Written by an unknown student, here called "Li Huiguang", who studied under Lao-an (Northern School) and Shenhui (Southern School), thus likely meaning that this work predates the Northern/Southern School split.
The Great Path is fused with Mind, revealing the true pattern of reality. All the worthy sages past and future tend toward this gate. For those who awaken, the triple world is only Mind. Those who do not awaken create dreams as they sleep. The School of the Great Vehicle must deal with forms and reveal the real. Those who completely awaken know that all phenomena are peaceful and still, that causal connections produce events, and that temporary combinations give rise to names. Those who do not comprehend become attached to names and abide in words, grasp concepts and run around misguided.
If you want to rein in the false and return to the real, so that defilement and purity are equalized, you must focus your attention and contemplate the self-revealed meaning of the mind's fundamental enlightenment. When your contemplation has power, you are still not beyond this meaning: mindfulness reaches the Other Shore and youa re constantly in the deepest meditative concentration. If you practice this for a long time without stopping, naturally everything will be accomplished.
If you have concerns in your contemplation, gradually let your body and mind go toward the real. Empty out what is in your breast, so that all doings are forever stilled. Aware [of things] without giving them forms, you move freely in samadhi, closely nurturing the Path and its power. By this means you achieve the dharmakaya, the body of reality.
When you turn back and awaken to the mind source, there are no hindrances and no obstructions. Its body is like empty space, so it is called boundless samadhi. Mind has no going out or coming in, so it is called the samadhi of stillness. Amid all being it is pure and without seeking, so it is called inconceivable samadhi. Samadhi is undimmed and does not follow causal origination, so it is called the samadhi of the real nature of things.
Students are all seeking interpretive understanding, they do not seek direct experience. If you want to cultivate the Great Vehicle without knowing how to pacify your mind, your knowledge is sure to go wrong.
There was a layman named Li Huiguang, a man of Changan in Yongzhou: his dharma name was Great Awareness. He paid no attention to glory or profit, but was intent on seeking enlightenment. He had servred Huian and later on Shenhui. He received oral instructions personally from both of them and was given the gist of their teaching. He became able to reach the root and fathom the source of refined truths and subtle principles: he appeared amid being and entered into nothingness in perfect fushion and freedom.
When not engaged in Chan contemplation, Layman Li lamented that the multitudes were delude, so he published these Dharma essentials, revealing the abstruse gate of phenomena and inner truth and displaying subtle truths. This [treatise] could be called a boat for crossing the seas directly to enlightenment. These words are trustworthy and true. He hoped that the unenelightened would find enlightenment, that those not at peace would find peace, and that those not yet liberated would find liberation.
Question: The Buddha Dharma is abstruse and mysterious, unfathomable to ordinary people. Its literature is vast, its meanings hard to understand. May we inquire about the Chan Master's essential teachings? Let us have some provisional words, some expedient means, a direct approach through direct words without secrets, that does not abandon us worldly types.
Chan Master Great Awareness answered: Excellent! Excellent! Observing your question [I see that] your basis as a bodhisattva is about to become pure and ripe. I am forty-five and it has been more than twenty years sine I entered the Path, and there has never been anyone who has asked about this.
What concerns do you have? What doubts are you trying to resolve? Speak directly - there's no time to bother with words.
Questioner: If we wish to enter the Path, what Dharma should we practice, what Dharma should we study, what Dharma do we seek, what Dharma do we experience, what Dharma do we attain, in order to proceed toward enlightenment?
Answer: No Dharma is studied, and there is no seeking. No Dharma is experienced, and there is no attaining. No Dharma is awakened to, and there is no Path that can be attained. This is enlightenment.
Question: Since time without beginning we have been flowing along with birth and death at odds with inner truth. Having just heard the sudden teaching, we are confused and do not understand; our consciousness is dimmed and we do not know where we are. We are like drunks who cannot yet wake up sober. We humbly hope that you will extend yourselves down toward the deluded multitudes and bestow [some teachings] on those of little learning, so that by your skillful means we may meet with reality. What is our true identity?
Answer: It does not give rise to [false states of] mind: it is forever formless and pure.
Question: What is self-identity?
Answer: Seeing, hearing, knowing, the four elements, and all things each possess self-identity.
Question: From what is self-identity born?
Answer: It is born from false mind.
Question: How can one detach from self-identity.
