlightenment”— phenomenal Buddha Nature.
The transcendence of both form and mind, with Nature and characteristics perfectly melded and absolute and phenomena both interpenetrating without hindrance, is called the comprehensive consummation of the three meanings of enlightenment. (The primary interpretation of the meaning [of this expedient means is related to] enlightenment. The secondary interpretation is related to the absolute and phenomena.)
[The Awakening of Faith says]:
“Being enlightened to the initial activation of the mind, the mind is without the characteristic of ‘initialness.’ Distantly transcending the most subtle of thoughts, one comprehensively perceives the Mind Nature. The constant maintenance of this [Mind] Nature is called the ultimate enlightenment”
This is called the dharmakaya buddha.
To know the fundamental motionlessness of the six senses, one’s enlightenment becoming suddenly perfect, its brilliance illuminating everywhere: This is called the sambhogakaya buddha.
To perfectly illuminate in [all] ten directions, one’s sensory realms unhindered and autonomous (tzu-tsai) because the mind has transcended thoughts: This is called the nirmanakaya buddha.
Pure and without a single thing: This is called the dharmakaya buddha.
Enlightened comprehension bright and distinct: This is the sambhogakdya buddha.
Perceptive capacities autonomous: This is the nirmanakaya buddha. The three bodies (i.e., the trikaya) are of one and the same essence. They are one, yet different, and incorporate, yet do not incorporate, each other.
I . [Question] : What is the dharmakaya buddha?
[An sw e r ]: to cultivate morality, meditation and wisdom while in the causal [stage] (i.e., while still nominally unenlightened), to destroy the thick and layered obstacles of ignorance within oneself (lit., “within the body”), and to create [out of this] the great refulgence of wisdom and sagacity (chih-hui): This is the dharma- kaya buddha.
J. Question: What is “essence”? What is “function”?
Answer: The transcendence of thought is the essence, and the perceptive faculties (chien-wen chueh-chih) are the function. Serenity (chi) is the essence, and illumination (chao) is the function. “Serene but always functioning; functioning but always serene.” Serene but always functioning—this is the absolute (li) corresponding to phenomena (shih). Functioning but always serene—this is phenomena corresponding to the absolute. Serene yet always functioning—this is form corresponding to nonsubstantiality. Functioning yet always serene—this is nonsubstantiality corresponding to form.
“Serenely illuminating, illuminating serenity.” Serenely illuminating is to activate the characteristics on the basis of the Nature. Illuminating serenity is to have all the characteristics revert to the Nature. Serene illumination is the nondifferentiation of form from nonsubstantiality. Illuminating serenity is the nondifferentiation of nonsubstantiality from form.
Serenity is unfolding; illumination is constriction (lit., “rolling up”). Unfolded, it expands throughout the dharmadhâtu. Constricted, it is incorporated in the tip of a hair. Its expression [outward] and incorporation [inward] distinct, the divine function is autonomous.
K. Question: Body and mind being nonsubstantial, who expresses and who incorporates?
Answer: Body and mind being nonsubstantial, for there to be no expression and incorporation is to be united with the unconditioned (wu-wei). Opening up the unconditioned, one attains the True Characteristic.
Body and mind being nonsubstantial, well does one “convert” (hui-hsiang, or parinâma, usually “to convert [one’s own merit to the benefit of others]”). One converts one’s enlightenment (?) to realize the true, permanent bliss. One is forever without attachment in relationship to the sensory realms.
The dependences of defiled and pure are the two dharmas of body and mind: To have thoughts is the dependence on illusions as infinite as the sands of the River Ganges; to transcend thoughts is the dependence on merit as infinite as the sands of the River Ganges.
L. If one transcends the mind, craving is not activated. If one transcends form, anger is not generated. If one transcends both, stupidity is not manifested.
Transcendence of the mind is escape from the realm of desire.
Transcendence of form is escape from the realm of form. Transcendence of both is escape from the realm of formlessness.
M. Interpretation of craving, anger, and stupidity. Explanation: The meaning of enlightenment is that the essence of the mind transcends thoughts. Transcending the characteristic of craving, it is equivalent to the realm of space, which pervades everywhere. This is called enlightenment of self. Transcending the characteristic of anger, it is equivalent to the realm of space, which pervades everywhere. This is called enlightenment of others. Transcending the characteristic of stupidity, it is equivalent to the realm of space, which pervades everywhere. The single characteristic of the dharmadhátu is the universally “same” dharmakaya of the Tathagata. This is called complete enlightenment.
Interpretation of the meaning of the three realms: The meaning of enlightenment is that the essence of the mind transcends desires. The characteristic of the transcendence of the realm of desire is equivalent to the realm of space, which pervades everywhere. This is enlightenment of self. The characteristic of the transcendence of the realm of form . . . as above. This is called enlightenment of others.) The characteristic of the transcendence of the realm of formlessness . . . (as above. This is called complete enlightenment.)
