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SCANNED BY:
TRODUCN v the past w ys, may boos hv aeard on Z oism yoga Budhism an th anc ngs om ibet. Wil ny wttn by the rctities most av writte by d blrs teoreticins or sily rortrs wo know litle of th grat ar of min-boy nsoto For ins, ny of he atls rsly aailable o th Ze sool et Z t wre a olecon o sy1ologc puzzles tat ne to sove Whil os aors o n geatly aprciat t lgacy o arsi int h as rsut o te nlece o Z thy rn obvos to te roa o prae hat cotittes t hart o Zn as wl th dmea ils ta fo te beock o Zn cltivtio You can ary ick · morn ay wor o withot eig l sy Q w Eglish anslaons o ost sotri djst clsi have ently aea wll bt y o ese gv on th flig hat tvag t hysic boy and is sot eegy stc rs is h at to ightent wn ths s oly a s o ayig th fouao for aprochng reaizto houg vsgtig th wol o fo foraely the ew Ag ovemn rvet toy has gray mistrre thse works his s rs in may o ng ld o flse von ths that go nowhr to e ls et to by c n Mns ven scol ars v tobe eogzing tat s spd a gea al o dslosng te sial uvao th to lignn a w ot smly posoal wok or ls for moal havior ey go to h tl eails o mos o slfclto th stags o rcic volved in g rlizto n ths css most Wss ave al re-biases of hs works an r ag0ist o t i of eve vestgg ts oenta lscs Jst ae o ofs is enog; to go byod ts is a atg tsk. In tis st series o ctus oginlly sned to sudets Mster Huai-h corcts y of ts isen 0tons d a
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actualy exlains how o follow these schools o culvate oward enlightenmen n a sebyse fashon, he moves fom toic o oc, u ng ogether a wide variety of seemngly unreaed maer a o exose th od of secultvaton Cealy deneaed ae he hee stages of rearaory study, ractice and reazation that are ssent for nyone readng he ah to sefrealizaton Furthemore, n wedng together he infomaon fom a wide variey of cutivaton schools, Maste Nan searaes fact from ficion and coecs many of he msaken notons in fashon todaysecially he idea ha cul vation s smly a sychoogca henomenon He dscusses he oer method of culivaing the breah, cultvatng he energy channels of he hysica body, surmounng sexua desre, contemlaing mind, sumountng he barers o reaizaton, studyng he ancen records, matching ones exeriences with modern science, examnng ones behavior, undersanding he Zen schoo, and so on. he maeral within is emendous n its scoe and alcaonmuch of t has never been seen before. Because of is breadh and caiy, no wok of hs kind has eve aeared before in he Chnese or Engish language Howeve new or strange i may seem to the seasoned reader of Zen maeral, hey mus ecogne tha hs is Ze n! Master Nan offers a riceess gu ide to anyone who really wans o nderstand Zen and Buddhism, and begn the ask of mindbody ansformation he ourney owad reazaon is he undertaking o a gea ask whch entals moe than just siting n a oom earning how to mediae silenly o sove some ancen mediaon koan. Master Nan onts ou ha s athway of sudy, effor and achievemen s never aa from accumulaing merit and strving to recove o's inherent wsdom Alhough wha s revealed may at firs startle one like thunder, he athways he exoses are ike aows n flght sure to ht heir mark. Nan HuaiChn is a weknown eacher n awan and n mainand Chna, and some eoe consder hm o be a moden Manjusri or songkaa Maser Nan s still relavely unknown n he Wes because hs many ubshed works have no been ranslaed nto Engsh He was firs inoduced n Ta and Lngty a book ranslated by D. Wen uan Chu Ths book was weec eived by serous sudens of he subjec, and is now availabe in German, Sanish, aan and Potuguese he resen volume, Wking Tward Enightnmnt was fs resened in Chnese as a series of lectures and was so enthusiascaly received hat sdens asked hat his
WORKING TOWAR NIGHTNMNT x
maera be made available o a wider audence he mor e advaced ecures ae soon o be ubsed as T Raliz Enlightnmnt and wll ake studens on o the nex sages of cultvaton Maser Nan C as sude he Chnes lassis mod ern science, miiary sategy and medcine Some consider him o be Chnas only remanng Zen maser as wel as a recognied mas t�r of aoism and Esoterc Buddhism He is an ndvdual whose fist ncle has always been o est and rove all tha dare seak about cuvaon, ncludng the claims o Buddsm, aosm Conucasm yoga, or he bean schools and so hs words cary he weight o ersonal exeence he nfomaon resened here consitues the esu of his lifelog search o vefcaon o culivaon clams hanks go ou o he many indvduals wh o aicaed n the arduos task o recodng and eding Master Nans ogna ectes n such a way that they could be roduced n book form In his regard, secia hanks must go to he ee amily who suoted hs oec and to J. C Cleay, who had he ask o ransang hs work Producing ranslaions of ths ye of maeia s always difficul a bes and we ae graeful for hs wonderful effots Bll Bod Hong ong, 993
1 THE PATH OF CULTIVATING ENLIGH TENMENT
hee s a sory bend his book. old friend, M Xiao, ce o see me As he was abou o leave, he asked e a queson "Shakyamun Buddha lef home when he was , and fnalyuch laer, afe eas of effortfed hs head, saw a bh sa, and was enlighened. Wha was ha he was enlghened to? If it had been someone ese who had asked s qesion, woud no have had any gea moance. Bu M Xao has been sudyng Buddhism for many years, so when he rased hs quson, was no odnary maer Accodng o wha s ecoded in he sciues and he adona accuns, as soon as Shakyamun Buddha was bon, he was aleady equed wh an xraordnary atural endowmen Because he ha culivaed elghenmen ractices hrough as femes ove many eons as soon as he was bon n his fe, vaos kinds of auscous thngs haened He renounced s ncey oson and left home, and fo tweve years he sough enghenmen. Eveyone shoud ay aenon to hese weve yeas, because s very easy o ass over them ghty A he moment, we w emhase he weve yeas when Shakyamun Buddha cutvaed varous relgous acces. A tha tme he we many Indan regous secs hat had bee n exs ence fo que a whle, each wh s own mehods of uvang ac ce Shakyamun Buddha fuy suded he varous kinds of ascec acces and used varous mehods o culvae d rfne mself He was no ike resenday studens who sudy Buddhsm and who vacae back and forh, ayng homage o one eacher afer ohe, gong from one convenona fomuaon o he nex Evey ime Shakyamu took u a mehod of racc, he would study wh comlee sncey and dedcatio, and do he necessary work 1 The Cnse word - talated hee "wok, i a geel tem fo mny metods of self-cutivtio a reigio effot. It wl often be trns te r s "medttio wo
Mas Na HuaC
Ate Shakyamun worked his way hough al o hem, he ec ognzed that none o these methods was the rue, utmate way o eightement A s on, he went into the reezng snowcoveed mountans and ae aterties Ater s yeas, he also ecognzed that austeiies wee not the ah o enghement, and tha t ·woud be best to eave them behind Ae this, he sat in me iation unde the bodh tee on he baks o he Ganges Rve and made a vow he woud not ase uness he acheved sueme erec enghtenment i not, he woud say hee un he ded Ate al hese efots, he one day looked u to see a brgh sar and awakened to enghtenment Certainy eveyone knows this stoy I have od i agan because want to ocus eveyones atention on it want everyone to know what Shakyamuni Buddha did during those weve yeas, and how he cutivated ractce. When we read hs biograhy, e read only that he studied arhasamadhi "concenraon wthout hought, o tee yeas, and in he end, "reazed t was wong and abandoned We aways oveook the fac ha during hese welve yeas he earnesty cutvated ractice et us fst tak about wha "concentaton wihou hough s hs s n ancent Indian method, which aso existed n China nd n evey art o the wo rd where eole cutivaed reaization It s he stage of "havng no ase houghs Peole who cuivae he ath of enightenment stive o mase tis artcua sate o ataiment Fo exame, when al o us s n medtaion, can we o cn we not reach the stage where we daw u ou legs and we have no thoughts? We absouey canno do his In ac, we often joke hat thee ae ony two kinds o eoe who can do hseole who have not yet been born, and eole who have aeady ded Aa from these two kinds of eoe, thee is almos no one who can accomish ths Recenty a eow suden from Belgum ds cussed ths quesion of tnking nd not hnking wth me. We soke o how Shakyamun Buddha, ate studyngavrha-amadhi o thee yeas, discoveed ha t was not the ath to enlighemen nd gave t u It was not tha he he hnese em tey me Pth o Wy, nd s sed wth
dffeen cooons n osm d csm nese Bdsm the wod cn me e pth to eghement o egheme tsef ccod ng to the cntex
WORKINGOWAR NIGNMN / 3
had cuivad it wthou succss, but that af h ad succssfuly culivatd i, h abandond Why? Bcaus is no th ah to nlightnmnt Bcaus h tx of h sua s so sml, t is vry asy fo u to ad ast ts oroo n Buddhism th s a mdav stat calld h samadh ha is nh hinkng n no thinkng. his trm s ry bautifu. "No hnkng mans hat t is no ou common custmay word of thought But "no not nkin dos not man a i s hnking If w must dscib , w mgh say tha t is a knd of sirtua flin hat anscnds thnkng A sn hr s somthng ald "tancn dntal mdaon bu n ay ths s by no mans th sam a hs "no not hnkng" h wod samadh has wo ntrly diffn manings "th samadh hat s nthr thnkng no not thinkng, and "th saadh wihout hnking. h la ans oaly oblratg hinkng h m, "nh hinkng nor not hinking mans "absoluy ith ou hougs, bu i is no lk no knowing anythng at al, as n samadh whout hinking It is no a kind of mdaion work ha s wihou awarnss and wthout siiual fng "hsamadh hat s nh hnkng nor no hnkng was advisd a th tim of Shakaun as h hghs mthod of cuao. In thr yas m, Shakymun Buddha achd ths ram, but h dscovd tha was no h tu ath o nlghnmnt, so h aandond On h whol, hs ar two vy mortan onts n th accoun gvn n h scural bogahis of th cous of Buddhas cuivan Why don h scrus mnon any oh foms of cutiva ion? h rason s hat th ffo and th ffcs nvovd in hs o knds of cuivaion aady nclud many of h mhods o cu vang actc in th wold, and ths a vry moran mthods hats why i wa not nssary o la in dtal any of th hr suds culad by Shakyamuni Buddha Fo xaml, bfo Buddha sudd h ath o nighnmnt, h had atand h ofi st lvls n his studis of mathmatcs, mara at, and ratu. Af h lft hom, h ftd his sudy of hs wo most ofy mthods h samadh without though, and h samadh that s n h hnkng nor not hinkng), but h rcognizd that hs not th u ah o nlighnn. In ralty, if you a raly ab o accomish hs wo fms of connaon and main n hm day afr day without moing, hnvn f you a no nghtnd, ohr ol w sl thin ha you a, and al knds of discls wil gathr aound you
4
Mar Na H
Rads shold no that Shayamn Bddha rcognz d tha hs a no h ah o nlghnmn, and a th tm h cod no fnd an lghtnd ach so al h cold do was go by hmsf no th montans to a as. da h a only a o dd f, so naray h bcam macad, to th ont that h baly lood hman any mor. By accng l ths, Shayamn wand o fnd h a h Bt sx yas h ralzd that as ts a not th ath o nlghnmn h, so h cam down o o th montans. Whn Shayamn Bddha rachd h bans of h Gangs R, a shhrd g rl ofrd h som n ml crds Bcas h acctd thm, th f atndants snt by hs fathr abndond h Thy t bcas hy hoght hat Bddha had abandond s w o cla acc a on, hs mn w h rs to b dl d by Bddha a h D P,3 and bcam s frst gra dscls. Whn Shayamn acctd th ml cds fro m h rd g, ryon hoght h had rtratd from h atha he ad bad ot Th m oowng m whdrw bcas a ha im n nda ryon hogh hat on who lft hom o c h pa ms racc asts. Th s on on ha w ms ay ant ! Budlw w h bgh sa and awand to nlghm only <f>r acctd norshmnt and cod hs hysc sg. Ti s why always t th ol arond to ay tcl <'in o th hyscal halth and noshmnt Wo l b, h s no way to clta th ath and al li - s a ac. W ms nsgat, sbyst, h aLi W hysca hah, norshmn, and h ulvai < nlghnmnt Ony afr Bddha acctd h COV' i hyscal abts dd h coss Gangs <riv k bod r A ha tm, h had no way f 'li'' [•; ab to gd hm al h cod do was il i i i< o ndr h bo dh t, and ma s o Th fw ml words f Shaya v •'SY g Whn w rad hm, t sms w ha Hi, b w ha no ntd nto p 'I' l The Deer Pr w the te f Shy
of techng
dd � ' hk s
WORKN OWR NIGHNM
fully. The vow ha Buddha made a tha me dsensed wh elgon and disensed with gand hraseology. It was le mang an oah or mang a bet: "If I do not acheve enghenmen hs time hen I will de gh hee n hs l he s o . I wil not ge u from ths seat. Wih hese senences he exessed how nten he was on seeing enlighenment. ccodng o he ecod in T isy f Mansains f Taaaa Sakyamuni, whin sx days Buddha frs atained he fou dyanas and the egh samadhs hen ganed an embodimen generaed by wil nd afer at went on in one ngh to aan the sx sunatural owers. A dawn on he seventh day he ased hs head and looed u ay atenon now! When Shayamun Buddha sat n medtaton he was no as lifeless as we ar no dang o ase his head. He roba bly waned o tae a res and when he ased s head and looed u he sa in he sy a brgh sa and awaened to sureme efec enghtenmen. I have ust gone o a sh lengh exlanng he ouse of Shayamun Buddhas enlghenment because I waned o exlan he ueston ased by my old fiend M. Xiao "When Shayamun Buddha saw he bigh sar and was elighened wha was he enghened to? Shayamun ased hs head a hat momen and was enighened. Te me afte he was enlightened was al he cultivaon he had done before wasted wee those welve yeas of effo al n van? oher wods when he awened to elighemen he was abou 30 yeas old and when he began to sread the Dham he was o moe han 32. Hs discles were al muc olde. Al he nstucton he eceved fom chldhood on and al he vaious foms of cultivaon nd austeies he acticed fe he left homewee these all done n van or not? The bdsvs o engtene beng n te on embodmet t n
ode to omp the o of eveng enet beg Te S tem fo he "bod genete b mnm te nee tem sensen The penom poe e: te b to o pevo ve he nmpeded bty to e tng e bty to o e min of ote enent beng te mpeded b o no tng nonevbe po e to teh eten beng nd te bt to ppe n fo
Ma Na HuaCh
At the tme I answered my od fend Mr. Xao by sayng, "Wha he was enghtened o was ntedeendent casaon and nheren emness M. Xao sad, "Oh . . rght, shed the door oen, and left. don' know wheher eveyone has aken note of hs or no. hs s a very seros qeston. Afer he ef, a thoght came o me Mr. Xao has sded Bddhsm for many yeas. If someone else asked qeso tn,was t woldn ' mae ch,wods, b snce he was ask ng hsths qeston, very seros. Inm other when he asked hs qeson, had exaordnary deth. In tth, Shakyamn Bddha awakened o nhereny emty nterdeendent ognaton. Intedeendent orgnaon s nheenly emy ths h s very smle, so a he me, why was so dffcl for Shakyamn to awaken to t? What was the dffcty Bddha ef home and cvated actc e fo many yeas, and only hen was able o ndestand ths r th B now all of s ndes and , evey one who eads a Bddhs scte ndesands , gh? Wha s so secal abt hs If he was enlghtened o he een emness of nerdeenden ognaton, hen he enetrated everyhng wh hs one rncle, he comehended everyhng. So wha h s ths? Assmng that he awakened to ths rh corecy, then wha do we say abot hs evos effors? How can we accon fo hem? he second qeston s ths. Rgh now we are sdyng Bddhs m. Havng ead he Bddha Dharma , we hen ndesand that nherent deny s fundamentaly emty, we undesd nhe en emness and nerdeenden casaon. hogh we nder sand these ths ceary, why then do we sl have to clvae ractce for sch a ong tme? Moeove, we ourseves have been nabe to become even frst stage arhats of he lesser vehcle le 6 Buddst ontology ponts out t t l etve penom en se nd dsp
pe toug poesses of use nd effet ts s ed "ntedependent ognton (n nt pismupd; n Cnese un ). Accodngly su penomen e dependent on te (tempoy) lng o csul f tos t bng tem nto estene nd mntn em nd ts tey ve no stbe bsoute denttes ndependent of te web of uston Lng bsoute ndependent denttes tey e sd o be "neeny empty 7 An t s peson wo s destoyed e deluson tt snd s n te wy of engtenment bu s oy eved sml ezton beuse le te bodsttv ts peson s not onened wt devotg eots to sve l sentent bengs He o se wses to vod veton
ORNG TOAR NGHTENMENT 7
alone bodhisatvas. How i makes us amen, ha n his esen age, we have no seen anyone who has been abe o eae even haf of he fui of enlghenmen hs, afe M Xiao had ef me a ceain thogh made my mind neasy I amened tha in he civilizaion of he esenday wold, whee egos actvies and siria sdies of vios knds and syes ae all so eraordinaiy weldeveoed boh a home and aboad, society s geting moe and moe chaoc, ctred hnkng s geing moe and moe confsed, and he genera mood is geing wose and worse Everywhere hee is confson and chaos. Alas! I is e at eveyhng and eveyone is n chaos hs s wha is caled a word in chaos his qesion of M Xao'swhee does he esion ie ake noe Al of us who study Bddhism ae o some extent nverting cause and effect Wha do I mean by his "Inveng case and effec means ha we are evesing case and effec, basis and ess, and akng he case for he effec We a ndestand hat nherent natre is fndamenally emy we al ndersand ha everyng is a odc of inedeendent casaon, and so on. B hese inciles, hese rhs, ae no rhs tha we have discoveed on or own hey are the answes tha Shakyamni Bddha gave to his disciles afe he sen so many yeas acicing aseies After oher eole ook hese answes and ecorded them, and we read hem, we ndersand hem. In fac, i is not hat we hav ndestood them ouseves I s ony ha, wh he ad of he Bddhis scies, we have acceed he esls achieved by he Bdd ha and aoraed hem fo orseves So wha shold we do he answer is tha we oseves ms ave he road of cuivaig actice We ms itate Shakyamun Buddha and ave he oad of medaie concentraon We ms seek realaion on he oad of re, coec racice. We oselves us ealze and winess nedeenden oiginaon and inheren eminess Afer we have ndesood hese rhs, we ofen msakenly assume tha hey ae ess we ourseves have achieved In ecen yeas, hose who ecre on siing mediaion al ndersand aism, and undesand Esoeic Bddhism, and ae fl of hngs to say B when we ake a look o see ow hey reay are, i doesn' seem ha way a a. As fo whehe hey have acheved anyhng or no, whehe they have found eaiation o no, one glance and i is bvious ha they have no As he Sng dynasty Zen mase ah sng
8 Mat Nan HaChn
kao said I know whh o no you a nghnd whn you us sand h wha nd s h o wa fo you to sak? But o nowaday s hav many hos, sca y hois of h cia midan and igh i han. Thy on hs on and tha on and thy gt vy xctd I say o hm, You shoud gt you bods ino ota chaos A of th s hans bcaus w hav and a bit of knowdg from h Buddhs scrius and hav aoad th suts achvd hrough th acc of h o bfo us. W hav vsd caus and ffc, akng th ffct as h caus and h caus as h ffct hs gat canon of aching by Shakyamun Buddha s uh, su nough and it s aso xnc H had doubs abou h usion of bh and dah, and abou h uston of f. Wha Shakyamun ursud was how to comy comhnd human if I is vy asy o us th xnc of o who hav gon bfo ado th insghs a hy hav accumuatd aoia ths nsghts fo ousvshus nving caus and ffctand mak his h study of Buddhsm h su s tha w man ouss and h sudy of Bddhsm mains h sudy of Buddhsm th wo ar acd n ooston, and s usss fo cuivaing ac tc. hfo aways say hat h Bud dha Dhamawhich s on mthod of cutvating racicand h my conc tua stud of Buddsm, hav totay diffrnt imcations Rgh now w foow h oad of aing o an to b buddhas his s h ason fo hs book h suas w w daw fom a as foows T Gat Pfctin f Wisdm uta, T Niana uta T Aatamsaka uta T iamnd uta, T at uta, T Vimalakiti uta T akaataa uta T andinimcana uta, T uta f Qun imala, Ratnakuta uta T tus uta, T uangama uta,and T Cmplt Enligtnmnt uta Fom h Vnaya, th Buddhis cods of dscin T Fu Pat Vinaya of th Hnayana) and T Bdisatta Vinaya of h Mahayana) From th shastas, h Buddhst hosohca tatiss T Tatis n t Adnmnts f Dict Cntmplatinand h gat For scsson o s ee Mse Nn's o n ngei, nst y D Wen Kn C Yrk Bec ME S Wee, 1984)
ORNG AR NGHNMN 9
and esse eases h Gat Cssatin and Cntmplatin Th Suc Mi, h Rcd f Pinting at th Mn Th Cntinuatin f th Rcd f Pinting at th Mn, Th Gat Pfctin f Wisdm Tatis, h Tati n th Pgin f th Etic Path, h Tatis n th Stag f Ygacaaand h Extndd Tatis n th Pgssin f th Bdhi Path. Suose eoe wan o learn o become buddhaswan o sudy the Dhama. If yeas hey wee to take hese works listedo above andBuddha send ree o fve of effo readng and sudyng ente deely no them nd u ther contens no acice, hs would defntey be enough I would be bes f eveyone could awken wthout deang fom hese sctues and eaises. Some hink hat a that is necessay is o culvae actce nd do medtaion wok they h ha is no necessay o ead he cues and treatises. hs s absolutely wong. We mus ecognze ha n doing medaton wok, if we do no ceay undesand the incles, f ou vew s ae not coect, hen ou medaon wok wll no be abe o ge on he gh tack. In ohe wods, f ou medaion wo s no done we t is jusFo because we one haveofno the inciles invoved. exame, oumasteed fellow sudens said, "Fo two days t seems thee is somehng n my mnd He asked me what hs was He fe ha thee was a obem and was wokng vey had a his mediaton to each it Eveyone can have hngs lke hs haen The suen sad, "I obseve his thng, and each fo but when I search fo , don now whehe o not I cn find . I od hm, Of couse you cano find t hs s you hysica sae nfluencng you sychoogical sae. he las few days the weahe hasnt been gh and you have caug a cold. hs so of henomenon is exacly the knd of afflcon soken of by Buddha. The moe this studen seached fo he souce of hs afflicton, the moe he fel he could no find i he more he seached, the moe affliced he became I o "When you go o sach fo i, t has aeady un away It s ke a hef By he me you cy ou hief! the thief has aleady fed. Somemes afflcons ae in he mnd, and you do no y o manage hem because you cannot find the ogna cause When he head hs the studen changed his thnkng and his on of vew changed Ths examle only lustraes he way odnay eoe engage n cuvaion Moe nfomed eoe would know that f thee is somehng in he mind, they would not be abe o fnd i . Hasnt h
Mas Nan Huan
amond Suta told us "Wh menta states hee is nowhere they come rom and nowhee hey go to? hey come whout a shadow and vansh without a race. As soon as you recognize them, hey aready no onge exst. he best hng to do is no try o manage them. But you e me righ now, when our aictons come on, i we nsstenty arouse our minds to cono them, doesn' this eort to tae conol in tse aso become a rea acon? his nd o uncon-
toed thought is,ese in tse, added something o . aready a eal alicon, and we have he oint hat we ae ds cussing righ now s ha we mus ay attenton to the eaionsh beween hysical staes and sycholog ical sates. Fo exame, a ious Bu ddhis laywoman suddeny had a stroe that aected he ace. She si had he ath, and she ased me whether o not there was a blocage o he ow o hechi her vtal energy There was anothe ious layman, who had e the reces o dscine o many years, whose eyes suddenly os ther sigh. He had deveoed caaracs, and lae, wih acuuncure, he recov eed. He aso ased me whethe or not he caaracs had ormed because his chi hs vital enegy, coud assBuddhsm, through hat ace. These exames lustate ha when weno sudy here is a closely conneced doube reaonshi between medtation wor and our bodes and minds. We must discuss questions abou hs double reatonshi in detai, o we do not, the robems can get more serous When you ae cuvaing racice, wha s subect to he inu ence o your h ysca state? Wha is subec o he inluence o your sychoogica state? How can you get ree o robles o he ody and mnd? You must be cea abou hese q uesons beore you can roceed. e us consde anoheo examle. riend assed He had studied Buddhsm many ast yeas,ye buta liberaon wasaway. stl diut. He wanted to leave hs body, o say, "'m gong and sim y ass a way, but he coud not do t. Wha was he reason or h s? you coud reay do this, i you coud serae your body and mind, Vi engy a aaon of he ne m i opt that ha plye a uia oe n hne ligon phoophy and medin. Fo a uio of th n elation to mditaion a Nan o
Lgevi.