Answer: When [false states of] mind do not arise, this is detachment.
Question: What is the Path? What is inner truth? What is mind?
Answer: Mind is the Path. Mind is inner truth. There is no inner truth outside mind and no mind outside inner truth. Since mind is capable of equanimity, it is called inner truth. Since inner truth is aware and can illuminate clearly, it is called mind. Since mind and inner truth are equal, it is called buddha. When mind finds this inner truth, you do not see birth and death: ordinary and sage are no different, objects and knowledge are not two, principle and phenomena are both fused, defiled and pure are one suchness. With true awareness according to inner truth, nothing is not the Path. Detached from self and other, you practice all practices at once. There is no before and after and no in-between. Your bonds are untied and you are free: it is called the Path.
Question: How do we accord with inner truth to enter [into enlightenment]?
Answer: When you do not give rise to [false states of] mind and are forever formless, this is according.
Question: What is according with the Path?
Answer: A straightforward mind not attached to anything accords [with the Path].
Question: What is falsity?
Answer: Falsity is not knowing inherent mind.
Question: What is error?
Answer: Error is giving rise to all sorts of objects.
Question: What is inherent mind? What is false mind?
Answer: If you differentiate, it is false mind. If you do not differentiate, it is inherent mind.
Question: Where are they born from, the mind that differentiates and the mind that does not?
Answer: The mind that differentiates is born from error. The mind that does not differentiate is born from correct wisdom.
Question: Considered together, where are they born from?
Answer: There is nowhere they are born.
Question: If there is nowhere they are born, how can you say there is error or correct wisdom?
Answer: If you do not know inherent mind, you will proceed with all sorts of error. I you know inherent mind, this is correct wisdom.
Question: You just spoke of knowing and not knowing - what are these born from?
Answer: Knowing is born from awakening. Not knowing is born from false thinking.
Question: All sentient beings are in false thinking - how can they also be in correct wisdom?
Answer: All sentient beings are within correct wisdom - there is really no false thinking.
Question: Right now we are engaged in false thinking - how can we be said to have correct wisdom?
Answer: In reality, you are fundamentally without false thinking. When you call it false thinking, this is like a person drinking a potion that dilates the pupils, then looking for a needle in the sky: in the sky there is really no needle.
Question: Given that fundamentally false thinking does not exist, what are all today's practitioners trying to cut off in order to seek the Path?
Answer: Nothing is cut off and there is no path that can be sought.
Question: If there is no path to be sought and nothing to be cut off, then why in the scriptures did the World Honored One speak of cutting off false thinking?
Answer: In reality the World Honored One did not teach cutting off false thinking. As for cutting off false thinking: without detaching from false thinking, all sentient beings falsely feel that there is something attained and something cut off; they falsely perceived that the phenomena of false thinking exist. Following the concepts of sentient beings, the World Honored One spoke provisionally in terms of the phenomena of false thinking. In reality, he did not speak a word of it. He was like a good doctor prescribing medicine for a disease. If there is no disease, he does not prescribe medicine.
Question: If the World Honored One did not speak of false thinking, then who created false thinking?
Answer: Sentient beings themselves created it.
Question: Why do they not create correct wisdom, but go on perversely creating false thinking?
Answer: They do not know correct wisdom, so they have false thinking. If they knew correct wisdom, there would be no false thinking.
Question: If there is correct wisdom, there must be false thinking. How can you say there is no false thinking?
Answer: In realty, sentient beings have neither false thinking nor correct wisdom. Neither can be found.
Question: If both of them are unattainable, then it must be that neither ordinary people nor sages exist.
Answer: There are ordinary people and there are sages too, but you yourself do not know them.
Question: What is an ordinary person? What is a sage?
Answer: If you differentiate, you are an ordinary person. If you do not differentiate, you are a sage.
Question: Those who differentiate are ordinary, those who do not are sage. What about an infant, which does not differentiate? Can it be a sage?
Answer: If you adopt this interpretation, you are very foolish. Infants and children do not know good and bad, just as ignorant people do not recognize what is honorable and what is not. How could this be "not differentiating"? What is necessary is always to operate the differentiating mind within the inner truth of True Thusness, to attain nondifferentiating wisdom.
Question: Is no birth equivalent to nondifferentiating wisdom?
