On the High Seat of "The Treasure of the Law"
The Sutra of the 6 th Patriarch, Hui Neng
(Translated
by A.F.Price and Wong Mou-Lam)
Chapter IV. Samadhi and Prajna
The Patriarch on another
occasion preached to the assembly as follows:
Learned
Audience, in my system (Dhyana) Samadhi and Prajna are
fundamental. But do not be under the wrong impression that these two
are independent of each other, for they are inseparably united and are
not two entities. Samadhi is the quintessence of Prajna, while Prajna
is the activity of Samadhi. At the very moment that we attain Prajna,
Samadhi is therewith; and vice versa. If you understand this principle,
you understand the equilibrium of Samadhi and Prajna. A disciple should
not think that there is a distinction between 'Samadhi begets Prajna'
and 'Prajna begets Samadhi'.
To hold such an opinion would
imply that there are two characteristics in the Dharma.
For
one whose tongue is ready with good words but whose heart is impure,
Samadhi and Prajna are useless, because they do not balance
each other. On the other hand, when we are good in mind as well as in
words, and when our outward appearance and our inner feelings harmonize
with each other, then it is a case of equilibrium of Samadhi and Prajna.
Argument is unnecessary for an enlightened disciple. To argue whether
Prajna or Samadhi comes first would put one in the same position as
those who are under delusion. Argument implies a desire to win,
strengthens egotism, and ties us to the belief in the idea of 'a self,
a being, a living being, and a person'.
Learned Audience, to
what are Samadhi and Prajna analogous? They are analogous to a lamp and
its light. With the lamp, there is light. Without it, it would be
darkness. The lamp is the quintessence of the light and the light is
the expression of the lamp. In name they are two things, but in
substance they are one and the same. It is the same case with Samadhi
and Prajna.
On another occasion the Patriarch preached to the
assembly as follows:
Learned Audience, to practice the
'Samadhi of Specific Mode' is to make it a rule to be straightforward
on all occasions - no matter whether we are walking, standing, sitting
or reclining. The Vimalakirti Nirdesa Sutra says, "Straightforwardness
is the holy place, the Pure Land." Don't let your mind be crooked and
practice straightforwardness with your lips only. We should practice
straightforwardness and should not attach ourselves to anything.
People under delusion believe obstinately in Dharmalaksana (things and
form) and so they are stubborn in having their own way of interpreting
the 'Samadhi of Specific Mode', which they define as 'sitting quietly
and continuously without letting any idea arise in the mind'. Such an
interpretation would rank us with inanimate objects, and is a stumbling
block to the right Path which must be kept open. Should we free our
mind
from attachment to all 'things', the Path becomes clear; otherwise, we
put ourselves under restraint. If that interpretation 'sitting quietly
and continuously, etc.' be correct, why on one occasion was Sariputra
reprimanded
by Vimalakirti for sitting quietly in the wood? Learned Audience, some
teachers of meditation instruct their disciples to keep a watch on
their
mind for tranquility, so that it will cease from activity.
Henceforth the disciples give up all exertion of mind. Ignorant persons
become insane from having too much confidence in such instruction. Such
cases are not rare, and it is a great mistake to teach others to do
this.
(On another occasion) the Patriarch addressed the
assembly as follows:
In orthodox Buddhism the distinction
between the 'Sudden' School and the 'Gradual' School does not really
exist; the only difference
is that by nature some men are quick-witted, while others are dull in
understanding. Those who are enlightened realize the truth in a sudden,
while those who are under delusion have to train themselves gradually.
But such a difference will disappear when we know our own mind and
realize
our own nature.
Therefore these terms, gradual and sudden,
are more apparent than real.
Learned Audience, it has been
the tradition of our school to take 'Idealessness' as our object,
'Non-objectivity' as our basis, and 'Non-attachment' as our fundamental
principle. 'Idea-lessness' means not to be carried away by any
particular idea in the exercise of the mental faculty.
'Non-objectivity' means not to be absorbed by objects when in contact
with objects. 'Nonattachment' is the characteristic of our Essence of
Mind.
All things - good or bad, beautiful or ugly - should be
treated as void. Even in time of disputes and quarrels we should treat
our intimates and our enemies alike and never think of retaliation. In
the exercise
of our thinking faculty, let the past be dead. If we allow our
thoughts,
past, present, and future, to link up in a series, we put ourselves
under
restraint. On the other hand, if we never let our mind attach to
anything,
we shall gain emancipation.
For this reason, we take
'Non-attachment' as our fundamental principle.
To free
ourselves from absorption in external objects is called
'Non objectivity'. When we are in a position to do so, the nature of
Dharma
will be pure. For this reason, we take 'Non-objectivity' as our basis.
To keep our mind free from defilement under all circumstances is called
'Idea-lessness'.
Our mind should stand aloof from
circumstances, and on no account should we allow them to influence the
function of our mind. But it is a great mistake to suppress our mind
from all thinking; for even if we succeed in getting rid of all
thoughts, and die immediately thereafter, still we shall be
reincarnated elsewhere. Mark this, treaders of the Path. It is bad
enough for a man to commit blunders from not knowing the meaning of the
Law, but how much worse would it be to encourage others to follow suit?
Being deluded, he sees not and in addition he blasphemes the Buddhist
Canon.
Therefore we take 'Idea-lessness' as our object.
Learned Audience, let me explain more fully why we take 'Idea-lessness'
as our object. It is because there is a type of man under delusion who
boasts of the realization of the Essence of Mind; but being carried away
by circumstances, ideas rise in his mind, followed by erroneous views
which are the source of all sorts of false notions and defilements. In
the Essence of Mind (which is the embodiment of void), there is
intrinsically nothing to be attained.
To say that there is
attainment, and to talk thoughtlessly on merits or demerits are
erroneous views and defilements. For this reason we
take 'Idealessness' as the object of our School.
Learned
Audience, (in 'Idea-lessness') what should we get rid of and what
should we fix our mind on? We should get rid of the 'pairs of
opposites' and all defiling conceptions. We should fix our mind on the
true nature of Tathata (Suchness), for Tathata is the quintessence of
idea, and idea is the result of the activity of Tathata.
It
is the positive essence of Tathata - not the sense organs -
which gives rise to 'idea'. Tathata bears its own attribute, and
therefore
it can give rise to 'idea'. Without Tathata the sense organs and the
sense objects would perish immediately. Learned Audience, because it
is the attribute of Tathata which gives rise to 'idea', our sense
organs
- in spite of their functioning in seeing, hearing, touching, knowing,
etc. - need not be tainted or defiled in all circumstances, and our
true
nature may be 'self-manifested' all the time.
Therefore the
Sutra says, "He who is an adept in the discrimination of various
Dharmalaksana (things and phenomena) will be immovably installed in the
'First Principle' (i.e., the blissful abiding place of the Holy, or
Nirvana)."
Chapter 3. Questions and Answers
Chapter 7. Temperament and Circumstances