ORING TOAR NIGHTNMNT / 1
ha woud almos e i But ths does no coun as enightenment can only e caled ieato. The Zen records sea o "[the ality] to die siing or de sandn u/' hat is, o s cosslegged and us dear, and t s not on ly mons and nuns who ha ve le home who can accomsh this Buddhs ay eoe lvin g as househoders can also do and even those who have reached a high eve o cultvaon y readig oos can do t. By culvating ndmnd doingBut medtaton s ceainly ossle o searaeracice ody ad when wewor, haveimanaged to seaate ody and mnd, ths is no more than eing caale o eraion. Do we arve at enlghement y dong ths or not? he nswer is no necessarily. o get o he eve n our medtation wor whee we cn "die sting or die stndng u is not easy, ut t is much easer han awaenng o engteen In he ast I was unwilng o ta aou his ind o technique, u in act, t s clearly mentoned in al the Buddhist scitures he Buddha Dhrma has eighyour housand methods ut we wee to sea o he oo cearly in uc ectures mght leave a leacy o sicnesses. Peoe might atem hese mehods they new aout hem, and such ilinormed attemts would roduce scnesses here are also eoe who, hey new hese techniues, could use hem o l hemseves, or us e them as a orm o esc aism For these reasons, certan echnques e rohited y he code o conduct o he Mahayana and the Varayana Bu i we sea rom the oint o view o dong scientiic research, it is ossie to ow how o searate he hysica ody and he sir he question emans we rely ony on our own cutvaon o acce, and go on olishing and reinng , ater several decades, wi we e ae to nd our way o acheving this or no? here e tree mortt oins we have to discuss nowseeng the ru o Buddhsm, cultivating reaaion, and carrying out vows What is the stage o seng truh? I we use the echnc laguage o he Chinese Zen Scoo, the stage o seeng truth meas seeng he ao seeing he ath o enightenment Aer we have seen Vajrayana, the Diamond Vhcle means esoerc Buddhsm antrc Buddhism. Dealing n oweul techniqes hat can easily be abused, Vajayana adets have traditioaly ket heir methods secret divging them ony to qualied racoers who have undergone he long reara toy work o urcation and dedication
2 / N Hai
the ath o elghteme ho do e go abo cvag te ea aio o ? Everbod os that tedeede srcto s heetl emt hat iere emiess voves erdede ogato. Bt aer e o hs ho shod e go abo atal exeiecg t? Ma decades ago he I bega o std Bddhsm had a old-ashoed scholog oessor ad he said I resect he teo es o Bdd hsm ver mh bt I ecogze hat thee s o to rove he heories o Bddhsm. Bddhsm sas tha al th ae ol md. B sose gh o tha a o creae a ode chce m m d ad I a t to be abe o odce a god gg Accodg o he theor hat all hgs ae o mid I shod be able to ceae t b realt his s m ossble. eeig he h o Bddsm meas dersd g s oe ical ices. Carig ot vos ad cvag reaato ae he coee acs I the Bddhs ase he are heomea ear aces. I Ze arlace he costte "eor commol caled mediaio or o ung Wheeve eoe std Bddhsm he ist hg the o is samadh The at to o ca o acheve samadhi o o? Ths is a he cae abo. The is tg the as s heher o ot o c si ross-legged. B stig crosslegged s ot samadhi: s o the most basc echqe or eag samadh I o caot s ross legged hat ese s thee o ta abo? I he heoretica l ice s thee b o co do he aca th g o o. I o ca maage the heomeal aeaae o sg medaio b o ca ot maage to ca ot vos t ll ot o eher. No e discss hese hee hgs e ms discss hem ve accatelve al. As or vao ad realaio al the scrt es ad codes o dscie a d hlosohica reaises are cded th cltivatg eaao Clvatg eazato is o aar rom med tatve cocetatiohs ot s v ey mortat. egadig cocetraio a s as rasaed to hiese a taslterato o the as od dhyana givg the Chiese or chan-na [om h va Jaaese e ge he Egs tem Ze. aer sig coes rom Chese cethe hrase the Cocia cas sc h Ga Laning, "He os hee o sto ad he has sab i s aled chan-ing, medtative stabt ng meas stab. he sces traslated i a ae erod h the ecogo hat the term channa cold o l exress the meag coaed i the ocet i as eraslaed as ssu-wi
ORNG OWAR NGHNMNT /
3
hsu contmlav ctivaion. a t aard a th s trm as as msintd o ma schologica thoghts and thor th Dharma mastr Hsan-sang ranslatd as hinglu stlg hoghs I s n o s slng thoghts or sab concra io boh com rom Th Ga Lanng I ac h dintion o ths tm s hard o n don. Th schoo o th Bodhsattva Maa o o h odrs o Yogacaa Bddhsm sim old o sa
i tms andcam cald oga. a onol ths hns anstration o s th ord oga to tdsgna thos h ciat ths st o rgos chnqs and so aoh hns traslraton o oga bcam h gna rm or hs s o rgos tchnqs I Idia hs o trms oigal to dnitons o h sam hig. or xam n h titl o th Ygacaabhumi Shasa ygacaa dsignas ol ho ha clivad ad rcd rac tc bhum rs to a ogrsson o stags ad shasa mans a dis crsv hlosohical trais. Ths th maing o th t o ths boo s a discsso o th s-b-st rogrssion o cltivatng racc Th scirs cods o dscilin and hosohcal ass o th Bddha Dharma all ll s mhods o ctivang alaon. B oadas do ot a hm o or on vs. W cannot big th Bddhs tachngs and or o ls togth at all and cao mach thocal rhs th acta acs. In atcar cao n or bods and o mds. Or bans o ths hotica ths bt hn it coms to aligng hm ih o ra s ato nab to do it Ths s th m ss o hor o c tivang ralaton. sal h lc o aiatio and actic th hr arts o i sng ciaon and codct. To s th ath to lghmn ms hav pajna ga trascdn isdom g h ah s gra sdom and th rard o gat m Tr gra mit is also gra isdom a rso ith gt isdom s a so o ga mi. Whn sdom has not t dvod t is bcas mit is isicint Wh do gat isdom nd i com rom rom or condct Thror sng clato and codct ar h ascs o a sgl hol and non o thm a b acking. No thr s o mao iss. Whn discss cvao hn a rasing th ss osamadh No mattr hhr hr or abroad ol i gral ar amliar th ligos cvaon and mditaon o th o hat cltiatio m as cltivag samadh
4 Ms Nan Huan
Wha is the igges msoncepion in everyones idea of ultivatng amadhi? t is the idea tha wha is alled samadhi means not eing awae o anything at al. This fay onradis the meaning o the scpra amoon that we "mu activae our minds wihout aid ing anywhere is idea that samadhi means not eing aware of anythng a a is one of people's iggest misoneptions The nex most seous isonepon is tha peope in gnera are a going aer esoteri spriua seresspirtua feelings, spernora spiitua powes, the sixth sense, ransenden intions and so o. All sorts of erms for spiitual seets are added on. his is a vey serious msake. Everyone must realize that nsanity and upernora sprital powers e w. hs is rely a very gave prolem, eause in the ques or supenoma powers, if you go wrong y the sighest lite , you end up housands of mes away. Let me say t again: what is mediaive onentraton? We ust ertiny eognize i cleary he fou dhyanas and the eigh amadhs are he enra oundation of Buddhist methods of ulivating reaiatin. However, the Buddha Dhar doe ot have a monopoly on editaive onenation; mediaive onentraton is a omon teque But he Buddha Dharma does not depart rom meditatve oncentraion n he iogrphies of eminen mons down hough the geneatons, he monks and nuns who woked a utivating real izaon until they arived a samadhi are vey numerous. Various Chese emperors in the orhern and Southern Dynastes perod [ outhsixth enuries aso had oetions wh Buddhsm or exae, Liu Yu he ounder of the Liu Sung dynasty, Emperor Wu o the Liang dynasy, and Empero Wen of he Sui dynasy ll had dee ties o Buddhsm Buddha showed us he oad of ulivating realzation, t we ouseves have not raveed i. nsead, we have aken wha we have heard rom Shkyamu Buddha as if it were something we oeves hd ealied. his is what have een aing invering ae and eet, taking the ause as th e effe and the eet as the aus nsead of genuiey utivating realization eople puru a sort o sguided aes suh as "the speial haes and gh medians, "tee meridins and seven hakas, passing tg ths arier and tha arrer, wong with chi hannels, worg a sttng medtaio, and so on None of hese ead o rue t amdi. What is the eason for his? hose who wok wih c c nes a undego some maipulations of the onditon of the y
ORNG TOAR NGHTNMNT /
l sensions I tey not ge beyond te ondton o er pys il sensons nd tey ssume tis is te pt to enligement, tey e wrong n oe words, pt su s tis rests on pilo sopl bss tt s mtest s no orened owrd mnd Ts is beuse tese tnsformtions in e ch'i nels n only be generted wile te body exists, wile te ody is elty Witou e body, woud ee be trsfomions n e ch nnels? Fom is ite s evden e tnsomion nnes fom body nd belongs to te relm ofotechipys, tepoeeds mteril us, in tei pilosopy, en' su pysillybsed pies meriisi? is is very serous issue f you sy t tey re no merilisti, but menlsti, wel en, wt ese besides pysil efets n you sow us? Don't sy t you n sow people tt you n ee samadhi nd tt tis is someting mrvelous As soon s you ener samadh, does is pysi body sepre o from you? is is wy I ve ust disussed e ee spets o seeing te ru of Buddsm, ultvng reon, nd rrng out vows ese ee enompss eveyting Tey re tee spes of e sme woe, ll euy impont you wn o ultivte eitio orey wors lke Th d bhisamayama anataa Sut, Ygaabhumi Shasta, Shasta re very impon f ou nnot ieve "body genered by wil, ten you wl no be ble o sueed in ultvting pie Al e eots you ultivte wll only belong to e eementry stge o e our nensified pties e our inensied pties, payga, re led "wming, e pe, "forbene, nd " e supeme wordly dm Wen we disuss Buddism, we understnd e four ten sied pries e inensified pes re like wokng in tory to inis goods t sil need to be nised wi ext wor e four ruis of e rts, e en stges of e bodisttvs e en leves of medittion workt no stge n we deprt rom e four inensiied pies In oe wods, e firs dhyna s te four nensiied pies o te fist dhyana, te seond dhyana s e four intensied prties of e seond dhyana, d so on Th Abhisamayalamkaa Shasta te Bodistv Mitrey menions tem, nd tey e lso menioned n Ygacaabhumi Shsta. Bo woks empsie e ou intesied pies very mu In oter words, wen we rese Buddsm poperly, f we re otlly npbe o
6 Ms N Hhn
ry realzng even a tle t of edaton wo, t s ecase we have not caed ot the wo of the fo ntensfed practces In the theory of the eachng, he fo nensfed pactces ae "wang, he ea, foaance, and "he spee woldly dhra. Nataly they have the epanaons, and they are vey reasonae f we dscss the y stct nfeence fro the eoy of the teachng, each sep of the fo ntensfed practces eqes ts own type of clvaon wor. For eple, when we stdy Bdhs and stdy aos, we edaely talk of qestons of physca rnsforatons and chi chanes I have never seen a person who, y the standards o aos, has opened p the specal edas an the egh channels. Even f hey wee opened , ascaly t st woldnt cont as consang the pah and achevng enghtenent As for the fst step n the for ntensfed pactcesthe phe noenon of wangths also doesnt nvove openng he ch'i channes Ater the ch' chanels ae trly and correcly opened, wha d of a eal s t he eson s stng osegged wh oth egs drawn : not only doesnt he hn of ptng hs legs dow , t on the contay hs whole ody has ecoe sppe, he s eg th etness, hs sprt s vey ght, and he s ncopaaly cootale and at ease Only ate the ch channes are ry ad cocy opened p can lght wthn the ody e geneated. Even f s no lght, nsde he peson thee stll s an epanse of ght o y, when he aveage peson coses hs eyes, what s efo l ac: s s caled the ass of nenlghened gnorace Bt we st not asse that ths epanse of lgt s < o he grea ght This wold e very wong! Ths s st a ight l s for I tel yo, only a ths te, afte hs ght s genr, e kunalini rse (n hnese, kundalni s also caled sp pwr, o he spral capaly) he eatonshp of hs fnd a L l cpaty o o nheent nare o o odes s ke t tnslc f ; water, o the pgen n soething cooed If we p ; i a cp o pe wate, ate we t n, he wate <1 Cl ae the salt o we add pgent o wae, we k l ether In the se way, hs nheent spta capa n s cnno e sepaaed ro these odes of os som' wh cod seaae stl wod not awaken to he pa T i wk of ctvatng ealaon Ony when ths spt pby e
ORNG OAR NGHTENMN
fot, ave we reaced te penomenon of "warming n e fou nensfed pacices o matte ow old tey may e, people wose wo of cutivang realaton as aved at "warmng ae e asthe woe odies e sof d spple But is is no egtemen, hee's noting ae aout it Tis aility to eac e level of "waming s ineent fom te eginng n te asc capacty of ou lives Te queson s, ow wl you e ale to cuivate practice to e pont tat you eac tis penomenon of "warmng? n e sciptual teacngs, many diffeen eplanatons ae gven egdng his issue We will explan it in tems of penomenal appeaances Wen we speak of e penomenon of "e peak, ths defiey does no mean "oenng e fowe a te pe of te ead Raher, it means foming one ody w e vod, as n te saying of huang Tzu "Te spi comng and gong togete wi eaven and eat Only ts s eacng te penomenon of "te peak avng first reaced te penomenon of "warmng, ony en do we eac te penomenon of "e peak Wen we ave cultvated pactice to te pon whee we ave eached "e peak, s s te fis dhyana. s I sad efore, te fst dhyana as te four intensfed pactces of te fist dhyana, te second dhyana as e four nensfied pacices of the second dhyana, and so on Ony afte tis ca n we a ive at e penomenon of "foeaance Wa s ts ng called foreaance? t means cuting eveytng off t ts poin, fase tougs ae cut of, you escape fom e worldly, ad you stand aone, anscendent I te pase "fo earance [ased upon te reazaton ta a tings are] uorn, foearance is a descipve wod We ave cut off eveyting ut we ave sti no yet ealzed emptiness I's ust hat eveyting has een cu off, tat's al Wen we ave cut off all worldly tougs and afflictions ad ave eaced is sage, ts s stil no moe tan te ghest acheve men of worldly cultivaon of pactce It sil does not eap eyond e wold Terefoe, only wen we take anoe sep, do we each e supeme wod dama te stage en a peson as cultivated pactce to the poin of reacing te "supeme ody dhama, only hen can e o se e reckoned as a rue person Wen the peson as eached te gest
a Nan Huai-hin
picle of eig um e o se equls w Cug Tu clled e peso. I ote wods, e eyes of Cug Tu someoe wo s o ied e p is fse peso. Eve if we ec ts level ou medto wo s s sl o moe e supeme wodly dm We sl ve o sceded e wod So e ow c we wl upo te o rsceds e wod? Weve seps we e o e od f e wor of cuivo d elio we c eve leve ed te fou tesfed prcces. Evey sep of e wy we co depr fom em This icludes e sudy of Pue d Buddsm, e sudy of Te Buddsms cesso d cotemplto e sudy of Esoeic Buddsm ec. Is e se fo tem ll All of em deped o success i e fou tesfed pcces. Oy fe we ve suc ceeded medtve cocero c we spe o cultvig wod rscedg dms Tis s e sequece d e orde of cutivto d eto. w ve us sd, I ve poceeded i my exposo y ig te issue of ee procedues seeig u cuv el ito d prctcg vows Fs is te sge of seeg Af we ve see te truof e Budds p e e queso s ow to culve e p d ow o pcice ou vows. Now le us tur c o e ssues we ve seed o e rus we ve discussed d defed. Ts is sl e fs sep. I e futue we wl go sepysep d dscuss tem i gr il te pocess of cuivo d eio, eveyoe must py e tio to te picples of e fou esifed pcces.
2 M D A D EXERAL FORM
We dsussed he pheomeal asecs of mehods of cutao ad ealzao ad desced he suaio of he four tesfed practices Thee were a umer of sudets howeer who dd ot udersad me; they could ot follow the coersato ecause we we om opc to topc They fel tha there was o geeral ouie so we wll ow use Th Suangama Suta our discusso The wok of cu tatg reaiao s ad ou order Th Sungama Suta so you ca ge rgh o work udesadg drecty Our freds i the scholarl word especal hose schoars who do eseach Buddhs sudes mus es ecaly ake ote. There ae eople who ew Th Suangama Suta, Th Suta f Cmplt Enlghtnmnt, Th Tats n Awaknng f Fath n th Mahayana, Th Suta n Fty-Tw Sctns, d oher such scriptues as fase scrp-
ures as couefes Ths mscocepo is dered from extua esearch ad ecause of s some people Buddhist sudes hk t fudamealy eeah hem o ake a look a hese scripues. Neertheess if I may dare o e so presumpuous le me say ha I fd hs exho o mere ook learg meagess. Whe Chiese cutue ce o he Chig Dyasty he socalled Ha eag ourished whch emphasized he aaysis o mea igs the aalyss of poery ad prose ad esearch io exua sources ad hsorca arraies Fom the sadpo of Chese cuure Weser hiosophy is icuded wha we ca he sudy of meags From he sadpoi of Weser cuue wha we cal he sudy of meags s cuded phosoph Sce each akes a dffeet sadpot heir cocepts are also dffere. 'ag poery ad Sg yrcs are coeed y he sudy o poey ad pose The
20 Ma Nan uin
cut o ach ra has its own prsntatv tp o xampl, ra ssas rom th Hn Dnast, callgraph om th WiCin Prod, poms om h Tng Dnast, lrics rom th Sng Dnast dama rom th uan Dnast, vnacuar novs om th Ming Dnast, lnd vrs rom th Chn g Dnas, and so on W wl not spa o th stud o pot n pros Th hng Dnast Conucans pu scia mphass on th std o mangs hs was caus snc th s o oConucanism n th Sng Dynast, most Cocans on ad aout th ng o h nar o mind and ssnc and th Chng Dnast, hr as a vr gat raction among Conucians agans hs maphsca orntd ng o ssnc and l, and so th movd towd ng that was asd on th actal std o vidnc This h cad "Hn Laring caus th sogh o rdscovr th oignal manng o th Conucan txs as ndrsood n th Han Dnast, or th ddhstinuncd npratons advancd th Sung Dnast Coucians Foign oda ca all o our arnng Han Larning, t ndamntall this trmnolog s wrong w oursvs olow thm and cal ou ow larnng "Han Laring, his is vn mo dcuos h Chng Dnast schoal movmnt cald kachu "vdntiar stds was jst on st o sarch h caim tat all th uddhist scrpts mnond aov a ogis coms ro tis "vidntar stds appoach, whos athotatv gur wa ng
h sul riodizaio of Chins istory by dyastis y as folows:
Han 206 B.c.19 WiCin: 20420 orthoth riod 42058 i 589618 ng 68-906 g: 968279 Cin cn): 2635 Ya (Mongol): 25-1368 Ming 3664 Cg (Mancu): 641911
ORING TOAR NGHTNMN 2
Ch'i ch'ao. However, ang Ch'i ch'ao only nderstood uddhsm vey spercally, and he must be counted as an outsder, or nonspeciaist. He thought that the iterary style o these sciptures was too good, and tha hey didn' seem to be dan texs, so his opnion was that they were orged by peope in China ut think that om the point o vew o thei contents, these sciptures are entey not orgees aes, and theeore ths "evdentiay eseach aproach is problematc ow et us speak o a second queston concernng Th Suragama Sura he beginnng o this scipture contains wthin t a great secret about the work o cultivating practice t eads: "he Great uddha Crown athagata's ultmate truth o cutivatng reaization o the secet basis, Th Suragama Sura o the myriad practces o the bodhsattvas. Aart rom this, there is no othe secet bass o tue correct cltvaton o reaization evetheless, n the couse o several decades, have neve met anyone who has done genuine research on this scipture o who has been tuly abe to nd T Suragama Suras method o culvatng realzaton n eaity, in ths scripture the whoe ocess gong rom an odnary peson to achievng buddhahood tough cultvat ing realization is explaned. Anyone who undestands the wtten anguage reads it and understands but most people have been tricked by te very beautiu anguage o this scrptue and have not understood its contents n Th Suragama Sura there is an mpotant pont, a great secet ths is a method o cultivating realzaton n eaity, among the thee aspecs o seeing uth, cultivatng realzaton, and carrying out vows, not one can be acng. you reay have seen truth, then you wi surey be able to acco mplsh he cutvation o reaizaton yo have truly accomplshed the cultvation o reazation then you wi surely be abe to carry out you vows any point is deicient, then everytg i crrect Th Suragama Sura begs with "controling the mind in seven places, and discening the eght retuns. n a daogue between uddha and Ananda, they ask the queston: Where is mind hey dscuss the matter back and oth n seven points, caled "the seven places. Mind s not nside, and t is not outsde, and t s not n between. Finaly uddha tes Ananda whee mind is he dscus son goes as olows
Ma Na Ha
Bddh told Annd Sne tme whot eginning, sentent eings hve sfeed om vros knds o eros he seeds o km hve sen sponneosy, ke evs gheng ond The fc h people who civte pte hve not een le t ttn speme enghtemen nd hve insted eome ierlst sipes (hraaka) nd soliy ilmintes (pratyeka) nd people folowng otside pths nd elest deities(deas, nd demon ngs nd mem es o eine he of he delsionptie this is enirey ther nothe knowng wodemons roos Toofltve wongde ndtoin onsed wy is ie ookng snd to mke ke hogh yo do t for onless eons yo wl neve e e to seed "Wh e he two roots? he is, Annd, s he root o eginngless irh nd deh Ts is the wy yo righ now, long wh ll sentien eins tke the mind tht lngs o ojes s yor own ier ent nte The seond s egingessbodhi-nirana,he perfet pee of enlighenment the oiginl pe essene hs s the srcin imnton o yor onsos essene, whih n give irth o ojets, nd whch s ther e when oects hve een cst wy De o he fct tht thysentien pieeings hoghot lose this theirndmenl ives, they nnot ilminion, wkeneven themselves, thogh nd they wrongly enter into the vrios plnes of eisene Bddh sks: Why nt we orselves ilmine mnd nd see or tre ntre? Bese sne ime withot eginning, there hs en something opeing in or ves it s the mind h lings to ojets ontining rom thogh to thoght Bese or hoghts n neve stop, ese even when we re sleep nd dreming, we e stl thinking hs s lled the mnd ht lings to ojets The verge peson mistkeny epts hs mind tht ngs to ojets s [fndmenl, te mind This s he sme s wh he Wstern phosophe Destes sid, "I hik, theeore I , threfoe m this s he how the ommon peson thins Nverteless s s wog ths ot he fndmen mind Bt wht is ght? Begnningless bodhi-nirana, the peet pee o enighement the oginl pe essene Bddh sd h his mind s the [re phenomenon s s the fntion rosed y he ndmentl essene ifes si mnd ts s piity, is lledbodhi, elightement I is so led he ndmentl essene he phenomn whih i sends foth e pts of i whh lep oth like lghtnng, or wves Yo shd not ty to g hold o these knds o phenomen Yo shod tn k nd reognie h fndmenl essene
ORNG OWAR NGHNMN 23
"his is the oiginal uminaton o you osious essene whih an engende obets and is hee whe objes have been as away. The oigial ilumnation o you onsious essene eom passes [the sense o the em] consiousness i Vijnanavada.2 "Essee is the tue esseial spiit his ogial spitua lluma o: this s the hig in you tha is apable o kowing and sensing ad spiitualy awae ad iuminated. What is hs hing? [The sua says:] a gve bih ojets. One sawae ngmoves inside us one ouhoughs moveooe we eome ou mds hen it sats o ution outside. What ae objes? he wods I speak ae objets em sounds and you hea hemthese ae ojets. As wte sentee ae sen tene ike ths and you ead d you houghts folow s is inging to objs. When we sit a goup ou bodies may eel wam. This s the oiginal iumaton o the onsious essene wih us esponding to he hea outsde us. In ou mids we may eel that t s hot ad oppessve: ths s us geneating eeg owad the obje heat this s beig able to give bth to obects. [The suta alls the oiginal lluminatio] "omething ha is hee when obets ae ast away. As the Zen shoo says Abandon he myad obets Whe al eteal objets ae ast aside hee s somethng le ove somehing that anno be goten id of. o Vijnanavada, o Yogacara, i
e Indian nae o a chool o Buddhi looy known a e Concioune ny" choo n Chinee I eache ha oday uneligeed eie being do no odaily erceive e wold a i i; inead, wa ey erceive i a yem o enal rereena ion ijpi, wic ae rodc o eir condioning and acculuaon, and wic ey ojec uon he wod o enomena. Vijnanavada din guie ee evel o ideniy he imaginay ideniy (which i e yem o eeeaio e unenligened ojec on heomena, giving em a dualiic el v. oer erceion o e wold) he inedeenden ideny (wic i e henomea wod i i real ae a a ceaee lux o caue and eec, wi o deendently exitng entie) ad he aboue ideity (wic i e dentylene o elaive enomena, ei underlyg on logical oene) Te em concioune only" o md only" exree he double eecve o Vjnanavada onoogy or e unenlghened, he wold i mnd only becaue al ey ee are e rojecion o heir own oncou ne. o e engened, e world i mind only becaue ey ee a e BuddaMind i e onologial bai o a henomena, a all enomena ae emanaion o e BuddhaMid
Matr a Haihi
exampe you o a ong ime and you fe dicomfot n you eg nd amthee ae objec. Wha object he obec at mke up e phycal body, e eponive uncion o the body, wih have nohng o do wih the ea youa one know ha you body i uncomfoabe and you eg ae uncomoable. Snce a one i not n you leg, and no in you am eithe, it omething hat lef afe you have goten id of ojec "that i hee when objec ae ca away. Thee wod to tat tnghave at ha been cat eeaway all ong, at ing tha i lef afteefe extea objec a been "Due to he ac hat entien being oe fundamental illu mination even hough they pactice thoughout thei ive, hey cn no awaken themelve, and they wongly ene no he vaiou plne of exitence. Eveying come foth fom the change in that hng that undamena uminaon Theeoe entien beng ae deuded they conitenty un of afte the myiad object, they cyce aound in he ix plne of exitence a celetial being, huan being, demigod, mal hungy gho and hellbeng, and they evolve wtin bth and deah. T i he appaent ide, no the eoe phe nomena: hee we ae i no dicung the evee ie alway ty to make eveyone mindu o thi: igt hen you ae ing down and you ae dawng up you eg e co egged poue a tha vey inan, i i o i it not e oo But afe you have a dow popely it not o good W i thi Becaue afte you have eated youel popely, yo b e awae " ing in medaion You notice you eathi o gh, you body i not ight Bu at that moment when you u , thee emed to be a b of a eeling of abandonng e y ec, o not being concened wih anyhing a a Afte yo coed you leg popely eveyhing come ino you t ho ou hnk o acieving enigheent, you tik o havng your upig and coect you think of not engaging n ale ae hough aive and you wan o chae hem awa youve chaed hem away you ta thinking agan Aa! ut you chae hem away Ate you chae them away, aga r' e fale hought No mate wha you do, you ae away g pay ing wh gho n act you mpy mut let extena object fa y pona neouly o that the thing wch i ef doe not i wha h ua cal the one a emain "when object a rl \ away
ORG ORD GHM / 5
Ths ar h nstrucons that Buddha gav to us s drcly. t is bcaus w cous hm hat w "fasy n into varous pns of xistnc," that w rvolv around in h six plans of xsc Now t us dscuss "dscrng h ig rns What s sing Whn w ordinay pop s n mdaion d whn w gt up, what phnomna appar? Ths is ust what is discussd in Th urangama ura "Fals thoughts dfd by om consd fom as th body. ahrng obcs, wbnghtd dsturb ourslvs win, off and confusd by uning forms con n disarayogh towad xtnals, sdring this as th tru natur of mind" Buddha said that all snnt bgs ar unab to find this mnd. Why? Bcaus o "fas houghts dfd by orm," bcaus ou phys ca racons olow fas thoughs in our mnds, catng a rcprocal nracton Thn, wtn us, w "consd form as h body. n fact, wthn our body th is a physic body, wich is ust h sf that has bn assmbd by our own houghs. For xampl, a sdn rcntly said hat orgnay his body was not vy good but whn h ran around outsd, it changd for th br On can s t psychoogca s ust n function tis mind thrths s aprincpl physical body tha as bn fomd by fas thoughts Ths thoughts thmsvs ar h intna mbryo of hs ody of form This thing gathrs ogth ousd obcs, and transforms m into a physca body wihin you body. Thrfor th sutra says: "Gahrng ogt obcs, w dstub ousvs win" This mans taing thoughs of xtrnal obcts, sntimns, tc and gahring thm a togh Whn you ar mditatng, as you ar siting h what is ofn happn ng is dscribd by hs words: "Gahring togh obcts, w disturb ouslvs whn" Thoughts proifra li coton candy spun out of a b. Th mo spns,ming h mor thatar. Th mind gts vy confud: its lik a crowd around a mass dmonsraon "unng of n dsarray owad xrnas" man ha thouhts un off n couso toward xtas Ar is, ou ys cos nd w ar "bnghtd and confusd by forms" Wih our brains dim nd dar, rumblng aong, w st o an hour o so W ca tis Zn mdiaio and w hink bng l his is th tru natur of mind ow can w al o raliz ha this is not tu mind f w commit his nd of aor rror, w ar sl "toaly dludd abou mid and r tain o b cosd by consdng it o b wiin our pysical bods"
6 Mat a Huaihi
hus w hav no la rogniion: w still thik ha w ar ult vang h path and w sl hik hat th mnd is in h body. f h mnd w ally n th body, thn whn you di, wouldn th mnd b impossibl to ind Buddha xpaind hs vry aly. "[ludd snint bings] do no know that hir physial bods along wih th mounains and vs and spa and th whol wold ousd hm ar l hngs withn th you wondrously lluminatd ru mnd. wasmditasaying, "nanda, don rali , bu whn you aBuddha sittng in tion it dosnt mar f you opn your ys o os your ys: you mus no hold ono you body. You do no know , but vything, om you body ou to th whol of spa th whol of h sky is al withn your mind. So what s his physial body is no mor han us "hiking of form as th body. Raling his is sng ruth. Whn you a sitting n mditation, do you hod onto your phys l bods as thy ar ung or no If you do no, hav you rahd th stag of sng uth, th alm wh "th mountains and vrs and spa and h wh l wrd u tsd a all ngs wthn th wondrousy truru mind h iluminad suta says tha mind "is ik a hundrd thousand pur oans. You abandon and just ap his on floaing bubb o you body. [u mnd] is alld th godn td; it xhauss th ons and h sas. Buddha says h fundamntal ssn of us snint bngs s lk a ga oan, who knows how muh vastr than h Pafi Oa wl you body s no mor han a lttl spk. But w k his gra on and ow t away, and just hod ono tha lit spk, and k ha s physal body is ou f. Evryon gabs hod of hs littl spk and s busy "gathrng ogthr objts, disubing ourslvs twtn gs Is lk spng oton andyth mor w spn th biggr h n shools ansal ah Yunmn sd, "Win havn and arh nsid spa and tm, thr is a wl, ddn n h moun tan o om. n fat his wondrousy illuminad tu mind of "mounains and vs and spa and h who word is ight in you body. Is just tha i s ovd ov by th physial body and oh kam ors, "fas houghs dd by forms. W mus srh ou his wl, his ru mind. Righ now I dsussng Th urangama utraHav you undsod vryhng av you dity omphndd it al "Outsid
ORG TRD EGHTEME
t s lik mpy spac Hav you stdd th dpy? Hav yo ral zd ths? I wil ony work whn yo o h mdtaion wo and manag to rali i How can yo cltv pacic o th poin tha yo can s yor x snss at th sam im, wh h n Mnd i pur and clar? nly this i h tdy f Zn h Zn schos in mrica and Japan pcialz n stdyng koans and mdiaio say ng ch as th wd dck lis ack and orh,3 wha has h go o do wth Zn? Thos arth noSxth moraach ha chanc dvicwhat n diactic mthod Hming akd Mar, crt did th fth atrch t yo? Th Six atriarch ad, How old thr any sc? h scrt is not n 's in you. hs sayng is itslf a grat c! In he urangama utra,Bddha xpln hat non o hs vn placs, intrna o xnal, i h mnd. ddha says hat if yo tak yorlf as th aic cntr ad xtnd o il yo rach th wh of spac, al of ths ar thng wthin yo mnd In othr word, h svn inna and xtnal placs ar all mnd o yo ndstand? hs th Tathagata' s soi ais, b yo wi not fnd o bot t n yor stds. B what mind ar h svn ntrnl and xtrnal placs? hy a th fnctionig of mind, not th sc snc of mnd hn fnctonng, it i t fnctiong of Bdda's form ody(nrmanakaya and spons ody (sambhogakaya Wh i gos ack to its snc, t i th pity o h body of ray (hamakaya4 Once
when Maste Mats and Paichang wre waking togeher, the saw some wild dcks ly by Mats asked, Whatis that? Paichang said, Wid dcks Mats said, Where have hey goe? Paichag said, Thy've
flown hen twised Paichang nose, ad Paichang ried ou n aiaway MasMats said When have hey ever flown away? e Be Ceor case #53), tanslated by Thomas Cleary and J. C Ceary Shambhaa Bston 992) The three bodies B ddha ae
dstingshd as foows m he body of reaity he uthbody, is he onologicl essence, the abste, the one reality, omniresen, everywhere equa, he tre essence o all things. Smbog he ody o re wad the bod of enoyment, is Bdda as exerenced by bodhsattvas, r whom nirana and ithanddea are equal rm the form body, he emaaton body encomasss he many dverse orm in which Bddha aeas to ordnary sentient bings, accoding to ther leves o nderstanding
M Nan Hun
Yume ad Wt heave ad eath ide ace ad time, thee a ewel hdde n the mouta of fom Pck u the lam ad take t to the uddhahe tke the moatey gate oto the lam hat it To take he eteal lam ito the uddhahe th ca e doe But t oile to take the moatey gate oto the am Thi a Ze mate' way o takig Hee he talk i a coug way of th ad hat, a if h' actg o tlvio The eut waeet whe Yume looked aoud at theudetood audece amog eveyoe thee, thee wa o oe who l he coud do wa ay hme Puug oject the telect move He alo ad loud aie ad thude ol hee cutue ectuig a lteay om, o mo mut ay atetio to thi ad do a good o o the ltea y ough dat Yue' meag i h! Too ad oo a ay a etece you mid mmediatey u outde Th i what i meat e uangama ua y "Rug of daay towad etea te ou acetal eache Yume had made that tatemet, he ooked aoud at eveyoe, ad thee wa o oe who udetood o he adawe o "loud him ae o ad all hethude ould do olHe wa awe aw that o he h tudet ehal coud Let me ao uote a ayig y Ze teache Huehtou have a ewe withi caot get hod o t ad g it out caot eaate myel om t Huehtou wote a vee Look! Loo! Loo! Who i that o the aciet ak holdig a fihig ole The cloud ae lowg movig y The wate ae ovefowig The ght moo ove the eed flowe Loo o youel Look! Thi i ot ookig outde th ookg wthi at youel Someoe i tadig o a aciet ve ak he wat to hel you aco u oto the ak ut you wil ot take he hook o thee i ohg he ca do The ealm o Ze i what' thee ate you have adoed the myiad oect ate you have take you ody ad mid d cat thm aid Ude th ight moo you ee th eed owe Reed lowe ae white ad o i the moo Wih white facig whte what i t The whoe eae i whte, emty all the way thoughhe wat you to go ty ad fid t
ORNG OARD ENLGHENMENT 2
ha
gai ts lie hat Ze teacher Lich sad up the teachig
this lump of red esh there is a tue perso thout posto cosatly goig ad out though you aces hose ho have o verfed this yet loo oo! That is to say, or those of you ho have ot ee ae to d ths true perso thout postio, those o you ho s dot uderstad rig it out so you ca see t the tme there as a mo ho stood up ad sad "What s the true perso thout posto s soo as Ze teacher Lch heard him spea he got do from the teachers seat ad graed hm tight d sad "Spea! Spea! That is, you tell me! The story cotues "he mo hestated thig hat to say s the mo as thg o somethig to say, Ze teacher Lichi released him ad excamd "he true perso ihout postohat a dy piece of sht it is! Whe he had shed speag, he tured aroud ad retured to his quarters Stores ie tis are caled "Dharma ords the eachg hal Whe you read the puic caes o te e schoo you must act as if you are atchig a sho o televso ou must read them y toig your hoe ody ad md ito them you caot read them a lfeess ay Whe t ce to "dscerg the eight returs Budda explaied aout seeig the truth o his teachg ad oy at the ed dd he spe aout the road o practical or or cultivag realizato o his teachg ths scripture Buddha explaied al the highest seces Therefore e cary e uangama ua ith us eveyday f e do ot read ad uderstad it the e il ot get o the right road erms o cultvag practce hs ould e very ametale ad e oud aso e spurig the eevoece o the Buddha No l cte oe exampe of "discerig the eight etus a dalogue eee Buddha ad Kig Praseajt from e uangama ua, Volume Buddha said, "No teach you aout the tue atue hch s either or or destroyed "Great Kig ho old ere you he you sa the Gages Rver he Kig said, "Whe as three years old, my compassioate mother too me alog o a visit to vadeva, ad e passed y a stream ad at the time ke t as the ater o the Gges River Buddh sad, "Great Kg, accordig to hat you sad, rom the tme you ere tety, you go eaer ith every passig decade, utl you have o reached the age of sxty Durig al this time,
30 Maser Nan Huaihin
you houghs kept movng and hanging From he ime you sa hs ver a he age of hree untl you sa i again at hieen ho as the iver? he Kng sd, "It as he same as hen I as hree hee as no difeene Up uni oday, hen I m sixyo, here is sl no dieene in the rive. Buddha sad, No you hair s hte and you ae s rn kled. Surey ae hen is more rled han i asy hen you ee yog.your But no you vie theno rver, is there derene due o age rom you vision hen you vieed he ver in you youh? he King sad, hee is no dierene, World Honoed One Buddha said, Grea Kng, hough your ae has beome rinkled, you vision in is real natue has neve beome nkled he inkle one has hanged he one ha does no beome rinked does no hange. Wha hanges is sube o desruon Wha does no hange s undamenally thou bh or desuion o paaphase he sty n he suta One day, Kng asenat ame o questionbu Buddha said,abou he ay teah s vey o undesand, I have He doubts youryou teahing that theeasy ue naue of mnd is neiher born no destroyed Buddha said, Ho old ere you hen you sa he Ganges Rve? he Kng sad I sa it hen I as itle on a ip ih my mother Buddha asked, Ho old ere you then? hee Ho old ae you no? Sixyto Buddha asked, No you vision has beome blured, but hen you pass by he rver, an you see it? he Kngsad, sad,At Certainly an see Buddha you ageI thee s eakness and old age bith and destuion, and deah, but hs naue o yous that s able o see has no hanged along ih your age, i has no moved When you ae seeping, even hough your eyes ae losed, hs visual onsousness is sil seeing things and in his seeing he ue natue o vision has no hanged. I have ien a verse on this passage rom he sura: o no bea a deep grudge agns bih and deah or no eason
WORNG OWRD NIGHNMN / 3
e aveborne loes flo og pas, presen and e A ite haired an n e ist, ooking a e rive I is sil te ind o yo ong pas. Han bengsagain and again ey ae bo and die o he an ae, bi agan: and dea vey ear. born, e die, e ener e ob eaare passage o bitWe andare deah is lke a setion o a floing strea. We olo e aves oever, aising and dsappeaing, io sopping. e poe above dras on e soy o King asenait. "A ie aied an n e is, lookng a te iver. He s old, and en e looks a tngs is vsion is blrred, b is re nare a an see, is sti e sae as i eve as, is sil e sae as en e as yong. "I s sill e ind o yot long past. e sra says: "Eveything tat an be rened [ie attibed bak o soeing else, is aally no yo As or a i does no en i it is notisyo, en o is i? is atribed o te spiiooyo, e eye, ig attibed o e snVison Aer everyng an be erned as been rerned, ere is le soeng ta ot be goen id o, as noee i an be eed o: i hs is no yo, en o is i O ose yo ay say "Ddn Bdda say tere is no sel? is is ore, b en Bdda said ere s no sel, e ean a e pysial sel, he fse self, does no exis [in te iae sense. e did not to aay te se o ineen nare ere as a Zen eae naed 'ien, o ade p is poe en e as engened: I i doesn't ren to yo, o is i en? enans o snse ed desnd on e isean and te pebbles along e ate's edge e sn s saning lo te ind sis, b no one seeps e sallo ies over e aer arrying soeing in is beak. Wen alling loes drop on e grond, hey are retning o teir srcnal posiion. I s ike sting edaion alse togs oe and
Ms Nn Huiin
come, t whe yo ecogze hem, they immediatey ru away Yo dot have o try to cotro hem. Tha the cee the poem "Remat of uet ed deced o the fherma ad the pee aog he wate edge. T'iem took a cee from the aral wod at ha momet, ad very potaeoy plled to hi vereit wa eadymade Th i lkeed o yor mea tae, vey poaeo ad ata, a i owy i e dow The dow ehid moa, ghty rg: hgog a meapho for tihe havg a ightthe it wid of fae thg "No oe weep mea you hould ot ry to coro hee ale thogh: you canot weep them away, yo hould' cocer yourelf wh them "The waow fle over he waer carryg ometg i ek h lght of fae kg doe mater a a myef wil add two e to he ed of he vere: "Caw! Caw! [The ird crie are a upeme mara A machle pel Th o el youhi thatvee, th piece y T'iemu i o aopoem: have udeood he yo have awakeed a eftyo of elighteme. Now we have expaied "dicerg he eigh rer ad we have uderood thi apec o ilmiag md ad eeg tre are The thig ha ill o lo, h ou viio, rgh? B wa o raie a eio f Shakyamu Bddha were o come, wold ceaiy wat o ak m "Maer, you have ee expaig fo ue a whe hat wha i o ot i [he rea elf. But eed o have hi phyca ody o mie exiig After my phyical ody i dead ad goe, where ca hat hg go to? til cot fd . evefcome yo try hadad adwhee do medatio wok, you wie il caot fd So whee om goe ve if yo he te emptie of mid, ad ae aoed meditative coetatio fo theehdedadixtyfive day, t uee, i i wo wok Thi i he ecre Now hoe of yo who have doe you meditao wor properly may hik Vey wel he Yo have made a o o progre ha ha depeded o your phycal ody, h ump of ed fleh Whe your leh decay, where w yo go? How wl yo away? " have a ewel, hdde i the moutai o fom How wil you ru from i?
