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 VI. On Repentance
Once there was a big gathering of scholars
and commoners from Kuang Chou, Shao Chou, and other places to wait upon
the Patriarch to preach to them. Seeing this, the Patriarch mounted the
pulpit and delivered the following address: In Buddhism, we should start
from our Essence of Mind.
At all times let us purify our own mind from one thought-moment
to another, tread the Path by our own efforts, realize our own Dharmakaya,
realize the Buddha in our own mind, and deliver ourselves by a personal
observance of Sila; then your visit will not have been in vain. Since
all of you have come from afar, the fact of our meeting here shows that
there is a good affinity between us. Now let us sit down in the Indian fashion,
and I will give you the five kinds of Incense of the Dharmakaya. When they
had sat down, the Patriarch continued: The first is the Sila Incense, which
means that our mind is free from taints of misdeeds, evil jealousy, avarice,
anger, spoliation, and hatred. The second is the Samadhi Incense, which
means that our mind is unperturbed in all circumstances, favorable or unfavorable.
The third is the Prajna Incense, which means that our mind is free from
all impediments, that we constantly introspect our Essence of Mind with
wisdom, that we refrain from doing all kinds of evil deeds, that although
we do all kinds of good acts, yet we do not let our mind become attached
to (the fruits) of such actions, and that we are respectful towards our
superiors, considerate to our inferiors, and sympathetic to the destitute
and the poor. The fourth is the Incense of Liberation, this means that
our mind is in such an absolutely free state that it clings to nothing
and concerns itself neither with good nor evil.
The fifth is the Incense of Knowledge obtained on the Attainment
of Liberation. When our mind clings to neither good nor evil we should
take care not to let it dwell upon vacuity, or remain in a state of inertia.
Rather should we enlarge our study and broaden our knowledge,
so that we can know our own mind, understand thoroughly the principles
of Buddhism, be congenial to others in our dealings with them, get rid
of the idea of 'self' and that of 'being', and realize that up to the
time when we attain Bodhi the 'true nature' (or Essence of Mind) is always
immutable. Such, then, is the Incense of Knowledge obtained on the Attainment
of Liberation. This fivefold Incense fumigates us from within, and we should
not look for it from without. Now I will give you the 'formless' Repentance
which will expiate our sins committed in our present, past, and future
lives, and purify our karmas of thought, word and deed. Learned Audience,
please follow me and repeat together what I say:
May we, disciples so and so, be always free from the taints of
ignorance and delusion. We repent of all our sins and evil deeds committed
under delusion or in ignorance. May they be expiated at once and may they
never arise again. May we be always free from the taints of arrogance
and dishonesty (Asatya). We repent of all our arrogant behavior and dishonest
dealings in the past. May they be expiated at once and may they never
arise again. May we be always free from the taints of envy and jealousy.
We repent of all our sins and evil deeds committed in an envious or jealous
spirit. May they be expiated at once and may they never arise again.
Learned Audience, this is what we call 'formless Ch'an Hui' (repentance).
Now what is the meaning of Ch'an? Ch'an refers to the repentance
of past sins. To repent of all our past sins and evil deeds committed
under delusion, ignorance, arrogance, dishonesty, jealousy, or envy, etc.
so as to put an end to all of them is called Ch'an. Hui refers to that
part of repentance concerning our future conduct. Having realized the
nature of our transgression (we make a vow) that hereafter we will put
an end to all kinds of evil committed under delusion, ignorance, arrogance,
dishonesty, jealousy, or envy, and that we shall never sin again. This
is Hui. On account of ignorance and delusion, common people do not realize
that in repentance they have not only to feel sorry for their past sins
but also to refrain from sinning in the future. Since they take no heed
of their future conduct they commit new sins before the past are expiated.
How can we call this 'repentance'? Learned Audience, having repented of
our sins we will take the following four All-embracing Vows:
We vow to deliver an infinite number of sentient beings of our
mind. We vow to get rid of the innumerable defilements in our own mind.