Interpretation of the three emancipations: Transcending the mind is to enter the emancipation of nonsubstantiality. Transcending form is to enter the characterless emancipation. Transcending both is to enter the emancipation of wishlessness.
Interpretation of the three Self Natures: Transcending the mind, the Self Nature of false thoughts is not activated. Transcending form, the Self Nature of conditionality is not activated. Transcending both is the Self Nature of the perfectly accomplished.
Further, there are secondary interpretations of the three [meanings of] enlightenment, eradicating the three poisons, escaping the three realms, entering the gates of the three emancipations, transcending the three natures, attaining the two [types of] andtman, realizing the three [types of] birth (?), manifesting the three virtues, and completing the three bodies.
(The primary meaning and secondary interpretation of terms of the first expedient means are now completed, This has been called the Comprehensive Explanation of the Essence of Buddhahood,) This has been called “comprehensive explanation” because everything has been interpreted according to the transcendence of mind and the transcendence of form.
A. The preceptor strikes the wooden [signal-board] and asks: Do you hear the sound?
[Answer]: We hear,
[Question]: What is this “hearing” like?
[Answer] : Hearing is motionless.
[Question]: What is the transcendence of thoughts?
[Answer]: The transcendence of thoughts is motionless, This motionlessness is to develop the expedient means of sagacity (hut fang-pien) out of meditation (ting). This is to open the gate of sagacity. Hearing is sagacity. This expedient means can not only develop sagacity, but also make one’s meditation correct. [To achieve this motionlessness] is to open the gate of wisdom, to attain wisdom (chih). This is called the opening of the gates of wisdom and sagacity.
If you do not achieve [mastery] of this expedient means, your correct meditation will decline into incorrect meditation, you will become attached to the “taste of dhyana” (i.e., addicted to trance states), and you will fall into a HTnayanist nirvana. If you do achieve [mastery] of this expedient means, you will attain the “perfect serenity” (i.e., nirvana) through your correct meditation. This is the “great nirvana.”
The function of wisdom is knowing (chih); the function of sagacity is perception (chien). This is called the opening of the knowing and perception of a buddha. Knowing and perception are bodhi,247
Question: What is motionless?
Answer: The mind is motionless. The motionlessness of the mind is meditation, is wisdom, is the absolute (li),24* The motionlessness of the ears is form, is phenomena (shih), is sagacity. [To achieve] this motionlessness is to develop the expedient means of sagacity out of meditation, the opening of the gate of sagacity.
Question: What is the gate of sagacity?
[Answer]: The ear is the gate of sagacity.
[Question]: How is the gate of sagacity opened?
[Answer] : For the ear to be motionless when hearing sounds is to open the gate of sagacity.
[Question] : What is sagacity?
[Answer]: Hearing is sagacity. The five senses are all the gates of sagacity.
[This expedient means] can not only develop sagacity, but also make one’s meditation correct. This is to open the gate of wisdom.
Question: What is the gate of wisdom?
[Answer]: The consciousness is the gate of wisdom.
[Question]: How is the gate of wisdom opened?
[Answer]: For the consciousness to be motionless [when knowing the dharmas] is to open the gate of wisdom.
[Question]: How is this?
[Answer]: One achieves wisdom by transforming knowing into wisdom.
This is called opening the gates of wisdom and sagacity. I have now finished [explaining] for you the opening of the gates of wisdom and sagacity.
B. [The Lotus Sutra says]: “Having the power to save sentient beings.” The body, hands and feet [included], is serenely peaceful and motionless.
[Question]: What are sentient beings? What is power?
[Answer]: Motionlessness is power. False thoughts are sentient beings. For the body and mind to be motionless is called “to save sentient beings.” (IIIA.2.2:194)
Question : What is motionlessness?
Answer: The blowing of the eight winds is motionless.
[Question]: What are the eight winds?
Answer : Success and failure, defamation and praise, honor and abuse, and suffering and pleasure.
Question: H ow many of these are unfavorable, and how many are favorable?
Answer: Four are unfavorable and four are favorable. Failure, defamation, abuse, and suffering are unfavorable; success, praise, honor, and pleasure are favorable. The mind of the bodhisattva is unmoving during [both] unfavorable and favorable [winds].
C. Question : How many types of people can open the gates of wisdom and sagacity?
Answer: There are three types of people.
[Question]: Who are they?
[Answer]: Ordinary people, Hinayanists, and bodhisattvas. Ordinary people hear when there is a sound, but when there is no sound or when a sound stops they do not hear. Hinayanists never hear, [both] whether there is a sound or no sound and when a sound stops. Bodhisattvas always hear, [both] whether there is a sound or no sound and when a sound stops.
Question: Bodhisattvas should be able to hear when there is a sound, but how can they hear when there is no sound?
Answer: Because the essence of their hearing is constant.
Question: What is the essence of hearing?