ORNG ORD NGHENMEN / 33
Ho l you ru to t Ho il you search out Thus Th Suagama Suta frs els of seeg he truh, ad aer coues o to el you al aou he secret of cuvatio ad reaizato. his see of ho o do ediao ok is al h las o o wo voues, a pace i he sutra to ch everyoe custoariy pays he leas ateio, especaly he sutra's accou of he fifty ds of delusos caused y heskadhas5 of for, sesao, cocepto, sythesis ad cosciousess, ad lieraio fro the five skadhas. Th Ha Sua says, See the five skadhas as al epty. Ho ca the fve skadhas e epty We ust do edtaio ork to epty the! have discussed ivertig cause ad effec, tag the resuts achieved y he Buddha ad appropriatig he as your o ihout dog he ork ecessary to reaze he for yoursef No i etur o this ssue of ivertig cause ad effect fo you ust deed go seek realizatio for yourself Whe alk aout the fifty fos of deusio caused y he skad has, everyoe has o read he ext f you do o read he text is arrogace, s a violatio of the preceps Te s d odhisavas have estoed eachigs ad ethods o you: hs is he asis of the Dhara Volue 9 of Th Sugama Sua he seco caled The Doai of the Skadha of For, Buddha says: You should sit i the pace here you ork toard elighee ad dssove aay all thoughs. Whe thoughts are exhausted, he you are deached fro hought, ad everyhig s pure iluaio ha does ot str heher you are ovig or si, tha s he sae heher you reeer i or forget it You us aide i his pace, ad eer o samadhi is like a cleareyed a ho is pu i ota darkess. His essetia aure is odrous ad pure, u his id does o yet eit ight. Ths is called the doai of he skdha of for. A such a tie, thoughts are ase ad everythig s pure ad clear oveet ad stless are oe, ad o iscelleous houghs 5 he
wrd sn literaly mea aggregate hea clter Bddhit eer anayed the lewrd entent being int the ie clter rm, enatin, cnceti (by which we categrize eatin t create erce n) ythei (by wch we evaate ercetin and mtivate r actin) an cncne.
Mat a Huah
ar You mditaton a eahd the point ha "i i he am hth you emmb it o foget You mu nt samadi a hi point hi i ut lk a yed man pu in oa dakn in h dakne, he i a ubtle lght "Hi nia natur i ondrou and pu, bu hi mind doe no y mit light At uh a m he ream of ife fundamenta tu nau i vey pu, vy ubt But he avag peon mind tle, haot, mey hn he hu ey, vytng go bak f gh no omone managd o "diolve aay all thought and eah h alm h i do no t hth moving o i and i th am hhe h remmbe t o foget i, hi ould no b undrtood a omhing o bag abou n fa, i u on kind o alm, hat al Wha ealm t? h uta ay "Ential nau i ondou and pue, but hat mind do no y emi light h i aed he domain of he kandha o fom hi i a kind of pyhologial hang ha ou hen h mnd i abou o b tnfomdth nothing o pia abou it In ohe od, hn you ae iting in meditaion, ih you mind empy ea tough, prhap fo om yea o monh o day o hou, hi baue your phyial body ha bn tempd and amd h blind at ha bumpd no h dead ra: t' ike beng pluggd ino an eleial oule By no man t tu mditaion ok Af a momnt pa, you loe i a beong to h doman o th kandha of om Whn pak of th domain o h kandha o om, he are evea book you mut ad h bogaphi of piriual monk and nu, and h od of th buddha and paarh don hough th age When you ad the biogaphi and to, you il b able to dveop an atitud o uly and inly uning oard he pah of enlghtnmnt he a book aled A Yea-by-Yea Accoun of e Le of Maser Hansan.6 Whn Mat Hanhan a , he en varou plae to udy e am to th pak of Mt Panhan hee a a thahd hut he, and nd i a Buddhit monk mediatng hi monk pad no atnion to Mate Hanhan When h monk a, Mater Hanhan ae aong ith hm, and hn he monk dank a, Mar anhan, too, dank tea at on, hn i a tm to at, Mar anhan ooked fo the monk and hen i a me or ea, h 6 s stoy e oud i P Buddsm by Chales Luk (Lodo ide,
9
ORG TOARD ELGHTEMT /
brwd ta r th mk Afer they had at Mastr asha wet r a walk by himsl. higs w ik this r seva days. Oy h sveh day dd the m alk t Masr Hasha. he mk sad, "I have lved hs clff r ver hrty yas ad y w hav I m a kidred spir. Oe evg atr eaig sme gru, Hasha was walkig wih sme s he muai pak as usua. Suddy he stppd ad sd s: h fet tha h wh wrd hav ad eh was whi a sg igh. his was pisey h alm dsibd the sutra "dssvig away a thughs. Wh Hasha am bak he thathd hu as s as th mk saw hm he sad Let m yu, this is th dma h skadha rm h pit yu hav rahed i yu mediati wrk s mre ha this. I hav be akig waks hr evry ght hiry yars always withi this realm. Wha's s spal abu i uvag praie is his had ad i s als this asy. hat mk wt wakg vey ght f hrty years, ad he aways rg a s bdy d md ake yu ppe wh ar culvat ig pra Yu ar sil ly hafway hre i h dmai f h skadha rm. Wh yu ls yur eys i is a blak. Whrver yu ar, yu ar grpg bdy, siig blidly. he sutra says: "If yur eyes ae brigh, ad h ligh shis hrug a drei s, ad thr s mre dkess his is alld h d the skadha rm. A sig xpas igh petrats hrugh vryhigwas ad mutais ad ivers ad th whl wrd Bu by mas shud yu thk hat a hs pit yu have aaed suraural pwrs If at his pi yu wud lik t b a Buddhs ahr, yu ar payig aud isid he dmai f h skadha m. I this dmai h skdha rm, ther are sill kds f alms that ar al ams f delusi. G ad he sura r yurslf ad id ut abu hm. Y wl b mpely deudd agai ad agai f i hat dma yu fl arud wih the chi haels h hre hals ad th sev hkas, r h upper d wr felds f ixr.7 What are yu dig her All f this s he dmai th skadha rm. Yu wa t gt t th p wher h skadha rm s xhausd ad mpty u yur physial ist. D y o the ield of (i Chiese Lngey, pp 01 252 558.
nen see Maste Na o n
3 Mar Nn HCh
you wll achieve enlighenmen whe you ave opeed you c chanels You can do is to he ull exen possbe ad you wl have doe no more a reaced he ed o he sada o om If you can each he pot wee the skanda o fom is ehaused, and your body s tuly empied ou, i is no a maer o ag abou eegy chaels o o energy chaels ts s sil somehng at belogs o he most elemenay sep Budha said ha a is time you o at alas canabove tasced hedeie eos of deileme You ave oy leaped sage e five ments [the deilemen of he ea, e deileme o aficios, he deement o views, the deiemet o seen bengs, and te defiemen o lfe, hats all Bu have you aceved enlighenme No! Fuhe o, Buddha oiued and sad "If we observe wha hs comes om, sodied alse thoughs ae its basis Tese ae fase oughs, ad hey are major false hougts, o mior oes We we are sitig thee righ ow, ese ae minor alse toughs In ha eam, body ad mind are boh ogoten I is a major alse thougt, a bg solidied flse hought, to tnk tat we ouselves do o ave alse thoughs In hs sectio, Buddha tes you a he doman of he sdha of om, hee re teo he road e e re impotnt pncples i I were o dscuss hem thoroughly, I would ave o lectue or at eas hee mons You should go vesgate tem yourseves Tese are all in te ream o e skandh of orm and its sodifed fase houghts sama ad he sua says "Good eope, as you culvate samaa,8 he sndha o orm wil be exhaused, nd you wil see he md o al he buddhas, ust as images appea a clea mio I yo have atame, bu cno use , you are sill lke a peso i a ghmae You hands and ee ae e same, and your vso ad heng are ot deluded, bu whe you mind comes i cotac wih aen evils, you cnnot move hs is caled e domai of the skada of sensato ee are some people, who have made he eo nd have ma aged to empty ei mns, and have emptied tem out fo a long tme, whose bodes become sti and igi he Ze school cals tis dead tree Ze A en verse says
8 Shamt is e m medai meas becmig sll
saeig hghs
ad curbig he
WORNG TOWARD GHNM /
Tere ae ma ok e road i o o dead tee ciff Whe taveers ge here e a sp You k ou mus empt your oughts d you hk that whe you ust emp esethougts, ou will be al righ But tis is r fom i! Afe yo ave doe it fo a og ime our body ad mid ca both become rigd A huded ou of a huded ake e wrog od Tis s e eacig ofthe cies You shoud al go take a ook a i Now you udstad. There is ohg a al ou shoud ea is is somethg ou mus pass troug A s poi o ave arived he age of sesao. Whe you advace aoher sep, it seems a your bod is beig pessed dow by someig, tat you ae beg ed dow ad you cao overtur Whe you make the eor to sruggle free o i, ou wl overu Some people e eel that ee seem o be goss ac, hs is the uciog o he imagary imagey o our ow cosousess ow could tere be goss? ese ae al phscal dscomors thgs cococed b he md: here ar o such gs as goss here We you ave overted hese dscomfors, "I is lke e ed of a gmae Your mid deaes rom our body We you ook back a our ace, you are ee o go o sa: here are o moe hidraces This s calle exaustig e skadha o sesato The Taoists speak o he feeig ta ou ave le ou body beid as "sedg fort he yn spri Wha s so wodeu about sedig orth eyin spir? You s ave ot detaced om he seveth ad eigth coscousesses9 Warmt, ie, coscousess are stl here, ad so you ca see yousef breag. 9fie Vijd eor e disiguishes egh he oms of coscousess. The smell fst cosciosesses ssoced w seses o sig herig,
st d touch The sh cosciousess is he coceul cul the iel lecual mid h ctegozes eerieces The seveh cosciousess (manas) elues eerieces d rduces moios ccordgly The eigh co sciousess clle he storehouse cosciousess ) cs i ech eso s he reosio of l the imessos o seeds th build u hrough eeriece d re used s temes o ercevg urtherexeeces. The eigh cosciousesses re ltic tegorie: i e they l ct simueous d re itewied Thee elatory diisios o cosciousess re much suerior to e sime diviso o cosciousess subcosousess d su cosciousess ued b sychologss or he disio o coscouses o sleeig dremig ad wag sttes ec
Matr a uaihi
The suta says: Such a erson can ranscend he delement of vews At hs tme i is not a matte of diferent views, or vey earned eoe, or grea hnkers In reaity, socaled learning and tnn ae no moe han coections of fase thoughs The sutra says: When we observe where his omes rom, vain understandng and ase thking are is basis These are s false houghs, but these e no the sodified false houghs of he skandha of form This time the body and mind can ge away from hem and alse thoughs become ke bubbes and emy ou Van understanding d false thoughts e sl a maor form of as tning In fact al the fve skandhas are large false hoghs I you are n the domain of the skandha of sensation and you cao be clea, you are stil in he rem of the en major delusions But siita owers and insay ae twins When hese realms come o you do no interret hem as hoy Hod fast o what he Damon ura says Whatever has form is al ase I you see tha all orms are not forms, hs s seeng the Tathagaa1 Don ay any atenion o your mystical exeriences, and don hnk you have ae enlighenmen Ths wil hel you make rogress If you understd them as hoy, i you thk your accomlisments in yourmediaon work e won deru, and hat his is enlghenmen hen you are subject to multitde o eils, d you w fal no the les of the gry demigods and demons Thus, beween enighenmen and deluson, between hel and heaven, beween senien beings and buddhas there is jus a momenary ga, and hen, too, here s no ga; hee is just a fine ine searatng them, and hen, oo, there s no lne To go from an ordnay eson o acheve buddhahood, al aong he way you rey on the rincle o prajna, of wsdom If his dea is not cear, we must ely on he Buddha's exerience n he urangama ura accoun of the ifty forms of deusion caused by the skandhas, Buddha has aken amost all the reams o meditation work, almos a he secres and revealed hem o you n fac, if you can emoy this accoun of the fty orms o deusion caused by he skandhas roerly, then you
0
Ttgt itt of Bddh ning t on wo hs o fo hsss. Bddh s t tah of t o nightnnt is n nntion o RitAsItIs, o sns a
WORIG OWR EIGHTMET / 39
will ot be deluded. I you caot use them roely, the youe fished, he dow you go. is ike cmbig u a sacase of te or more flghs if you cao climb u wo flights, the dow you go. This is a aea you must ay atetio to i the wok o u tivt g racce Theefore he saeme ihe tle of he urangama ura abou he ulimae meaig of cultvag ad reaizig the secret basis of Geat Buddha Crow Tathagata uly euciaes cearly a secret meaig Thus he Damon ura Buddha says Subhuti, the Tathagaa s oe who seaks tuhfuly oe who seaks facualy oe who seaks about thgs as hey are, oe who does ot le oe who does ot seak words tha dverge fom theruth Shakyamui Buddha has o cheated us ad he has o deceved us It's us hat whe we read he suas, we ourseves have ot comeheded hs secret basis or comreheded the methods of cultivatio ad ea zao he has old us abou The foegoig has bee ou secod oulie a outlie abou cul tivatio ad realizatio
3 THE FIVE S K A NDH A S Wen yu read s bk, t s ke gng he marke buy vegetabes. One yu ave bug e vegetabes, y ave e bas ngedens d yur kng. I hpe a wen yu ea d e mate al, afe yu ave understd my deas, yu yuseves wl g seek ealzatn and ultvae prae Te essena ramewrk r te prevus tw aptes was heefld: seeng he truh f e Budds teahng, uvang realzan, and arryng u vws Tese ae the keys selfuvatn. Cuvang sama s n mre an ne em n te press uvang el ama edve nenan s a mmn metd n e wrd hat e Bdda Dama and e nn Buddst pas ave n mmn. Medave nenan s n a metd peuar e Budda Dharma Therere, d nt equae medtatve nentran wt e Budda Darma Yu mus leary regnze a the med ha e Budda Dama des n sare wh er pats s prajna, r wsdm. ama s ne rm ulvang pae, but utvang wsdm s n apar rm sama In er wrds, pepe llwng nnBuddst pats an all aeve medtave nenran. Hw ud be ha hse yu w are studyng Buddhsm uld n manage t d s Sakyamu Buddha sad, Te buddas an mase all rms kwledge, and penerate e sure e myrad dhrmas. The buddas an maser a e myad eahngs, and be eaers t devas and umans Sne yu wan t study Buddsm, natraly yu must al learn sama and develp prajna In yur prajna s nt sufen, ten te Budda Dama bemes a ream delusn, wh we lng t and mae n a "se. r eample, e eams e ve skandase sanda rm, e sandha sensatn, he sanda f peeptn, e sanda synhess he sanda f nsusnessbeme equal t e ty knds deusn nvvng te skandas that ey an generae Wen sme pepe st n medan, as sn as ey ea f unng n
42 Maste a Huah
the fie ad goig amog he demos of deluso they ae tefied. Thus they go amog the demos of deuso o he spot ad ca ot eep sttig I eaiy whee does the fe come fom Whee do he demos of delusio come fom? The Chiese chaacte fo "demo of deusio is a tasfomato of aothe chaacte which was devsed i ode to tasiteate the Sasit wodmaa oigaly thee was o sch chaacte as the peope the wholefom wold of ghosts this cocept of Just demos caot beofsepaed thespea patte of th ig of the huma ace. Whe t comes to "heave ad "spits he ideas of West ad East ae a the same. Whe thee ae ghosts i you cosciousess he ghosts come. As the sayg goes ou ope you mouth ad the spiit beath scates you md moves ad the fie wo goes cod. Ruig o the fie ad goig amog the demos of deusio s you metal actviy gog wog somethig you mae fo yousef. It is yousef deudig youself hat's all. Thee ae fudametay o such tgs as demos i the wold it s ust a case of oday peopl e mag ouble fo themselves. The sayig "Rug ito the adabout goig wadeig mog he waios. demos is sometg witte at adom i e a ovel Why do I meto t? Because we have cited the ealms of the five sdhas. Each of the sdhas has e ealms of delusve demos. fact, thee ae ot oly te Buddha was ust speag of he basic piciple whe he used the figue e. Eveyhig i pesetday soci ety ad huma psychology ad the deveopmet of cvilizatio is the ealm of the demos of deusio but o oe has see ts clealy. Oe easo s that the Buddhist scipues ae aeady too acet ad people ae peplexed by hem. The ohe easo s that peope ae too modeized, ad do o see clealy Combiig these wo fac to we has ow that ou Buddha he Tahagata wih his geat com passio aleady explaied eveyhg If I wee to give a compete explaatio of the fify ids of deusio associated with the sdhas t would tae seveal moths so fo o I' be bief. Whe I fist itoduced the ealm of the sadha of fom I metoed he sciptual statemet tha "sodified false thoughts ae ts ass. Budha has alyzed fase tig vey cey. Some peo ple do ot udestad what the phase "solidifed false thoughts meas. ou have al pad a vist to a hospa fo the metaly ill hae't you? hat ubeabe pahoogical psychology wch ceaes
WORG TOWARD EGHTENMENT / 3
metal ess s oe fom of sodfed false thoughts Stcty sea g f we elage ou scoe of dscusson the whole of the ealm of the sadha of fom s al he ovnce of soldfed fase thoughts We must exhaust the sadha of fom: oy the a we bea out of the boundaes of fase thought Let us ow ae aothe loo at wha he suao s afte we have exhausted the sadha of sesao The sua says When a eso has cutvated the ont hat of sesa to s exhausted, evesama thoughtodeflements aethe otsadha totally eded, the mnd seaates fom the hysca fom e a bd escag fom a cage Ths he eso ca aeady accomlsh Fom ths body of an oday eso he mounts though the sxty holy statons of the bodhsattvas and attans an embodment geneated by w so that he s uobstucted wheeve he goes Whe we fee comfotabl as we st medtao whe afte a ltte whe ou egs ge umb these feegs ae al whn the scoe of the sadha of sesato The sandha of sensato s exhausted oy whe we esae fom hese ofguatos of feeg Whe the sandha sesato s exhausted byofomegg meas swth e a dead ma sof a feelng of oy of comfo thebeg unvese of megg wth sace t s ndescbabe ad dot wat to descbe t, because f you have ot eached ths ealm hee s o way fo you to udestad Afte he sadha of sesao s exhaused eve though we have st o eached he ed of deflemen, stl the md s aleady caable of eavg the hyscal body, le a bd escag fom a cage ad we atta the bodhsattva's bod geeated by w When you ead ths do ot falsely mage that f you can each ths evel you ca go o Ameca whout havg to buy an ane tcet you to casee say m adbeust gootha othe eole wll otthat be abe you bugog you w able see hem The suta says] I s e a ma soud aslee wh o tals hs see Though ths ma ows othg about t, s wods ae cleay enucated and ode Those who ae ot aslee undestand eveythng he says Ths s caled the doman of the sadha of conceton When you ave ths ealm you ae e a ma tang hs slee whle deamg hs deam he tals vey ceay ad a oganzed way bu afte he has soe he fogets t He must as a bystade ad he bystade wl tel hm exacty what went on
·
;/er a HaCn
Bua ue i meaor to exlain a we peoe an eta from min, but annot be e own mae, it i ke talkng in a eam. e eon aking in i ea eem to unertan, an ao eem not to uneand Wen you ea t alm, you ae wtn e oe o te abiitie o tnkng, you il ae not ef te eam o onioune. Ti l wtin te oe of te kana o oneption I ote wo, you ae tougt are ti moing But Bua i not o wen e a ai i. He wet on to a: I mong oug ae ene, an loating onetion are ioe away, towar te min of engement lke geting o ut an it, o at bt an ea are euaze, an tee i eret awarene rom begnnng o en. Ti i alle exautng e kanda of onetion. Te eron wo oe ti en an tan en te eiement of afliion. we obere wat ome rom, ioing troug ale oug i t ba i Wen you ae rene e ream o onetion, ten i a i ere i no more u an t on e lumnate tue ntue of min f no tougt are mong in te min, an foatng ea an meaneou onet ae al gone, ten t a if ee i no moe u an rt on e mind o iuminaion. Only a ti oint an you begn o ak o birt an eat. e bigget oblem o eole e fea o eat: tey o not know wee ey ome rom wen eyre bon, o unetan wee tey go wen ey e. Hene e ayng, On e oa aea, bir an eat ae bot ey ague If a eron in te ak aai o got, int reay got tat e fea, mainy fear of e unknown Wen you n out wat ot of ing got are, en you no onger ea tem. I a i ery momen e kana o onetion were ene, en you wou know ow you ome o be born an were you go wen you e. a o te ee ele an en te orionng ou of b an ea o temee Wat i e br an ea oioe ou o u? It e rebutie rewa of e tee ealm e ealm o eie, te ream o orm, an e formle eam] d e x ae o exiene a eletia being, a uman being, a angy eigo, a ima, a ungry go, a ellbeng] ta we atan in reone to all ou eflement, our goo an ei kama, e baie o aflion, an e ao wi e u towa engtnmen ee etibuie ewa ae iferene n te way tey ae oione ou, an o ey re alle orone out birt an eat
WORG TOWRD GHEM 45
A odnay eoe wt deluded ereton and ougt are a n te md o ortoned out brt and dea yng n te x ane o extene te b and deat o toned out to u Aa an to te otonng ou o b and da to tem, but not e utmae tage, beaue tey ae not fned wt te bt and dea of tanomaton: tey ae ony aked or ome tme o e oalled bt and deat o trano maton about ree by o te ure land beyond e ator wod, adbrougt te rewad karma ooanle tue and te ng engtenment, but w tll ely on te barer o knowledge. te brt and deat exerened by e age from te lee of arat wo ae t off delded ereton and to ugt, on up) Ony wen ey ea te eam of bodata an ey fn wt te br and dea of tanforaon eeoe, you don't wan to ome bak next tme, t wont be a ay! Een ara an do no more tan eueta ong aaon At on, aer you ae managed o aee e tae wee toug do no , you ae to ay atenton to te nex entene n te uta teang: Floang oneon are doed away Mny eole wo udy Zen fal nto ealm were oug do no tr, and tnk tat t e utmae u t ey eay or te n te Zen ool o al nto e eam of te lee ele, od onto at emne, and tk tat enlgteent oug ltue on e Maayana, n at e goa of Maayana ae ey dult to aom Maayana take arryng out te bodaa ow a te nle ng, w eeng ut and ultatng realaton a auxlare. H ow ould t be t o ary out e ow o bodiatta? It ey dful Wen you mdtaton work eae t eel, tll ony dolng fae tougt ou mut rea anoer realm before ou an be ree o aflton At t on you ae ony dol ed awa uea fae ougFoang oneo e le away anot be eaated om te fun ton ng of fae ougt. Budda a gen a ery ler aoun: at t ont, yu e tll wn e oe o te aabe of toug ura ay Wen a eon a ultaed amai and e kanda of oneton ended, eron ordnary deamlke ougt are doed away, and e alway e ame wee awake or aee llumnaton emy and ure, ke a ea ky, wtout any more efeon of e oare eory obje befor m.
4 / Mtr Na Huaiin
He view the wod' lad ad mouai ad rver a mage i a clea mor, wich come wthou ticg, d det wot a ace He eceive d reod wth emy ecetivy, wtho ay of h od habit ll thee a ige ue eeta reality om thi o, e oot ouce o birth ad deah reveaed He ee cae o etie beig al the wod of the te diecto i al thei variete Though he ha o yet fuly comeheded the aticua srciatig of each heia ive, he ee hegtteig, ba or the iebut they have ot i commo I of i ie waveig hae, ure whirlig about Thi i the ultimate ivot o of loatg ee acute ad ee object, o th i called the dom of the dha of ythe om, eatio, coceio, ythe, ad cocouethe ve adhaae equvalet to ify ealm ccordi to he cle i the Buddhi citure, hee ae more tha evera te o milio o d o realm Thu, the average eo' mea tae i eve corect o everlatig Sayig they ae o corect o everlatig doe't oud too good, o the aveage eo i temed udedow deuded etie beig The itua owe tha go with edig he adha o co ceto ae geat ideed! t of the ueoma irtual owe i the owe of ememberig a ive the at whe I wa i Mald Cha, there wa a od o whoe mdful wa uiied ad uified, whoe actice wa away coite, ad who wa abe to iuece the mateal wod uig iritual ower He aed me to be come h dicie, but di d o Idulg i ital owe i obdde by the dcliy ecet o mo they caot be ted wth hoe who violate he ece are uualy hed Late o hi mo o both i am, ad he wa dive ot o he moatey ha the doe t mea, to exhaut the adha o cocetio ar a tel you Th o goace, ad o edig of igorace here doe goace go I taomed Doet Vaavada hoohy ell you that we tafom cocioue to wdom I ealty, exlai t cometey, bu thi exaa o uele, ad ha hamed eoe But f t did ot exai com etey, hi would alo harm eole hu Buddha aid, Dot ea! Do't ea! It bet to ee ou mouth hut about uch mate, becaue they ae oo difficul o go ito
ORNG TORD NGHTNMNT / 7
Te fegig dscussi is all i te aea f te skada f c cept Il tel yu a secet, te Tatagatas secet bass e cete f te fve skadas is ccepti I Vavada, tey categie c cep ad tikig amg te fve mipeset actis as te mt mptat Tus, yu tke te Buddst scipues ad y t eac a syteszed udersadg f tem yu seac tug te wle Buddist sectiw by secti yu beut it yu be cat caw ut ca f it ye is abe t cawl ititutil te wl able t say, "ts me ta tis Hweve, te peple w ca be e way ut f i are t te sme tis is idle talk Nw m elig yu t is s eam we te skada f ccepi s exaused If we mve ag te step, it is te ream f the skadha f sytess. fte te skada f ccept is exausted, day deamke tugs ae bieaed e Hear ura it says "a emved fm deusis ad deamlike ugts is fa ivaa Te praselgy is simila e uangama utras "dreamie tugts ae dissved away, but wat is beig descibed metaically tsef, te tw texs e se s talkig abu esHear ura ealy wie eisurangama ura talkig abu cultvai d ealiati e mai temes ae t te same, d s we suld t cfuse tem at des it mea t say "deamlke tugts ae disslved away Tees te sayig, "Sages have dreams, iga pepe ave deams Fr w it dest mae wete r yu ave dreams we yu sleep, because may peple fget em we tey wake up But f we ae takig abut avig ase ugts ad si beig able t speak ad d gs, " espd we is cme, ad t ty tad d em we pass away, s t tat md is eve stilca pepe wey study Ze maage be is lke f omnsn ations a intntonali ntat snsatn oncon nnge e Weii Lua Vnanavada tais, sas s [] onsiosnss inats wt sa mnal sas. I is awas intatng wt ontat inntionalit snsaion oncon, and ng. consiosnss fom im wo bgnnng as ong as is not t tansomd olvs tog a staons alwas nracngwt s v stats o mnd. s t s cond b ts v nrsnnta sats.
