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 VIII. The Sudden School and the Gradual School
While the Patriarch was living in Pao Lin
Monastery, the Grand Master Shen Hsiu was preaching in Yu Chuan Monastery
of Ching Nan. At that time the two Schools, that of Hui Neng of the South
and Shen Hsiu of the North, flourished side by side.
As the two Schools were distinguished from each other by the names
"Sudden" (the South) and "Gradual" (the North), the question which sect
they should follow baffled certain Buddhist scholars (of that time).
(Seeing this), the Patriarch addressed the assembly as follows: "So far
as the Dharma is concerned, there can be only one School. (If a distinction
exists) it exists in the fact that the founder of one school is a northern
man, while the other is a Southerner. While there is only one Dharma, some
disciples realize it more quickly than others. The reason why the names
'Sudden' and 'Gradual' are given is that some disciples are superior to
others in mental dispositions.
So far as the Dharma is concerned, the distinction of 'Sudden'
and 'Gradual' does not exist." (In spite of what the Patriarch had said,)
the followers of Shen Hsiu used to criticize the Patriarch. They discredited
him by saying that as he was illiterate he could not distinguish himself
in any respect. Shen Hsiu himself, on the other hand, admitted that he
was inferior to the Patriarch, that the Patriarch attained wisdom without
the aid of a teacher, and that he understood thoroughly the teaching of
the Mahayana School.
"Moreover," he added, "my teacher, the Fifth Patriarch, would not
have transmitted to him the robe and the bowl without good cause. I regret
that, owing to the patronage of the state, which I by no means deserve,
I am unable to travel far to receive instructions from him personally.
(But) you men should go to Ts'ao Ch'i to consult him." One day he said
to his disciple, Chi Ch'eng, "You are intelligent and bright. On my behalf,
you may go to Ts'ao Ch'i to attend the lectures there. Try your best to
remember what you learn, so that upon your return you may repeat it to
me." Acting on his teacher's instruction, Chi Ch'eng went to Ts'ao Ch'i.
Without telling whence he came he joined the crowd there to call on the
Patriarch. "Someone has hidden himself here to plagiarize my lecture,"
said the Patriarch to the assembly. Thereupon, Chi Ch'eng came out, made
obeisance, and told the Patriarch what his mission was. "You come from
Yu Ch'uan Monastery, do you?" asked the Patriarch. "You must be a spy."
"No, I am not," replied Chi Ch'eng. "Why not?" asked the Patriarch. "If
I had not told you," said Chi Ch'eng, "I would be a spy. Since I have
told you all about it, I am not." "How does your teacher instruct his
disciples?" asked the Patriarch. "He tells us to meditate on purity,
to keep up the sitting position all the time and not to lie down," replied
Chi Ch'eng. "To meditate on purity," said the Patriarch, "is an infirmity
and not Dhyana. To restrict oneself to the sitting position all the time
is unprofitable. Listen to my stanza:
A living man sits and does not lie down (all the time), While
a dead man lies down and does not sit. On this physical body of ours
Why should we impose the task of sitting?"
Making obeisance a second time, Chi Ch'eng remarked, "Though I
have studied Buddhism for nine years under the Grand Master Shen Hsiu,
my mind has not yet been awakened for enlightenment. But as soon as you
speak to me my mind is enlightened. As the question of incessant rebirths
is a momentous one, please take pity on me and give me further instruction."
"I understand," said the Patriarch, "that your teacher gives his disciples
instructions on Sila (disciplinary rules), Dhyana (meditation), and Prajna
(Wisdom). Please tell me how he defines these terms." "According to his
teaching," replied Chi Ch'eng, "to refrain from all evil actions is Sila,
to practice whatever is good is Prajna, and to purify one's own mind is
Dhyana.
This is the way he teaches us. May I know your system?" "If I
tell you," said the Patriarch, "that I have a system of Law to transmit
to others, I am cheating you. What I do to my disciples is to liberate
them from their own bondage with such devices as the case may need. To
use a name which is nothing but a makeshift, this (state of liberation)
may be called Samadhi.
The way your master teaches Sila, Dhyana, and Prajna is wonderful;
but my exposition is different." "How can it be different, Sir," asked
Chi Ch'eng, "when there is only one form of Sila, Dhyana and Prajna?"
"The teaching of your master," replied the Patriarch, "is for the followers
of the Mahayana School, while mine is for those of the Supreme School.