Answer: Motionlessness is the essence of hearing. Hearing is like the surface of a mirror, which illuminates when there is a form [in front of it] and also when there is no form. Therefore, [the bodhisattva] hears when there is a sound and also hears when there is no sound. )
D. Question: If these three types of people uniformly open the same gates of wisdom and sagacity, why do the Hinayanists become attached to the taste of dhyQna and fall into a Hlnayanist nirvana?
[Answer]: This is because of the manner in which] the Hinayanists open the gate of sagacity. This sagacity must be realized as the sagacity of hearing in relation to the ears. Because they now hear what they did not hear before, [the Hinayanists] hear and generate joy in their minds. Joy is motion. Fearing motion, they grasp at motionlessness, extinguish the six consciousnesses, and realize a nirvana of empty serenity. Whether there is a sound or there is no sound and when a sound stops, [since they are in this state,] they never hear. Thus they become attached to the taste of dhyana and fall into a Hinayanist nirvana.
When bodhisattvas open the gate of sagacity [they realize that] hearing is sagacity. This sagacity must be realized as the sagacity of hearing in relation to the ears, [and so they] know that the six senses are fundamentally motionless. They always hear, [both] whether there is a sound or no sound and when a sound stops. Their spiritual practice is always in accord with motionlessness. By the attainment of [the mastery of] this expedient means, their correct meditation is equivalent to the attainment of “perfect serenity.” This is the “great nirvana.”
E. The Nirvana Sutra (Nieh-p’an ching) says: “Not hearing and hearing, not hearing and not hearing, hearing and hearing.”253
Question: What is “not hearing and hearing”?
[Answer]: Hearing what one has not heard before is “not hearing and hearing.”
[Question]: What is “not hearing and not hearing”?
[Answer]: After hearing, [the Hinayanist] generates joy in his mind. Joy is motion. Fearing motion, he grasps at motionlessness, extinguishes the six consciousnesses, and realizes a nirvana of empty serenity. He is “not hearing and not hearing,” [both] whether there is a sound or no sound and when a sound stops. This is “not hearing and not hearing.”
[Question]: What is “hearing and not hearing”?
[Answer]: The Hinayanist hears when he comes out of meditation, but within meditation he does not hear. The Hinayanist has no sagacity when he is in meditation—he cannot preach the Dharma and cannot save sentient beings. When he comes out of meditation, he preaches the Dharma in an unconcentrated state of mind. This absence of the nurturing moisture of the water of meditation is called “meditation that is dry of sagacity” This is “hearing and not hearing.”
[Question]: What is “hearing and hearing”?
[Answer]: Ordinary people have “hearing and hearing” and bodhisattvas have “hearing and hearing.” The “hearing and hearing” of the ordinary person is motion, motion in coordination with sensory data. The “hearing and hearing” of the bodhisattva is motionless, with no coordination with sensory data. The “softened refulgence” is not “coordinated with sensory data” (ho-kuang pu t ’ungch’en).
F. Question: What is motionlessness?
Answer: Motionlessness is the opening of the [gates of wisdom and sagacity].
Question: Who can open the gates of wisdom and sagacity?
Answer: The spiritual compatriot can open the gates of wisdom and sagacity. Because of the words of the spiritual compatriot, one is enlightened to the motionlessness of the six senses. This is the “external” spiritual compatriot.
[Question]: Who are the “internal” spiritual compatriots?
Answer: Wisdom and sagacity are the “internal” spiritual compatriots.
[Question]: What are wisdom and sagacity?
Answer: Knowing is wisdom; perception255 is sagacity. One transforms the consciousness to create wisdom and comprehends perception (or sensory consciousness) to create sagacity. These are called the “internal” spiritual compatriots.
G . [Question] : What is bodhi?
[Answer]: “Bodhi” is a Sanskrit word from the western country. Here it is translated “knowing and perception” (chih-chien). Knowing and perception are the function of wisdom and sagacity. Bodhi is the function of nirvana. Knowing and perception are the function, wisdom and sagacity the essence. Bodhi is the function, nirvana the essence. (Essence and function [have now been] clarified.)
H. The sutra says: “Bodhi cannot be attained with the body and mind. Extinction is bodhi, since all characteristics are extinguished.”256
Question: Why is it that this “cannot be attained with the body and mind”?
Answer: Since the mind is motionless and thoughts are transcended and not activated, bodhi cannot be attained by the mind. Since form is motionless and thoughts are transcended and not activated, bodhi cannot be attained by form. Body and mind both being motionless is equivalent to “extinction is bodhi, since all characteristics are extinguished.” Also, the transcendence of both body and mind is equivalent to perfect and complete bodhi. (11.2.16:177)
I. Question : [The sutra says:] “Noncorrespondence (pu-hui) is bodhi, because the ayatanas (ju, i.e., the sense organs and sense data) do not correspond [with each other].”257 Is this nonattainment in body and mind?