8 Masr a HaiCi
his? They cot! Opinos are very numeous Oly if you can gen uiney each the en of the saha of concepon ca you reach he leve whee eamle thoughts are issove away, an you ae aways he same wheher aseep or awae Have you goen o the level whee you are he same whether asleep or awae? We can say ees no such ng as geting hafway here I you can ealy ge o ths stage, ou wil sleep very comforably wl for be abe o hear yoursef soring, an you wi onlyhee, have you o sleep an hour o ge the equvale o seve hous sleep Tee s aso another neesing hing You w now cleary tha while you are asleep, here are no cruiies your mn: how nce hs is Compare to ths, the great treasury of ight ha Zen maser Hanshan experence tha time o he summ of Mt T ashan falls a shor The sua says He views the worls ans a monans an rvers as images n a clear mirro, comng wthout sicing, gong whou a ace He perceives an resons with empty recepiviy, wihou any o s ol abis thee is is a single pue eality From ths poin, source of birhpractce a eah is reveale When the he oo peson cuivaig reaches hs ealm, he loos upon al he things a evens in he wol, an i is very goo, t s jus le looing a all s n a mirror t his po, as the Zen sayng goes, The people o he me see he flower beore te ey as f in a eam Thus, when people who only rea boos rea this of sura, how can they possby uersan? Ts ext expas a realm of meaon wo, le the igh of a lamp llumiatng myra forms "When hngs come he respons, an when hey go he oes not ty to hol them bac There s mutual luece an esponse afer he has espone, thats i, hey no herey his o habts, he loos uponae everyhing themore worWihou as empyany llu-of sios hey ome to m an he eas wih them, hey epart an theyre no hee He sl ges agry, but afer he is finshe, he ha bo no leftover feeings a al If you are wong, he rebues you, because you shou be rebue bu after he ncent is over, i oesn exist any more He is not le the average peson, who is con cere in hs mn wh evey lite hg By his time, al te habis of he pas have been ansorme, an al he sees s hat here is oe thg n s life Wha hg In heave an earth n he mis of space an ime, there is a jewel
ORNG TORD ENGHENMEN/ 9
wihi idde in he moutan of fom Ths thng is really there If I spea at the evel of phenomea appearances, when you media tion wor reaches his point, you wil ru y become aware tha here s somethg in fe tha has come bac to you pesonal exs ece It is not a soul, ad s no a maeria substance I is absoue mind oly, ad i can give brh o the myriad hings and eve It s precisely what Mahasatva u was talig abou in ths vese: Thee is a heave ad eah before thngs omess, fundametally quie ad sil I can ac as the mase of he myriad forms I does no wither alog with the four seasons When hs comes, it wl be howeve you wan it to be, and you are absouely abe to conro meta objects There s o way for e urangama ura o describe ths hng, so it called pure essen ial reaiy The word jng pure essece aso can mea semen n Cnese, but what s me here s not physcal semen In other words, physical d ova are ngs come hat thng,sperm hat pure essenial reaty:ha every cefrom ad trsformatos every neve ad of al he rest ae all produced by transomatons o t Therefoe if you have o eached s realm, you should eve be talig abou cutvang sama. Neveheess, o each his ealm is oy a start Whe you hve jus begu to culivae ts practce you cano figue that you have succeeded Thus, to study Buddhsm s scienifc: one pus one equas wo If you haven eached ts one, you shouldn brag t he moment, you may no be able o under sand ts poion of he Buddhist scrptues You wl oly be abe to undesand t whe you medaio wo gets hee Pue essenta wha Ze eache Paichg was alg abou whe ealty he sad:was "Thealso light of spiitual awareness, snng ao, f moved fom sense facuies ad sense objecs, eveag in its essenta body ue eterniy, no coed o words, detached fom false objects: this s the Buddha of Thusness This is the same ting But whe peope ivestgate he Ze school, in general when they say hey have found hs, o they have seen thsha sage is ceany no Buddha: it s just hat they have bee able to ecognize the road to go towad buddhaood Even if, as e urangama u ra says in this passage, you peceive ad espond wth empty ecep vity, wihou any of you od habs, ad al thee s s a single pue
50 Masr Nan Huaihin
essena reaty i s st the case tha ae this om this point the oo souce of bih nd eath is evealed That is you have st not become enlghened n act ae the skandha o concepton has been exhause t is st false thought hen the skandha of conception has been exhausted you ente nto the phenomena o he ream o the skandha o synhesis e sees all classes o sentient bengs in al he wolds of he en decions al her vareties Though not ully compe hened thenpacuar orginang poinsheohas each ofye he ves, he sees he basis o the le they have in common t s lke a waveing haze, gtteing transpaent but swilng about. This is the ultmate pivo poin of floaing sense acuties and sense obects so ths is ced the doman o the skandha o synthess t ths stage you see the mny erent speces o living bengs. ogether here ae weve casses o senen beings dstinguished n he sutas (These ae lso abbeviaed to ten nds o ifeen oms o bih born fom wombs bon om moisue, bo fom eggs bo fom ansfomaons, wih om without om, wih though, wihout though nothings) wth thought withou hough, ec.see tweve classes of lving hen youno each ths e you cn a the vaious speces o living beings in the wolds of the en directons and see them vey ceary t the same tme you see the basis fo the lfe they have in common You see the srca motve oce o his ie o ous That is you see he basis n the orce o karma or evey fom of lfe you see tha hee s somehng moving hee. To shit to a maeriaist analogy it is ke seeing atoms in scence there ae aoms in motion d lhough the foms o things e not the sme nd each has ts own coniguraton, thei basc stuctue is all composed of atoms The basis or ie in the omaton o hese menta obectsournalists is ke electc n motion. Recenly have powe been wrting abou eproucton with out sx. eope have asked me whethe ths s possible o not I say t is possible n theoy t s possble bu whethe t cn be accomplshed in scence o not don't now Thee was a eow student o ous who ust retuned om oveseas and he said we m us no be eceive ha this s ust a counteeit and he himse was not sue whehe o not ths coud in act be accomplshe Talkng om he Buddhis pespective natra lie in the eam o ese depends on two sexes depends on desire. No mater whethe n the ream o desre the eam o om or the omless
RNG TARD GHTNMNT 1
ealm, a e has something n motion. This tng is "ike a waveing heat haze. In Chuang Tzu's anient ooquia Chnese the wod or waverng heat hae ye-ma lieraly means "wild hose, bu his s no a horse Chuang Tu says A waveing heat hae blowing dus and drt lvng thngs bown bak and forth by is bea h. Ths hng n motion, the ieoe, s ke ames ke eeons o light. These bodies ha we reeive as ou karm eward, ou lives ome om a ommon bass oflight le wth hen he suta says "shmmeng t does not mean emttng physal form; athe it is desbng this fash o movement wen t sts an entes he womb. This is also the inner yn body, a phenomenon o the skandha of synthesis Sometmes those of you wh o have powe om meitat ve onentaton suddeny see a shaow flashing by ght in on o you s ths inne yn boy headed nto a womb. Naualy it s not oong fo you and t jus passes by and i s gone vey quikly. "ue but whiling abou ees to the haot motive oe n the mds of a pue and sti eam. The sutra speaks o "oaing sense aules and sense obecs. hen you ub you eyes, mmedatey thee ae ponsby o physia igh These e a ndInvesgate o lusorys phenomenon he gh podued simulaon phenomenon i you do not nvestgate it and beleve n t, you will be onused. The sta speaks o "the imate pvo poin. hen he medi taon wok of a peson ultivang pae wthin he ealm o the skandha o synhesis reahes s pon i s peisey the skandha of synhess the poess o putng togehe the liewords o sentent bengs. Fo samad, you do not have to ey on stting meitation in he midst o f samad you now the soue o evey fom o ife very leay. You even eay omehend the motve oe for you own ie and the motive oe in he omation of mental obets. This ealm is aleamskaa he doman o he skandaiso synthess Synhesis [in Sanskit "ptting ogether moon. e Book of angesays "Heaven moves wth sength, and he supeio peson uses hs to stengthen himsel easeessl." Synthess the poess o puttng togehe te lewods o senien bengs s the pepeual moon o the unverse. In Chnese uture hs is aed leapng wh fe w eveyhing in motion. I it wee not mov ng the unvese would umbe. Some peope say tha sttng medtaon is silness In at, eeing samad is a grea movemen reahng hs doman o he skandha o synthesis and then eay seeing the motve oe o brh and destuon.
5 Maser Nn HiCi
e suta says: Ts pue ut aot snng orgna nature enters nto ts ognal larty One t afes ts ogna ats, t s lke e ange to ea wate wen te waves de down Ts s aled eaustng te skanda o syntess en te eson an transend te deflements of sentent engs Wen te waves ae not untonng, te uverse eturns to a state of geat stlness and ransends ts state of geat stlness It desred vese saysas lea wate te waves o ange do not arse A Zen Te ngt s stl trty tousand mles of oean waves Te moon s rgt n te sky: under te staff te eavenly wnd Bddst monks must make sea effots towa d Cnese uture to preseve te reords t ontans of tmes of pue ultvaton, as n ts vee ee reods sould e ontemplated oten Te tme desred n ts verse s ts ream of te end of te skanda o syntess Anoter Zen verse says: Lake T' au stretes tty·s tousand aes om an tel aout te moon n te wavemnd s vese also deses ts realm, tat s te ealm were te sanda o syntess s e austed Budda as gven you a stepystep sequeneysequene eplanaton and tere s no way to skp stages e urangama u ra says: Wt e trut, ee s sudden enlgtenment Toug ts awakenng, everytng s dssoved Bt penomena aot e sud denly eaed away Tey are eausted toug a stepystep oess T ere s no way to et you skp stages Wen you ultvate ate and ea ts ont, ten you an tasend te deflemnts o sentent engs and you an e erated from te ass o rt d deat Te sutra says: Oservng wat t omes fo, dden alse tnkng s ts ass Ts s stll maor alse tnkng Budda s not wrong wen e taks aout ts mao false tnkng Tae note! s s ow to ltvate eaaton of te seret ass You must get a rm asp of te tte o ts sptue: te seet s n ts Budda was ot speang noetly aout ts ase tng
OKN OAD NHNMEN / 53
Budda les you ecognize clealy te following points. False ting is tansfomed into solidfed alse inkng is s te ealm o te skanda o fom. It is tansomed ino te alse tnking o empy awaeness ts s te ealm o e skanda o sensaon I s transfomed nto compeensive false iing tis s e skanda of concepton. It s tansformed nto idden alse nkng tis s e skada of syness But wee s e one a s not transfomed Sakyamuni Buddas Buddism is ealy a ig dictiony eac and evey word in it s extemey good idden ase iing aises false tnkng to anoter form It is idden and deep, a a imtless dept, so deep i ecomes idden and geneaes te functioning o uowae ougts. Look at i! False tougt cn make omless ue mind functon as solidfed oug, as empty awareness, as compeensve pocessing, and as idden fase ougt So wen you investigate te Buddist scripues you must pay special atention to tis. e sua says "Wen roug te culvaon of sama, e sknda of syntesis is exausted, ten all wordy identtes moving in conusion n te dark purty and saing alke n te workngs of ie, suddenly cumle away. In e idden fine net, n te vaous planes of ei, in e deep caes o kmic reuon, deluded esponses are cut off. ere will e grea awakening to te sky of nivana. It s ike looking up in e east afer e cock crows, and seeng te pu coor of te sun already tere. e six sense faculties are empty and sil, and no longe un off in disaray nsde and outside te person is profoundly cear and illuminated, enterng wiout enty. e person profoundly compeends te srcinal source from wic al classes of senient engs i all te wolds o te en dec tion eceve ife Oseving te souce, olding o te orgin, e does no econ all te vious kinds o engs. e as already ound wat is common to all e eings in all te wolds of te en diections. e pure colr o te sun does not s down it reveas all te dden seces. s is caled te realm of te skanda of consciousness. s s te ream o consciousness only. In realty, te five skandas ae al ansomatons of conscousness tey ae al orn rom consciousness ony. e explanation of te functioning of te ve skandas in e urangama ura is not te same as te way ey are explained in te Vinanavada pilosopy. Eveyone sould matc em up nd study tem only ten wil you e ale to synesie tem.
5 Mat Nan Huaihi
Wen yo ove fro e sanda o synesis o e rea of e sanda o conscousness, is is wen e sanda of synesis as been eaused, yang reaces s en and yn is born, and you ove one sep furhr and ene no e eal of e sanda of on scousness. Te real o e sanda of synesis also as en fors o deuson Wen you reac e sanda o consciousness, ese are no onger caed delusions bu raer, ouside pas Wa are n e Budda Dara e four and frse o arasp,2 eouside pa opahs e sravakas, e eralis dscpes, pa o e prayekas,e soliry ilunaes, e a couned as ouside pas. Ts s because ese pas do no penerae hroug o reaie e ru o e pa o enigenen Tus, ro is poin o view, ey are al ouside pas Tis s based on wa Budda sa d Tere ave been que a few grea ners and grea pioso pers wo ave no been able o aceve enigenen because ife e aer ieie ey avebeen ond of playing w ougs, and ave gone on playing w e forever I w ae a good any eons before ey wil be able o un bac. Budda was no wong wenrapped e spoe s He eland sorry for e, nd because been bylie er ougs nowledge, aveey beenave revolv ng around wn e for a long ie Si, ey canno fal ino e ree ower reas of exsence e rea o elbeings, ungry goss d as As e urangama urasays, W pure oug you ly w pue eeng you al eople wo pay wi ougs go upwards, bu peope wo are dragged around by eeings and desres can al downward s. Terefore I always say, ere are any nelecuas wo do o anage oo well wi eir wives and falies, and i is aways because ey ave gone oo ar in e develope of er in ng Te Buddis scripures eplain wa ind of ife you ay a ino according o e proporon of eoon and ining in your fe Acording o is al iv g ngs includng al plan s al ave aacens Wen you reac e sage wen e sanda of synesis is eaused, can you realy copeey copreend is world Te
ht is, ting h tr o ghtnt b rng on thBddis
h, chig l of ig o b rborn o o o hing th ll of ot hng to b or gi nd rchg th ll wh h s s ghd d o bco n rh
ON TOAD NLHTNMNT 55
pas in t sra, vaus pns f rbir ms cnstn casss rvlvng ug b and da in sx plans f cyc At s tm, bcaus f ibutin incurd by t armic prnl aus d f, yu m ba sl aunts A is tim, wn yu av xaustd skanda syntss yu can nw jus wr t man pin yu innr yn bdy is lcad Afrwd, ts pwr ct suck yu in Hwv, t avag pr sn isgn, yu cyc bit and dat as sn as it sucs m r nbac Butn wn av acd stag xausing t sanda syntsis yu can g a ng vacatn frm is bir and dat Sm ppl s in mdatn and y cannt s vy ng bfr y ar unab t st stady i lgs g numb, ty l y cannt si stady r thy wan t ta a l at tir watcs T funcn f sanda syntss s su t sta mving if yu si r a ng tm as Sxt aiac sad in t famus sry, raps i is yur mind mving Wr yu bliv tis r n, ry it and s I yu ar sudying Zn vry plac is a mdan pic sudy it, bsrv , wy is i s Wy s it at a psn w gts up vy day a sx cc can gt up n tim vy day Bcaus yu nrvus sysm as smtng f a gip n it Ts vyday ings ar al ccasins r arning, ty a al mdian tpics A buddaan nlignd prsncan masr al frms f knwldg and pntrat t suc myrad damas T sud n b n ting yu d n undrstand, r anyng yu a cnusd abut Wn yu rac s plac w t sanda f synsis is xaustd, n pw pcss f kamic influnc and rspns t suc yu in is cut ff A s pint, bir d da can n lngr b t mast Sm ppl can act t mastr, and sm p p can nly act t mastr halway Sm pp nr wmb undludd b bcm dludd as ty say n t wb pp ar s undudd as y stay in wmb d bcm dudd wn y mg m t wmb In t past I ad a rind w ad sm sadw mmrs f nting and mgng fm wmb ts is t pincipl nvvd Wn yu av acd is ram dludd spn ss a cu f, and yu ar abut t awn t t sy nivanas yu wl pna tug gat nigtnmn Wait il t sy s abt brgn, d bsrv w a bt sug cms f A tis tm t sx sns acuts bdy and mnd ar pur and
5 Mast Nan Huahn
lea They ao u owa exea ea hey eer o he ealm wihou ey Thi he hama Gae of ealizaio via pefe fuio i h e ea expla e by he Bohava Kuayi i e Suraama Sura eg he em you oge abou whee you ae a he ey ief aeay ll A hi ime wih boy a m you ompehe he bai oo of he ve of a ae of ee beg You have he bai of obevig he oig a you o o go off o be ebo You a ema he uaea ae o ihee aue, ju a Mahaaa Fu explaie i a vee Thee i a heave a eah befoe hg Fomle fuamealy quie a ill I a a a he mae o he myia form oe o wihe aog wih he ou eao Th i eeig io libeaio om he oma of he aha o ooue of vg hg
4 LIBERAIO N ROM HE SKANDHAS he last chaper we scussed he pheomeal aspecs o culvao a ealzato, a metioe he fifty is of eluso associae with the skahas set oh e urangama utra All of these ae pheomea hat appea ug the pocess of culvaig pacice sll have o ishe expaiig beato fom he five sahas because the pevous chapte I oy we as fa as he scope o he ast of he skahas he skadha o cosciousess Now I wl big up a mpoa pothe emphasis o cultvatg eaizao Up uil ow a I have oe is o expla some basc maeias elate to culvag realato To iscuss cuvatg ealizao, must cte a classic stoy fom he Buhs scpues as a iustaio Ate Shakyamui Buha ha passe away his persoa ateat a isciple he Veerabe Aaa ve o fo te o twety yeas As Aada gew ol he came o loo e hs ele bohe Shayamui Budha I he pas, maila Ca he Buhst s wee sue to mae ofeigs to the Veerable Aaa, because Buha ha o cosete o allow wome to leave homeo become us but Aa issely pesse im o s poit utl Buha agee Buha the ebuke Aa, sayg Because of his fie thig you have oe my teachig wil peish five hue yeas eare Because Aaa ha peviously aske o behaf o his au hat she be alowe to leave home o become a u late peope calle Aa the oyous Veeabe Oe (This oes o mea the oyous Buha o he ugho alace Beig bu by the Chg empeo Shihtsug You shoul ot mix them up While the Veeable Aaa was stll the wol amog Buhas sciples hee was a selstyle Dhama teache who ha sue wih Buha, a was a folowe who atempe to pass o Buhas teachigs He augh hs sciples wha he oo o be the Buha Dhama a ths was passe o seco a thiha Thee wee those who though tha ths s what Buha ha sa
Maer N HiCi
The cue eae "Oe day he Veeabe Aada eeed a bamboo gove ad he head eole chaig hi vee: If eole live fo a huded yea whou eeg he cae hi i ot a good a livig oe day ad bg able to ee The oowe of th teache wee a chag h Whe he Veeabe Aada head th he hought Wha a me! o he aed them Who taugh you th he dicile old him that hei teache had aught ae to hem Aada told them ha wha Buddha aid wa: If a eo lve a huded yea wihout udetadig the hama o bith ad death i o a good a lvig oe day ad maagig to udead it Becaue thee miguided ude had bee ooucig the vee coectly hey had chaged to wihout eeig the cae Afe Aada had et thi bad of dicie taight they we bac to the eache o tell him The eache ad You mu o i te to Aada He i od ad cofued I my veio ha igh Th ime hee wa ohg Aada coud do ouaey a tha tme thee wa a agely exeeced mie a who oe a vee The vee ha thoe eole ae ecig I eally ot Buddha' meag Today they have ecoueed he Joyou Veeable Oe o hey ca ey o wha he ay ad udead hi Th vee tate ha wha Aada aid wa coec ad wha he ohe oe ad whe he taught wa icoec ad hu et them aigh Thu we ee ha o vey og ae Buddha' fial vaa he Buddha hama had aleady bee chaged o th exte A huded yea afte Buddha' demie becae hee wee diffe iee tatio egadig code of dicilie ad he eachig Buddhit had l o two actio he ty o he mo d he y of he ea Cogegaio which icuded lay eole a well a mo ad u Aou ou hded yea aehe Buddha' demie hee had aeady develoed wety ect o owaday eoe wagle ove hei oio ad y o figue hig ou ce he dcie eoay icted by the Buddha wee aeady e i how much he moe o o u the eet day
OKN OD HMN 59
Wen yo sen o the Bddha ama yo mst pay aenon Yo ms no gve ise o bases d devaions and tnhe eahng o bi and demse no a basic misnepeaion e e cne in he stoy above ha old realy be looing at one hng and cllng anothe No I ll conne o explan he realm o he sanda o consciosness The scope o the sdha o coscosness is vey arge In fac, he scope of a of e ive sandas is vey age Tis s a ealm to explan propely,a positive eam If ey ravel he oad o geine coec cvaion of pacie, eveyone il have o pass togh hese steps The oad o cltivang pactice gennely nd coey s pey e se Th urangama utra says If in e midst of ta cals yo, yo have ataned a stae of eqanimity and balance, and yo have dssolved aay e six gaes hen yo scceed ethe he sxgaes re open o closed, yor seeng and eang pemeae a is aond yo, and ncion necangeaby peec caiy In egard o the roo sorce of all oms o b a e sa as already expaned s vey cealy in s dscssion te scope of e ealm of te sandha of syntesis Hee in is passage the sx gaes ae he six sense facltes eye, ea, nose, onge ody, concepal mind Fo s odinay peope i e do no ely on he eye, cano see i e do no ely on e ea, ene cannot ea Wy? he begnningless foce o ama n o ives eqies s o ey on e indvda capabilies o ese ogans I e genney each e pont ee e ave sccess in or civaion o pctce and e ae lbeaed from he sanda o conscosess, hen e ill be capable of perceptionio elying on tese physical capabilities Dissolvng aay e sx gaes in e passage fom e sa mens hat te person o as scceeded in cltvatng pactices no sbject o e lmaions and obscions o the capabiles f he six sense acies Yo scceed ehe e six gaes ae open o cosed, and yo seeing and eaing permeae at is aondyo mes that e eye c ncion as he ea and e e c nction as te eye Wen yo her s yo mg feel i is somehat stange b in eaity i is no stange a a I can be acomplised no ony by people ho have scceeded i cltivaing practce, b n some things even by odnay people Fo example en e are payng aention to one ing e ae js payng aenion o a is n ron o s B f someone passes
Me N iCi
by bend u, we now , whou tng around and whou uing o eye to oo Wha mode peope a abou a he ixh ene a beong n he cope of i However, thi u he iny bi of undetanding ha avage peope have When we ome o wha he uta cal "ucceedng whehe open or cloed, hi i a bigge eam The next word n he ura, "eeing and hearng pemeae wha i around you, and funcon inerchangeably wih pere a, explan ha he unoning o he enecear acuie i no chaotc onechangeabe mixed up, tharigh and wrong aeix away We alway ay hat he x ene facue of peope who have le home to become mo and nun ae peecy clear Thi whee he aying come fom To ay ha he ix ene faculie ae pefecy clear doe no mean ha hey canno perceive ound, bu ahe ha hey e equaly ear, no mate whehe ltenng o ound tha ae petty o ugy, or good or bad, or igh o wong We w have o dicu i pefec caty again lae A hi juncue, accordng o he ua, "Al he wod in he en dieon, along wh your body and mind, are al yal ear, pevadedofwh igh inide When and ou caled he helibandha concoune weTh aeanohe tep,end ndofae eraed fom he andha of concioune, wha realm do we reah The whole nivee, along wih he indvidua peron' phyical and pychologica being, he whoe body and mind aong wih he un vee: everything i ued ogehe ino one whole I lie a crya cle phere, lluminaed al the way hough iide and ou, whoe body ufued with gh, wihou any obrucion Only when you eah thi realm doe i coun a beaon fom he unioning of the andha o concoune To be beaed from the ndha o concioune i fatc we anno even cach a gimpe of i, o imagine i Rgh now if we i peneate the prnipe and undertand i ceary, hen the phenome al apet o lvang praie wi be ee Buddha aid ha i a peon reache hi ealm, "i peon can hen ancend he defiemen of lie avig fhed wththe oo o e n the ree eam o deire, orm, and ormlene he peron can ecape from he hree ealm Bu ae carefu noe: ony aer compleey finhing wih he andha o cocoune can one tancend the defemen of lie You mu ao pay pea aenon to Buddha' concuion whch follow "When we obee where a ti come from, appar ton, empty notingne, deluion and ale hough are their ba
ON TOAD NLHTNMNT /
To move om he sadha of coscousess ad reach "the ed of he sadha o coscousess ad rom there trasced the dele mes of lfewhe we vestgae hs caefully, t s stl the ucog of fase hought, t has sl ever e a oe thought Those of us who sudy Buddhsm ad st medtato detest alse houghs, ad wat o chase hem away ad get rd o hem. Bu loo, a of you, you wa o be able o be lbeated fom the eam o he fve sadhas, you wl s be eyg o them! Everyoe ow sudyg Buddhsm o Ze, o mate wha you are sudyg, you are aways ag the coceps ad states of coscousess your mds ha ae rug bac ad oth your bas ad mag hem o hought Bu hs s ust a momet of loatg hough, floag o he surface s o he ue oo of fase hough ad fase coscousess Theefore, a he begg o e urangama ura Buddha els Aada "Eve f you ahlate a seeg ad heag ad eelg ad owg, ad mata a e slece ad sless, hs s sl he shadow eves of d scr m atg he du s o he Dhma e aso sad "Rght ow eve you achieve he e sages of medatve cocerao, you wl ot ed defleme o acheve he rus of he ahas. Buddha s sayg ha f, you study of Buddhsm, you wpe away al seeg ad hearg ad feelg ad owg ad become pure ad cea, you wl aways stl be wth he saes of coscousess The dust of he Dhama s cosousess. Why? Fo example, whe you hear thahe Buddha Dhrma has cea ealms, ad so o, you suboscous has aleady bee eced Thus, whe you s quely medao, ad [seem o each those realms, somemes they are o rea a al raher, what has happeed s that you states of oscousess have called forh hose realms. Fo sace, f you expeece he e saes ofsama, ad sll caot eae the fu of he ahas, hese supposed sates of sama are us he shadow eves o he d ust of the Dhama The shadow eves o dscrmatg the dus of he Dharma hese ae hd evel recoded mages. For exampe, suppose am ag f we made a tape recodg of wha say, ths wold be he secod leve. othe people ae hs d eecod t, hs woud be he hrd evel, o he outh level. the ed, hs would o be the eal soud o me alig a al. I ust his way, o reah these realms s s mao ase hg, yet s stll ecoed as the coect oad. Buddha s elg you here hs thee ae ase roads, the outsde paths. Of he ity forms o deluso assocated wththe sdhas,
62 Mas N HiCi
te la oe e kada o ooue aled e oude at Te aoae o e arha e havka ad te rayea tee are all e vew o e oude a Budda ay thee me om "aaron othnge deluon and ale gt Te wod "aan ome rom Cuang Tu Aaon e e me a reeed mage o reen o reeto oure ey are o rea hng; hey ae emty deluon e ee reeed mage ae eally ere ad o wen e rangama a ere u "aarton ad emty nonge jut beore "deuon ad ae hug realy a very good arrageme Look how ad t one momen o hougt te ve kanda ae equal o h one momen o oug Sometme we eel ha ou hught ae ure ad a our bode ad md are ue nde ad ou We you ae able o rea h ream a o t you hyoogy elg you ou a rea realm oy we your y hooga ate omaavely eaeul and quet Beaue ee two ae body ad md uene eaoter h tl beong te ealm o te anda o orm A oon a you go o e ak ere ere wl be a o o robem Fo exm le onde our c anel a u a tme Sry eang l ave' dued c ane Al I an ay ha you nervou yem may uddely aa o a eam o e or o eae ad que you ave eve exerened beore over ad above e realm you odnay ee ad e anormao that our beaue o e e c anne ave bee oeed he bak o e ead you may ea a kd o oud n you ea; we e c ge o e eye e eye may deveo obem; wen t get o e eeh e ee may deveo oblem; whaeve ar eahe tey al may develo obem Aer you ave undetood tee oblem you a reond o em all aodgly ad exeree ealao you do not udead h ey lk te you may go no e re o demo deuon reay ere o re ad there e no demo hee ae meeo aued by ranomaon o deluoy ougt n your mnd Wa you eogne a e ad ea no ue and ea What you eogne a the lg n te gt e rangama ta teeore exa vey lely te oderly work o gadual uvao Sudde elgement o aar om gadu utvaon Ordly eoe ead e angama tra d ge o oned a tey oveook wa yg o tea
OKN OAD NLHNMN / 63
Ti tra a o may valable itctio o oer, b ig it ke tyig to id peco jewe dde i mddy wie yo ave o tgge to d em To eay dead i a, yo m ead eveal time til yo ae toay let i. I t way yo wil be able o exac wa a o oe. Te olowig a geeal mmatio give by Bdda "A o yo old peerve yo apiatio o elgtemet, ad old o e Pa o e Tatagaa. Take ti Teacg ad ate I am dead ramit i o re geerao Let all eie beig eveywee awake to i r. Le ee be o abiay opio o delio, ad do ot e yoelve ik dow io evl. Bdd a ircted dicple ta tey m be e o pe erve ter apirato o egeme ad make vow. Peervig e apaio o egeme eivalet o maig vow Cocia cal i "peevg e md; Bddit cal "makg vow I mea eabiig oe' itet. Bdda wa ayg Ate I ave et e word, e eacg d pa it o o peope wo e civag practce, ad et all eiet beg dead i t. "Le ee be o abitay opio o delio, ad do o et yorelve i dow io evl All [abtry] cocept a miake cltvatig pactice, al ae problem o opio Mae op io ad erpeaio are wa ae caled i Bddi em "te deileme o vew. Ti wold o o i poe o a "te evil wold o te ive deieme e deleme o view i oe o te ive deieme. Tee ae may opiio ad idea i t wod. Wa, o example, are becae o a colict o dea. People' alic o all are prodced by opo am rgt yo ae wog ad everyoe rt gig We yo old igt to yo idvida opiio ad terpeaio, i become abitay opio ad deo. We Bdda poke o "ig dow io evl e wa ayg very rakly tat yo yoeve ceae evl. I te tra Bdda coie "Poect [etiet beg], e em, piy em, ece tem. Wipe ot e caal aco o evil, ad eable e bodie ad mid to eer io te owledge o te bdda, o a om te begig [o te Pat] to it comma o ey wil ecoe o dverge oad. I oe wod Bdda i ayg So yo m el everyoe abo e oad o clivaig pacice o a o oe w tae e wog oad i ey take te wog oad, t wl o wok
64 Mse N HiCi
The ura pea o pure rue worou ilumiatio, he perec puriy o uametal engheme Pure a true ecrbe hi uamea aure, th thig tha i heret in lie e urangama ura o o ue he emioogy o phioophy, lke True Thue [aaa or The Realm o Realty [armaau or True Naure o Pheomea[armaa or Womb o the Tahagaa [aagaagarba] The utra expree ie very irecy uig he omeal Each characteriic o the Bu hi cripture ha ow po o empha The empha o e urangama ura i o cuvatig realizao, an o it ue thi clear ermpure a rue Buh ay hat uametal true aure i comprie o uameta eigheme a he eighteme hat begi [or he iiviual when he i viual break hrough eluo]. Eligheme t wha Enlghemet o ha uametal elighteme It o a maer o aaiig o omething ee. I i awaeig o omethig hat unameally with u al aong, omehg ha i uametay pure The utra ay I i o hel bac by birh a eah Al the eieme o eory obec, a eve empte e, are al bor o he bai o ae hough. Pay aeio o th le I i o he back by birth a eah It i o ha here i o birh an eah: birth there, but birth a eath o o hier it, they o o hol i back or obruc i, hey o o make i ry or cea hey have ohig o o wih i Thereore Chag Cho awakee o he ac hat Nrvaa a birh a eath are boh opica lluo, ower n the ky No oly are brh an eath he ame a lower i he ky, bu o i nirvaa I oher wor you hik ha ir vaa i a hig, then irvaa birh a eah To ay i aother way i you realize the unametay empty luory aure o brth a eah, he brh a eath i irvaa The phrae i o hel bac i ue very well here h aage, a cao be chage ook a he Chiee raatio o e urangama ura No a i gle wor ca be vague . How mch hough wet to ! e uanama ur wa brough to Ca by the Dhrma eacher Paramt circa 700] A hat ime i ia, i wa prohbite o ae Buhit book outie he cotry, a voator ace execu on The ory goe tha Prmi cut oeig i the leh uer h
OKN OAD NHNMN / 65