The fact that some realize the Dharma more quickly and deeply than others
accounts for the difference in the interpretation. You may listen, and
see if my instruction is the same as his. In expounding the Law, I do not
deviate from the authority of the Essence of Mind (i.e., I speak what I
realize intuitively). To speak otherwise would indicate that the speaker's
Essence of Mind is under obscuration and that he can touch the phenomenal
side of the Law only. The true teaching of Sila, Dhyana and Prajna should
be based on the principle that the function of all things derives from
the Essence of Mind. Listen to my stanza:
To free the mind from all impurity is the Sila of the Essence
of Mind. To free the mind from all disturbance is the Dhyana of the
Essence of Mind. That which neither increases nor decreases is the Diamond
(used as a symbol for the Essence of Mind); 'Coming' and 'going' are
different phases of Samadhi." Having heard this, Chi Ch'eng apologized
(for having asked a foolish question) and thanked the Patriarch for his
instruction. He then submitted the following stanza:
The 'self' is nothing but a phantasm created by the union of five
skandhas, And a phantasm can have nothing to do with absolute reality.
To hold that there is a Tathata (Suchness) for us to aim at or to return
to Is another example of 'Impure Dharma'.
Approving what he said in his stanza, the Patriarch said to him
again, "The teaching of your master on Sila, Dhyana and Prajna applies
to wise men of the inferior type, while mine [applies] to those of the
superior type. He who realizes the Essence of Mind may dispense with such
doctrines as Bodhi, Nirvana, and 'Knowledge of Emancipation'. Only those
who do not possess a single system of Law can formulate all systems of
Law, and only those who can understand the meaning (of this paradox) may
use such terms. It makes no difference to those who have realized the Essence
of Mind whether they formulate all systems of Law or dispense with
all of them. They are at liberty to 'come' or to 'go' (i.e., they may
remain in or leave this world at their own free will). They are free from
obstacles or impediments. They take appropriate actions as circumstances
require. They give suitable answers according to the temperament of
the enquirer. They see that all Nirmanakayas are one with the Essence
of Mind. They attain liberation, psychic powers and Samadhi, which enable
them to perform the arduous task of universal salvation as easily as if
they were only playing. Such are the men who have realized the Essence
of Mind!" "By what principle are we guided in dispensing with all systems
of Law?" was Chi Ch'eng's next question. "When our Essence of Mind is free
from impurity, infatuations and disturbances," replied the Patriarch,
"when we introspect our mind from moment to moment with Prajna, and when
we do not cling to things and phenomenal objects we are free and liberated.
Why should we formulate any system of Law when our goal can be reached
no matter whether we turn to the right or to the left? Since it is with
our own efforts that we realize the Essence of Mind, and since the realization
and the practice of the Law are both done instantaneously, and not gradually
or stage by stage, the formulation of any system of Law is unnecessary.
As all Dharmas are intrinsically Nirvanic, how can there be gradation in
them?" Chi Ch'eng made obeisance and volunteered to be an attendant of
the Patriarch. In that capacity, he served both day and night.
Bhikkhu Chih Ch'e, whose secular name was Chang Hsing-Ch'ang,
was a native of Kiangsi. As a young man, he was fond of chivalric exploits.
Since the two Dhyana Schools, Hui Neng of the South and Shen Hsiu of
the North, flourished side by side, a strong sectarian feeling ran high
on the part of the disciples, in spite of the tolerant spirit shown by
the two masters.
As they called their own teacher, Shen Hsiu, the Sixth Patriarch
on no better authority than their own, the followers of the Northern School
were jealous of the rightful owner of that title whose claim, supported
by the inherited robe, was too well known to be ignored. (So in order
to get rid of the rival teacher) they sent Chang Hsing-Ch'ang (who was
then a layman) to murder the Patriarch. With his psychic power of mind-reading
the Patriarch was able to know of the plot beforehand. (Making ready
for the coming of the murderer), he put ten taels by the side of his
own seat. Chang duly arrived, and one evening entered the Patriarch's
room to carry out the murder. With outstretched neck the Patriarch waited
for the fatal blow. Thrice did Chang cut, (but) not a single wound was
thereby inflicted! The Patriarch then addressed him as follows:
A straight sword is not crooked, While a crooked one is not straight.