Answer: The six senses being motionless, the dyatanas do not correspond [with each other]. This is equivalent to perfect and complete bodhi. Also, the senses and sense data being undefiled, all the “locations” 0ch% also equivalent to ayatana) are noncorresponding.
Question: Further, what about [the sutra’s line] “The impediments are bodhi, because they impede the desires”?258
Answer: The six senses being motionless, the desires are not generated. This is equivalent to perfect and complete bodhi.
J. Question: [What are] motion and motionlessness?
[Answer]: If one perceives that there is motion, then this is motion. If one perceives that there is motionlessness, then this is also motion. To not perceive motion and not perceive motionlessness is true motionlessness.
[Question]: Can one enter into this state?
[Answer]: If one perceives entry, then this is motion. If one perceives nonentry, then this is also motion. To not enter and not not enter is true motionlessness.
Hinayanists perceive motionlessness external to the mind, activate thought, and grasp that motionlessness, rendering the five senses and six consciousnesses inactive. This is the annihilatory motionlessness of the Hinayanists. Bodhisattvas know the fundamental motionlessness of the six senses, their internal illumination being distinct and external functions autonomous. This is the true and constant motionlessness of the Mahayana.
[Question]: What do “internal illumination being distinct” and “external functions autonomous” mean?
Answer: Fundamental wisdom (ken-pen chih) is “internal illumination being distinct.” Successive wisdom (hou-te chih) is “external functions autonomous.”
[Question]: What are fundamental wisdom and successive wisdom?
Answer: Because one first realizes the characteristic of the transcendence of the body and mind, this is fundamental wisdom. The autonomous [quality of] knowing and perception and the nondefilement [associated with the enlightened state] are successive wisdom.
The first realization of the fundamental if realization [of the transcendence of body and mind] were not first, then knowing and perception would be completely defiled. Know clearly that the autonomous [spontaneity of] knowing and perception is attained after that realization and is called successive wisdom. When the mind does not activate on the basis of the eye’s perception of form, this is fundamental wisdom. The autonomous [spontaneity of] perception is successive wisdom. When the mind does not activate on the basis of the ear’s hearing of sounds, this is fundamental wisdom. The autonomous [spontaneity of] hearing is successive wisdom. The nose, tongue, body, and consciousness are also the same. With the fundamental and successive [wisdoms], the locations (ch’u) are distinct, the locations are emancipated. The senses do not activate, and the realizations are pure. When successive moments of mental [existence] are nonactivating, the senses are sagely (sheng).
([The above is] the primary interpretation [of the second expedient means.])
K. [The Lotus Sütra says]:
Located in the world, like space, like a lotus blossom that does not touch the water, with mind pure and transcending [the distinctions of “this” and] “that,” I bow my head in obeisance to the unsurpassed Honored One.
“Located in the world” : What is this? The mind is the locus
(ch’u); the five skandhas are the world. The mind is located within
the five skandhas.
“Like space” : Space is the mind. The mind is thus wisdom.
“Like a lotus blossom”: The lotus blossom is form. Form is thus
sagacity.
[“With mind pure and transcending (the distinctions of ‘this’ and)
‘that’ ”]: Wisdom and sagacity pure and transcending that [set of]
five senses—this is to transcend “that.”
“Bow [my head]” : This is respect.
“Obeisance” : This is accordance (shun).
To always practice in accordance with wisdom and sagacity: This is the “unsurpassed Honored One.”
Sutra of the Lotus Blossom of the Wondrous Dharma (Miao-fa lien-hua ching): What is the Wondrous Dharma? The mind is the Wondrous Dharma. The mind is thus wisdom. Form is thus sagacity. This is a sutra of wisdom and sagacity.
Sutra o f the Flower Garland o f the Great and Vast Buddha (Ta fang-kuang fo hua-yen ching): Great and Vast is the mind. Flower Garland is form. The mind is thus wisdom. Form is thus sagacity. This is a sutra of wisdom and sagacity.
Diamond Sutra (Chin-kang ching): Metal (chin) is the mind. Hard (kang) is form. The mind is thus wisdom. Form is thus sagacity. This is a sutra of wisdom and sagacity.
Lotus Blossom of the Wondrous Dharma: What is the Wondrous Dharma? Meditation and sagacity (ting-hui, usually translated as meditation and wisdom) are the Wondrous Dharma. The “lotus blossom” is a metaphor. It is as if meditation and sagacity exist in the world but are not defiled by the world. Clearly understand that meditation and sagacity are the Wondrous Dharma. The lotus blossom is located in water but is not defiled by the water. The autonomous functioning of knowing and perception is [likewise] not defiled by the six sense objects. Just as the lotus blossom opens and releases its fragrance and is enjoyed by men and gods, so does the use of this metaphor cause those who have not yet attained meditation and sagacity [now] to attain meditation and sagacity.