b, ewed he ua u ide hi k, ad thu wa abe to bg i o Chia. Whe we ead the ua, we ofte oveoo al the had hi hat oo ace a hat ime. Thu thee i a edicio i he Budd teahig tat hi ua would be the la o be amied o Chia ad the f o be deoyed whe he Age of the Ed of the Dhama aive The Age of he Ed of the Dhma ha aived, ad ome eole atack hee ua ciic a fae.hey Peole latetha geeaio theheoy fom wllhea h aw falehea ua, d accodigy wl ot ead i I eaity thee cic ae o tude of Buddhi they have doe o meditaio wok o cultivato ad hey have o level of ealizao a al I he uta Buddha folow u with aohe tucto The wodou, lumiated ue eece of h modia fdamea elgheme becaue of faiy, gve ie o all the wold ha coa eent beg. Thi i a big uetio i the ealm of ciece, ad i i alo he quetio Pua a Buddha the fouth voume of urangama utra You ay ta fundamental aue i oigially ue, ogaly efectly umiated, o why the doe thi mateial wod tke hae The quetio dcued i the fouh voume of the ua i eciely th though what tafomaio did hi wold come foth Whe we it i mediao why that the "field of elix below he ave ca geeae heat The ece i hee. Buddha take the ecet ad evea i o you. That why e urangama utra cal ielf "cultvatig eaizaio of he ecet ba It ece lie whi you, bu fudametaly, oo, hee o ece "I heave and eath, i ace ad ime, thee a ewe whi, hidde i he moutai of fom. I hee i you. e Ltus utra alo ell you hi he wodou ilumiatio of he fudameta eightemet of a etiet beig, becaue of fale hough, give ie to he wold which coai them. The wod wch coa hem ae the maeial wold The ue Bddha Dhama uely mid oly the maeial wod i a ubodiae at bough about by afomato wough by he caabiite of md. Thu Buddha aid, "It i ike Yaadata, who couldn't fid hi head becaue he hought he eflecio wa h head. Thi how he oy goe i the ime of Shakyamui Buddha, hee wa a ma ed Yajadata ivig i the ty He gew u o be veyhandome
6 Mase N HiCi
Oe morig he got p ad ooed i he mirror, ad he got a hoc Thig hat the mage the miro wa i rea head, he maged he had ot head. "Where ha my head goe? he wodered There wa a head the mro b what peo ca ee h ow rea head direcy? I hee ayoe who ca ee h ow orgal ace or o? Whe yo loo i a mor the oe tha reected bac rom he foca pot the mor o he real el. Yajadata wet oog for hi head day tl he very wetwel, craydoe t? O real head Th day toryae de cribe thng have bee ot ad wha we away e are he reeco, hirdeve llory releco. Whe orday people it medao, they a wa o ge rd of ae hoght. ter yo have ead ad compeheded the Bddht cpre yo wil lagh o od a thi dea Yo wil o y o get rd of ale hogh the a ay ha "ay orgay ha o ba! If yo t thee medag, ryg to remove ae thogt aret yo to bame? Fale thoght ae dametay empy For exampe, ppoe fae hoght Oh o "Fae thogh, goig to ge rd o yo.come oo a Yo yo th ta thg e hi,I am hoe ae hogh have aeady r away ad yo ae t there chag them away! Fae hoght have o root. Thereorehe Damond ura e yo, "The Tahagaa come om owhere d goe owhere th he i caled the Tathagata the e Who Ha Come From The Thi cearly l yo tha ale hogh have o root Sce fae thoght themeve are ether cae or eec, why do yo e hem? I yo have the ably, ale thoght or tree day d three gh obeve whether or o yo ca go witho leep, ad cocetrate o ae hoght. I yo ca do thi, I w bow to yo. Tha igh! aewho peope thi,they i he etal hopita hee aeThee people ca who do tca btdoeve cano anage to wth a ge ale hogh rom begng to ed The ale thogh alo come wave oe wave pae, ad aohe wave ae i place Th how fae hoght move So what ale tho ght do yo wa to g et id o? The a ay I he midt o ale hoght are eabihed the ideiie of cae ad efec Fae hoght ae o the bai o omehg ele; they e dced by exteal om The aavada phoophy cocept of "depede dey paraanra-abhaa tae cocioe ad he extea wold ad pt the wo apec
OK TOAD TMET /
n oppoon B wht yo dont ndetnd ht yor own body pr o he exern word From he pont o vew o he xth con coe [he concep mnd, he exten world he rt ve ononee [oed wh eeng, heng, melng, ng ochng. Fo exmple, the phyc body o he extenl word, epone o concone boght bo by the rnormton o he extern wod. From he pon o vew o the eghh concone [h ,yor he nd torehoe concone, alaya-jnana, body, concone dcrmnng hoght,yor re phyc nd menly he exern word Thee re ponts yo m trt pyng enon o. We ee how he world peope who ply rond whVnnvd phloophy re j e hoe who ply wth the Chng the Boo o Chnge. Thoe who dy he Chng nd py wth the eght rgrm, wheher ncent or modern, Chnee or oegn, l no he trp o the eght rgrm nd never cmb o They py wh the trgrm nd xyor hexgm, they me chr nd noe down nm be, they ply wth h hng hl he dy It my be gh o cmb nto hee thng o ply, bt hey ey wn to me e o hem, hey re nbe to I he me wh hoe who ply Bddht tde who eeng ctvon nd relzon. They cn never cmb ot: hey re tpped by l he ermnology, nd hey chnge Bddhm no ytem o hogh They ply ond wh hogh nde nd go on pyng oeve They cn ply l dy ong, who hepng the own body nd md the let e b Thereore, very mporn h yo py enton to he re menng nd ntent o he Bddh echng Mny peope re no cler bot he pge, Fy orgnly h no b. The dene o ce nd eect e ebhed n he mdt o le hogh Th n he word o he r, peope re delded bo ce nd eec, nd cll th ponnety Yo now tht ce nd eect coe o pote y. Th ntr pontnety, no n he ene o he word zu ja n Chnee cte, b n the ene gven o t by he nrc phoopher whn Indn phoophy Th concep o ntr pon tney theoretc conc. The ntr ponnety o the Indn nl phloophy hod not be mxed p wh he zu-jan nt pontney o Loz nd he To In dcng the hoy o Indn phloophy, boh Chnee nd oregn wor go wong om the tr on pon hee notng to be done bot t
68 Mse N ui-Ci
Ths s te blnd leading tebind, oling aound in a pie of dregs It is totally wong Tee are aso sevea mases among e ancients wo went wrong n ter wrngs on te teories of aou and e criticsms of aotu Tey lumped ogee e naual sponanety o aotu d te naual spontetyo te Indan natural phioso pers, so e accounts ae wong, too Budda tels us: Tat empness seems eal bu is born fom lusion Teofnatural pocess of cause andsays, effectat is aom a udgmen of of e false mnd sentient beings Buda te point view of te wole univese, even empy space s no someng at exss foeve Ealie in e uangama uta, ayamun Budda says: You mus ealie tat empty space s born n y ou minds, lie a bt of cloud n te sy Empty space is a construc of iusoy ougt In ote words, empy space belongs among te seven ee ments [fe, waer, eart, wnd, space, peception, consciousness i is a mateial tng, a penomenon tat is subodinae to te tue nature of e mind of MndOnly. How muc te moe so wt us, we wo ae penomen bo from cause and effect, ceatues clinging o e suface of ou eat in a world of empty space and matter, wo cal ouseves e uman race Even tis name is only someng ou bains ave tougt up, so we cnot ey on it D o you undestand In sum, even empy space s an ilusoy penomenon, o say notng of ts eaning of ous, is planet of ous n space, tis word o ours on e panet, tese ceaures cngng o ts wod Tese clngng ceatures ca temselves umns, but tis is no moe an an llusoy oug cooed up n tei own bains Teefoe, as Bdda sad, tese ae all te judgments o te fase mnds of senien bengs To mae it sound good ese judgments could be caled iereces; speaing buntly, tey ae no moe tan estmates o guesses. Budda sad nanda, owing te arising of fasty, we spea o ase causes and condons Snce fasity is oiginaly nonexsent, wen we spea of false causes and conditions, tese ae oignally etely noneistent Pay attenton to tis nowing, te nowing by wic you now e asng of ase tougts is ey junctue, old tigt to t toug ta s ere in is We spe a of ase cause and cond ons We say ta false tougt s bon of causes and conditons If
OKN TOAD NHTNMNT 9
you clearly undetnd tat fae tout by very natue oinaly empty you l no at Buddamean en e aid, "Wen e pea of fae caue and condtion, ee are oiinaly enely nonexient, that , undamenly empy "o noant tey ae, oe o puue deducion fom naua ponaneity! fo toe o n at e pycc ouce of i ife come fom natura pontaneity, Budd doen an o ay any moe tem a eveaed o you a te fundamental "Tuabout te ataata ba o e fve anda i fae ou. So Budda ay: Befoe I told you tha ee five nda of oufom, enaon, pecepon, ynei, and conciounedife en tey ae eecn ei functon. But en e et o e roo o he mate, even tou ey ae no e ame, hey ae a ae ou. Te Wod onoed One folo i eplanaion of te naue of eac of te fve anda a ae out Ten, to um up, e ay "Tee five anda you eceive are fomed by ive ind o fe hout Budda connu "o you nt o o te caual ba fo tem nd teay: poreon fom ao to aco deep.and In ote ord Budda If you ant to te no te caua te cope of hei fomaton, no I ll e you. Te fit of te fve anda e anda of om. "Fom and emptine ae n te eam of om Te appeaance of any ind of "ape" o "ma i om Te oppoie of te appeaance of om, tat i, te abence of om, can be aid o be a ind of empne Since t "empne i te empty pace o e maeri od, o ele e emptne at te level o pycoloical cocep, icty pean, i emptine i a ind o fom: t i e fom of emptine, o i til beon iin te boundaie o e anda of om Ti i te pincipe n e tatement "Form and empine ae in te eam of fom. "Conact nd epraton ae e eam o enon" Fo em pe, en ou and encoune ometn, or let o of ometin, tee e e o maor penomena tn te cope of e anda of enaon. i i tain in tem of bi pncple If peope pt fom te end, te feen n tei mind ae ad to be. T i not te ind of conact e ae dcuin ee. Wat e ae aln about i te ind o contact conneced it deniton of elaedne fomed by te anda o concepton
7 / M Na ui-Ci
Th iv sandhas mus b rold togth n ayrs It is lk lling fotuns in China in trms o th fv mns h v ns ovlap n a ompliatd way wood onqurs th h on qus wat wat onqs fi i onqus mtal mta onqus wood n s nalyis in trms of th fiv skandhas th muua ilu ns bak and orth btwn th body and mind a vry ga "Rmmbring and fogttng ar in h ralm o onpon Wihin th boundai o th skandha of onpton appar th on iguaios of two gatuntions rmmbring d orging Whn yo forgt thn you no longr th of a n ing; in th world o onpton thr appars a vagunss n indtrmina orm. Thus lik rmmbing orgtting blongs withn th boundaris o th skandha o onpton Rmmbring and forgtting ar two opposit phnomna that fal togthr in this ram "stution d birth ar in th alm of synthsis. Within th boundars o th skandha o synthss appar th onfiguratons of wo gat opposng untions bith and dsrution. "Claiy nts ino and mgs wih laty tning to th ralm o onsiousnss. s s vy hard to xplain "Claty ms ar and pur Whn th minds psptiv rahs toal ary a singl mpy awanss hs is th irst "lariy n his passag. "Enr" man to ntr ino th basi ssn o rnt nau th ralm o profound arity whr thr is nothng at al. This s "lari ty nts nto and mr gs with la ty Th is th aa o h ighth oniousnss in its tru natu as th matrix o thusnss h womb o th Tahagatas "This i th starting pont of th iv sandhas whih ar om i layr upon lay Ts is th root so o th fiv skandhas Ths fiv kandhas ar lik t iv lmnts n Chins utur just as oubsom and ompiatd to undrstand Among th v mns thr is muual nlun and thy sud ah othr in turn a au and t In th Buddhist sipturs thr is a work ad eatse n e Five anas bu it sll dos not xplan thm larly Th ndian Buddhist thory o th twlv ausal is o int dpndnt ausation th twv ndanas basd on th twlv dou blhous o h day I s ik th hma in Chns utur of th lv arthly banh usd to nam th doublhours as wl as fo ohr purposs Fo ampl th frst of th twlv nidanas is "ignoan whih orsponds with zu h first branh hat p snt h tim ntval PM to 1:00 "Ation th sond o h twlvnidaas orponds with c'u wh is h sond brnh
OKN OAD NNMN
representing 1: 00 to 300 Tis s a wole oter ield o study In omer imes in mainland Cina in te big temples wen tey wanted to receive disciples in te abbots oom tey woud use "Boddama s andul o g od to obseve te yea mon and day the cdidae was bo d calcuate i e coud become a mo or i he ad no karmc anity wit Buddism and sould not leave ome "Boddharmas andul o god was based on te twelve eary bances d te twelve bances came om te twelve lns o nterdependent causaton Inteligent woudnt you say Te Budda arma says ta eveytng s mnd aone so e geat Zen teaces dd no use is pocedure "Bit exists because o consciousness emise olows rom orm being removed In bit and death o an odnay person wen orm is not tee anymore it is called death In cutivaing e at "demise ollows rom orm being emoved d te irs ting to do is to n o a way o manage te body I you cannot emove te obstructons o te body i you cao get ee o te ive skandas en wats te use Wen you close you eyes and si n meditaton you are only roling around nsde tis body You eel comortable ere uncomortable ee you are bloced ee and open tough tere; you u bac and ot bu you neve ge ou o s body I s ike e ebue tat te mastes o the Zen scool addressed to peo ple you sut your eyes d mae pans o living on tat black moun ain inside te gost cave "n rinciple i s sudden enligtenment d taing advanage o tis enigenment to dissolve eveyting away But penomena are not gotten d o suddenly tey must be exaused gadualy Liberation rom te ive sandas is a stepbysep aair; it is scien tic is a basc pinciple tat tee is no way o violate O course tere are people wo once tey get started on e process can be libeated ist rom te skanda o syntess o te sanda o con scousness the pocedue is not enirely xed Sudden eteent petai to seeing trut gadua cutivation pertains to cultvaion and reaizaton I you realy reac te level o seeing tut ten you re sue to eac e subsequent penomenal leve o cltivating prac tic� But let me say ts again wen you ealy reac the leve o see ing trut ten you must cutvate pactice Te empass o e Suragama Sutra s on cutivating ealiza tion Wat explaned previously about "seching o mind in seven places and "te egt retus pertans to seeng truth everyting I ave expaned snce ten concerns gadua cultivation In other
72 / Maste Nan Huaihi
wods, wha have bee alkg about ae the eal methods o culti vag realzao. act gadual culvao s o apa rom sudde eightemet ad sudde elghteme is ot apat om gadual utivatio. I have a compehesive pla tha wll povide everyoe wih a systemaic expaaio rom he irst sep o begig o mediate, staght trough to cuivag pacice. Righ ow am si drawig resouce materals o you. Theeore do't thk hat whattogeher have sad has o srucure. From eadg he suras, t is que clea hat Budha opposed supeaual powers, but o sevea impora occasios whe he expouded the Dhama, he demostrated superaua powes. The ist time was whe ada had deveoped a ess, ad Buddha odeed the Bodhsava Musi o go quicly ad bighm rele. I e urangama utra it relates that Shakyamu Buddha sat coss legged d rom the top o hs head emied a earess igh o a huded jewels, d i the ligh hee came oth a thousd ewe loses, each with a tasomao body o the Buddha stig cosslegged wihi it itoig spal spells commadg Mausi to use he spels to go protect ada. Why did't Buddha go himsel d brig ad a relie? Why did't he exhibt supeaual powes, reach ou wih hs wo hads, ad big ada back? These ae all cases o meditae o. The secod display o superatural powers was whe Buddha emted a light om hs orehead. The thrd was whe he emited igh rom th sig o ty o his breast. The ourh was whe he emitted ight om hs lmbs. The h was whe he emted ligh rom he lump o lesh i he mddle o hs oehead. Each me he emted light it was dieet. Why? ou mus ivestgae al o these cases There are some scripures i which the desigs ae especally umerous Fo example thee is e Lotus utra, which is eirely mde p o storie But these stoes you caot d yhig. th rst o these stoes, Buddha comes to a eachig hal d beoe he eve opes his mouth ve thousad moks get up ad eave Why is ths Thee re quest ios every whee he se s ories. veryoe has bee stumped by he phiosophcal hough i them ad sill they say they are good. They hik that these importat pots e atastc. Whe was wrtg A Moern Eanation of te Gret Meanng of e ungama utra, I omtted evyg about hell ad heave
OKN OD NLTNMEN/ 73
because hese days no oe believes such thigs, but ealty, there is a gea dea o le rom those stoes o instce, why do peope to imals I ca see mysel ge righteed That is o say, whe oe o your hougs o your emotons goes wong, he cause and eect comes to you o seveal decades hve read a ot The times ae o the same cause ad eec are aste The stores ad parabes the scrpures are very mporta or culivatg pactce Everyoe is o the opo a te hardes prt to undestd is searcig o md he seve places, ad dsceig the eght retus I ealiy, those cocepts are easy o udesand The real leag is n he paces hat ae the easest to read: these ae he paces ta ae the hardest to udestand Now wl ta abou ibeao rom the seve eemensom earh, waer e wnd, space, percepon, ad conscousess Beore only dscussed the ou eemes tha ae eated to he physcal body These days people who medae ie most o al to play wih ch channes, he three chels ad he seven chaas ad such thgs They speciaze paying iside the body Tae ote Ths is oy the realm o the sadha o orm, that's al Here you ca go on ad o playig aoud the patens you ca experiece ae umerous ou can eve play aroud uil your head is sping, utl you blac out ad lose al sese o directo you understad thigs ceary, the you wl ow that is ot here, is o the physcal body made o the our eemets o earth, wate, ire, ad wd The our eemets ae bor a momet o thought Today when people a about thought, they oly ow hat thiing he md is though; hey do o ow ha eve ese our elemets are also hough This s all poined out in e rangama ra Dhama teacher Hsusg's Vese Gdeies or e Eght Coscousesses, the vese on he aaya cosciousess says: o vas that all he Bu ddhist sciptues caot exhaus t ooundy deep: the obects o the seve waves mae wid ubect o ilueces, holdig the seeds o sese acuties, bodes ad worlds er they go beore they come t is the maste
74 Mase Nan HChi
"Sense faulties, bodes and words means the sense oans, the human od, and he material world. Al of them ome about b trnsformations of ths moment of thouht This moment of thouht is he ore of kama as houht ransforms so does the fore of karma Thus, when he Zen shool ompete omprehends mind, t is ompletel omprehendin this momen of thouht Ths moment o thouht s he five skandhas it is the eiht onsiousnesses Cultivaton means utivain ths t s not onl ultivatn he sxth onsiousness The sixth onsiousness omes from momen of thouht to momen of houht, and it a so oes from moment of houht o moment of houht. Thus, f in a moment of thouht ou annot omplete omprehend the seventh onsiousness, f ou ot omplete omprehend the ehth onsousness, then ou ae hardl learnin Zen Ordinaril we just et a bt of ear onsiousness n our mnd s This s somehin that has to do wih onl one part of mndhe sxth onsiousness Ths is ar from ompletel omprehendn all eh onsousnesses When ou are on the poin of death and the four elements that mke up our phsia bod are about to dsperse, then this larit and his meditatve aomplishment ha ou have aaned rouh the ourse of our life wil be totl useess, beause i onl exiss at the leve of the sxth onsiousness alone and t ot funton at al When a ab s bo, the sxth onsiou sness does not et make disriminations, and when a person ets od, it beomes onfused nd does not funion ut al hrouh life, the seventh and eihth onsiousnesses ae funtionn You must realie this Thus, when someone s aou to de, ou tell hm to reite the uddhaname d e mindu of uddha, and he sas, "t's not workn! It's not worki ndeed it is real workn So what an ou sa then? At hs momentthe moment of deaththe sxth onsiousness is disinterain and an onl partia funtion. Therefore, f in a moment of thouh ou ao ompete omprehend the seventh onsiousess and the eihth onsousness, then ou are ertnl not lein en a d ou have ertanl not ompl etel omp rehen ded he oment o houht. So then if ou an ompletel omprehend the sevenh and hth onsiousness, where are the four eements of earth, water, ire, nd wind? s le us tal about the eement of fire The urangama ura as The re of inheent nature is true emptness The emptiness
KIN AD IMN 75
of inherent nature s true fre Pure and ear nd fundamenta so herent nature perades the uverse t folows te minds of snent bens and responds o ther knowlede appears aordn to karma, bu the worldl do not realze it the onfuse it wt ausal onditions and spontaneous naure but it is all the mnd of on sousness Disriminatin thouh and judment are on a matter of anuae ota whou rea meain When ou see empt iherent nature then it's "The fire of iherent nature is true emptness The emptiness of herent nature is true fire Thus our fundamenta teaher Shakamuni uddha has tauh us lessons in so man preious sriptures and we do not reaie i Man peope meditate nd when their bodies et wrm the tk is the lums fire (undalni) arsin I ask ou to o investae his o see f it is tue I mih even be a smptom of illness n he eneraon of warmh in the four ntensified paies warmth and suppleness _o toether When ou et the warmh, ou are reuvenated When ou see empt nherent nature it is not ust e area beow our nave hat ets warm when ou see empt herent natur, then it wi be however ou want o be When some people sit in mediaton the sen to their breathin and the ount te breahs The sura sas he wind of iheent nature s true emptiness The empness of inherent nature is true win reathin s the eement of wnd t is a phenomenon that is born and perishes To use hs o reuate the bod is not without usefuness but t wll be of no help a al in awakenn to enlhtenment True enhenmen is: "The wnd of inheren nature s true emptiness The emptiness of heren naue s tue wind Te maeial world s a appearanes It an ransform into fire no atmospheri fows, nto lhnin What is hdden behind these appearanes is te funtionn of he fundamental essene whih is "pure d ear and fundamental so, pervadin he unverse t is the sinle soure of boh mnd and thins The paes that states of mind an reah materia thns an reah and the paes hat materal thins an eah states of mind an reah too These wo are eua important and thee is no dfferene in importane between them "t folows the minds of sentient bens and responds to their nowede Everthin s reated b ou That's wh when ou are meditatin and ou fee a ertain par of ou bod et warm ou thin that it s a hi hanne open I el ou frnl this s ust an openin onjured up b our false houhs f we ve it a ne
76 Mse HiCi
name i is "ulivaion and efinement bu if we spea blunt i is our fase ou ainup Tat's al it s s no te pa to enlieen Tis s ineen naure espondn aodin o e minds of seent bes o see n a erain dietion and is apabilit deveops n tat deon Ts is w e suta sas "i appeas aordin o ama" It tansfoms folown te foe of our ama Te wod "appeas is used well I is no dsovered; ae, it is neent n te unvese I is not eated o made i is jus made o appear and tas a On if ou a e ea abou is wil ou be ood at ulivatin patie Tee ae si a ood man mporan ponts tat I anno expan fu i now Ri now want o sf to e Lous ura. Tese das wen Cnese people al abou ultvaion and ealzaion espeial n e Zen sool, te menion wo sripues e Lo us ura and e uranama ura e Lous ura ame o Cna eaier ane uranama ura.I was ansmited o Cina in te Easten Cn ea ( 4 enu) of te Noe and Souen Dnases Period Ts sua exerted a rea influene ove Cinese uue We fequen see ins in Cinese leatue and earnn ta ome from e Lous ura. Te rea teaer Ci (538-597 ) and s teae Hussu founded te T'ient'ai sool, wi revees e Lous ura. Man of e emnentmons of te past wo suded paupaasamad (a meditaive state n wi all e buddas of al words are visua zed) folowed te line of e Lous u ra n tei ulivation of pae Real to expain s suta s ve diffiut s is e rea One Veie udda Darma In m oe boos I ave disussed w Saamuni udda ed up te fowe a an assemb on Spri Pea o iitiae te mind omind ransmission of Zen and w te Venerable Kasapa smled o anowlede it Wie I was n Kuanun I ad some ous about tis and wroe a poem o answe an od fiend wo waned to leave ome o beome a mon Zen staed wi a fowe eld up and a smile uds of te flowe of Spt Pea fl e spii platform Wa about e Huaen assembl in e Pue Land Wo also sa a e flower as opened and we see udda reunin?
OKN OAD NLNMEN / 77
uddha was at an assembl on Spi Pea, ad too man fowers wee offeed o m b elesa devas and umans and te fed te spii patform s a stane tin but all alon uddha's ean was onneted wi ower Later ave m fend anoe vese o onemplae Don in falsel You'l wase our doubs The asei lef and retued wi s ead emp Te eas wind is blowin sai on man a tousand ees bossom The all open on Sout Fower Mounan afernlitenment. Speain of e Lous ura, w dd udda od up he owe? W dd Kasapa smile? f ou sand ee and observe e lowe, e meditaton ase wi ome o ou f ou an undersand e fower ten ou wi pobabl ow ow to ultivae paie How an a seed send fot a flowe? How an it podue a fru? Te full tle of e Lous ura s "Sriptue of e Lous of e Wondous Darma Lie Cuanzu, it is mae up of parabes and stories. maes a speial poin o sain ow mu meri tere is in expoundin te sura n ndian ulure e wie verse after vese and pie tm up ino a b ple, bu nevereless i we ave paiene and investiae tem as we ead eve line as a eason Evewere n is sutra ae medaion ases soies to ontempate deep is sutra eal expains e wo of ulivain paie Volume One te First Pefato Cape of e Lous ura beins: "n te East hee appeared a ood omen udda emits a li and auses e eart o move and is disipes now tat is ime wen e ansmis e Gea Dharma will be ve speial Ye fve housand mons widaw from e assembl a e sat, tn in a ts old eae as one asra and as beome a ereti, so he leave eir plaes and o Amiaba udda (e udda reveed b Pue Land uddss) s in te West bu ne Lous ura he lih alwas omes rom te East "n the East ee appeed a ood omen Tis sutra is wholl made up of stores and ea of te soies s a mediation ase Amon udda's disipes, te foremost in wisdom was Saripura. He ets up o as abou te Darma udda as sen for suh a rea i, and set e sae on suh a rndsale, and he
Me N Hi-Ci
sas, Enouh, enouh M teahn is too inoneivale don't want to speak of it Look at how he five thousand os have with drawn n Volue One ofe Lous ura the seond hapter, titled xpedent Means, h sas "Stop Stop M eahin s won drous nd inonevable he arront ones who her it re ertain not to eleve t People a have an attitude o arroane, espeial those who stud uddhis, and the assue hat the understand uddha n heaven and on eath, alone a honoralehat was uddha, no ou n this passae uddha is san: Man aroant people wll surel e unale to elieve the teahin a aou to explan uddha ontinues his Dhara is not soethin that intee tual judent and disiinatin houht an undersand Onl the buddhas an know Pa attention his is the eve o seein tuth, soethn that we who stud uddhs ust peeve oet he uddha Dhara annot e realized ein on ineletual thouht Here uddha tels us that he tue orret uddha Dhara is not soethin that an e inerpeted our thikin and dis riinatin he line that olows ths is extree seious and w have not real learned t "On the uddhas an know The en uine uddha Dhara an onl e now b uddhas We an onl real understand it when we eah the real of the uddhas No wonder these fve thousand onks whdrew ro he assel Onl uddhas an underst and, so wh shoud we stud it? uddha ontnues What is the reason or ths? All the uddhas have appered n the world or one reat ission He sas ha al e buddhas appear in the word or one thin, alled he eat ssion n other wods, uddha sas tha the uddha Dhara has us One Vehle, ust one thn, d i ou undersand it hen ou wil eoe a buddha uddha ontinues All the uddhas wan to enae senient ens to open up her enhtene pereption nd ake it pure nd lear, and so the appear in he word he want to show sentient eins the perepion ofthe uddhas, nd so he appear in theworld The wan sentent ens o awaken o the perepion o the ud dhas, and so he apear in the word he want to enale sentient eins to enter into enihtened peepion, and so the appear in the word Pa atenton to ts o open up enlihtened pereption, to show he perepton of the uddhas, o let sentent eins awaken to he ereption of the udhas and ener nto enihtened perepton
KNG TAD NGHTENMENT 79
Awkein es awkein to eihteent enter ens enein ino reaizaon he proression inhe Lous uras thus open, showin, awakenin, enterin, and at last realin enlihtenent uddha ontinues n this assel, thee ae no peiphea peope, onl those who are enuine and tue Afer the ive thousnd oks had left, the dres were alone, nd those who reaned were all enuine tpessee people whose ind were purewho oud ake the rade uddha sas "houh I spek o nrvana, ths is not true exintion Nvana s not the nihilisti view of oin without oin What is nirvana? A kind of appearane uddha sas "Fro the eiin, al phenoena have awas iheentl had the peaeu exntion harateristi of nirv ana Pa at tention What he uragama ura just talked aout undental nauref ou wan to awaken to it, where wil ou look? "Al phenoena eans a the ad ors of existene, no atter whether spiriual or atera, all the phenoenal appearnes of al that exists in the world, all in the idst o onnuous ih and estution all tnsoin n iad was eoe he have transored, after he have een trans fored, whie the ae in the proess o trnsoaion, the ae undaental fro he einnin in nirvana undaentall the are peaefu and exnt nd pure You ust oprehend this irst o all s s sudin Zen the Zen shool is alwas rinin up s pase uddha sas to Shariputra: "Havin traveled the Path, oh, hld of uddha in a life to oe, ou us eoe a uddha n othe words uddha sas hat ou t in the present to ar out our vows, and ultivate realiaon, then in a fuue fe, ou will eoe a uddha Pa attenion to his his is what uddha said to Sharptura, who was foreost in wisdo aon the asse o onks who were folowers o the lesser vehe uddha sas he seed of he uddhas aises ro ausal onitions hus speak o One Vehe here are not three vehiles, there is on One Vehie ut what is this One Vehe? "hs uth aides in the staton of ruth, while wordl apper ane alwas reain ou take he previous stateent, " he einnin, al phenoena have alwas inherenl possessed the peaefu etint harateristi of nirvana, and jon it to this state en, "his uth aides in the station o uth, whie wodl appearanes alwas reain this is a ver ood par o stateents and as soon as ou look at the, then ou will unerstand the ain essentas
8 / Me an aiCi
Whee does Bddha sa that enlhtenmen is? is riht here I o o o hel, it, too, s n he o o o heaen, hen i, oo, is n heaen When o are in he paths o delsion, or eoin amon he sx panes o xstene, t s alwas wh o phe nomena ae n he ndamena state: this is the nionin o he basi essene Wha abo apparen phenomena? "Worldl appear anes awas reman" Al the manesaions o he mriad orms o bens in he world are al js s maniesaions al ntionn is s ts ntionn "Hain atained owlede a he sie o enhenmen, o spek wih the sl in mens o a ide and eahe" Ate o hae beome a bddha, and o are sitn n ha spo, he one awkenn s he ste o enlihenment Ater o hae knowlede o his, then o an preah he Dharma wih skil n means and howee o expain s i We hae ome o he ke pont n he Lous ura Bddha is er ompassonae, and bns p the man pons or s in the irs two hapers Bease he s peahin to oowers o heesser ehiles, he s aaid their wisdom w not be sient, so the bes thin o do is expain lea aer on, when Bddha peahes o he bodhsaas o the Great Vehile, he js ells sories He wants o o nderstand "Yo mst eae tha om the stae o he spreme worldl dharma o he peael extintion o nrana, bease he enlihened are sin he power o skl in means, alhoh he teah al knds o paths, in eai these ae al the Bddha Vehile" Peope who hae onsmmated he Pah and awkened to enlhenmen re riht no mater how he preah From the spreme wod dharma to he peae extn ream o nana, he hae awakened o this Path Ths Bddha sas that when he are preahin the Dharma, een thoh the intode al kinds o methods o liatin praie, speakin sometmes o he esser ehles and someimes o the Grea Vehie, n ealt hese are al expedient mes Thereoe, in he Nrana ura, Bddha sas, " hae preahed he Dhama or ornine eas, b I hae no sad a snle word Wh hasn't he sad anthn? Bease "From the beiin, al phenomena hae alwas nherent possessed the peae extn harateristi o nirana" From he pont o iew o hat meaphsia basi essene, eerthin is skll in means and nohin moe So een
OKIN OAD ENLIHNMEN / 81
hough he taugh a kinds of methods, this was al skil n means. The socaed wordy dharmas ae jus he Buddha Dharma he Lous ura speaks this way, and he malakr ura speaks tis way, too. hus, a he very en,he Lous ura says, No om of livehoo o work is opposed o reiy. Everyhing we do in ife is the busness o the buddhas. Tose who have lef home to ecome monks and nuns shou pay aenion o his! I am no speang jus Lous ura, to househoders It says in he "Noaom ivelhood or wor is opposed o reaiy In this here is us singeoDharma Gate, nd heis no diference beween househoders and eavers o home, and no dierence between leaving the world and enerng he word. I w continue discussing this po int ater Eveyone shoud noe tha we are progressing om seeing truh o cuvang realization and arying out vows Now I am sti taking abou he Lous ura maerias relate o the aspec o seeing truh, seeng ierent nature have not yet taed of culvang eaizaion I wl tak about hat laer.