I owe you money only; But life I do not owe." The surprise was too
great for Chang; he fell into a swoon and did not revive for a considerable
time. Remorseful and penitent, he asked for mercy and volunteered to
join the Order at once. Handing him the money, the Patriarch said, "You
had better not remain here, lest my followers should do you harm.
Come to see me in disguise some other time, and I will take good
care of you." As directed, Chang ran away the same night. Subsequently,
he joined the Order and, when fully ordained, proved himself to be a very
diligent monk. One day, recollecting what the Patriarch has said, he took
the long journey to see him and to tender him homage. "Why do you come
so late?" asked the Patriarch. "I have been thinking of you all the time."
"Since that day you so graciously pardoned my crime," said Chang, "I have
become a bhikkhu and have studied Buddhism diligently. Yet I find it difficult
to requite you adequately unless I can show my gratitude by spreading
the Law for the deliverance of sentient beings. In studying the Maha Parinirvana
Sutra, which I read very often, I cannot understand the meaning of 'eternal'
and 'not eternal'. Will you, Sir, kindly give me a short explanation."
"What is not eternal is the Buddha-nature," replied the Patriarch, "and
what is eternal is the discriminating mind together with all meritorious
and demeritorious Dharmas." "Your explanation, Sir, contradicts the Sutra,"
said Chang. "I dare not, since I inherit the 'Heart-Seal' of Lord Buddha,"
replied the Patriarch. "According to the Sutra," said Chang, "the Buddha-nature
is eternal, while all meritorious and demeritorious Dharmas, including
the Bodhi-citta (the Wisdom-heart) are not eternal. As you hold otherwise,
is this not a contradiction? Your explanation has now intensified my doubts
and perplexities."
"On one occasion," replied the Patriarch, "I had Bhikkhuni Wu
Ching-Ts'ang recite to me the whole book of the Maha Parinirvana Sutra,
so that I could explain it to her. Every word and every meaning I explained
on that occasion agreed with the text. As to the explanation I give you
now, it likewise differs not from the text." "As my capacity for understanding
is a poor one," observed Chang, "will you kindly explain to me more fully
and more clearly." "Don't you understand?" said the Patriarch. "If Buddha-nature
is eternal, it would be of no use to talk about meritorious anddemeritorious
Dharmas; and until the end of a kalpa no one would arouse the Bodhi-citta.
Therefore, when I say 'not-eternal' it is exactly what Lord Buddha
meant for 'eternal'. Again, if allDharmas are not eternal, then every
thing or object would have a nature of its own (i.e., positive essence)
to suffer death and birth. In that case, it would mean that the Essence
of Mind which is truly eternal does not pervade everywhere. Therefore
when I say 'eternal' it is exactly what Lord Buddha meant by 'not-eternal'.
"Because ordinary men and heretics believe in 'heretical eternalism' (i.e.,
they believe in the eternity of soul and of the world), and because sravakas
(aspirants to arhatship) mistake the eternity of Nirvana as something
not eternal, eight upside-down notions arise. [Ordinary men and heretics
mistake the non-eternity, non-happiness, non-egoism and non-purity of
mundane existence for eternity, happiness, egoism and purity; while Sravakas
mistake the Eternity, Happiness, Egoism and Purity of Nirvana for Non-eternity,
Non-happiness, Non-egoism and Non-purity.] In order to refute these one-sided
views, Lord Buddha preached in the Maha Parinirvana Sutra the 'Ultimate
Doctrine' of Buddhist teaching, i.e., true eternity, true happiness,
true self and true purity. "In following slavishly the wording of the
Sutra, you have ignored the spirit of the text. In assuming that what
perishes is non-eternal and that what is fixed and immutable is eternal,
you have misinterpreted Lord Buddha's dying instruction (contained in
the Maha Parinirvana Sutra) which is perfect, profound, and complete. You
may read the Sutra a thousand times but you will get no benefit out of
it." All of a sudden Chang awoke to full enlightenment, and submitted the
following stanza to the Patriarch:
In order to refute the bigoted belief of 'Non-eternity' Lord Buddha
preached the 'Eternal Nature'. He who does not know that such preaching
is only a skilful device May be likened to the child who picks up pebbles
and calls them gems. Without effort on my part The Buddha-nature manifests
itself.
This is due neither to the instruction of my teacher Nor to any
attainment of my own.