We vow to learn the countless systems in Dharma of our Essence of Mind.
We vow to attain the Supreme Buddhahood of our Essence of Mind.
Learned Audience, all of us have now declared that we vow to deliver
an infinite number of sentient beings; but what does that mean? It does
not mean that I, Hui Neng, am going to deliver them. And who are these
sentient beings within our mind? They are the delusive mind, the deceitful
mind, the evil mind, and such like minds - all these are sentient beings.
Each of them has to deliver himself by means of his own Essence of Mind.
Then the deliverance is genuine. Now, what does it mean to deliver oneself
by one's own Essence of Mind? It means the deliverance of the ignorant,
the delusive, and the vexatious beings within our own mind by means of Right
Views.
With the aid of Right Views and Prajna-Wisdom the barriers raised
by these ignorant and delusive beings may be broken down; so that each
of them is in a position to deliver himself by his own efforts. Let the
fallacious be delivered by rightness; the deluded by enlightenment; the
ignorant by wisdom; and the malevolent by benevolence. Such is genuine
deliverance.
As to the vow, 'We vow to get rid of the innumerable evil passions
in the mind,' it refers to the substitution of our unreliable and illusive
thinking faculty by the Prajna-Wisdom of our Essence of Mind. As to
the vow, 'We vow to learn countless systems of Dharmas,' there will be
no true learning until we have seen face to face our Essence of Mind,
and until we conform to the orthodox Dharma on all occasions. As to the
vow, 'We vow to attain Supreme Buddhahood,' when we are able to bend our
mind to follow the true and orthodox Dharma on all occasions, and when
Prajna always rises in our mind, so that we can hold aloof from enlightenment
as well as from ignorance, and do away with truth as well as falsehood,
then we may consider ourselves as having realized the Buddha-nature, or
in other words, as having attained Buddhahood. Learned Audience, we should
always bear in mind that we are treading the Path, for thereby strength
will be added to our vows. Now, since all of us have taken these four All-embracing
Vows, let me teach you the 'Formless Threefold Guidance':
We take 'Enlightenment' as our guide, because it is the culmination
of both Punya (merit) and Prajna (wisdom). We take 'Orthodoxy' (Dharma)
as our guide, because it is the best way to get rid of desire. We take
'Purity' as our guide, because it is the noblest quality of mankind.
Hereafter, let the Enlightened One be our teacher; on no account
should we accept Mara (the personification of evil) or any heretic as
our guide. This we should testify to ourselves by constantly appealing
to the 'Three Gems' of our Essence of Mind, in which, Learned Audience,
I advise you to take refuge.
They are:
Buddha, which stands for Enlightenment. Dharma, which stands for
Orthodoxy. Sangha, (the Order) which stands for Purity.
To let our mind take refuge in 'Enlightenment', so that evil and
delusive notions do not arise, desire decreases, discontent is unknown,
and lust and greed no longer bind, this is the culmination of Punya and
Prajna. To let our mind take refuge in 'Orthodoxy' so that we are always
free from wrong views (for without wrong views there would be no egotism,
arrogance, or craving), this is the best way to get rid of desire. To let
our mind take refuge in 'Purity' so that no matter in what circumstances
it may be it will not be contaminated by wearisome sense-objects, craving
and desire, this is the noblest quality of mankind. To practice the Threefold
Guidance in the way above mentioned means to take refuge in oneself
(i.e., in one's own Essence of Mind).
Ignorant persons take the Threefold Guidance day and night but
do not understand it. If they say they take refuge in Buddha, do they
know where he is? Yet if they cannot see Buddha, how can they take refuge
in him? Does not such an assertion amount to a lie? Learned Audience,
each of you should consider and examine this point for yourself, and let
not your energy be misapplied. The Sutra distinctly says that we should
take refuge in the Buddha within ourselves; it does not suggest that we
should take refuge in other Buddhas. (Moreover), if we do not take refuge
in the Buddha within ourselves, there is no other place for us to retreat.