Answer: Observe or awhile. Observe pure mind. Observe [states of] mind arising. You must perceive that mind has been pure from the beginning, not stained by external objects. With things and events, you must completely comprehend and see that [as products of] causes and conditions, no permanent identity can be found [for them]. Then you know that [the products of] causes and conditions are both empty and not empty. That is, worldly phenomena, all the profuse array of myraid images in the world, [conventional relationships like] lord and minister, father and mother, benevolence and righteousness, propriety and good faith - these are not destroyed [by the teaching of emptiness]. Therefore the scriptures give entry into nirvana without destroying worldly phenomena. If you destroy worldly dharmas, then you are an ordinary person flowing along with birth and death.
The phenomena of worldly causes and conditions have no independent existence. Being temporary combinations of causal factors, their essential identity is empty and ultimately cannot be found. Seeing this inner truth is called seeing reality-nature. Then, amid differentiation you find nondifferentiating wisdom. You always practice differentiating, yet without differentiating. This is "not destroying worldly phenomena". Thus the sutra says: "Distinguish all causal connections and forms as entering into supreme reality without moving." Those who can awaken to this thereby have stillness right within movement.
Question: In the Vimalakirti Sutra it says: "He always sought the wisdom of having no thoughts and contemplating reality. Toward worldly phenomena, he reduced desires and knew satisfaction. As for world-transcending Dharma, he sought it tirelessly. Without spoiling his dignified conduct, he was able to adapt to conventional ways while arousing the wisdom of spiritual powers, in order to guide sentient beings." What is the meaning of this?
Answer: The meaning of this is experienced by all the buddhas of past, present, and future: it is unfathomable to the intellect.
Question: Since "he always sought the wisdom of having no thoughts and contemplating reality," why do the scriptures talk of charity and discipline and the merits of humans and gods? Aren't these methods that involve thought? Why the discrepancy to make students doubt and not believe?
Answer: You all believe in things you do not understand. When Buddha spoke of charity and discipline and the merits of humans and gods, it was for the sake of sentient beings who are often immersed in false thinking. With immeasurable skillful expedient means, Buddha followed the mentality of sentient beings and preached in terms of false concepts to lead them to the gate of the Great Vehicle. If you do not believe me now, I will cite scriptures for you as proof. The Lotus Sutra says: "These teachings of mine were adapted to sentient beings. The Great Vehicle is the basis." It also says: "In all the buddha-lands in the ten directions, there is only the Dharma of the One Vehicle. We use provisional names temporarily in order to guide sentient beings, but sentient beings have never been delivered by the lesser vehicles." It also says: "Do not approach the scholars of the canon of the lesser vehicles." It also says: "Only this one thing [the Buddha Vehicle] is real: the others are not." Moreover, the All Things Are Uncompounded Sutra says: "If a person distinguishes discipline as a separate entity, he has no discipline. If he sees himself as having discipline, he has lost discipline."
On the basis of these quotes, it is obvious that Buddha expounded the Ultimate Gate. It is not that he said there is no [such thing as] human merit, but [when he did] he was just leading on sentient beings to enable them to enter buddha-wisdom. When the sages of the past and present speak of mind attaining mastery of mind finding liberation, of mind achieving sagehood, this is the enlightened ones of the past, present and future sealing and settling your doubts.
Question: Buddha expounded the teaching of the One Vehicle to transform sentient beings. Now we all understand this. But what need was there to go on talking and confuse sentient beings? Wasn't it wrong?
Answer: You should not thinkg this. The buddhas acted for sentient beings out of great compassion. Since many fall into the three evil paths [as hell beings, hungry ghosts, or animals], the buddhas open up the gate of expedient means and expound for them the six paramitas. Practicing giving, discipline, and patient endurance lets them get beyond the three evil paths. For those coming and going in the planes of humans and gods, practicing energetic progress, meditative concentration, and wisdom enables them to detach from the sufferings of birth and death, so that in the future they become enlightened.
Question: Did the buddhas of the past expound the Three Vehicles? Do the buddhas of the present expound the Three Vehicles?
Answer: The buddhas of the past, present and future all expound them.
Question: By what truth can we know this?
Answer: The Lotus Sutra says: "If I now were to extol the Buddha Vehicle, sentient beings sunk in suffering would be unable to believe this teaching, and for violating it they would fall into the three evil paths. I would rather not expound the Dharma, but quickly enter nirvana. Mindful of the power of the expedient means practiced by buddhas of the past, for the Path I have attained, right now I too must expound the Three Vehicles." So we clearly know that all the buddhas of the past expounded the Three Vehicles in order to guide sentient beings to the One Vehicle.