[The Lotus Sutra says]:
At that time, the World-honored One preached the Mahayana sutra’s teaching of the bodhisattva and the thoughts (men, i.e., mindfulness) maintained by the Buddha. Having completed the preaching of this sutra, he sat in lotus position and entered the samadhi of the locus of incalculable meanings (wu-liang i ch*u san-mei), with body and mind motionless.
[Question]: What is the [teaching of] the Mahayana sutra?
Answer: Wisdom and sagacity are the teaching of the Mahayana sutra.
“Bodhisattva” : The Dharmas of wisdom and sagacity.
“Thoughts maintained by the Buddha” : To maintain the original
transcendence of thoughts.
“Having completed the preaching of this sutra, he sat in lotus
position” : Expressing the motionlessness of body and mind.
“Entered the samadhi of the locus of incalculable meanings” : If
there is mind, then there is calculation. If there is no mind (wu-hsin),
there is no calculation.
Sam- (san): This is “correct.”
-adhi (mei): This is “mind.” To practice with a correct mind and
enter266 (i.e., to be enlightened to) the meaning of the one True Characteristic—
this is called “entered the samadhi of the locus of incalculable
meanings, with body and mind motionless.”
[The Lotus Sutra says]: Then the World-Honored One arose peacefully from his samadhi and said to Sariputra: “The wisdom and sagacity of the Buddhas is profound and incalculable”
Question: What is it for wisdom and sagacity to be “profound and incalculable”?
[Answer]: The Tathagata’s ocean of wisdom is bottomless: This is called “profound.” His sagacity can transcend the six types of sense data: Therefore it is called “incalculable.” This “gate” of wisdom and sagacity is difficult to understand and difficult to enter. All the sravakas and pratyekabuddhas (i.e., the Hinayanists) are unable to recognize it.
The minds of Hinayanists possess [the characteristics of] generation and extinction: [This is] “difficult to understand.” The minds of sravakas possess attachment and motion: [This is] “difficult to enter.” The bodhisattva is without attachment and without motion and can easily understand and easily enter.
[The Lotus Sutra says that] the five classes of sravakas “cannot comprehend the wisdom of the Buddha. Exhaustively thinking and calculating about it, they still cannot understand it.”
Question: Why can they not understand?
Answer: They cannot understand because they have minds of desire (ssu-ch'iu hsin).270
[Question]: H ow can they become able to understand?
[Answer]: They will be able to understand when they are without minds of desire.
Question : What should one do with desire?
Answer: One should transform desire within the mind (i) into wisdom.
L. Dana-paramita is a Sanskrit word. Here it is translated as [“perfection of] charity.” [To practice] charity oneself and perceive another’s lack of charity is to have contempt of others. In the Supreme Teaching, one neither perceives charity nor perceives the lack of charity. When the two characteristics are equal (i.e., when both charity and noncharity go unperceived), contempt will not arise. On the basis of such dana one can transcend excessive contemptuousness.
This is called “excellent dana-paramita.” Sila-paramita is a Sanskrit word. Here it is translated as [“perfection of] morality . . .
A. [In the Vimalaklrti Sutra] Vimalaklrti says: “Verily, Sariputra, the Buddhas and Bodhisattvas possess an emancipation that is called inconceivable and inexpressible (pu k ’o ssu-i.)”272
Question: What is “inconceivable and inexpressible” (pussu pu-i)?
Answer: The mind does not conceive and the mouth does not express. When the mind does not conceive, the mind is suchlike, the mind transcends fetters, the mind attains emancipation. When the mouth does not express, form is suchlike, form transcends fetters, form attains emancipation. For mind and form both to transcend fetters is called the “inconceivable and inexpressible emancipation.”
“At that time Sariputra”: The beginner.
“Saw that in this space (k'ung)”: [The beginner’s] locus of intentionally.
“There were no seats” : The emptiness of the dharmas.
“Generating this thought” : The beginner is deluded as to the principle
of nonsubstantiality.
“Thinking ‘Where will the congregation of bodhisattvas and great
disciples sit?’ ” : The dharmas being nonsubstantial, by what can one
achieve buddhahood?
“Vimalaklrti: The essence of purity (ching-t’i).
“Sariputra” : The beginner. The essence of purity illuminates the
beginner (or the initial [activation of the] mind).
“When you have come for the Dharma, why are you seeking
seats?” : Conceivability and inconceivability manifested together.
“I have come for the Dharma, not for a seat. If one seeks the
Dharma, one cannot desire [even] life.” : Truly, this is the moment of
the correspondence of inconceivability, when no life is manifest. No
feelings, perceptions, impulses, or consciousness are manifest. No
Buddha, Dharma, and Samgha are manifest. No suffering, accumulation,
extinction, and path276 are manifest. No nirvana is manifest.
No grasping is manifest. No attachment is manifest.
B. “Vimalaklrti said: ‘Well come, Manjusri!’
“Vimalakirti” : The essence of purity.
“Manjusrï” : Wondrous sagacity.
