On the High Seat of "The Treasure of the Law"
The Sutra of the 6th Patriarch, Hui Neng
(Translated by A.F.Price and Wong Mou-Lam)
Chapter III. Questions and Answers
One day Prefect Wei entertained the Patriarch and asked him to
preach to a big gathering. At the end of the feast, Prefect Wei asked
him to mount the pulpit (to which the Patriarch consented). After
bowing twice reverently, in company with other officials, scholars, and
commoners, Prefect Wei said, "I have heard what Your Holiness preached.
It is really so deep that it is beyond our mind and speech, and I have
certain doubts which I hope you will clear up for me." "If you have any
doubts," replied the Patriarch, "please ask, and I will explain." "What
you preach are the fundamental principles taught by Bodhidharma, are
they not?" "Yes," replied the Patriarch. "I was told," said Prefect
Wei, "that
at Bodhidharma's first interview with Emperor Wu of Liang he was asked
what merits the Emperor would get for the work of his life in building
temples, allowing new monks to be ordained (royal consent was necessary
at that time), giving alms and entertaining the Order; and his reply
was
that these would bring no merits at all. Now, I cannot understand why
he gave such an answer. Will you please explain." "These would bring
no merits," replied the Patriarch. "Don't doubt the words of the Sage.
Emperor Wu's mind was under an erroneous impression, and he did not
know
the orthodox teaching. Such deeds as building temples, allowing new
monks
to be ordained, giving alms and entertaining the Order will bring you
only felicities, which should not be taken for merits. Merits are to be
found within the Dharmakaya, and they have nothing to do with practices
for attaining felicities." The Patriarch went on, "Realization of the
Essence of Mind is Kung (good deserts), and equality is Teh (good
quality).
When our mental activity works without any impediment, so that we are
in a position to know constantly the true state and the mysterious
functioning
of our own mind, we are said to have acquired Kung Teh (merits).
Within, to keep the mind in a humble mood is Kung; and without, to
behave oneself according to propriety is Teh. That all things are the
manifestation of the Essence of Mind is Kung, and that the quintessence
of mind is free from idle thoughts is Teh. Not to go astray from the
Essence of Mind is Kung, and not to pollute the mind in using it is
Teh.
If you seek for merits within the Dharmakaya, and do what I have just
said, what you acquire will be real merits.
He who works for merits does not slight others; and on all occasions he
treats everybody with respect. He who is in the habit of looking
down upon others has not got rid of the erroneous idea of a self, which
indicates his lack of Kung. Because of his egotism and his habitual
contempt
for all others, he knows not the real Essence of Mind; and this shows
his lack of Teh. Learned Audience, when our mental activity works
without interruption, then it is Kung; and when our mind functions in a
straightforward manner, then it is Teh. To train our own mind is Kung,
and to train our own body is Teh.
Learned Audience, merits should be sought within the Essence of
Mind and they cannot be acquired by almsgiving, entertaining the monks,
etc. We should therefore distinguish between felicities and merits.
There is nothing wrong in what our Patriarch said. It is Emperor Wu
himself
who did not know the true way." Prefect Wei then asked the next
question.
"I notice that it is a common practice for monks and laymen to recite
the name of Amitabha with the hope of being born in the Pure Land of
the
West. To clear up my doubts, will you please tell me whether it is
possible
for them to be born there or not." "Listen to me carefully, Sir,"
replied
the Patriarch, "and I will explain.
According to the Sutra spoken by the Bhagavat in Shravasti City for
leading people to the Pure Land of the West, it is quite clear that the
Pure Land is not far from here, for the distance in mileage is 108,000,
which really represents the 'ten evils' and 'eight errors' within us.
To those of inferior mentality certainly it is far away, but to
superior men we may say that it is quite near. Although the Dharma is
uniform, men vary in their mentality.
Because they differ from one another in their degree of enlightenment
or ignorance, therefore some understand the Law quicker than others.
While ignorant men recite the name of Amitabha and pray to be born in
the Pure Land, the enlightened purify their mind, for, as the Buddha
said, 'When the mind is pure, the Buddha Land is simultaneously pure.'
"Although you are a native of the East, if your mind is pure you are
sinless.
One the other hand, even if you were a native of the West an impure
mind could not free you from sin, When the people of the East commit a
sin, they recite the name of Amitabha and pray to be born in the West;
but in the case of sinners who are natives of the West, where should
they pray to be born? Ordinary men and ignorant people understand
neither the Essence of Mind nor the Pure Land within themselves, so
they wish to be born in the East or the West. But to the enlightened
everywhere is the same. As the Buddha said, 'No matter where they
happen to be, they are always happy
and comfortable.' "Sir, if your mind is free from evil the West is not
far
from here; but difficult indeed it would be for one whose heart is
impure
to be born there by invoking Amitabha! "Now, I advise you, Learned
Audience, first to do away with the 'ten evils'; then we shall have
traveled one
hundred thousand miles. For the next step, do away with the 'eight
errors', and this will mean another eight thousand miles traversed. If
we can realize the Essence of Mind at all times and behave in a
straightforward manner on all occasions, in the twinkling of an eye we
may reach the Pure Land and there see Amitabha.