5 A A L K ON
THE L TUS SUTR When was n secson, a riend sent me a etter, and sed two poem by e 16th centry Cocian phiosopher, Wang Yangmng, o see as a repy see at yor new home is on he othe side o the montain f se o by morning in my cat by eening can retrn now hat fo a ong ime yo fne has been down Whyinwod stl cose yor sch ayo emote age ? gate Rding of searching, crossing myriad montains Going by boat to the gate and hen rrning Dont make the sicness o the body into scnesses o f he mnd B where here s no baie thee is sti a barie "Don make the scnesses o the body no sicnesses o the mind B whee tee s no barrer here is stil a barre These wo nes ae excelent Cod it be that yo are de cinng and don want o see me? n these nes here is ths sense of baming n ode to ctate and reaie the Bddha Dhama, we ae not talking abot Bddhist stdies, no ae we alkng abot ordinary Bddhsm We are talkng abot the road to leaing to e a bddha and ciang ealiation We are earning to see the trth of the Bddha's eachngs, o cate eaization and to cary ot he ws of bodisatas These are three aspects of one whoe We can se these tee key ponts in readng a of he Bddist scptres
84 Mae a Haihi
I you ano get tae n meitaton wok, t beaue you o no ee ruh orety I you o not ee he uth o the Buha' eahing orrely, then you ae inor et n pnipe, an you w not be able o ue i n aying ou , an you i l no be abe o omplete you mert. Why ant yu arive at eeng ruh? I beaue you have no uee e in utiva ng eaation, an beau e you have no ompeey arre out your vow Why an' you uee n o aying outwh youreeng vow?ut Whyan n'tuivang your meitealaompee? Beaue pobem ion. The hee apet are one whole, an anot be ve. e Lous ua an e uangama ua ae the two great ipure o the Zen hool, but ou etue toay i n imte o he Zen oo an we wi no ae the ne o the Zen hoo. We who tuy Buhm mut pk he roa tha avantageou o ulvang ealation an take i I oen't mae whehe o not it Zen: we mut not have etaan view, o thi that Zen i the highe om o Buhim, o ha any hoo the ghet. The von mong the hoo o Buhm ae al aue y fene n meth o. ie At he ba eve,e al are theua ame. Chuangtu, el toie. Peent ay people Lous nk that Chuangzu pealize n teing bounle oie hat are al luory magination. Thi i wong A parable i a toy in whh a meage i oge. They have an obtve; hey ae not tol a anom In he a hunre yea an more, he Weten hlen' torie a novel tha have been ran ate ino Chinee have uuall y rt olowe apanee tanaion an then been pae on hee. Fo exampe, the Chnee tem o philoophy, ceue, tanate from te apanee esugaku In hee maginaive nove anae om he Wet Cnee tranao have mae ue of he paable n Chuangtzu. Thu, when they were young, ou felow uen rea Ae op' ae an late when hey ea angu, wih ao e paabe tey thought ha h wa the ame a he Weern maginative novels. Thi nveting aue an ee. I e Lou ua, one toy ollow anohe, an amot nohing ee bu toies an be oun in it. Bu you mut pay eul aenton! Eve ne te pero of the orhen an Souhen Dynae, t riptue ha exerte a huge nfuene on Chinee uture The way e emnent monk n nun in he bogape o exaornary
WORKN TOWRD NTNMNT/ 85
mo an nun cutae the Dhara i inimaely ine o e Lous ua e Lous ua ao connecte in an mpotant way wth he Zen chool The peaor chape o e Lou ua ae te mo mporn point put a te ront The way te Buha epoun the ua h ime i een: he emi ligh an maes he earth moe H eminen, lurou icpe now tha me he Buha i gong o epain a maor But hee weeteachng e houan mo who ha ollowe Buha o a ong te who une away an et They i not want o en They el ha on h ay the Buha woul each incoecy an hough hat only wha he a n he pa wa coec Th wa becaue wat Buha ha taugh n he pa wa how to cu o eluon an wne realiy, ow o cu o alcion an ale hougt, an ealie the een naure o ue thune T i the Hnayana Buhim By mean o the ocalle Four obe Tuh an Twele Caua in an uch eachng, one coul reale he rut o he aha B on h ay Buh wa gong o epoun another een eaching, anwor, o hee ieellthouan an nun e the aemly In oher they no the mon ee ehicle, no Hnayana, an too the ee oa They ony uneoo emptine, an cou no be o pe o wonou etence They no unetan he eaching neepenent ognaon In he Buhi cpu e hee m on an nun ae cale cor ce pout, poie ee When the prou hae been corche, the ee cano gow an no u can eelop When hee ie thu an cple s wale ou, Buha wa ilent, an e hem go wihou ayng anyting Ater they ha le, the Buha ai, In thi aembly here are no pepheral membe, ony were thoe le howee ae hoe genuine an rue He mean tha thoe who who were capabe o uaining hepeope Grea Dama. The rt chape o e Lou ua cale An Omen Appear in the Ea. Thi a abe we hae gen t The oigna anation o Buhit cipure ino Chnee wee no e ino chape Fo eampe, the hiytwo chape o e Damond u were he iiio nto chapter mae by Cown Prnce Chaoming When he But pure epain a teachng, ometme hey menion he We when they eplain Pue an Buhim, hey ae
86 Maste a Huaihi
ue o mention the Wet, whee the pre land of Amtabha Buddha ocaed. But he Lous ua e of a good omen appearing in the Ea What i he reaon for thi? h i another medtation cae, aohe poin to ontemplate. What am I aling a meditation ae, a pin o conempate? hi i a point to contemplate hen t come to udyng medtation cae, to contemplaton poin, ou mut not go abut it in the wong way and think that ite men turning it over foh intang your mnd . queton, you turnand it over n your mnduneaily a ll day back ong and hink ha th caed tudying a meditaton cae, th ridcuou. he Buddhit riptue, a a whole are a great meditation cae In he Los ura, why doe the good omen appear n th Eat? nly when t lk about the ream of nina do the omen appe in he W riend who ke o tudy e Book of hanges want o pay a lo of atenti to the reaon for hee direcion hey are reevant; hey ae no\atter f chance h ruth aie n the taton of ruth whie wodly appearane awayean. heefoe thoe ve houand mo had to wihdaw t could not keep on itening hoe monk had pecaized in vg hoe to cutivae the Path, but after al, Buddha ay that h ea uddha Dhama i in the wold, and no apat from he wod. n t word or beyond he word, here i nowhee it abent i ruth abide n the ation of ruth, and i n accor wih he ao hene hat undamentally there. Wordy appearance alway remn, and are n accord wth the ao, and it i not eceary oeav th wrd before one can conummate the Path and achiev nightenen In tir hapter ofhe Lous ura, Metaphor, Shariputa peak a vere:
he Word Honored ne know my mnd o expate aehood he poke o nirvana When I toally removed fale view I ataned eazatin o the teaching of emptne At that tme my mnd thought I had reached the tage of extincton Bu now I finay reaze ha h wa not rea extnction
OK TOD ELTEMET 8
Frt Shrpua ay to uddha I wa wrong, nd he Word Honored One undertood the level I wa at At the time a my miguided ae thought had been totaly ceaed away, and I thought that hi wa nvana Hnayna get thi ar hi truy the hghet eam of vana We mt not look down upon Hnayana uddhim. Mahayana udhim mu ae Hnayana uddhm a the bac oundaon When we ittak cutivatng eaiaton, i had we do not take ithe tep, then wionot wok Ate Shrputa reached thith ealm, ought to pgre further, and o he reaed hi eror Sharpura ay In he coe o my ctivaton of practice, have cmpetely topped ale hoght and I have reached the ealm of empte. Hi vere ay attaned ealiation of the teaching o emptine We alway ay tha he four eement are al empty, but we y reach h n heory When you ae hgry, you cealy under tnd that the phycal body compoed of the our eement i enrely empty o why do you ill fee hungy? When get cold, you ay that the fou element ae a empty, and the old empty n the oy it i inherent cod tue emptine and inheent emptine true cod, however, if you do not put on warm cothe you cannot bea it What' the eaon fo hi So Sharipura announce At that tme I had reaed that ream o emptine, and thought that had aready traveed the Path, and had eached the ream o nrvana the rut of the buddha. ow he reaie h mtake, and reaie that thi i not truly experiencing grea nirvana. From uddhit theory, all o you undertand that emptne ao caled nirvana, and hat thi i the eam of the arhat. When you get o you have abandoned the myad entangling obect, and not a ingle hought i bon and reach the ream o abolute emptine, that i caled "nivna with remander It i no e highet taion. n preen day tem, "tation ean "efect or "reu Why i it caled "with remainde? i mean that athogh you have man aged o abdon the myiad obect o not a inge hought i bo he though that i he oot ource of karmc oce, and he eed o the myrad object, i ti there t jut hant burt forth yet When t encounter the imuu of other caual factor, it t may but orh, becaue the ee o habit enegy are a i there herefore in the highet eam of the aha, they can inh with portioned out birth d death but they caot completey move
M Na ui-Ci
beyond the bith nd deh o nfomon Stcy peking, hey cnno ih wh poioned out birh nd deh ll hey cn do tke long vction om he poce o bih nd deh They cn even p eghyouthound get eon n md om o pon o vew, t eighyou hound ge eon but in term he expeience, i i no moe thn the me i tke to np one' finge do not know whethe you hve experienced hi o no when you hve been in mdh o evel hou, when you come ou o you feel tht you hve u cloed you eye fo wo o thee mnue when n ct eve hou hve ped. Thu, time eive Eghyour hound eon e no moe thn the ntervl o me it tke o np one' nge. When the re eche Hnhn w 30 yer od, he clmbed Mount Wut'i wih Zen teche Mofeng nd lived n hched hut A he me he w he myd mounn coveed with ce nd now, nd the tlne l ound, nd hough would be god or cuivng prcce. Lte he wether gew wmer nd he ce meled nd the mounn em tuned no toet nd he ound w ke thunder. Hhn herd the ound n the mid of the tne, like gre my rumblng orwd He felt ht w vey noy nd dtubin o he ked Moeng Miofeng d, Obect re bon fom mnd they do not come om outde. We he th Hnhn d, o thy yer I hve hed he ound o wte witou rnfomng my concepu mnd. wll eze he peect penetron of unyin Then he wen of by hmef o ngle og brdge co mountn em nd t on t dy ter dy One dy he w ng on the log bridge, uddey e fogot h body, nd the ound w no one there. om hi pont on he could ene he em nd orge whe he w Wih mind unmoved, he fel h he ound w no one here, nd he w no longer dubed by oun One me, n he houe o hi dcpe Mr Hu, the goveno o P'ngyng, Hnhn d, I'm gong o re bit, nd he down on he bench He t hee o fve dy igh, nd he evnt n the houe coud no ou hm. Ae ve dy, h dciple, M Hu, rerned om ip, nd he pcked up gong nd tuck t, nd Hnhn mmediely cm out ofsamah, but he di no know whee he w. Th, too i mediion toy, pon to conempte ndeermncy. evehee, inue ter, Hnhn knew where he w The ge techer Hnhn w n h elm But h no he ultme herefoe he o hmel, I i ey to e foo n he
OKING OAD NIGNMN 89
cket of os, u t is ad o asfor te ody ude e cua we te oo is rgt Ts is raelig te Ze oad Wa is e icke of tos? I is we e d s toal couso, ad fase oughs ae ay s lke lacg youself a icket of os eeywee ae tors at rck you, ut is s ot too dfficut Hasa s sayig a we te d is a cofused ess, o aado al at oce is, of course, ey dficul, u tis is o wa reces s ost dfficult dfcu? you edato work a ceai Wa sage, issoos ta we youWe sa sittg your d feels ue ad illuaed d ey cler oug, you always thik at ts s fal coeeso ealiy, you ae fale to te esul of te lesse ece, e fui of Hayaa Wa Saiuta was aig aou s ecisely is ea A s tie you us wat to e asfored: s is ey dfficut, exaodialy dificult urge you o read Hasa's auoiogay cosatly, esecay tose of you wo are oks ad us e couse of aoer eso's cuiao of racice, old ery accurately d eaisically, ca siulate you deeloe O couse Hsa' s eag was good, s study of Budds was good, s culao o actce was good e was good eeyig, wtou excetio o oly ad e wte a coetay o te Cofuca classic he Great Learnng, e ad aso wite exaaoy coeares o he Doctrne of he Mean Laozu, ad Chuang-tzu. He ad aso aseed caedcal cacuaios, geogray, geoacy, Chng studes, ad calculatg eoes aes o wodr suc a Budds ase ade a ig ac o is ea Tese aecdoes coceig Hasa are eea o wa Sau a says he Lous ura, so I ae eoed te ee ad said a wod aout te e refaory cae ofhe Lotus utra, ere ae a good y edao saygs a you us sudy How dd ose discles wo widew kow a ey coud o go o lseig ee efoe Budda ad oeed is ou? It is aae a te story of ose e ousa oks is ot sle As soo as ey saw ta e ccusaces wee o rig, assug ta te ow wordtra scedg road of e study of etess was good, ey dd o wat o lise o ayg ese t sees tey coud see ceay adace wat was aout to ae Wat is te reaso o s? Eeyg a Budda sd ce afer tese oks lef e assely or e uose of exediet eas hs dscusso, I a ael g te td cae, "Meaos, as e etao of te ug
90 Mse a HaCh
house d he thee cts. The ipe wold s ike house o fire This wod s beig bued up by get fie, but the setiet beigs ivig here thik it is very eoybe. Buddh sys th these setie beigs, hese hilde e ot willg to eve the buig house so he oly hg to do is o thk o wy o duce hem o eve by syg hee e ee cs The three cs epeset he pths o he hee vehicles: the shvks, he pyeks, d the bodhistvs. A echer like Buddh loves setiet beigs s he oves his chidre, bu oe of his chde uderstds eough to ste to wht he sys. Thee is ohig h c be doe except o tck hem, o lue hem ou o the burig house e lues seiet beigs to those thee crts Buddh sys the Dhrm tresury o the buddhs, these setiet beigs e my chde d I gve he the e Vehcle I co ow yoe to ti excto i isoto ere Buddh is syig: I ove setiet beigs the wy prets ove thei chde I cot sve oly oe pticur perso. " give them the et Vehce mes Buddh gives the Pth o the et Vehice o l euy, egdess o how they e towrd hm It s like lge c tht must cry them l, o mtter whehe they re good or bd Budd h s ys: deive hem l with he del ve ce of h e Tthg. The folowig uesio heefore ises This setece sys th Buddh uses the Dhm ge of the deiverce of thebud dhs o ebe ll seet begs to rive i eiy t he sme rem o irv s the buddhs. Why does' he sy h he deives them with woldly deivece The choce of wods here hs bee mde e cefu pocess o seeco thgt mes the bsic essece o he buddhs: tht s, they l ech the rem o the met physic body o reity, the Dhrmky Buddh sys: Whe ll these setiet begs hve bee ibeted fom the tiple word, I wi give hem such eoymes s he meditive cocertio d ibertio d bss of he buddhs. ee Buddh s syig Wht toys wil give to these childre, the setie beigs, whe hey hve mged to escpe om the buig house o the ipe world the rem o desire, the rem o fom, d the formess elm) I wil give them medittive cocettio, d beio d l the est. I other wods, Buddh s syg tht Dhm ges, l techigs d methods, re expedie mes I is ke eblig childe rst to tti relm o hppess hus med
WORK OWARD ELIHTEME 91
itative concentration, libeation, and he rest ae by no means nivana, o the rut of beation; they are ony methods of intensfed practice, ad at's a. Buddha says: "Al these expediet teachings ae al one form one lineage Acclaimed by the holy sages, t can engender pue, wondous, supreme ss. Accoding to the na, ighest pncpe, everyhing is "one orm, nmey, the eaiy o the Tathagatas; eveything is "oe lineage, namely, the lineage o the buddhas Buddha is saying This Dharma gate o mine s haied by a the hoy sages o the past and fute Even though I take these metaphos as playthngs, you must ot msundestand I these playhngs are not ous, what mert w we have, wha esuts wil therebe "t can engender pue, wondrous, supeme bss. hs s the bss of the hghest Dhama in he human wod, pre ad beautful and wondous, but ths is not the utmae. Buddha says: "A sentient bengs are my chidren He is saying: ove all sentient eings as I ove my own children Buddha sas Those who are deepy attached o wordy pleasue do not have the mind of wisdom Thee is no security n the triple wod t is ike a house on ire Al sentient bengs crave the tempoay and unea peasues o the wold, and they lack wisdom. Because human beings ve in the tripe world, it is lke burng up in a house hat is o fie One day, one hou, one second, hey wl al be buned Buddha says: "Ths tpe word s all mine. The sentient beings in it ae a my chidren. Only I can save them and potect them om al the alctions and difculties n this pace Hee we have another meditation sayng, aother point to contempate. Buddha expounds selessness, but hee he speaks o havng a sef When he was bo he said he had a sef: "In heaven nd on eath, I aone am the honoed one. At the tme of his inal nivana, he said that the things he had been taking about a aongimpemanence, sufferng, eptiness, selessnesswee al expedien teachings, and that the imate truth was etena, bissl, persona, and pe. Hee ne Los he aso mentions "se, but this, too, s an expedent device to expound the Dhama Ths now he says, "The pe word a beongs to me Isnt ths a medi ation saying What s he eason for this The second ine is an expesson of geat compassion "Al sen ent beings ae my chidren. Why does Buddha expound ts each ing Because n he world everyone is suerng, and there s no one
M HC
who cn eee ths sufeing Buddh s syng Only I cn eee Wh "I is ts? Ths is medton sying p y close tention o i Buddh sys I he sid h te reng n, nd ein empiness, hen you nish wh bith nd deth Now, in he ous Assemby, I frly e yo tht hee e no such hings Wh cn you cll "exincon? Exncion s not i "Ts Tuh bides n he stion of Tuth, nd worldy ppernces lwys remin They e wys hee. Wh s he pncple hee? Isn this medttion sying, conemplion pon? This s so whin he scope o seeng uth Now s sl me of seeng ruh cley Ae you he see uh cey, hen we cn begin o lk bou how o funon Buddh sys "To dech from l the bonds of sueng s ced ning ibeon There s iesep pocess in he culion o he Hinyn echng dscipne, concenon, wsdom, lbeion, nd ibeed pecepion. Fundmently, we study he uddh Dhm o seek lberon Why do we seek lbeion? We seek lbeton becuse there s pin nd suering. Buddh sid "ow cn these people n libeion? us deh fom lsy This s cled libeon When you he deched from foms o sty, hen you wi nd libeon. question ses The odnry peson hins ht lsiy s se hough, nd ssumes h f he o she us ges d o lse though, he o she w tin ibeion he urangama ura cley tels you h l the ie skndhs e se, nd h you must ge ree of l o them Th is why when gret rh enes nrn, he smes hs body wih shes nd exnguishes hs knowedge In the Buddhs scipures, sys tht when gre h wnts o ee hs e, he smes hs body wh shes nd exngushes his nowedge, nd his mouh sps out the true e o smd. Th is, he sends oh e ll tht ppers s flsh o igh nd hs body is not hee nymore Ths s fsewe It ely cn cuted e ccompished we co do , no ecuse he not pceOA couse, gre ht cn exercise he uncions of h, we, re d wnd s soon s he inends it, he cn execise ny uncon Ths knd o ge eedom is he em of he ge hs We mus not think th he word "fsiy in ths quoe from he su desgnes ony se houghs Eeryhng in ou bodies nd mids, nd so the mter word, is l counted s siy The su ss ust dech rom lsity This s ced ibeon But een f yo ech his elm of lberton this s oy ced he ulimte u of e esse ehile
OKN OD ENHNMEN 93
Buddha says "n eality you have not yet attaned ota lba on Even you accomplsh ths you ae sl not competey eraed. In he Zen schoo they ecord the ollowing pulc case There was a gea Zen maste who assumed he had penetated tough to gea awakening But n the end when his own teache was about o die he teacher dd no give hm the robe and owl embemaic o succession. nsead he eache caed anothe younge dscipe back om a disan egon and besowed he successoship o his Dhama on him Te eache e that he s discpe dd not ully appeciate he Tao while he younger disciple dd ow the Tao Thus when the eache was ao ut o be cremated he younge discpe caled ove he ist discple and sad to hm vey seiousy You hink you ae enlghtened don't you? Rgh now took you and cremaed you togethe wth ou eache whee woud he wo o you meet? The irs dscple sad deianly So you don eleve in me huh? Lght a stk o incense and beoe he ncense has inshed burning I w depa om he w od In other wods the st disciple was sayng " I wan to go I go and I wan to come I come The younge discpe paid no atenton and took a och and it hei eache's pye The s discpe an o ad sa down crosslegged pepng o de hmsef o show that he coud mee wih ther teache Ths is caled "[beng abe o de a w whehe sitng o sanding Even you reach ths sage you ae sill not enlghtened! The younger dscple went ove beside the rst dscples copse sapped hm and said "Ede bohe though you do no lack he ablity to die at wil you have neve even deed o ou eaches ntent In ohe wods You have he aiy o di when you wan to de bu you have neve even dreamed o he ea tuh o he Buddha Dhama "Buddha says ha such peope have not ealy become extin. Tha s this ype o peson has no ealy eached the ut o ir vana Because these peopl e have no reached the supeme Pa means hat is ype o peson has no ealed supeme unexceled enighenment Buddha says I do no wsh o enable them o eah nivana Ths satemen o Buddhas s wonderu e says why e these peo pe so stupid? n ac I do not wnt o teach hem hey are too stupd. Why s Buddha actng so petty? is answe is vey stange I am he Dhama ng soveegn over the Darma In oe words he says: am the ing o the Dharma and howeve I want hngs o be n the pe word thats the way tey wil be Tell me
94 Ms a HuaC
wa ind of alk is this I eally maes peope get greedy nd ngy and gnorn In eality, s no so Buddha s very compassonae Ts saemen s ike Zen mase Linch' gving bows of hs sa o a suden. Buddha s delibeately povoking eveyone. He s nnionay no eaching us o see whether o not we w be able to efec back ourselves, and epent, and be humbe. Ts is Buddhas method of eachng, and t s also a rue stateen. Buddha says "I appeaed n te wold in ode o bing eace and secuty to sentent beings Buddha says I came o hs wod to delive sentien beings. How coud I be unwiling o teac hem The reason I do not each you, is because you yourselves wil no accep my eaching, because you youseves ae ot vesses o the Dhama hs pon the scene concu des. Tis, oo, s a meditaon case You youselves mus go sudy even though I have aeady eplaned The fouh chape of e Lus ura is caed "Decsve Faih. Everyone shoud take carefu noe I s possibe o atain he Path oly by ying on fa Bu mus be ue ah no superstitous faih If you have fah in the ruh, hen you cn aain he Path The epresentave of hs hee in ths chapter s he Veneable Kashyapa, who s also a model pariarc o e Zen school He is no e same as Shaputa The eeabe Kashyapa was the oemos among Buddhas eading discples n ascecism. onks and nuns who pracce austerites and ive as ascecs ae raveng the oad o dscplne Te nayana codes of dscipne have pecepts or monks and preceps fo nuns; they are paculaly oiened toward ascecism, nd you youseves shoud sudy tem ccordng o the gudelines fo he acce of ascecism, we ae breaing he preceps as we s hee, because we desie o enoy he eperience o he Pah n asceic does not spend ee nghs unde the same ee, o ea o geng aached o , for fea of he feeling o atacon They wea rags garments made of scaps of co whch have been coleced fom the rash and ceaned Now n e Lus ura, he Veneable Kashyapa, oemost n ascecism, gets up and procams: "We have nner etincion, and we consider s enough We only comprehend his hee s nothng ese We feel no oy a al if we hea o pured Buddhaands, and e teacing and ransformation of senten bengs The enerabe Kashyapa cealy and drecy announces the nayna ream He says n effec We have cuvated practice accord g o Buddism d we have eached "iner etincion We have sa
WORKG TOWAR ELGTEMET / 95
n medaton nl we have no ase thoghts wthn When not a snge thoght s bon, hs s enghenmen. Enton s the ention of a aftons, and we onsde s the imae. We thnk tha we have alady arved home, and we are abot nothng ese. s or the Mahayana ream o pred ddhaands, take note gaay of worlds s aled a ddhaand s not a mater o teahng and transformng a hndred peope or a hosand people a bod satva ms eahthem and rsorm senen n hebss whoe gay, ad bng al bak oall thethe pe and bengs of mate Ts s aled a ped ddhaand Ts s he road tha the bodsavas o he Grea Vehe rave ow had s When the Venerabe Kashyapa rst hes of the Mahayana Path, and hes one ms pfy bddhads d eah and ansorm senen bengs, he tnks, "Oh no. Tha does t I am no a al happy wh hat I wont do t In the stra Kashyapa onnes: "Wha s the eason for s? l phenomena ae empty and sl, nbo and ndesoyed, wtho grea o smal, wtho defemens o onved aons Contepating lke ths, I do not ee oy. What he says s not wong n effe he s sayng to ddha sn't hs what yo tagh s, od man? Eveyhng n the word s mpemanen, panf, empy, seess, fndamentay nethe born nor desoyed, nether bg nor smal, ndamenaly whot defements and wthot onved aton Sne s ke hs, why do we have o y to delver senent bengs? I we at ke ts, wont be ontrved avy? My pesona eahng s fo the ddha Dhma, no fo peope One a stde asked me, "Yo sdy Zen, don yo? So why do yo work on somehing ke he Cngha Coopeave ssoation? asked hm, "Then wha do yo hnk he sdy of Zen shod be lke? e sad one mst be le anshan. Wha anshan showed was anohe r mode, whh n d dhsm s aled showng th e Dharma ere s a poem by the gea eahe anshan t ease, ang pon emnen monks Myrad ayers of msty montans The eaher personaly pons o he oad bak angng a lamp rom he moon am vey amar wh anshan's poems, as ama as am wh he lass nove, Deam of e Re Camber When menon anshan, hnk of he Deam of e Re Cam be. Why? s a
96 Me a HaiC
medton cse I m lughing you, nd e Buddh with he mons who eft the Los ssemby, do not wn o epin In he sutr, Kshyp coninues "We pss he ong nights in he wisdom of the buddhs wthout c ng r tcment wihou ny fuhe nenions Being ousees n he Dhrm, we consde hs he ulme The enebe Kshyp is ccusng imsel he s in he wisdom of he Buddh Dhrm nd does no see to progess I s e sech ing n he d He thns he is in he Buddh Dhm nd hs edy reched he ultme Thes e re his words o epennce. Kshyp connues We pss the long nghts n cuting he eching o empiness, nd ining liberon fom he riple word nd he troubles o sueng nd icon We sy in ou finl bod es in rn w h emi nder He sys: We rely re smll essels It s s if we re gropng round in n endess nigh, nd hinng th we he reched the elm o empness, h we he reched the ulimte We h we he ed beyond he rple world nd re moing ousde he ie elemens Bu e noe! The Venerbe Kshyp is qulified o sy such hings, whees we ony understnd Buddhism. People who do no he he ccompishmen o the rue culion o pcce re no quiied o l le hs The Venerble Kshyp hs reched hs "s body His physcl body wil not come gin ino portonedou bih nd deh nd wil ener he elm o the birth nd deh o nsormon Wh s hs hng cled he bih nd deth o rsomton? is e em o he trnsormtion body, but i s not Buddhs rns fomon body The relm o rhts is o e n her nl body When hey mus go, they ll sy the sme ew senences I eel ery hppy when I ed them They sy "I foeer slue the wold My ie is ended, nd wh I he to do hs been ccomplished My pue conduc hs been esblished, nd I m no subec to subsequen stes o being Wh we c esbishng rue, esblishin g meri, esblsng wods, nd estbishing nme re presen in hs fin sement But his is he umte ruit o he esser ehicle I s no ulmte nrn, i is nirn wih reminder Why s ths cpter n e Lotus utra cled he chpe on defi ite fith? Wh s sraaka I s someone who hs no enlighen men hmsef, who s toly dependen on eches echings We
WORK TOWAR ELHTEMENT / 97
ae al sravas We talk abot he harma al da log bt wha we e ag abo are al esls acheed b he Bddha. o trl beliee he Bddha hama is to beiee hese. I h assage om the sa Kashaa coies "ddha eeas sch rarel see higs kowig te wll deligh the smal mided. B he ower o his sl meas he ames heir mids ad ol the does e teach hem great wisdom. oda we hae od wha s, we oda hae eer hadaaied. beore. Somehig oidg hoed we hae It s e a we oohad ma o reio immeasrabe wealh. Hee hee is a classc sor I he ist a is the Veeable Kashaa's eece o the Bddha. Bddha reeas sch are see higs, owig he wi delgh the smallmided. B he owe o ts sl i meas he ames he mids. Bddha has doe hgs whch are are ad hard to accomsh. He kows ha eoe lie he lesser ehicle ad ie o rae o smal ahs. here s othig else o do so is he ses sl meas d gies s a l o sga o ic Now he boes o eas ad els s we ae wog. " he does he each he gea wisdom We ms sd he attame o grea wisdom. "oda we hae od wha we hae eer had beoe. Somethg we had ot hoed o eiosl oda we hae aaied. Now we destad ad we ae er ha we hae goe somehig eeced somehig ha we had o ee hoed o beoe. We hogh ha Bddha had said a he had to sa ad we did o image ha he also had his to sa. Pa aeio o his Bddha has aead ae somehig o ad gie it to s b how shod we ac o ecee he hama Jewe is o o here wih Bddha i s hee with s oo. heae ad eth wit sace adme wih there s a jewe hddei he motai o orm. s the sra sas is ie a oo ma idig immeasrabe weath. I is le a oal moeished eess ma eeced dscoerg gea wealh how ha he wil be he hese assages i e Lotus utra are medao saigs. I he sra, two o the mos amos of Bddha's gea discies la the ole o eoe askg or he hama asg Bddha o e od ths o the geat eacig. Oe s oemost i wisdom oe is ore mos i asceticism. Boh hae aread aaied he limae rt o he esser ehcle. Sil, he desigaios fo Shara's chater ad Kashaa's chate are o he same he chater o decse fih eaches ha i
ar a Huah