When the essence of purity and wondrous sagacity correspond, the
mind does not activate. This is “well,” this is meditation.
Consciousness is not generated. This is “come,” this is sagacity.
Therefore it is said, “Well come!”
“Characterized by noncoming, yet coming.”
“Characterized by noncoming” : The mind not activating, this is
meditation.
“Yet coming” : The [sensory] consciousnesses not being generated,
this is sagacity.
“Characterized by nonseeing, yet seeing.”
“Characterized by nonseeing” : The mind not activating, this is
meditation.
“Yet seeing” : The consciousnesses not being generated, this is
sagacity.
Therefore, Manjusri’s wondrous sagacity is sagacity developed
out of meditation. From the inner, facing the outer—this is the
teaching of serene illumination.
“Manjusrï said: ‘O Layman’ ” : When wondrous sagacity and the
essence of purity correspond.
“If you complete coming (i.e., come all the way to your destination),
do not come anymore; if you complete going, do not go anymore.”
“If you complete coming” : The consciousnesses not being generated,
this is sagacity.
“Do not come anymore” : The mind not being activated, this is
meditation.
“If you complete going” : The consciousnesses not being generated,
this is sagacity.
“Do not go anymore” : The mind not being activated, this is meditation.
Therefore, Manjusri's wondrous sagacity develops meditation out
of sagacity. From the outer, facing the inner—this is the teaching of
illuminative serenity. Why? The previous instant introduces the succeeding
instant.
“Coming, without any point of departure; going, with no destination.”
“Coming” : The consciousnesses not being generated, this is sagacity.
“Without any point of departure” : The mind not being activated,
this is meditation.
“Going” : The consciousnesses not being generated, this is sagacity.
“Without any destination” : The mind not being activated, this is
meditation.
“Visible” : The consciousnesses not being generated, this is sagacity.
“And again not visible”: The mind not being activated, this is
meditation. This is when serene illumination and illuminative serenity
correspond.
C. Question: What is meditation? What is sagacity?
Answer: Not to “eye” (i.e. not to conceptualize the existence of the eye) is meditation, yet to “eye” (i.e., to allow the eye to function) is sagacity. Not to “ear” is meditation, yet to “ear” is sagacity. Nose, tongue, body, and mind; forms, sounds, smells, tastes, tangible objects, and dharmas; knowing and perception—all are understood as above.
Not to “eye” is sagacity, yet to “eye” is meditation. Not to “ear” is sagacity, yet to “ear” is meditation. Nose, tongue, body, and mind; forms, sounds,smells, tastes, tangible objects, and dharmas; knowing and perception—all are understood as above.
Question: What is meditation? What is sagacity?
[Answer]: The nonactivation of mind is meditation; the nongeneration of the consciousnesses is sagacity.
Transcendence of the Self Natures is meditation; transcendence of the realm of desire is sagacity.
The Ultimate Truth is meditation; the provisional truth is sagacity. Great wisdom is meditation; great compassion is sagacity.
The Absolute (li) is meditation; phenomenality (shih) is sagacity.
The Unconditioned (wu-wei) is meditation; the conditioned (yuwei) is sagacity.
Benefit of self (tzu-li) is meditation; benefit of others (li-t*a) is sagacity.
Nirvana is meditation; samsara is sagacity.
The transcendence of transgression is meditation; the maintenance of the dharmas is sagacity.
D. [The VimalakTrti Sutra says] :
If a bodhisattva resides in this emancipation, he can insert the broad top of Mount Sumeru into a mustard seed without any enlargement or contraction, and the original characteristics of Sumeru, the king of mountains, will be as they were before (i.e., the size of the mountain will be unchanged).
Question: H ow can Mount Sumeru be inserted into a mustard seed without any enlargement or contraction?
Answer: Sumeru is form, and the mustard seed is also form. When the mind does not conceive (pu-ssu), the mind is suchlike. Sumeru and the mustard seed are both “form being suchlike” (seju ). Having exactly the same characteristic(s), they are “without any enlargement or contraction, and the original characteristics of Sumeru, the king of mountains, will be as they were before.” It is only those who cross [to the other shore of nirvana] who perceive Mount Sumeru to be inserted into the mustard seed without any enlargement or contraction.
[Question]: What about “the original characteristics of Sumeru, the king of mountains, will be as they were before”?
Answer: Sumeru does not contract, and the mustard seed is not enlarged. There being no enlargement or contraction, this is called “the original characteristics of Sumeru, the king of mountains, will be as they were before.”
[Question]: “If a bodhisattva resides in this emancipation, he can insert the broad top of Mount Sumeru into a mustard seed without any enlargement or contraction” : What is the meaning of this?
Answer: If there is conceiving, then there is thought. If there is thought, then there is obstruction. If there is obstruction, then there is impediment. If there is no conceiving, then there is no thought. If there is no thought, then there is no falsity. If there is no falsity, then there is no obstruction. If there is no obstruction, then there is no impediment. If there is no impediment, then there is emancipation.