"If you only put into practice the ten good deeds, there would be no
necessity for you to be born there. On the other hand, if you do not do
away with the 'ten evils' in your mind, which Buddha will take you
there? If you understand the Birthless Doctrine (which puts an end to
the cycle of birth and death) of the 'Sudden' School, it takes you only
a moment to see the West. If you do not understand, how can you reach
there by
reciting the name of Amitabha, as the distance is so far? "Now, how
would you like it if I were to shift the Pure Land to your presence
this
very moment, so that all of you might see it?" The congregation made
obeisance and replied, "If we might see the Pure Land here there would
be no necessity for us to desire to be born there. Will Your Holiness
kindly let us see it by having it removed here." The Patriarch said,
"Sirs,
this physical body of ours is a city.
Our eyes, ears, nose and tongue are the gates. There are five external
gates, while the internal one is ideation. The mind is the ground. The
Essence of Mind is the King who lives in the domain of the mind. While
the Essence of Mind is in, the King is in, and our body and mind exist.
When the Essence of Mind is out, there is no King and our body and mind
decay.
We should work for Buddhahood within the Essence of Mind, and we should
not look for it apart from ourselves. He who is kept in ignorance of
his Essence of Mind is an ordinary being. He who is enlightened in his
Essence of Mind is a Buddha. To be merciful is Avalokitesvara (one of
the two principal Bodhisattvas of the Pure Land). To take pleasure
in almsgiving is Mahasthama (the other Bodhisattva). Competence for a
pure life is Sakyamuni (one of the titles of Gautama Buddha). Equality
and straightforwardness is Amitabha. The idea of a self or that of a
being is Mount Meru. A depraved mind is the ocean. Klesa (defilement)
is the billow. Wickedness is the evil dragon.
Falsehood is the devil. The wearisome sense objects are the aquatic
animals.
Greed and hatred are the hells. Ignorance and infatuation are the
brutes.
"Learned Audience, if you constantly perform the ten good deeds,
paradise will appear to you at once. When you get rid of the idea of
a self and that of a being, Mount Meru will topple. When the mind is no
longer depraved, the ocean (of existence) will be dried up. When you
are free from klesa, billows and waves (of the ocean of existence) will
calm down. When wickedness is alien to you, fish and evil dragons will
die out.
"Within the domain of our mind, there is a Tathagata of Enlightenment
who sends forth a powerful light which illumines externally the six
gates (of sensation) and purifies them. This light is strong enough to
pierce through the six Kama Heavens (heavens of desire); and when it is
turned inwardly it eliminates at once the three poisonous elements,
purges away our sins which might lead us to the hells or other evil
realms, and
enlightens us thoroughly within and without, so that we are no
different
from those born in the Pure Land of the West. Now, if we do not train
ourselves up to this standard, how can we reach the Pure Land?" Having
heard what the Patriarch said, the congregation knew their Essence of
Mind very clearly. They made obeisance and exclaimed in one voice,
"Well
done!" They also chanted, "May all the sentient beings of this Universe
who have heard this sermon at once understand it intuitively." The
Patriarch
added, "Learned Audience, those who wish to train themselves
(spiritually)
may do so at home. It is quite unnecessary for them to stay in
monasteries.
Those who train themselves at home may be likened unto a native of the
East who is kind-hearted, while those who stay in monasteries but
neglect
their work differ not from a native of the West who is evil in heart.
So far as the mind is pure, it is the 'Western Pure Land of one's own
Essence
of Mind'." Prefect Wei asked, "How should we train ourselves at home?
Will
you please teach us."
The Patriarch replied, "I will give you a 'formless' stanza. If you put
its teaching into practice you will be in the same position as
those who live with me permanently. On the other hand, if you do not
practice it, what progress can you make in the spiritual path, even
though
you cut your hair and leave home for good (i.e., join the Order)? The
stanza reads:
For a fair mind, observation of precepts (Sila) is unnecessary.
For straightforward behavior, practice in Dhyana (contemplation) may be
dispensed with.
On the principle of righteousness, the superior and the inferior stand
for each other (in time of need).
On the principle of mutual desire to please, the senior and junior are
on affectionate terms.
On the principle of forbearance, we do not quarrel even in the
midst of a hostile crowd.
If we can persevere till fire can be obtained through rubbing a piece
of wood, Then the red lotus (the Buddha-nature) will shoot out from the
black mire (the unenlightened state).
That which is of bitter taste is bound to be good medicine.
That which sounds unpleasant to the ear is certainly frank advice.
By amending our mistakes, we get wisdom.
By defending our faults, we betray an unsound mind.
In our daily life we should always practice altruism, But Buddhahood is
not to be attained by giving away money as charity.
Bodhi is to be found within our own mind, And there is no necessity to
look for mysticism from without.
Hearers of this stanza who put its teaching into actual practice Will
find paradise in their very presence.
The Patriarch added, "Learned Audience, all of you should put into
practice what is taught in this stanza, so that you can realize the
Essence of Mind and attain Buddhahood directly. The Dharma waits for no
one.
I am going back to Ts'ao Ch'i, so the assembly may now break up. If you
have any questions, you may come there to put them." At this juncture
Prefect Wei, the government officials, pious men, and devout ladies who
were present were all enlightened. Faithfully they accepted the
teaching
and put it into practice.
Chapter 3. Questions and Answers
Chapter 7. Temperament and Circumstances