Having cleared up this point, let each of us take refuge in the 'Three
Gems' within our mind. Within, we should control our mind; without,
we should be respectful towards others - this is the way to take refuge
within ourselves. Learned Audience, since all of you have taken the 'Threefold
Guidance' I am going to speak to you on the Trikaya (three 'bodies')
of the Buddha of our Essence of Mind, so that you can see these three
bodies and realize clearly the Essence of Mind. Please listen carefully
and repeat this after me:
With our physical body, we take refuge in the Pure Dharmakaya
(Essencebody) of Buddha. With our physical body, we take refuge in
the Perfect Sambhogakaya (Manifestation body) of Buddha. With our physical
body, we take refuge in the Myriad Nirmanakaya (Incarnation-bodies)
of Buddha.
Learned Audience, our physical body may be likened unto an inn
(i.e., a temporary abode), so we cannot take refuge there. Within our
Essence of Mind these Trikaya of Buddha are to be found, and they are common
to everybody.
Because the mind (of an ordinary man) labors under delusions,
he knows not his own inner nature; and the result is that he ignores
the Trikaya within himself, (erroneously believing) that they are to
be sought from without.
Please listen, and I will show you that within yourself you will
find the Trikaya which, being the manifestation of the Essence of Mind,
are not to be sought from without. Now, what is the Pure Dharmakaya? Our
Essence of Mind is intrinsically pure; all things are only its manifestations,
and good deeds and evil deeds are only the result of good thoughts and
evil thoughts respectively. Thus, within the Essence of Mind all things
(are intrinsically pure), like the azure of the sky and the radiance of
the sun and the moon which, when obscured by passing clouds, may appear
as if their brightness has been dimmed; but as soon as the clouds are blown
way, brightness reappears and all objects are fully illuminated. Learned
Audience, our evil habits may be likened unto the clouds; while sagacity
and wisdom (Prajna), are the sun and moon respectively. When we attach ourselves
to outer objects, our Essence of Mind is clouded by wanton thoughts which
prevent our Sagacity and Wisdom from sending forth their light. But
should we be fortunate enough to find learned and pious teachers to make
known to us the Orthodox Dharma, then we may with our own efforts do
away with ignorance and delusion, so that we are enlightened both within
and without, and the (true nature) of all things manifests itself within
our Essence of Mind. This is what happens to those who have seen face
to face the Essence of Mind, and this is what is called the Pure Dharmakaya
of Buddha. Learned Audience, to take refuge in a true Buddha is to take
refuge in our own Essence of Mind. He who does so should remove from
his Essence of Mind the evil mind, the jealous mind, the flattering and
crooked mind, egotism, deceit and falsehood, contemptuousness, snobbishness,
fallacious views, arrogance, and all other evils that may arise at any
time. To take refuge in ourself is to be constantly on the alert for our
own mistakes, and to refrain from criticism of others' merits or faults.
He who is humble and meek on all occasions and is polite to everybody
has thoroughly realized his Essence of Mind, so thoroughly that his Path
is free from further obstacles. This is the way to take refuge in ourself.
What is the Perfect Sambhogakaya? Let us take the illustration of a
lamp. Even as the light of a lamp can break up darkness which has been
there for a thousand years, so a spark of Wisdom can do away with ignorance
which has lasted for ages. We need not bother about the past, for the
past is gone and irrecoverable. What demands our attention is the future;
so let our thoughts from moment to moment be clear and round, and let
use see face to face our Essence of Mind.