Question: What is the One Vehicle?
Answer: Mind is the One Vehicle.
Question: How do we know that mind is the One Vehicle?
Answer: It is obvious that mind, which is empty and without anything there, is the One Vehicle.
Question: Do we become sages by completely perceiving that mind, being empty and without anything there, is the One Vehicle?
Answer: Yes, we become sages.
Question: Is the ordinary still there?
Answer: The ordinary is still there too.
Question: Are ordinary and sage different or not?
Answer: There is no difference at all. With awakening, the person who is ordinary in the morning is a sage by evening. Without awakening, you are subject to birth in the six planes of existence.
Question: What is this awakening you mention?
Answer: Awakening to mind.
Question: Are ordinary mind and sage mind one thing or two?
Answer: They are one.
Question: How can they be one?
Answer: If you completely perceive that reality-nature is pure and clean and from the beginning free from defilements and attachments, then you will know they are one.
Question: Who knows that there are no defilements or attachments?
Answer: Mind knows that there are no defilements.
Question: How does mind know that there are no defilements?
Answer: All the buddhas of past, present and future explain that mind is formless and its essential being is ultimately unattainable. Thus we know that it has no defilements.
Question: Since it is formless, how can we know it has no defilements?
Answer: We know it has no defilements precisely because it is formless. If it had form or aspect or location, if would have defilements.
Question: You have spoken of mind. How many kinds of mind are there in all?
Answer: If you awaken, one mind that is unattainable. If you do not awaken, then there are many kinds of mind, an incalculable number.
Question: What is ordinary mind? What is sage mind?
Answer: If you grasp form, this is ordinary mind. If you detach from form, this is sage mind.
Question: Please instruct us in the essentials of mind that grasps of form and mind that does not grasp form.
Answer: When those cultivating the Path have views of mind coming and going, views of mind being long or short, views of good and evil, hateful views and loving views, angry views and joyful views, views of right and wrong, views of ordinary and sage, views of independence and dependence, views of nirvana, views of being liberated and of not being liberated, views of buddhas and bodhisattvas, views of meditative concentration, views of wisdom, and so on - all of these are [instances of] the mind of false thinking of ordinary people.
Question: What is the mind of people who are sages?
Answer: Not arousing a thought, not seeing a thing - this is the mind of the sages.
Question: Chan Master, have you attained the mind of the sages?
Answer: I have no attainment.
Question: If you have no attainment, how do you have knowledge?
Answer: Right now I have neither attainment nor knowledge. Thus the sutra says: "He has no knowledge and no attainment. By having no attainment, he is a bodhisattva."
Question: Ultimately to whom does this truth belong?
Answer: It belongs to nothing at all. If it belonged to anything, this would be [more] revolving in birth and death. Since there is nothing to which it belongs, ultimately it abides forever.
Question: [We hear that] all sentient beings revolve with the eight consciousnesses and so do not find freedom. What are the eight consciousnesses?
Answer: They are [the consciousnesses] of eye, ear, nose, tongue, body, conceptual mind, [the synthesizing, evaluative, volitional, motivational complex, called] manas, and [the storehouse consciousness of all states of mind, called] alaya.
"Consciousness" has the meaning of understanding and distinguishing. For example, when the eye interacts with form, the conceptual consciousness distinguishes this and may judge it to be good or bad. Accoring to this judgment, form is engendered which influences the seventh consciousness, manas. Receiving this influence, manas grasps at form and transmits the influence to the seeds of all potential actions, which are already assembled in the eighth consciousness, called the storehouse. The eye-consciousness is this way, and so are all the others.
The deeds done and the rewards received by all sentient beings first transform the storehouse consciousness into a causal basis for creating future actions. Thereby do causal bases rest upon each other one after another, and a succession of results proceeds unbroken. In the end the sentient beings return to the six paths and receive the sufferings of birth and death. Therefore, those who cannot comlpetely comprehend mind are thrown into confusion by the eight consciousnesses.