With no conceiving and no nonconceiving, no thought and no nonthought, Sumeru is originally nonsubstantial and the mustard seed is originally without impediment, [so that] the eye of sagacity distinctly sees the two enter into each other without any obstruction. If there is no conceiving and no thought and the characteristics of the two [objects] are identical, then this is “inconceivable.”
Yet the four heavenly kings and the gods of the [Heaven of the] Thirty-three are unaware of the entrance [of Sumeru, on which they reside, into the mustard seed], nor were any sentient beings [below] inconvenienced.
Question: Where do the four heavenly kings live?
Answer: They live on Mount Sumeru.
[Question]: Why are they unaware of [the entrance of Sumeru into the mustard seed]?
Answer: Because they possess conceiving and expressing, they are unaware of it.
[Question]: How can they become aware of it?
[Answer]: If they are without conceiving, they will be aware of it.
[Question]: Who are those who have crossed over [to the other shore]?
[Answer]: Being without conceiving and expressing, they have crossed over (i.e., transcended) conceiving and expressing.
[Question]: What about “see Sumeru enter into the mustard seed”?
[Answer]: If the mind does not conceive, then one does not see the characteristics of size in Sumeru and the mustard seed. One also does not see entrance, nor does one see nonentrance. To perform this kind of seeing is called “true seeing” (chen chien). If there is no conceiving, then there are no characteristics. If there are no characteristics, then there is no “entrance” and no “nonentrance.” Being afraid of this, sravakas eradicate [all] mental calculation.
Sravakas are not yet enlightened, so that they see the characteristics of size of Sumeru and the mustard seed. When sravakas are enlightened, they see that Sumeru and the mustard seed are in their original nature nonsubstantial, so how can the two “enter” or “not enter”? This is to see Sumeru within the mustard seed, which is called “residing in the inconceivable emancipation.”
A. The Sutra of [the God\ Ssu-i (Ssu-i ching) says: “The god Ssu-i said to Tsung-ming Bodhisattva: ‘What is the True Nature (chenghsing) of the dharmasV Tsung-ming said: ‘Transcending the Self Natures and transcending the realm of desire are the True Nature of the dharmas.'"
Question: What are the Self Natures? What is the realm of desire?
Answer: When the mind activates knowing and perception, the five skandhas each have Self Natures. When the consciousness (shih, or vijhdna) is conditioned by the eye’s seeing, this is the realm of desire. When the consciousness is conditioned by the ear’s sounds, the nose’s smells, the tongue’s tastes, and the body’s tactile sensations, this is the realm of desire. If the mind does not activate, it is constantly without characteristics and is pure. This is the True Nature of the dharmas.
Question : What is it to transcend the Self Natures and transcend the Realm of Desire?
[Answer]: Preceptor [Bodhi\dharma’s Explanation (Ta-mo hoshang chieh) says: “For the mind not to activate is to transcend the Self Natures. For the consciousness not to be generated is to transcend the Realm of Desire. For both mind and consciousness not to activate is the True Nature of the dharmas. Just as when a river’s great flow is exhausted, waves no longer arise (<ch'i, lit., “are activated”), so when the mind and consciousness (i-shih, or mano-vijhana) are extinguished, the various types of [sensory (?)] consciousness (shih) are not generated”
A. Within the dharmas that are without characteristics, there is no differentiation and no discrimination. Because the mind is without discrimination, all the dharmas are without differentiation. There is no difference between long and short, self and other, ordinary person and sage, samsara and nirvana, emancipation and bondage, intimate and remote, suffering and pleasure, reverse and direct, the three periods of time, stupidity and wisdom—all these are without differentiation. [This is to] comprehend the path of the undifferentiated, natural, unhindered emancipation.
All the unhindered persons escape samsara by one path. It is neither [for a] long nor a short [time] that the emancipated person practices.
B. Question: What is the path of nonhindrance? What is the path of emancipation? What is the path of nonabiding?
Answer: When the senses do not hinder the sense data, and sense data is transcended, this is the path of nonhindrance. When sense data does not hinder the senses, and the senses transcend defilements, this is the path of emancipation. Transcending sense data and transcending defilement, this is the path of nonabiding . . .
Equivalent to the mind, not the mind, and not not the mind—this is the path of nonhindrance. Equivalent to the body, not the body, and not not the body—this is the path of emancipation. Equivalent to the sense realms, not the sense realms, and not not the sense realms—this is the path of nonabiding.
C. Utilizing the mind (yung-hsin) but not postulating (the usage here being tantamount to generating) mind or mental states (hsin hsin-so) and contemplating neither sense realms nor the absolute— this is the dharmakaya buddha.
The [enlightened] perception of contemplation being serene and motionless, able to be born in the Land of Motionlessness—this is the sambhogakaya buddha.