Good and evil are opposite to each other, but their quintessence
cannot be dualistic. This non-dualistic nature is called the true nature
which can neither be contaminated by evil nor affected by good. This is
what is called the Sambhogakaya of Buddha. One single evil thought from
our Essence of Mind will spoil the good merits accumulated in aeons of
time, while a good thought from that same source can expiate all our sins,
though they are as many as the grains of sand in the Ganges. To realize
our own Essence of Mind from moment to moment without intermission until
we attain Supreme Enlightenment, so that we are perpetually in a state of
Right Mindfulness, is the Sambhogakaya. Now, what is the Myriad Nirmanakaya?
When we subject ourselves to the least discrimination of particularization,
transformation takes place; otherwise, all things remain as void as space,
as they inherently are. By dwelling our mind on evil things, hell arises.
By dwelling our mind on good acts, paradise appears. Dragons and snakes
are the transformation of venomous hatred, while Bodhisattvas are mercy
personified. The upper regions are Prajna crystallized, while the underworld
is only another form assumed by ignorance and infatuation. Numerous indeed
are the transformations of the Essence of Mind! People under delusion
awake not and understand not; always they bend their minds on evil, and
as a rule practice evil. But should they turn their minds from evil to
righteousness, even for a moment, Prajna would instantly arise. This
is what is called the Nirmanakaya of the Buddha of the Essence of Mind.
Learned Audience, the Dharmakaya is intrinsically self-sufficient. To
see face to face from moment to moment our own Essence of Mind is the
Sambhogakaya of Buddha. To dwell our mind on the Sambhogakaya (so that
Wisdom or Prajna arises) is the Nirmanakaya. To attain enlightenment
by our own efforts and to practice by ourself the goodness inherent in
our Essence of Mind is a genuine case of 'Taking Refuge'. Our physical
body, consisting of flesh and skin, etc., is nothing more than a tenement,
(for temporary use only), so we do not take refuge therein. But let us
realize the Trikaya of our Essence of Mind, and we shall know the Buddha
of our Essence of Mind. I have a 'formless' stanza, the reciting and practicing
of which will at once dispel the delusions and expiate the sins accumulated
in numerous kalpas.
This is the stanza:
People under delusion accumulate tainted merits but do not tread
the Path.
They are under the impression that to accumulate merits and to
tread the Path are one and the same thing. Though their merits for alms-giving
and offerings are infinite (They do not realize that) the ultimate source
of sin lies in the three poisonous elements (i.e., greed, anger and illusion)
within their own mind.
They expect to expiate their sins by accumulating merit Without
knowing that felicities obtained in future lives have nothing to do
with the expiation of sins. Why not get rid of the sin within our own
mind, For this is true repentance (within our Essence of Mind)? (A sinner)
who realizes suddenly what constitutes true repentance according to the
Mahayana School, And who ceases from doing evil and practices righteousness
is free from sin. A treader of the Path who keeps a constant watch on
his Essence of Mind May be classified in the same group as the various
Buddhas. Our Patriarchs transmitted no other system of Law but this 'Sudden'
one. May all followers of it see face to face their Essence of Mind and
be at once with the Buddhas.
If you are going to look for Dharmakaya See it above Dharmalaksana
(phenomena), and then your Mind will be pure. Exert yourself in order
to see face to face the Essence of Mind and relax not, For death may come
suddenly and put an abrupt end to your earthly existence. Those who understand
the Mahayana teaching and are thus able to realize the Essence of Mind
Should reverently put their palms together (as a sign of respect) and fervently
seek for the Dharmakaya.
The Patriarch then added: Learned Audience, all of you should
recite this stanza and put it into practice. Should you realize your
Essence of Mind after reciting it, you may consider yourself to be always
in my presence, though actually you are a thousand miles away, but should
you be unable to do so, then, though we are face to face, we are really
a thousand miles apart.
In that case, what is the use of taking the trouble to come here
from so far away? Take good care of yourselves. Good-bye. The whole assembly,
after hearing what the Patriarch had said, became enlightened. In a
very happy mood, they accepted his teaching and put it into practice.
Chapter 3. Questions and Answers
Chapter 7. Temperament and Circumstances