These eight consciousnesses could be thought of as fundamentally present, or they could be said to create contrived activities on the basis of present causal connections. When causal connections join, it will engender future causal bases for action. If we want to cut them of and remove them now, and not let them be born, we must contemplate them correctly. Completely comprehend where the eye-consciousness comes from. Does it come from form? Does it come from the eye? Does it come from mind? If it comes from mind, since blind people have mind, why can't they produce eye-consciousness? If it comes from the eye, since dead people have eyes, why can't they distinguish form? If it comes from form, form is inert and unknowing [and cannot produce eye-consciousness]. None of these three causal links can act alone.
When you completely comprehend mind, you will know that when the eye sees form, the causal factor "the eye" is empty. Since the causal factor "eye" is empty, "form" is also empty. When you comprehend that "eye", "seeing", and "form" are all essentially empty, then there is no differentiation. Since there is no differentiation, the conceptual consciousness distinguishes without discriminating, and the seventh consciousness has no desire to grasp and no object to be grasped. Then in the storehouse of the eighth consciousness there are no more influences developing the seeds of impurity and defilement. Without these seeds, you are no more subject to birth and death: you abide forever in profound clarity, not born by birth or destroyed by destruction.
Question: The Buddha has three bodies - how are they attained?
Answer: The three bodies of Buddha are attained from the eight consciousnesses, by transforming the eight consciousnesses into the four wisdoms. When you reach these four wisdoms, you soon achieve the three bodies. Proceeding from cause to effect, we distinguish the three bodies like this. The five consciousnesses of eye, ear, nose, tongue and body become the subtle observing wisdom. The sixth consciousness, the conceptual consciousness, becomes the accomplishment of action wisdom. The seventh consciousness, manas, becomes the wisdom of inherent equality. The eighth consciousness, alaya, becomes the great mirror wisdom.
Question: What is the meaning of the "four wisdoms" that you can make this statement?
Answer: The first five consciousnesses are also called the five sense faculties. In this case the five sense faculties are the gates of wisdom through which wisdom is aware of the objects present, but without any falsity or defilement. Thus we take these five consciousnesses and make them into subtle observing wisdom. The sixth consciousness is also called the conceptual mind faculty. Here in the gate of wisdom we must work intently on awakening. Awakening means purity, and accord with the Dharma. With the real and the conventional equally in view, we perfect wisdom, transforming the conceptual mind into wisdom. Wisdom's awareness is able to know clearly without differentiating, and transform knowledge into wisdom. This is called the accomplishment of action wisdom. When manas, the seventh consciousness, has no grasping, it naturally has no hate or love. Since there is no hate or love, all things are equalized. Thus it is called the wisdom of inherent equality. As for alaya, the eighth consciousness: when it is empty in the storehouse, defiled seeds are all pure. It is like a clear mirror hung in space. All the myriad images appear in it, but this bright mirror never thinks, "I can make images appear," nor do the images say, "We are born from the mirror." Since there is neither subject nor object, we call this wisdom the great mirror wisdom.
Question: If the four wisdoms are this way, what about the three bodies?
Answer: The great mirror wisdom is taken as the dharmakaya, the body of reality. The wisdom of inherent equality is taken as the sambhogakaya, the reward body. The accomplishment of action wisdom and the subtle observing wisdom are taken as the nirmanakaya, the physical manifestation, the transformation body.
Question: How do you know it to be so?
Answer: We say that the greater mirror wisdom is taken as the body of reality because it is fully equipped with all stainless virtues, round and full with complete truth: it is like a worldly mirror that can show diverse images without differentiating.
The wisdom of inherent equality is taken as the reward body because when false mind is totally exhausted, everywhere-equal reality-nature is achieved and the myriad practices are perfected.
Accomplishment of action wisdom and subtle observing wisdom are taken as the transformation body because when the six sense faculties are stainless, you deliver sentient beings on a wide scale, detached from self and other, letting them share in your understanding and cultivate a basis [for enlightenment].
Question: Which among the three bodies of Buddha should sentient beings first cultivate?
Answer: The sutra says: "From the everywhere-equal body of reality flows forth the reward body. From the reward body flows forth the body of transformation. From this transformation body flows forth the twelve-part teaching of the canon." Therefore, first cultivate the body of reality. When we say "body of reality" we mean the correct contemplation of the middle path between wondrous being and wondrous nothingness. If you awaken to this inner truth, this is the body of reality. By perceiving the body of reality, you find out that your own body and mind have always been at odds with reality. When you have seen the body of reality, you must work hard and intently until the worldly side naturally becomes pure and clean and harmonizes with Thusness. After a long time with Thusness, there is no thought of Thusness. When you have achieved this, this is the reward body. Thus the body of reality is inherently present, but the body of reward is through cultivated practice. As for the transformation body, the sutras say Buddha manifests all kinds of bodies called transformation bodies.