s gh to believe in ths, tha we must manage to believe Why s it aanged this way This is a big question irst I wil eveal a ittle bit to you uddha though tha he esse vehice s sl mpoant o the Mahayana path Ate eponding nheent empes he spoke o intedependent ognation olowng he wo chaptes we have aeady discussed comes the th chapte o e Lotus utra, "The Metaphos o Medcnal Hebs Ths chapter is very sub le Buddha says: When I peach the Dhama it is ke ain; al he pants growng on h mountains and stes o the eah are medicines This is a very bg queston! In olume Two o he Zen cass ic, Recor of Pontng a te Moon thee s ecoded a stoy tha reates to the metaphor o medicina hebs: "One day he Bodhisatva Manjushr ordered Sudhana o pick medicina hebs, saying, Pck some mediinal hebs and brng hem to me Eveywhee Sudhana looked a over the eah, nohing was not a medicna herb Sudhana came back and sad, There is noth n ha is no medcina heb Manjushr said, Pick some medicna hebs and bing them to me So Sudhana picked a blade o grass om the gound and gave to Manushi Manjushr accepted i nd showed i o he assembly and said, This medcinal herb can kl people, and i can aso bng them to ie To paaphase the story: The Bodhisava Manjush old the yoh Sudhana to go pck some medicna herbs Sudhana then couched down nd picked up a bade o grass rom the gound and handed it to his eache Manushi Why dd he do hs? Sudhana sad, o all the pans on eath, which one s not a medicn e? What is Bud dha eplainng in his chaper on the meaphos o the medicinal hebs? The human body is made o esh, not o ion We mus ake medicne, o else our bodies wi be sick Mny peop say, snce I cuvate pracce, I wil chase away sicknesses by eyng on my medtative accomplshments an you I you can dspel skness ony ater several decades o meditaton work, these were decades not o cuivaing practice, but o cultvatng sckness Was it wth it? Thus, we mus consider medicne mporan Ths is medcie that has om omless medicine is eveywhee The hundeds ad housands o Dharma G aes are a medcines Ate this chapter on medic inal herbs has been competed, suddeny comes the "hapr o Pophesies Buddha gives individual pedicons o enghtenment, doing eveyone a bg avo He summons all the geat dscpes o the lesser vehcle nd ubs the tops o
WORKIGTOWAR EIGHTEMET 99
their head and te hem hat ter ever hundred yea or evea hunded eon they w become buddha, and hey w be caed buddha. he reut tha each and evey one o them wi become a buddha one o hem had ever imagined beore ha he too, woud be abe o become a buddha Wha trck i Bddha paying hee? He give predcon o evenua enightenmen or a the adherent o he ee vehce, but he doe not hw hi hand to the Mahayana bodhiava Wha i the meaning o thi? Thi i anothe gea mediaon cae Up to hee he uta i a ike h, ied with paabe and meaphor. very ivey, b it ha ti not aid a wod about he Buddha Dharma t i no ke e Suangama Suta,or e Avaamaka Suta and it not ogca ke the Yogacara criptuee Lotu Suta doe o dcu prncipe. jut give a bg bnch o pophee ke thi. Te me, how can we keep eading ao ng? Up to h poin i he Hnayana ection o the ua Ate he ee vehce poton ha been inihed, Buddha begin to give propheie o enighenmen. n hi here i a gea big meditaion cae Aer hi anohe cene begin, he chaper on the metaphor o the iuoy cty Buddha conjure up a city an amazingy wondou iuoy city the oad o he great vece The eading chace n he chae on the iuory ciy i a Buddha caed "Triumph o rea Peraive Wdom" h Buddha make a gand entrance he ha ixeen prince who a become buddha Amitabha Buddha one o h pnce Shakymun Bddha i the younge o the prnce the xteenth pince. he Buddha "Trumph o reat Pevaive Widom" wa srcinay a ng Lae he e home and bough aong xeen prince who a e home, oo; ae hey a became buddha When a peron manage to become ke the Buddha "Tiumph o eat Pervaive Widom," hen tha peon ha done everythng ha it poibe to do What am aying? Among wody phenomena, he body i the ing. ha good otune, ong ie, happne and a knd o hng: the "xteen prince" ae a good t enjoy he good otune and ewad o ie to the pont that they houd no be enoyed. Then eave home and agan each and evey one o the "ixteen pince" a become bdd ha. Thi the ory tod by Buddha n the eventh chaper, "The Metapho o the oy Cty" He ake u to a me many hunded o mion o eon ago. He ay tha unde the rue o th king it wa oeodained that he wod "attain upreme peect enightenment n he wod o Sa (Sha, "Endurnce," i he Buddhit name
10 / ter Hii
of our world) Wha is the reason for his? Hee Buddha is expaning pas ari auses he worngs of ause nd effe ove pas pesent and fuure Buddha ays "Afe y deise, there wi be dipe who do no hea his sutra, and hey wl no have any nowedge or awae ness of he ondu of bodhisatvas To paaphase, Buddha is sayng n the futue, after y fna nrvana here willof behe dispes do not believe and who do no now oot ofwho ts teahng. They hs wl sripture, now nothi ng a a abou wha he praties and vows of Mahayana Bodhsavas realy ae or how they should be arried out "hey wl not have ny nowedge or awareness of te ondu of bodhsatvas This senene is very serous. We ust not ase ha beause we have suded any spues and read a o of Mahayana sutas hat we undersand he ondut of bodhisava n fa, his s very prob ea. Laer on when we ak about arrying out the bodhisatva vows, we wi have to disuss furhe Buddha oninue "They wi agne, wih he hnkng proe ss rooed in he real o f brh and death ha hey wl enter nirvana by eans of he eis hey have aained Buddha s saying: In he fuue, afer y final nivana, hee wil be soe disipes who do no understand, and who oreover are arogan, who asue hat he e bt of ert they have naged to aain wi enable he o eae nrvana, but this is wrong As the Zen pariarh Bodhdhara sa d o peror Wu of Ling abou hs any pious as dreted to winning er, "These are e esse futs of gods and en, a defled ausal basis You donate en housand dollars and think ha you have ade e, but n fat th s a very nor hing Buddha says " wl be a buddha in ohe worlds under differen names In oher words Buddha is saying: Afer y deise in s wold I wil go o oher world and aain buddhahood there f ouse I will no be aled Shayaui Buddha anyore; wl have dffeen names n e Avatamsaka Suta hese naes are mentoned: wha Shakyaun wl be led in he word above, and what he wl be led n anoher pae and o on. here are so any i is inone abe.) Therefore Buddha says that you ut not thi ha afer fina nvana here on eath, he will no es any or e
WORKI OWARD ELIEME / 11
Buddha says: ough suc peopl e ave teir ining pocess ooted in the ream o bi and deat, ate ey die, n oer worlds, they wl see e wsdo m o he budda s and ge t to ear hs scptue Budda is saying n eec I my dscpes can undestand this uth then ae tey epeence nvana and eave s word, ey will go to oter wods o be ebon, and tee the wll be able o see e Maaana Pat, and ave he oppouny o hear agan te ruths o Lous Sta Ater he as shed teling s soy, Budda ases a big queson, a quesion hat s oen rased n te Zen school as we Sayamuni Budda says a is ater at a time, te Buddha "rump o Grea Pervasive Wsdom, was siting n mediaton studying Zen he sutr a says in verse e Buddha "iump o Geat Pervasve Wsdom Sa n te pace o pactce or en eons, Bu e Budda Dhar dd not ppa beoe m And he did no atain enlgteen e Budda riumph o Geat Pevasive Wisdom oo geat pans cutvang pactice, ddnt he? He sat thee inamadhi, not o one o two days, but o ten eons his s qute a bt o mediaon wor He sat tere wiou movng, is wo o cultvatng reaiaton and s powe o concenraton ad eached ths evel, but s sl does not count as enghenment Enlgtenment was o evealed, he did no epeence awaenng, e dd no mage o consummae the pa o buddhood e Budda Dama is not apa rom samad, nor s it apart om sittng n medtation eveeess, sting n medtaton and entering samadi o many eons sl s no necessarl gong to wor hs is a amous verse in Lotus S ua. ounge studens mus not study sitting meditation as ey pease wout eve lyng down Whats e use o ust sng e? Whats te use o never lyng down e Buddha Dharma w ot appea beoe you, so you w not be abe o become engheed Pay aention to hs ou cannot ust do as you pease I you uin you body, hen even toug the woe world s medcne, y ou wi no be abe to use i and thngs wil be spoied even more
6 FRTHER LESSONS
FROM THE LTUS S UTR
Earlie I metioed te great teacer Hasa (of te ag period), because tere are cose liks betwee Hasa, Te Lou Sura, ad ietai Buddism ese days Hasas poems are circuatig very widey Some peope do reseac ad caim tat e d a eder boter ad a sstelaw, d it was because s eder broters we didt treat im wel tt e was orced to eave ome ad become a mok ey say tat tey ave discovered tis i s poems But Hasas poems e metios a wfe, too Dot tel me e also foud a wfe Tere is o way to accout for teories ike tis al we c do is laug at em. Te Lou Sura, it says tat we te five tousad moks eft te assemby, tey wated to travel te Hiayaa pat Wat tese moks oowed was te road o Hasa ad Site But tere is a problem ere Sometimes aya Bodsatvas are icarated amog Hayaa moks tat s, i a cogregatio of Hiayaa moks, tere my very well be caratios o aayaa Bodisatvas But tere is o way to id tis out I Cese poery, it is ot oyte poems o mo tat crry the message of te Budda Darma; te poems of ouseoders frequety do so, too is is because ay poetry, rom te Buddst poit o vie, as a bit of te karmic seeds of wsdom, ametig mpermaece, ad expressig regrets tat otg i te world ca be reied o o ed up ovelr sows te mpermaece of ove tus we ave suc iterary works as Tea Flower Woman ad Dream of e Re Cambe. Hss poems te aspect of ametig impermaece is partcuarly pevaet wat e s followg is te Hayaa ie we see is the beauty o Hsas poetry; we do ot otce is pactice wil ep you pick it out te od days Hasa asked Site, "We wordy peope sader me, ceat me, isut me, ridicue me, sigt me, degrate me, are disgusted wit me, ow soud I de it Site sad, "l you ca do is tolerate tem,
14 M a Haii
yid o h, l h hv hir wy, void th, dur h, pc h, d o py io o h w yr, d th how hy hi i wh o wodu bou Hh d Shhth Hh id, "Do you hv y cr wy or o void th Shihh th wrd wh vr ro h Bodhiv My: A cluy od low wrig d jc Blly ful o l oo d Pchg h ho o wrd o h cod drtdg h yrid hig ccordg o codiio So pop rvl h cuy old ow But h oly p wl o th So pop b h cluy od ow Bu h oy ubl dow d ll lp hy p i fc Bu h ut wp o frwd I vig y rgh Hi ohg v hi id o goig byod I h jwl i h ubl wod If you ow hi c hr o wory h you wo ih Ph. hough w y h Hh prctc i h Hiy y, c w do uch Al w r qulifid o do i o bow bor h. hi tvig ph h i bouly Hiy I hv pok bou h pg i h ur h y: "h Buddh ruph o G Prviv ido th pc o prcic or o bu h Bu ddh Dhr d id o ppr bor h, d h did ot i ight. Shkyui Buddh tlig u ory H t l u how pldid w h ditio work o h Budd "ruph o Gr Prvv do h plc o prcic i ot cry Z dio h, or ' i copio hl. Al h rquird i h w i ywh wth o of pur idul hi i h plc o pctic So wh do i , "h Buddh Dhr dd o ppr bfo hi h do or th Bud dh Dhr o ppr fo o u h i worh pyg cul tio to. A diio c h co
WORKING TOWARD ENIGHTENMENT / 5
Broadly speakng, a medao case s a queson. You shoud o hnk ha he ony medao case s Does a dog have buddhanatue or no No. Ths s a mor medao case. The Buddha Dhama appeag beoe us hs s a bg queson a majo medao case. Buha says ove all senten bengs as love my chldren Ths s he same as the way he Buddha Tumph o ea Pevasve Wsdom loved hs Though sxeen prces. Bumoey the chldren othouse lse they to her lovg aher hee was n herdd own dd o wan , and nsead wen unnng aroud confuson ousde Al he aher coud do was sew a jewe no he garmen of each chld so ha when hey wee mpovershed ad sarvng they would dscover hemselves ad be ch. Ths was he ahes compasson and love. The Venerable ashyapa s sayng o Buddha your gea mercy an compasso you ook a precous ewel ad hd our garmets, bu we are so su pd we dd ot reae t. Ths s e sue o e soy ha s so mous Chnese utue, he sory o he pe hdden he poo mans game Every peson s wealthy bu he or she does ot reale t ad so becomes mpoveshed. Ths s anohe medao case. Wha s our gamen s our physcal body whch ou moth er bore us wh hs s our gme. Ths s a borrowed house, bu nsde s a peous jewel How ca we d he pear hdde n he garmen Volume Four o os Sa, chaper egh The Fve Hudred Dscples/ ells you The bodhsava practce of he nner secet n Chnese Taosm they speak o usng he lse to cuvae he ea. Whou hs garmen, there woud be no ay to nd the eal Ths thg s he nner secre The pracce o e ner sece, the bodhsava pracce o he nner secre/ he secre whn he secre s oud wtn your ow mnd The sura says her ouer appearance hey are dscples savakas" n a assembly o saakas, bodhsavas aways appear wh he chaacterscs o homeleavers o monks and nus. The meal pracce o the saakas s areducng desres ad ben g averse o brh and death. Ony Mahayaa Bodhsatvas above he eghth stage, who have reached he realm o buddhas, ae abe o be absolutey whou desres Reducng desres and beng coent s he practce o ascecs So you should no ask oo much of pactoers who have e home ad are cutvang he way o he savakas Reducng desres s already very dcul, ad beng
16 Me HCh
content is even harder Reducing deires and beng content s one o the dscpinary pactice o the ravaka Sravaka ee averson to birth and deah, whereas bodhisatvas do not ear bth and death hereore, reducing desire nd being averse to birt nd death s the ream o the ravaka nd ara the utimate it o the pah traveed by peope ke Hanshan The jewe itse puriies the Buddhand This word where Shakyamuni Buddha is, the word caed Saha, is a pace whee ordinry and hoy ive togeher, with boh purty nd deiement Bu Buddha says : Here where am is a buddhaand Why s necessary irst to concentrate the mnd and cuvate reaaon by educing desies and beng averse o brth and deah beoe you can reach the pure Buddhaand? This is the practice o the inner secret But what is ths nner secret? This s another medation case The cassic story o the ewe in the poor mans garment occu pies a very important pace in the histoy o Chinese iteraure and eaning We oten encouner it in or reading For example, when L ouchu the as ng o the Southe T' ang dynasy ost his son he eerred to this sory in his verse o ament: Eterna thoughs are hrd o dispe Aone with his pain, amentng to himse Deep in the rain o a oney autumn Sharp sadness mang him scke Choking back sobs, onging in the ace o the wind Hazy and dim, usoy shapes n his eyes he ing o Emptiness must be mindu o me The poo child has os his way home This poem was wten by L Houchu beore he ost his county [o the orces o the new Sung dynasty arond 960] Li ouchu had learned Buddhism very we, hadn he e understood Buddhism competey ike Emperor Wu o the Lng dynasy, bu t he did no do we poitica y This is an imporan queson n Chinese cvza tio You shoud pay attention to ths: Buddhism is Buddhsm, and poltics is poitics There s an mportant conecton beween iteature and he phe nomea aspects o cutiation and reaization When we speak o seeing tuth cutvating reaizaton, and carrying ou vows, wordy dharmas and wodranscendng dhamas re al he same n ater generations, aer the oursng o the Zen schoo, when they wanted
WORKIG TOWARD ELIGHEME / 1
o evauae a person, irst hey ooked at his capacy and percepveness "Capacy meant the measure o the person; perceptveness men arsighedness In aytng, withot a asgted view, nothing geat wl be accomplished hee s a close connecion beween capacy and perceptiveness Capacty corresponds to the crrying ou o vows; perceptveness coesponds to seeing truth Ts poem o Li Houchu is very e, but does no seem ke empeor's poem; i seems like the poem o a sour pedanic literary man. Among the descendans o the Empero T' a sung, o he ' ag dyasty, thee were several who became moks Beore suansung came o he throne, he was a novice monk Because emperor Wutsung ploed o have him ked, he had no choice bu to take refuge in a Zen monastery In hstoy, he emperors who had suan in ther ames were al very extraodary, ike ng Hsuan o he Chou dyasy, Emperor suant o the Han dynasy, and Empero suansng o the ang dynasty ' ang suantsung made a thoough study o Zen e was a felow sudent o Zen master uangpo; hey were both dscipes o Paichang Zen master uagpo new he was rom e roya amly, bu, nevetheess, wheneve he was wrong, he woud give m a beatng as he woud anyone else There ae stoes like his abou the two men: one me, he wo o em were walng in the mounans enoyng the sceney They came o the side o a waeal, and suansung said, "Les both compose a poem ou make up wo ines rst, and I wil add the as two lines Huagpo gave these wo ines: A thousand cis, ten thousand vaeys, we do ot decine the abor Ony when we ook on them rom aar do we see a whee they come om s oty When peope compose poems, hey unnentionay revea ei own percepios Laer Hangpo become a great Zen teacher. ow did suantsng oow p on this? e said: ow can we hod back the mountain seams? In the end they reun o he ocean to make waves uangpo immedaely gave him a sap Away wt you Litte monk, yo won' become a budd ha lke ths hese wo nes ad ded by Hsuatsg show an emperor's metle he, too, unntentionay
108 Mst Hi-i
evealed hmef n effec he wa aing Ti haven head of mne onl empoa, and canot hold me bac I w end up etuning o the geat ocean to mae wave At he ime T ang Huanung had anohe fne poem Sun and moon both pa ove m houde I ee mountan and ive al in he pam f m hand He wa ecbng the ealm he had awened to in hi ud of Zen, and alo hi gandeu when he would late become empeo Now et u etun o ou dcuion of The Ltus Suta Afte he concluon of the o of the ewe in the gamen of the poo man, Buddha doe not te ou how to loo fo he pea in ou gament Th i "he bodhiatva pactice of the ne ece Tae noe of th! Ou paent have given u a pecou ewe and pu i in ou bodie If ou canno find t t eve ou ight! What abou ou fahe Afte he ha pa d wa the old man not concened wh ou anmoe Once ou oo at he equence of the oe in thi wa, ou wll dicove how ve plendd he aangement of he te of The Ltus Suta In he fouh volme ofThe Ltus Suta, chape nine, "edicion of Enightenment Gven to Peope in he Sage of Stud and Beond the Stage of Stud, td mean cultvaing and leang dcipline, concenaton and widom Fo eampe, ahat a the eve of teamenee, onceetune, onetune, which ae he ft econd and thd fut of ahathp ae al tl n he age of ud, e he ahat who wthdew fm the aembl at that time n he fit cene of the ua When the each the fouth tage, he meitoiou con duc compete, and the achieve the tage of eu then the ae caled "beond the tage of tud. In hi chapte of he uta Buddha ummon ogehe befoe m all hi dicipe n the tage of ud and beond he age of d, ad gve hem al pedicon of enightement Then he a The ue hama and he Semblance Dhama ae al equal, wh no ffeence between hem The Buddha Dhama i Tuh, and i wl abde foeve in thi wod When Buddha aid, in the fuue, afe he ded hee wi be no Tue hama, th wa on a epeon of l n mean, i wa not the utmate tuth In he teaching of he mae uh hee o uch thing a ea of the Tue hama, he
WORKIN OWARD ENLIHENMEN 109
Semlance arma, an e En o e Dama rut aes oreve uncangng ut t s necessa o al o ou o go ouselves an see t out Tas w n e suta Bua pecs ta ot ose eo e stage o su an ose e stage o su wl ecoe uas . Ae s Bua ex pouns capter ten ama eaces a ss ta anone wo ssemnaes e e ama o The Lus Sua s a grea ama teace. "No om o veoo s oppose to reat s s e ass o Mana, e Grea ece. Immeael ae ts, Bua sas tat arma teacers ae e geat mecne or ts wol s, oo s a meaton sang. I we expanaccorng o e pncples o te eacng Bua s te grea ng o pscans, wo cn cue te scnesses o senen engs No a! He can cue lnesses o e mn ut c e cure psca lnesses? e exoec teacngs, Samun Bua oes not spea o s, an msel appeas severa tmes o e sc, sowng psca lnesse s. For exampe a e me of s nal rvana t appea tat e caug a co wn ws pctcg austertes n e snow mounans ung s out, an eveope eumasm: e el a pan n s ac wen e passe awa He a e an s bo was alea lng n s con, u e s cou stc s eet out o ou o tae a oo! You tel me coul Bua ave avoe eat? Yes e cou ave oo a at a e tme Anana not o m ac. Beore e e e a ase Anana: "M me s comng soon However, I ave a means o lvng oreve n ts wol, eepg m pscal o an stang n e worl: Wat o ou n I sou o?" Anana e s tongue ecause e wa s saug an a coe up. A ltte wle later Bua agan ase Anana: "M me s almos up. o ou n I soul eep m psca om an sta n e worl? ee mes e ase Anana s u eac me Anana emane sen a sa nong So Bua announce tat e woul e on sucansuc a a. en Anana us ou cng Bua sa "I ase ou ree mes, ut a emon loce ou mn an ou not answe. W Bua want to e? "e see o e uas s o om causal contons, as e sutra sas n tese contos were no longe gt. e conons a passe an e est ng o o was to epat. oug Bua e, s ou grea scpes sll ep e pscal oms an stae on n te worl. e s was e eneae
10 Mas Na Ha
ashaa Te second was the Veneable Pindola. Right now we mst inte Pndola He can sl come, bt ou will on know te he has gone We cnnot sa or sure, b he ma aead be hee wih s The was Bddhas son Rahul The ouh was unduada ll o hem eceed Buddhas ast nstucions and so saed n the wod, each with a dierent stats and a deen om, o each n s wold caled Saha Wh do menon ths ont? Becau se this s con neced wih the Medcine ng Bodhsaa When we ead tis sciure here is nohing about ts n t, so he quesons mu, and a o hem ae meditation cases Buddha tel ls ou whee the medicine s: "I ou want to abde n e Buddha Path, nd eect sontaneous wsdom, ou mus alwas ke care to make oeings toTe Lotus Sutr accet it d uhold i I ou want to take u the ask o the Geat Dharma o the Taagata, ou mus erect undamenal wsdom This s somethng nheren and sontneous so. t s no something that anone ese can gie ou; each and ee erson nheen ossesses t. Each eson mus seach out "he must erect sontaneos wsdom How must we eec t? We mus consanl make oeing o he Dharma Gae o Te Lotus S utr accet i and uhod t. I s a ous, a lowe Wh did Shakamuni Buddha hold u a owe o inaugurae he mndtomind ansmission o Zen? Wh did he Veneabe ashaa smie to acknowedg it? Eerwhee in the imotan sciures he are talkng abou t owes: wha is the eason o his? Ate this chater has concluded, a ke oint in Te Lotus Sutr aries Ths s the amous chaer "A Jewe Sua Aeas The sa is a grae, and i s also a stoehouse o jewes Wie Buddha s reachng e Dhama, a jewe stua wells u ou o he gound In t a buddha s seaed, a buddha who had ataned enighteent count ess eons ago Ths bddha is calle d the Tahagata P abhutaatna ("Man Jewes) The Taagata Pabhutarana beckons o Shakamuni Buddha, e door sudden oens, and he cals o Shakamun Buddha o come in, and shaes his sea wth him. This is a er big quesion The two o them e both buddhas, so he shre the sea Atewrd, bodhisattas rom ohe egions arie rom eewhee I we on eain the rinciles noed in hs sto, i could be made into a metahor b we are trul exlainng cltiation nd acce, ten hese tngs real exs We cod cal e Tathagata Pabhuaatna a nmanakaa Buddha o a sambhogakaa Buddha, and we could also sa he s
WORI TOWARD LIHTEMET 11
dhamakaa Buddha We could sa that hakamu Buddha is one o his nirmanakaas, one o his phsical manesaions The hee bodies o Buddha, te nirmnkaa, sambhogakaa nd dhmakaa ae oined into one Those who culate practice and rae the road o the Zen school at best only atain the ealm o he dharmakaa can speak bold, o he man people n the Zen school oer two miennia, no more ha n a ew hae been abe to achee al l three buddha b odes Ths s because, in studng Zen, it s easy to al into the ream o the lesser ehce Man peope ust atain a lite b o he prit o the dhamakaya and then run o: hariputra was ike this But nowadas it woudn be bad i we could be as he Zen patriarch Bodhidharma said "Those who speak o the truth are man, but those who pracce and reae it ae ew" n ater geneations even hose who speak o the truth no onger exst I we real want to sud the Buddha Dharma we mus pa special atention to this chapte in Te Lotus Sutra et me tel another so The ung dnast prime minser Chang hanging studied Bddhism was acie in poics and aso awakened o enghtenment When Chang hngng was serious i and ne death, he said to is sons nd sonsnaw: " te ou ths In Te Lotus Sutra i sa s that he jewe stup a o the Tathagata Prabhtaratna weled up out o the grond, and the Tahagata Prabhutratna shed s sea with hkamu Buddha These eens eall took place, he are no theoreical " As he inished speakng, he pushed his pillow awa, exended his egs, and passed awa When he had goten sck, he had an down on a bed but when he was about o die, he didn't want to die ling down, so he pushed aside he pillow He rapped on he wndow rame, and he air esonded with a loud sound and then he departed From the words he used to nsruct his amil members when he was abot to die, i is eident that his sons and sonsinaw were al suding Zen When the sua sas tha Prabhu aratna's supa weed up out o he gond, ts "ground" s he mnground It means that when ou genune reach certain reams in he Dharma Gate o the mind gound te emptiness gies birh o wondrous being, things hat well up sponneous O s is caled success, buidng a semess stpa Ts s aso Matea's ower in Te Aatama Sut. The ewel stupa has no doo; i is aso what Te Lakaatara Sutra speaks o when t sas "o gate is the harma Gate" Ths s not a heoretica statement
112 tr Hii
When you are sitng in meditaon, and you each he stae wee your houghs ae even and s, and eveyng is pue an d c s s ony he frst sep o he pelminary age o he eam o the sth onsous ness ou hve no ye found te ama ae of e mndg ound Here ae two ln es of a vese y the ang dynasty maser uanhsiu I n you cutvaion of pracce, you d o no each the sae o f mindessness he myiad inds and types low aong wih he sream Im also hnng of a poem y u Hsunho. Bu I am no teling al of you o sudy poey In hs poe ere is en, and here s e Budda ama As fo cuvating eaiaion, is s a wp to urge you on u Hsunho was orn in te caoic wod of the end o he ang dynasy and he ensuing perod in e tenth century caled ve ynastes Hs poe says he gate of pof, he oad of fame a downpou noting to rey on In he ace of he wind of a hunded years a ie laing amp Im us afaid my inenion o ecome a mon s no complee I I could compeey ecome a monk, Id oaly lose monood A of you mu s pay atenion o this enune cutivaton of pacce requies seious refecion Concerns for fame and prof ae no easy o aandon. I is not ha is no easy o ge id of h em t s impos sile to get d of them! Ony when you have really goten d o ese concens or fme and profi wil you pactce of cuivang eala ion e somewa sound If you don ge id of tese, t wil not e sound or decen. ow we come o he twefth chapte of e Lus Sura, the capte enited evadaa. Ae e ahagaa Prahuaana ses s sea wit Sakyamun Budda i ecomes vey excing, and odhsatvas rom al over appea e uddha of he easern and comes, too e chef dsciple of his land s te Bodhsattva
WORIN OWARD HENENT 113
Jnanaara whose name means Accumuaon of Wisdom Shayamunis cef dsciple is he Bodhisatva Manushri, who is foemos in wisdo m As soon s he Bodhsatva Jnn comes to ths world of ours, he sees hat here hngs ae vey sad, ha s a egon hat has not yet een opened up o the eachng, that i s very acwd So he els hs uddha I gong ac The uddha of the eas tels hm slow ther downpure a !land You sll have no seen he pue aspec. You have no seen A ths pont, he Bodhisatva Manjushr comes foh fom he Naga aace eneah he ocean. Once the odhisavas sandng on oh sides have a oo a hm, hey see tha afe a his appeance s exaodnay The Bodhsava Jnanaara then ass, here ae many senient engs digeny mang pogess and culvaing he pac ice of hs sura. Wi they soon ecome nghtened o no? He is saying Thee s much suffeing and afflcion n hs Saha wod of yous Are he sentent engs here easy o save? The implcaion in s wods s e seet egs hee mus suely e vey dificul to save Manjushr speas on hei ehaf I have jus eurned fom he Naga aace, and he ing of the Nagas has a pincess, jus egh yeas old, endowed with shp facuies of wisdom ay atenion to this lne! She s good a nowng the arma of al the facuies of senten eings She nows how sentent eings sir he minds and set the houghts n moon, and she is ale o now he deeds of every senent eing, lfeime fte feime She has aeady aaned daran" Tha is, she has already aained he mehod of tota command associaed wh eciing manras she has already grasped he most cucia point She can eceve a nd uphod the reasuy of he mos pofound secres spoen y a he uddhas This efers o he perfec atainmen n egad o ws dom As fo her meditaton wor She enters deeply into samadh, and totaly comprehends al phenomena In an insan she generates the mnd of enighenment and atains the sage fom which hee is no faling ac. In ha momen she is suddeny enlighened and reaches the eighh sage of the odhsavas, fom whic hee is no erogresson. Her eouence s unimpeded She thins compassonaey of sentien eings as f hey were aes. Ths is he compasson of he odhsatva eam He mers are compee, and her mena saes and he uteances are sle and
114 Mte N Hii
wodrous ad vas ad grea. She s com assoae, humae, ad yedg, ad her te s harmoious ad refied She is apabe of eachg eighemet Why have I extrated this passag fom T Lot Sa o give you a mode o studyig Buddhism. Each e of ths story coas with it seeig ruh, cutivatg reaizaio ad caryig ou vows I the ed, he Bodhisava Jaaaa does ot believe in he eighteme o thecaga prcess, because accordg to hehe Buddha Dhrma, o emaes become eighteed. Wome have body o the ive corrupios [as me do], ad they aso ace fve barriers: "hey co be gs of he brhma heave, hey cao be gs of he gods, they canot be wheeug sage kgs, ad they cano be buddhas" A this poi Maushr cas o ha discipe, h aga made: "Go ow, darg chid." Whe he aga maide sees he ahagata Prabhuaraa ad Shakyamui Buddha, she offes hem he most precous pear I Chiese cuure here is the phrase "he black dragos pearl. he story goes ha uder the aws of he dago there is a preious pear I the sory of he aga made he pea s her iebood, her very ife, he refed essece of he cuvatio She akes this prceess pear d eiqushes i, d offers it to these wo buddhas. Shayamu Buddha quicky acceps . Wih he oerigs of othe people, he has o coside wheher or o he was hem he aga maide says o the Bodhisattva Jaakara "I have prooud comprehesio of he characersics of wrogdogs ad mers exedi g tough a he worlds of the te drectios. Wha she mes is ha she ca see ceary a sors of coguraios i he mids of sete begs, a their chraceiss of wrogdog ad met ad good ad ev. he power of her wsdom ad percepto is aware o eveyhig he te drecos. "he sube wodrous dharmakaya is equpped wh hywo uspicious mrs Every persos fudmeta aue has he y wo mrs ad the eigty ds of good. Every perso is a buddha, every peso is srciay a buddha, but you have ot yet serched ou ths key i. Ca hee be ay disticto of mae ad femae i this?