Knowing and perceiving unhindered, born out of the dharmakaya —this is the nirmanakaya buddha.
The dharmakaya has a frozen permanence (ch’ang, elsewhere rendered as constant), the sambhogakaya has a continuous permanence, and the nirmanakaya has an uninterrupted permanence. The three permanences are one, the one permanence is threefold, neither threefold nor unitary, neither permanent nor impermanent. Frozen, continuous, and uninterrupted—these are the three permanences.
[Question]: Why is there one [permanence]?
[Answer]: Because the essence of permanence is unitary.
[Question]: What is the one permanence that is threefold?
[Answer]: The essence of permanence is the Tathagata's great samadhi. From this great samadhi is manifested inherent enlightenment. From inherent enlightenment is developed brilliant sagacity. From brilliant sagacity is realized the immediate present (i.e., phenomenal reality). This is the one permanence that is threefold.
[Question]: What is the neither threefold nor unitary?
[Answer]: Not mind, not body, and not the sense realms—these are not threefold. Being not imperceptible is the not unitary. The not unitary is true nonsubstantiality (chen-k'ung).
[Question]: What is the neither permanent nor impermanent?
[Answer]: The nonextinction of the nature(s ?) is the impermanent. The extinguished natures’ perfect melding [into the myriad dharmas (?)] is the non-impermanent. The non-impermanent is wondrous being (miao-yu).
When the eye sees form and the mind is not activated—this is true nonsubstantiality. When form does not defile the sense organ and vision is autonomous—this is wondrous being.
D. When one enters meditation (cheng-shou) in the eye, form arises out of (i.e., leaves the state of) samadhi. This indicates the inconceivability of the nature of form, which [ordinary] humans and gods cannot know. . . . Ear, nose, tongue, body, and mind are understood as above.
E. The great path of the unconditioned is level—it is only that practitioners either traverse it or not. If you desire the fruit of buddhahood, then make effort in illuminating: Investigate your sense organs, penetrate their substance! Cultivate minutely! Cultivate, cultivate, cultivate (yen-yen-yen). Mysterious, mysterious, mysterious (hsuan-hsuan-hsuan). Wondrous, wondrous, wondrous (miao-miao-miao). There are no middle and no extremes. If you do not cultivate in this lifetime, you will not reappear [from the lower modes of existence (?)] for an [entire] eon.
[Conclusion]
A. Question: Why should one study these expedient means?
Answer: In order to achieve buddhahood.
Question: By what means can one achieve buddhahood?
Answer : One achieves buddhahood with the Essence o f the Pure Mind.
[Question]: What is the [Essence of the] Pure Mind?
[Answer] : The Essence of the Pure Mind is like a bright mirror. Although it has forever manifested a myriad images, it never has become attached [to any of them]. If you now wish to discern this Essence of the Pure Mind, then study these expedient means.
Question : What is the Essence of the Pure Mind?
Answer: The Enlightenment Nature (chueh-hsing) is the Essence of the Pure Mind. Since one has formerly not been enlightened, the mind has commanded (shih) enlightenment. After becoming enlightened, enlightenment commands the mind. Therefore, command [the mind so that it] views the limits [of space]. Facing forward and facing backward, above and below and in the ten directions, in quiet and confusion, light and dark, during walking, standing still, sitting, and lying down—in all cases, view. Therefore, you should understand that enlightenment is the master (chu) and the mind is the servant (shih).
Therefore, to study these expedient means of commanding the mind, to penetratingly view the worlds of the ten directions, and to be without defilement—this is the path of bodhi (p’u-t'i lu).
B. The Buddha is the path of bodhi. Nonabiding is the seed of bodhi. The serenity of mind is the cause of bodhi. Subjugation of demons is the power of bodhi. The transcendence of subject and object is the progress of bodhi. The transcendence of samsara is the benefit of bodhi. Enlightenment (chueh) is the master of bodhi. That which is equivalent to space is the essence of bodhi. Serene yet constantly functioning—this is the function of bodhi. The samadhi of the unconditioned True Characteristic—this is the realization of bodhi.
Without the cause, the seed will not develop. Without the condition, the cause will not mature. Without the power, the condition will not grow. Without progress, the power will not harden. Without benefit, the progress will not become valiant. Without the master, the benefit will not be collected. Without the Path, the master will not get exclusive [control]. Without the essence, the Path will not penetrate [to enlightenment]. Without the function, the essence will not be bright. Without realization, the function will not be autonomous.
C. The five teachings are:
First, Comprehensive Explanation of the Essence of Buddhahood; also called the Teaching of the Transcendence of Thoughts
Second, Opening the Gates of Wisdom and Sagacity; also called the Teaching of Motionlessness
Third, the Teaching of Manifesting the Inconceivable [Dharma]
Fourth, the Teaching of the Elucidation of the True Nature of the Dharmas
Fifth, the Naturally Unobstructed Path of Emancipation