Question: If the three bodies are this way, what about the three jewels?
Answer: The three bodies of the Buddha are also called the three jewels: that is, the jewel of the Buddha, the jewel of the Dharma, and the jewel of the Samgha.
Question: How many kinds of the three jewels are there?
Answer: Giving a full account, there are three kinds.
Question: What are they?
Answer: There are the three jewels of the one essence, the three jewels of differentiated aspects, and the three jewels of abiding and upholding.
Question: What are the three jewels of the one essence?
Answer: The purity of the enlightened nature of the essential body of true mind is called the jewel of the Buddha. Being round and full and complete with truth and equipped with countless meritorious functions is called the jewel of the Dharma. The oneness of the meritorious functions is the jewel of the Samgha.
Question: What are the three jewels of differentiated aspects?
Answer: "Differentiated aspects" means that this body of one's own is called the jewel of the Buddha. Being able to bestow happiness according to potentials and being willing to cultivate practice oneself is called the jewel of the Dharma. The four elements and the five clusters joining together without being at odds is called the jewel of the Samgha.
Question: What are the jewels of abiding and upholding?
Answer: Being good at supporting those above and making contact with those below, so that everything is pure and even, is called the jewel of the Buddha. Preaching according to people's mentalities, so that those who hear are full of joy, is called the jewel of the Dharma. Living in the community so that no conduct violates proper expedient means, and being able to harmonize everyone so there is no contention, is called the jewel of the Samgha.
Question: Why are they called jewels?
Answer: In the first place, they are neither inside nor outside nor in between. They are measureless and priceless. Metaphorically they are called the three jewels. If they had a price, they would not be called jewels. This is what is meant by the expression "priceless precious wish-fulfilling jewels".
Question: The Laozi says: "The Buddha Path has no [contrived] action, but there is nothing it does not do." What does that mean?
Answer: The Buddha Path is fundamentally and inherently without contrived activity. There is contrived activity because sentient beings created self-centered views as big as Sumeru. The true meaning of this is not something the conceptual mind can fathom. Only those who experience it can fully understand. Just manage to accomplish the work, and at a certain time there will be a great awakening.
Question: The sutra says: "All things come forth from this scripture." What does this mean?
Answer: You should just reflect back on reality-nature. Not abiding in your usual state, instead you become aware that you have no [permanent] body. Who will bear the load? Profoundly comprehending it for people is bearing the load of the True Dharma. [The buddhas] convey its excellent meanings and let all sentient beings achieve meritorious deeds. Hence the talk of the Tathagta bearing the load.
Question: What does it mean when the sutras say that the Tathagata delivers sentient beings?
Answer: You must understand for yourself that the true identity of sentient beings is fundamentally pure, but when the six sense faculties create the vexations of form, sickness is born. When we observe that birth is fundamentally empty, what is there that can be delivered? Therefore, if you say that the Tathagta delivers beings, you are attached to [notions of] self and others and beings.
Question: What is the meaning of "diamond prajna-paramita"?
Answer: "Diamond" is the mind of form. Prajna is purity. Paramita means reaching the other shore.
Question: [What is the meaning of] "Not grasping at form, Thusness does not stir"?
Answer: If your mind creates [notions that] there is coming and going, that is, contrived phenomena, all of these are forms of unrest. If your mind does not create them, there is no coming or going: amid uncontrived phenomena, there is detachment from both moving and not moving. There is permanent abiding. Thus it is said: "Thusness does not stir."
Question: The Warm Room Sutra says that by washing with the seven things, the monks get merit without measure. Please tell us the meaning of this merit.
Answer: What the sutra says it quite true. If you have the seven things and wash with them, inner and outer are sure to be in accord, and the merit will be measureless.