"You have now thoroughly realized (the Essence of Mind)," commended
the Patriarch, "and hereafter you should name yourself ChihCh'e (to
realize thoroughly)."Chih Ch'e thanked the Patriarch, made obeisance,
and departed.
Note. - The Buddha's object is to get rid of bigoted belief in
any form. He would preach 'Non-eternity' to believers ofEternalism; and
preach 'neither Eternity nor Non-eternity' to those who believe in both.
A thirteen-year-old boy named Shen Hui, who was born of a Kao family
of Hsiang Yang, came from Yu Chuan Monastery to tender homage to the
Patriarch. "My learned friend," said the Patriarch, "it must be hard
for you to undertake such a long journey. But can you tell me what is
the 'fundamental principle'? If you can, you know the owner (i.e., the
Essence of Mind). Try to say something, please." "Non-attachment is the
fundamental principle, and to know the owner is to realize (the Essence
of Mind)," replied Shen Hui. "This novice is fit for nothing but to talk
loosely," reproved the Patriarch.
Thereupon Shen Hui asked the Patriarch, "In your meditation, Sir,
do you see (your Essence of Mind) or not?" Striking him three blows
with his staff, the Patriarch asked him whether he felt pain or not.
"Painful and not painful," replied Shen Hui. "I see and I see not,"
retorted the Patriarch. "How is it that you see and see not?" asked
Shen Hui. "What I see is my own faults," replied the Patriarch. "What
I do not see is the good, the evil, the merit and the demerit of others.
That is why I see and I see not. Now tell me what you mean by 'painful
and not painful'. If you feel no pain, you would be as a piece of wood
or stone. On the other hand, should you feel pain, and anger of hatred
is thereby aroused, you would be in the same position as an ordinary man.
"The 'seeing' and 'not-seeing' you referred to are a pair of opposites;
while 'painful' and 'not painful' belong to conditioned Dharma which becomes
and ceases. Without having realized your own Essence of Mind, you dare
to hoodwink others." Shen Hui apologized, made obeisance, and thanked
the Patriarch for his instruction. Addressing him again the Patriarch
said, "If you are under delusion and cannot realize your Essence of Mind,
you should seek the advice of a pious and learned friend. When your mind
is enlightened, you will know the Essence of Mind, and then you may tread
the Path the right way. Now you are under delusion, and do not know your
Essence of Mind. Yet you dare to ask whether I know my Essence of Mind
or not. If I do, I realize it myself, but the fact that I know it cannot
help you from being under delusion. Similarly, if you know your Essence
of Mind your knowing would be of no use to me. Instead of asking others,
why not see it for yourself and know it for yourself?"
Making obeisance more than a hundred times, Shen Hui again expressed
regret and asked the Patriarch to forgive him. (Henceforth) he worked
diligently as the Patriarch's attendant.
Addressing the assembly one day, the Patriarch said, "I have an
article which has no head, no name nor appellation, no front and no
back. Do any of you know it?" Stepping out from the crowd, Shen Hui replied,
"It is the source of all Buddhas, and the Buddha-nature of Shen Hui."
"I have told you already that it is without name and appellation, and yet
you call it 'Source of Buddhas' and 'Buddha-nature'," reproved the Patriarch.
"Even if you confine yourself in a mat shed for further study, you will
be a Dhyana scholar of secondhand knowledge only (i.e., knowledge from
books and verbal authority instead of Knowledge obtained intuitively).
After the death of the Patriarch, Shen Hui left for Loyang, where he
spread widely the teaching of the Sudden School. The popular work entitled
'An Explicit Treatise on Dhyana Teaching' was written by him. He is generally
known by the name Dhyana Master Ho Tse (the name of his monastery).
Seeing that many questions were put to him in bad faith by followers
of various Schools, and that a great number of such questioners had gathered
around him, the Patriarch addressed them out of compassion as follows:
"A treader of the Path should do away with all thoughts, good as well
as evil ones. It is merely as an expedient that the Essence of Mind is
so called; it cannot really be named by any name. This 'non-dual nature'
is called the 'true nature', upon which all Dharma systems of teaching
are based. One should realize the Essence of Mind as soon as one hears
of it." Upon hearing this, every one made obeisance and asked the Patriarch
to allow them to be his disciples.
Chapter 3. Questions and Answers
Chapter 7. Temperament and Circumstances