If you always trifle with the reality-nature of mind, if you indulge greed and anger, if you wrangle over right and wrong, if you make other people groan and cry, then even if you wash with the seven things, you are shedding the Buddha's blood: you are constantly putting together the karma of the three mires. If you wash like this, it is like washing in mud. You must stop this completely. Let body and mind be pure. Do not arouse greed and anger, and naturally you will be equanimous and detach from discrimination. With the water of nondiscrimination, you wash away all the dust and filth and become fully pure and clean.
Question: How should we deal with this mind of the three poisons in order to achieve the six paramitas?
Answer: You must be brave and bold and advance energetically. Toward the three poisons, take the three vows.
Vow to cut off all evils, to deal with the poison of anger. Vow to cultivate all forms of good, to deal with the poison of ignorance. Vow to deliver all sentient beings, to deal with the poison of greed. When the ability to cut off evil and the ability to cultivate good come together in the mind, the three poisons are curbed, and you achieve the three pure disciplines.
Next, let us explain subduing mind. Toward the five clusters [form, sensation, perception, motivational synthesis, and consciousness] we develop five kinds of subduing mind.
First, we vow to view all sentient beings as worthy sages and ourselves as ordinary people. Second, we vow to view all sentient beings as kings and ourselves as commoners. Third, we vow to view all sentient beings as teachers and ourselves as disciples. Fourth, we vow to view all sentient beings as parents and ourselves as children. Fifth, we vow to view all sentient beings as lords and ourselves as servants.
The six paramitas are also called the six deliverances: [they are] giving, discipline, patience, energetic progress, meditative concentration, and wisdom. These are used to deal with the six planes of existence. When the six sense faculties are pure, the six planes of existence are not born.
When you have no attachments to inner or outer, and you spontaneously give, this comprises danaparamita, the perfection of giving. When good and evil are equal, and neither can be found, this comprises silaparamita, the perfection of discipline. When objects and knowledge are in harmony and no longer at odds, this comprises ksantiparamita, the perfection of patience. When great stillness never stirs as the myriad practices are spontaneously so, this comprises viryaparamita, the perfection of energetic progress. When wondrous stillness flourihses and the body of reality spontaneously appears, this comprises dhyanaparamita, the perfection of meditation. When wondrous stillness opens into illumination, changeless, eternally abiding, not attached to anything, this comprises prajnaparamita, the perfection of wisdom.
These are called the six paramitas. The Sanskrit word paramita means "reaching the other shore".
Question: Hitherto among conventional types, all the question-and-answer dialogues have been [attempts at] assessment that give rise to [states of false] mind and give birth to affliction. But you, Chan Master, have given us joy and left us without the slightest doubts. We do not dare to do as we wish [and question you further], fearing to trouble you.
Answer: If you have no doubt, do not force questions. If the Dharma had questions and answers, it would have high and low. Without questions or answers, the Dharma is everywhere equal. If you seek to extend your views and interpretations, you lose the fundamental Path, and it gives you the barrier of the knowledge you fashion in your mind. It makes waves arise in your mind. But if you really do have doubts and sticking points, you must diligently ask about them to test what is real.
Question: What does it mean when the Lankavatara Sutra talks about being far removed from awareness and objects of awareness?
Answer: When [such subject-object] awareness is not born, the mind is at peace and unshakeable.
The questioner concludes: Though I am an ordinary layman, my consciousness has already entered the Path. What I hear the Master say now is all genuine supreme enlightenment. Intent on fulfilling his vows, his mind never retreats. Suddenly cutting off worldly entanglements, his mind's spirits and six consciousnesses are located nowhere - he is focused on the One Mind.
As we look up to him and thirst, we cannot stop ourselves from crying and groaning. He makes us know shame: we cannot hold back our sad tears. We feel regret deep in our hearts that for so many aeons we have in our delusion missed this truth. If it were not for the Chan Master being compassionate to us lowly ones, we would have no means by which we could awaken.
Therefore we are calling this "Treatise on Great Liberation". If writing this treatise is in accord with the intent of the sages, then let this blessing be revealed to all sentient beings alike. If it is not in accord with the intent of the sages, I hope the wrongdoing will be wiped away. If there are no people [worthy to do so], it should not be transmitted. I fear that it would be used to slander and attack the wisdom of the Dharma. If there are people of real awakening and sufficient merit to transmit it, let them share our deep compassion and care. The Dharma of the Great Path cannot be shown lightly. It does not allow exultation or disputation. It is just the mind in silence knowing for itself: false thoughts are not born, and the mentality of self and objects is extinct.