7 CLIVAIO H R O G H REFI G HE B REAH
Now we w dscuss an mportan pa o he pheomenal aspect of cutvaing reaization: he inayana scripure caled the Ekoara Agama Sura. here re many reasons for usng ts sutra One impo ant poin s ths: befoe the Suang perod [ 580906] here were many peope, boh homeeavers and househoders, who cultivated pacce and reaed he rests. Especaly on he monastc sid, you can read of hem a in the biograpes of emnent mos nd nuns A that me, he Zen schoo an Esoeic Buddhsm antra] had not yet been transmtted o Chna What we speak o now in Buddhism as he southern ransmission of the uddhis eahng whih prevas nowadays n Si Laka nd haiand is based on Buddhas earles eachings, the fou Agamas o the inayana cano he Ekoara-Agama Su s prt o he our Agamas hese were transmted o China n he Eastern Hanhree Kingdoms period [secondhd centuries .] which was a very livey ime in both Chinese and Indian cuure and earning A hat me in China, the irs sprous of Buddhism were begiing o ourish and wee eing syntheszed wih he ree Chnese adions of mysc eang, he Cing Lao Tzu and Cuan g Tzu In potcs, the period o he Northern and Souhern Dyases, whch oowed he coapse o he Han dynasy and he demise of he hree Kngdoms, was a vey chaoc era Neverheess, n he hsory o earning, ths was a vey speia period of transton whch continued for wo or hree cenuries A that tme there were many people who et home to study Buddhism and who cutivated pracce unti hey realized the results No one pad ny pricu atenon o tings ike he specal chanels and e eight hannes, bu peope wih spiriual poes were very numerous ou al now sories ke the se: One evening when he Buddhs adep otuteng was readng a sutra, he ook out a pece o coto that was bockg n aperure in s
11 str a Ha-
ches and a ih spontaneously came orth rom hs body. Once he fe a somachache om havneaten somehin unwholesome, so he wen o a iver bank and puled ou his somach and washed i tr he hd wahed i clan he p u i back n When Maste Petu wanted o cross a ver, he ook a wow branch and thew t nto he rver sepped ono t and thus cossed the ver. All hose who cultivated practice a ha time olowed the road o Agama Suras, he oad o minduness In erms of the ehtod pah, hs was "coect mnuness Agama Surahee e the methods o the ten orms o mindulness. Wha does "mindfulness mean? I is a ind o trainin mehod dected towad he minds spiritua awaeness trann your own menal awareness usin he method o "mndulness The en orms o mindulness ae: mindulness of he Buddha, mndulness o the Dharma, mindulness o the Sanha, mndulness o isplne mindulness o ivn minduness o heaven mndfuness o soppn and resn, mindfulness o anapana s, mndulness o beathin n and outwhch s he same hn as he present day soteic Buddhs and Taois method o reinin the beah. When he Chinese Taosts alk o he channels o thec' [he breah or vital enery, t s always because hey have been subjeced o he nuence o the Buddhs mehod o anapana. Next o he en orms o mnduness comes nduess o he body and he last one s mindulnes s o death These ten forms o mindulness incude al methods o cuvatn pracce. Mahayana Buddhsm has nayana Buddhism as is basis: you canno manae inayana, dont even spea of Mahayana! Ekoara-Agama Surasays: "hus have I head Once Buddha was n Shravast in he Jetavana Park At ha ime the World onoed One od he mons: You must cuvae he ractice of one mehod, you must broady apply one method When you have culivated the
1 h Cis wo fo bat so s th tn snss of th it ny wi th by n th ny wch ls this t l In is nsio h Enlsh wo bat" s a tis on ths l ontaons My tos of psyhophysil ultiato n Chin s ios tcs of ku batwo" o ywok" to o bth physil lth an siitua sotio
WOR OWRD H 1 7
practice o ths one mehod, then you wl have a good repuao You wil achieve the ewad o he grea ru, and al orms of good wl come o you' n oher wods, you mus cary ou one method well, and hen your cultivation o pacce wi be correc, ad you wil accomplsh al forms o good "You wl atan he taste of sweet dewthat is, he tase o he supreme Buddha Darma and arrive where hee is no conrved actvty, and hen you wl acheve sprua powers Ater a ong ime o poound accompsent wth he mind abidng nowhee, ue empiness sponaneousy gives bh o wondous beng, and sprua p owers come N o oolng The sua contnues: You wil reove al cofused ing and reach he rui of mo, and aceve or yourselves rvana In other words when you have goen rid o all ase houghs, you wll reach the ru of e arhas Proceeding drecy onward rom ths, you ll naually arrive a he staton o nirvna Buddha contnues: What is s one mehod? It is wha s caled minduness o BuddhaTs one mehod means he mehod o being mindful o Buddha These ew lines ae a formula n almos all o the en metho
18 Mte N Hii
-
The second method s mindulness o the Dhrma The Hinayana scpues el us: "A compouned hings are mpermane, hey are phenomena hat ae born and perish Afer birh and deah s etnc, peaceul encon s bss Ths s he Dharma The eght foms o sufering in human lfe, he twelve lins o inerdependent causaon, he thryseven tems ha id he Path hese e a each ngs ha are par of the Dharma Wha does "mndulness o he Dharma mean? I means ha you concenrae you mind o employ these principes taught by Buddha o undestd humanfe and al he transormations of body and mnd Even i we sudy Buddhsm, and s in medaon, we do not ae he prnciples of Buddhism and jon hem togehe wh the wo o stng n medion Is wha I sayng rgh or not? When you ae reading the suras, you may undestand a lot, but when you st in meditation, you are sl here gruning and groanng, wh your c' moving here and no moving here The Buddha Dharma does not te you o play wih you c' chanes The Buddha Dharma tels you to ully ahom he ruth o correc your hg It is no ha you cannot thn about he Dhama You certany can thin about i The pincpe o he Buddha Dharma is correc hining; wih correct thining you can attan medtative concentaion The hid method is mndfuness o he Sangha Don't hin s means being mndul of ordinry mos How cou d ths be consid ered as mindulness o he Sngha Mndulness o he Sangh means wholeheaedly taing reuge wih he communiy o worhy sage mos d nuns, hose superior peope who have reaed he rui o the Pah The ourh mehod is mndunes o givng What s mndfu nes of giving? I s wha he Zen schoo means by "Put it down Thi s inne gvng, abandoning everyhing, taing al the mscella neous fals e houghs ha e n your mnd and givng hem a away If yu ac le hs you can get home; you can aain spirtua powers Ts s wha Buddha s elling you This is he grea principe for cu vang the Dharma To etend it furher, minduness o giving mens reecng bac on your own aults rom mindmomen to mindmomen, ing your unwholesome mena acivies d oally geng rd o hem s tha hee are o mistaes as your mind stirs and houghts move Ts s minduness o giving The ifth mehod is mnduness o heaven Wha is there abou heven o be mndu o? Shayamun Buddha acnowedges the
WORN OWARD ENHENN 9
exisence of he ord of Heaven and he inrodces wenyeght heaves in he realm o desire he ream o form and he ormless realm Yo ms not nderestimate the heaven panes o exsence f yo do no do mediaton work o practc virte it wont be easy o get o heven Bddha aso acknowedges the existence of sprta immrtals who can ve for several es of thosands of ears Throgh wat pactice can this be achieved e Sungm Sut wi elhe yo does nothave say not thatattained the spital immortals are wrong jstBddha says tha they re enlghenment This is becase hey have not awakened to the basic essence. I they had aaned re enigheen hey wold not be said o be on otside ahs If peope do not prac ce vre then no mate what medtaion work they do they wi not be ae to ener heaven Bddha explans in great deail abot the heaveny planes of exstece for exampe he dscsses how may heavens here are in the ream o desre O corse hese are ot above the earth they are in other words f peo ple want o be born n the heaveny pane o existence ater they die i s realy noream easy As or how canisascend into the heaveny panes o the o orm thepeope only way to accmlate vrte and meri and o re on the work o meditative cocentration. If yo canot achieve the ordyn and the eigh mdi yo wl not be able to each heaven We cltvate practice all day long ad stl canno even reach the irst dyn, so t wil not e easy or s in fre brths o obtain another hman body. In e Sungm S ut i already ells yo how to clvaemdi and reach the six heavens of desre The sixh method s mindflness o stoppng and restng Ths does not mean jst seeping; rat er t means abandonng the myriad entangling In stop act and yo realy and restthe this s I yo objecs. reay can rest yo can canstop exerience frit mdi o enghtene. Wy e Sungm Sut tells yo n eigh words "When ase natre stops the soppng is enghteent By proond sopping yo can wtness enightenen O sleeping s a false topping and resing t is rea stopping nd resting only when body and ind are both empty and the myriad objects ae abandoned The ody stops the mnd stops emptness stops Yo take he ream o emptness and pt a stop to it: ony this s called proond stoppng When in he stra Bddha speks of "mindness o soppng he wants yo to abandon everythng rom moment to
12 Mtr ii
moment at al mes wherever you re, w heher wang, sding, sting, o yng down The sevenh method s minduness o disciplne We will discuss this opc another time he eghth mehod s mindfulness of anapana hs is also called focusing the mnd wth anapana. You must pay carefu attention to this mehod! t s vey mportant Anapana means beng mndfu of breathng out and breatng n; t means cultvatng he breah he ienai of cessation contempaion, and payng special schoos atentionmethods to breathng out andand n a mehod hat came laerwere derived rom focusing the mnd with anapana. Focusing the mnd with anapana was not devsed by Shyamu Buddha it already existed in Inda in the teachngs o the brahmans and in the technques of yoga evertheless, Buddha used Buddh s metho ds and synthes ed the with the pajna2 contem paton pracce Afteanapana was transmtted to Chna, it used with aosm he aost practces of guarding the aperures and efnng the breah are related to t he act that so many o Chnas eminent mons deveoped spiritua powers and reaied he uit o f enght enmen is all related to her mindulness of anapana. Culvaing the breath s very important You have been bon n his ea when matera cultue s developed to such a hgh extent Future generations wll be even more antically busy he best thing to do, hereore, would be to adopt this method If you do not tavel his road, then t will be extremey dificult f you want o atan the resuts o cutvating practce, vey diffcult indeed Fist we wl cite a secion of the text, from volume seven o The EkottaaAgama utachaper seventeen, onanapana Buddha s each ing s son Rahula the metod o focusing he mnd troughanapana: At ha time, aer gving these eachings, Buddha wen away d retred to a quet room Buddha, too, is made of esh nd bood, and he needs res A hat tme, the Venerabe Rahula thought thus ow a practce anapana now d get rd of my sadness d worres and be ree of all thoughts? At ths time Rahula got up from his seat and went o he room o the Word Honoed One In terms o perona senments, Buddha and Rahula wee father and son; n tes of he formaities of he teacng, Rahua was one of his disci ant wd pj man
tanscndn widom, c nowldg o b woldly nma and t on absolt lit ta ad tm
WRI TWAR IHTT / 11
pe. When Rula got to the room, he bowed at Buddha feet, then at off o one ide. Why did he t off to one ide Becaue Buddha wa itng in medtaon reng tu, after bowing to im, Rahula a off to he ide and watd. "In an ntant, that i, n a lttle while, Buddha came out of samadh, and left h eat. "Rahua moved back fom the eat, the utra ay, and quicky aked hi father, "How can I praticeanapana now, and get id of my adne and woie and he be free of all thought How Honoed can I attain the geat ewad, and tate weet dew he Wold One repied, "Exceen Exceent Rahula, at at you ae capable of com ing befoe he athagaa, and with a on roar, ak about ti prin cpe. In othe word ow you ae ang me uch an imporant queton abou cultvating pactice. Buddha coninue "ow lten carefuly, Rahua, iten caefuly, and ponder wel what I ay I will expan it all n full fo you. here ae five word here you mut pay caeful attento to "Ponder well wha I ay. By hi Buddha me, after yu under t wt I ay you tl mut go invetgate and tudy t Don bndly beleve wil teach you the method, bu you mut go youref and do a good ob nvetigating it. he uta connue "The Word Honoed One told hm t lke hi, Rahua Suppoe there a monk, who take delight in quiet unnhabed pace. So he traighten out hi body and make it cor ect, and taightn ou hi mind and make it correc, and croegged. Pay attention! f you canno it teadly when you ae ittng in meditaion, f your leg do not ive up to expectation, then you are not "the mot honorable among biped.3 If thech' cicuae freely in you eg, you can add eveal decade o your life pan Buddha ell u ha the mot impott hng in cuvating pac tice to taighte out ou bodie and mae them corect We can make ou bodie orect when we are andng up When we ae leeping we make ou bodie corect for leping he Taoit method of "aupicou eclning and tretching out the corpe i alo a ype of raightening ou e body and mang it coect
T ot onob ong bid
i w of fring to n bings in fnc to i otntil o bcom nignd
22 Mter N ui
f you get no esus fom sig n edaon and dong mediaion work, utimaey wha s the eason fo ths t is because yo u have no "staighened ou your mind and made i corect t s because ou hav revsed cause and effec, aking the concusions o he resuls achieved by Buddha and making hem nto your own method of cultvaing pracce As soon as ou s down to mediate, you ways wan empness Wha do you wt o emp You hnk hs maneuver s vey good, empy clea through, bu n fact, hs s pecsely you concepua mind is he realm of the sith con scousness, he concepu mind Even f righ now you manage o forget your body, and fee ha nside nd ou everything is gh, you sil have not moved beyond e scope o f he sth consciousness n ems o the domains of he five skandhas n Te Surngaa Sutra ts sti beongs wihn he ream of h skandha of fom, wih "sod ied fase thoughs as is bass here ae so me peope who s uietly n a unified ight nd can know utue events hey hin his is "spiual awareness f you stud Yogacara y ou will know ht ti i he oher side of the sh consciousness, tis is he unconng of the shadow conscousness So many reams Because you re sudying Buddhsm, you can ony see buddhas nd bodisattvas: ths is the ream o consciousness Taking in tems of the Hinayana heoies of culvaton and realzaton, you conscousness is no ye focused and unfed, you hav e not ye "coreced your mind Hinayana heoy speaks of corecing he body, coecing he mnd, and correcing speech None of hese thee can be acking. n other words, you re vioang he peceps everywhere, bu he ordnay person speaks of the preceps a s own conveience How asy it s o speak of hem Your mind and houghs and conscousness ae ot cor rec in he leas, and you are creating the rma tha is he seed o hel al he me he seeds creaed by your conrived acvies re terribe You mus pay spea atention o is Thas why Buddha says that the firs thng n cutvang pracice s that you must coec your body, correc your mnd, and corec your speech, and focus your thoughts n China, the aos scipures on how o cuivae the way of the spit immorals becme numerous fer the Su nd 'g dynas ties y of he issues conceng the'i chaels hey discuss wee bo from tis chapter on anapna Afe the Eastern Chin dynas came he aois Srptur of te Yellow Court which dscusses in dea
WOR TOWRD EHTET 13
he "hee superior medcine, sen sp, 'i energy, nd cing vtaliy4 Thee are a phenomena characeisc, which pertain o regious work n the ream of delberae actvty you canno reach home n cultvatng egou wok n the eam of debeate actvy, how wl you be abe to each he level whee hee i no debeate acvy you cano focus on mehods hat nvove deibeate acv t, how wl you ever empy ou hough All you wll do deceive yourself and deceve others It is because of s ha in he late generaos of those tdyng Buddm, no one n ten thousand eizes the fri of enighenmen. Please pay peca aenton o ths Bede elyng on the Buddh scpues, alo ake the eperience o my evea decades of searchng and eanest y tel al of you this f you can realy reach he point where you have coreced your body and mnd, then there is no one body hat canot be ansfomed, no one cne tha canno be gotten rd o, no body o mnd hat cannot be healthy and strong. f you cn manage o coec your body and mnd, then boh body and mnd wl be bolutey heathy and you can be euvenaed This s rue because ever yhing s creaed by nd aone h is "corecing the body and correcng he mind . "Correcing he mnd nvoves breahng. n aosm it he same n he ao Yin Cnvrgene Scripture thee is a ne: "Controng he bird [of thought s a mate of he beath. Thi is an mporan fomua, and it i also a method. f you canno get hold of though, hey can ru off n confuson you cannot concenrae your thoughts, because you beah is caerng When your breah scae in confuson, hen your mind caters in conuson as well. Bt the beath s no the prncpe enty i s omehng subordnae o he mind. But hi ubordnate eny s very ferce you cnnot get hod of i, hen you mnd wil not be abe o sop t is ke when a person idng a hoe: your breath is he horse n the famou 6h century novel Jurney to te Wst, when the charace nown as the ang mo ride a hore, it epreents ths breath When a pern is ridng a bad hose and he wans to mae t stop, he pulls he reins ight, bu the horse stil keeps unnng wildy You cannot 4 F
a n lna disin o ai, n and spii sN Haiins o Loge Yok Ba M Sal W 1984.
124 ster Hui
top i, and ee i notn at al yo can about it Teeore eve we wan ou ind o ablze, we cannot tabize our bea, ow can we top fae tout? Tee ae any peope woe eoon ae no ood and woe pyica bod a not ood in ealiy, e eaon i alway tat teir beatn not ood Tee are no ote tou t ti tie tee ut be no hou a a n te ind t i te pnciple of corecin te ind Tie you to your noe you concoune focu t onconcioune your noe T entence aTake kied any tuden oand Taoi and Budd oe o of uadin e apeue? Te eye obeve te noe te noe obeve te indi tat o? You can be o concened w tat you rae you bood pe ue re you iitatin te wite cane? Te wite crane can ive oe an a touand year Te oy o tat t i becaue wen e wite cane top and e i noe face i anu, and te two bea circulate oete But ou neck are o uc ote tan e we cane, o ow can we iitate it? Tu Budda ay: Te tupdy o entien bein i uly piu Te pae ie your concioune to you noe not telin you o obeve you noe Rate, te idea i to it aer you o te act a you ut pay atention to yo breat a you breate n and out T e fit ep of ind and beat dependin on eac ote, akin te concoun e ol ow te breatin Wen you breate out a lon ealation know ow on e brea In you corecn ind yo ut not deprt ro breatin ou and beatin n: you youe u be aware of ow lon you eaation and inalation at Wen you breate in a on inaaton, know ow on e beat i Pay attention to te wod know f on one and you ae cultivain te beat and on te oter and you bain i ful o caotic out ti i not i, t w no bn reult Tikn ut e atced wt breatn t caed ocuin te ind by aapana How can you take old o fae out? You ut pay attention to you breatin Beatin like a ope te you ave tied down ti oe, tat i wen ae hout ave been tied down, ten you can concentrate uly on cuvain practice, and ten you wil be abe to ente te tdyaa. Ten te eult of cutvatin i prctice w uey coe Wen you breate out a ot elaton, now ow ot te bret i, and wen you breate in a ort naation, know ow ot te beat i Wen you breate out a cod eaaton know
WORIG TOWR LIGHTM/ 125
ow cod te bre and wen you beate n a cold naation know ow cod te beat Sometime a you ae breaing it i coo Tere ae two poi bitie ten one i a om o ne t oe i abouely ealty Te eaty aenative i tat te coolne i in contat o your own warmt tat i aiing rom e warming o te our inteniied pracice In contrat o t you may eel ta te air you are bea ng in om outde cool o you may eel tat ti ai i not inter eing wit you Wen you beate out a wm eaaton nowow warm te breat i and wen you beate in a wam inalation know ow warm te beat i Wen yu are tting n medtation ometme te ace o you ee get wam a te wam brea Even i you mind i oowing you breat i you canno uny te two o em ten ey w divege nd te beat itel wil run o n con uion and weever t un t wi get wam I it u into te place beow you nave and you tnk it te e o kndalini, you bete uy up and call e ie department Budda te on beve in ull detai a your body breate in and ou and be aware o it all Ti breat wat Te angama peak o a te wind element All o you ut il emembe wa i ay n Te ngama Ieent wind i true emptine ieent emptne tue wind But ep nvove te Maayana cutvation o te Darma and o te tme being we w not peak o t You oud not ve you eart et on cimbing up too ig oo oon irt you mut be able to watc ove yor beah beoe it w work I yo ae able wile doing quiet ttng to be aware all te movemen o you beat n and ou te reut poduced wi be tat you pwer memoy wi be vey goo d and you brain wi be epecialy alert n genea wen you e eang itting meditation you it tere beating totaly naware o you beating and unaware o it wen you k nto a opo Sometime tere i a bit o empy awaene in your concioune and en a lot o ting are ee ying ound in conuon I you ont beeve ti go ceck it out o youelve! a te root you ave not coected your mind ten ow can t be caled m edtation work You coud it o ten touand yea and t woud be uele Mot ecenty lot o peple ave aked me abou iting in med itation oug te nigt witout ying down Dont el me tat not
12 ster Huii
yng down i he ah Wha ura, what precep o dcipne, tel you no o ie down Thi only or hoe who are practicing acecm Even Buddha hmel had o leep n he utra and n he precep o dicpn, it teache you tha when you ae eeping you houd contempate the oar dc n your mnd or a pure lluminated le ep You w leep e , and thi pecial quaty wl be here When mon and nun eep, i igh o ge rid o many layer o cover, bu t certainly no required ha hey do not ie down When ay h, am not ayng tha ng hrough he ngh wihou yng down no righ t' ut ha you wil be abe to manage o hough he nigh withou ying down only i you have he phyca abity fo th. you do no have h phyca ablity, the reul o tyng o a night wthou lying down wi be ha you wan to cuivate he ath, but you w no be abe to realie he ah you it make you phyical trengh colape, not worh i at all! Wha ay i vey eriou telling you vey incerely Buddha "peak accodng o reay, pea acuay, peak wihout ay We wan to pea wo wh realy pea honey and fankly The taghorward mnd i he place where enlghenment i cutivaed and reaized So pay atenon o thi ue The nucton in the ura "o be awre o everything n you beathing i vey mporant. Even when you ie down to eep, you can pay atenion o your breathin g Th i he ame prncipe The utra coninue: "At time when here breah, know i i thee ay atenon o th Here he ura ha moved forward anoher ep Laer o n the T' ent' ai chool oo hi mehod and expanded t, ca ng it "aming he breah, "lienng o the breah, and "counting breah ater, in Eoerc Buddhim, t wa called the "wor o cuivating the breath, "cutvaing he nne econ Buddhawind, "cutivatng the breath in the ewe bole, and other name. The Taot have a aying: "The mytc pea o heaven and eah the root of he myiad breath n the aignment o body and mnd, he breah ha ten thouand nd o ranormation When the nee udge phyognomy o deermine a peron' a f, they firt mut obeve wheher the breath and compexon are good o not T i reay rue. When he breathing ubde ino quetude and top, ale oght abouey canno be fo und Even f you wan to ar ae thoght you cannot ar them But a h time do you know i or not You are vey pure and cear: thi i real medtation wor T i whn you reach what he ura peak o: "A time when here i
WORI TOWARD ELIHTEMET
no beah know i is no there Bu what is his "nowing? Ths s nother quesion Of his it s sd "Awre nd llumnaed, i remns rom beginning o end. The sutra says "f the beath comes forh om the mnd now that it comes orh from he mind. You mus nvestigate this ine. omng forth from the mind does no mean coming forth rom th e physial hea [The hinese word or "mindsin litealy means "heart. It meansmove ha he mind's houghs havebreah moved. Whenemthe mind's thoughs someimes you feel ha s being ed along wih lght. If you happened o be passing by a ha me you would immediatey be ineced by this, and your own mental stae would become peacefu and quet or else you would feel as a warm current was owng ino your body. But his proess is not a good ng his is somehing creaed, conrved. At this poin you have stil not atained saadi; it is sil erly. This is no more han the resu o ordinary quie siting. Nowadays science has become aware hat the human body can em light undamentaly, evey person is able o emit lght. Wen you ge to ha poin after you breath has stopped, tha lgh shines forth more stongy. If we say ere re ghosts and sprits, a tha ime no ghost woud are o confont you. I a demon saw you he would fee because youryang enegy is at a peak. Thus, when he sutra says "your breah comes forh from he mind i is not hat yor breah comes out of your physca heart it is tha your mind's houghts have moved In oher words, n general when people culvae c'-kung energywork breahwork, it all proceeds from the mind it is a delberae creation of e mind's thoughs. t s the same when you sudy Esoeic Bddhism it s a heory o your mind's thoghs construcng breath. he stra says "I yor breath eners trough he mind, now tha i eners trough e mind. When yo ursue the aost racie of "culivaing the reath in he jewel bole, there s a breath n your "ield of exir he aea below your navel. You refne it o the pont tha you are abe not o breahe in or breathe ou, so that even f yo were bured underground for a ong time, you coud suvive or some time wthou dying. You must al pay attenton to tis his ah proceeds from he nose bu in reality ou whoe bodies ae breathing in an ot Only when the breathng n he body stops does i coun as truy enerng aadi. When you enteraadi three kinds of hings re still re sntwarmth, ife and consciousness healaya consciousness has
128 Mte Huaii
o left e body. Whe yo have geniel eneed samadh the breat is deely a eso flled w beah no mate how od all ats of he body ae so and sle and he eso becomes as se as a baby. a's why we sod ot toh eoe who ave eteredsamadhi, al we ca do s sie a cme ex o ei ears o aose em f yo have doe yo medation wo o a eod of ime and yo body has st no become sle and yo wo legs ae no imly osioned hen yo ae no "the mos hooable amog woegged ceaes Rahe yo two legs ae ighng yo: wen yo si in meditaton, yor legs ae strgggsffeng. Last yea a fend woe me a ee asg qestons abo sng medtaio He said a e cold o sit steady cosslegged I eed o hm: how cod yo mediaion wo a yor egs be a odds? In o esent eos we do no have enogh tme o still be oog aond wi o egs! Tee s no enogh ime! Wha s mos imoa s corectng o mnds. Ay osre wl do: when yor meaion wo seeds yo legs w beoe le nd yo wil naraly be abe o s cosslegged seadly All yo need s fo e h'i o crcae feely hose legs of yos and yor fe san wl be exeded accodgly. Pay atenio o s! Whe yo fee yo body aging ad geng se hen yo ad bete eae a bt i avce eae o yo deate. Laoz sad: "onceratng yo chi and mag t se can yo become ie a child? So yo ms o tae a secaan view o ts. In s banch of liva io Bddiss and Taoss boh olow becase samadh medaive cocenaion s someng common to Bddhst and onBddhs as ae Thee ae some eole who ae vey bsy eveyday. Tae note! Hry ad medate moe don' t yo ae too bsy o do i! Yo say yo a e tied fom wong oo ad and don' have me o si and mediae Yo shod hy and sit sit nl yo can sele yo beah Do s for a ho ad yo won' be able o se i a dy. B s wll oy wo yo do genely. Thee s oe o yo ms ay atenion to! Yo bowels and stomach ms be emy dig his ractce The Taosts ave a sayng: "If yo don' wa to get od do not yo belly f yo don't want o de hee shod be o exceme n y boels. O cose yo sill ms a sffcie oshment. Whe yo bowels ad somac ae clen en it wil be easy o he beat t fll yo
WORN TOWARD ENLHTENENT 129
In the sta Bddha coines "I yo ca clivae anapana lke ths, Raha he yo wl have n wores o vexatos o cofsed thoghs, d yo wil ge e geat ewd ad aste he sweet dew this er when mae cvlzaio s so develoed, it s good fo boh body and md to cliae hs mehod ad ca exed yor fesan When yo do sng medaton can an of yo no in confsio? Yo simly ms coodinae you thoghts wth yo beahng henyo yorwil beathing o be abe o ooff in consio and "he have nowl woies o vexaios conse thoghs Seakig fom the esectve o Esoec Bddsm, fo eoe who have oened he chnel fom he toa chaka o the hear haka, fase thoghts do ot come ad woes and vexatos ae sonaneosy done away with The sa cotnes "A that me he Wold Hooed Oe had fnished exaining the sbte eaching in fl o Rahla "I f means tha the man icies wee aeady fly coved Afe Rahla head he teachg "he we o a aranya" he meag of arana is a e qe lace of eeat to clvae e Pah He sa de a tee, "coreced hs body and coeced is min and sa cosslegged, withot any othe hoghts focsg s mid o is beahing Rahla hs bega o ctvae he method of anapana ha Bddha aght hm "A ha tme Raha was conemaing ike ths This conemlato was n he mds of hs meditaive concenatocoect coemaio who any eor whatsoeve. f yo thin ha becase yo ms have no ase hoghts tha yo shold so dscad coec onemaio his is wrong. Evey oe desands hs igh? If yo wan to emy o ad ge id of corect contemlao hs s no rgh. he sra contines "Rahla was hen libeaed from the md o dese, ad o longe had the mtitde of evils He had awaeess and onemlaion d he was mindl of oy and contete as he oed i he st dhyana" Rahla followed Bddha's teacng, ad eneed io he concetaion of the fstdhyana Only hen did he realy acheve gea oy and geneate the atide f geie gea comassion
8 THE C LTIVATIO ATH OF MIDFLESS I menione earie tat afte the inoucon of the Buha hama into China, ee wee so many people beteen the Easten n an the SuiT an peo who cultivate pactice an ee the fuit of enihtenment, whereas since he Sun an Mn ynasies fewe an fewe people have ealize he ui of enlhtenment The main reason nvoves the issue of cutivain ealaion In iscussin the question of the phenomenal aaceisics of cuivatn realizaton, i is necessay to make a special poin of bin in up e Hinayana scriptues, he four Amas Cinese Busm likes o alk about Mhayana, but ea Cinese Buhim is a yn hesis of Maayana inayana as its basisan Theinayana mehos ofMoreove, cuivationMahayana of te atehas exoteic an esoeic schols of Buhism cannot e away fom this basic pincipe, either Theefoe, I wil make a specia point of binin fot the mpotan poins o the en oms of minfulness of Te EkrAgm ur Befoe the SuTan perio, those who stuie Buhism, culvate he ath, an ealize the fuit of enlieent wee numeous because hey emphasize cultivain tis aspect Amon the ten foms of minfuness, minuness of npn is e most impotan. Anpn is a meho of cuivatin ealization hat was rnsmite into Chna in the ate an peio The "Geat Sciptue of Focusin he Min rouhAnpn was tsae ino Chinese by An Shihkao n ts peio We previousy take abou Buhas son, ahua, an how he cultivate he metho o focusin the min thouh npna an reace te realm of meiatve concentation where he beath oes not move in an out He has aeay tol us the secret we mus be sue to eac the state were the beath oes no move in an out, an only hen ca we enter ino e firstdyn The suta says At that time hula contemplate lke is, an he attaine liberaion fom he mn of esie esies such as the
132 tr ai-i
dese o ame poi wealth ood and seepae n the povince of Mahayana The deses in he provnce o Hinayana ae the sea deses We will discss s pont again Twentyfve hndred yeas ago Bddha aready new al ao he sea paten of moden day peope ddha discsses hem all in he sas I desos thoghts ae no ct of en yo canno each he ft of arhatship These desiros thoghs even incde noctnal emissions when or eample semen s emied n dreams de o desiros hoghts At he same me it also ncdes all mehods of masation: masr aon ncdes ascivos hoghs and methods o masration throgh pely psychoogcal fantases. The meing o the passage aove is ha only when yo each the pon whee he eah does not move in and ot wl i e possie o e ieaed fom desie This s eaon n he Hnayana ealm The sta conines: He had awaeness and contemplaton and he was mndl of oy and contentment as he oamed in the shana. Only a hs ime did he eperience he ealm of he fist hana Hee awaeness means he condon of physiologcal feeng and sensiivity to cold heat congesion hnge ec ontempation means he condition o psychologcal awaeness knowing the comng and going o evey hoght A this time he eah does no come o go t it is no ha eahing has eniely ceased. The poes o the skin are s eahng and he plse s si eang Ony when yo each he poin where he eahing of te poes al ove e ody has slled s said that he eah s no gong o comng A his me yo now hat yo own eahng has otall sopped: this is the eam o contemplaon efeed o hee He had awreness and contemplaion. This comes in esponse o eeng ad owng ths esponse s caled a moment o mindflness As the sta says He was mnd of oy nd conentmen In his mind was on incompaae oy oy efes to the hysical side wheeas conenment is a psychoogca ndicaton of peace and ease At ths me t s as f ody and mnd ae sting in empty space: ony then do yo ente the conditon of he is hana. Yo ca eperience the condton o the frst hana whot necessaiy realing the o he fishana. When yo ealize the ft of the fsthana, yo can e caled an ahat a the level of he fs It s eaed mny imes n he Bdds non ne wha condiions o can e caled an ahat at he evel o he s i o wl naally e ae to now ths i yo ae willing to spend te time an each a compehensive synthess.
WORIG TOWRD IGHTMET 33
The par of ctivatng ealizaton is the pincpe essence of he inayana sciptes. The heoeca secion s "contemplate lke tis. The Mahayana view of t h s slightly deen inayana has is own onep of seeng h, vang reaaon, and aryng ot vows. Yo ms be clea on hs point. In sdyng Zen yo canno ge away fromsmdh bt is not � always necessary to begn withsmdhi The Zen school emphaszes the peception o rth, an tanscenden wsdom Naally i is sl necessay to clivae reaization whot a basis in gadal cliva tion, how can yo tak abot achieving sdden enlighenment? om having awareness and havng conempaton, he sa taes anoher sep owad Wih awaeness and contempaion, he elt oy wiin, and concentaed hs mind. Who awaeness, wih o conempaion, mnd of the oy ofsmdh, he wdered n he second dhn rom the eam of having awareness and conemplaion, he took anothe sep owad and expeenced incomparabe oy in hs mind hs s o spe oy O e onty hs mn s aways appy and hamonios wheneve he sees any sene beng, any peson, even his moral enemies and anagoniss Even if they ae in eo, they ae si woth sympahiing wh His compassion is a spona eos olow of his inne mind, t does no have o be foced. Ths he oy o bodhisatvas in "compassionately deighng in ennciaon is very mporan. If yo stck to a oless condion for a ong tme, yo whoe body wilsien and yo wil no be abe to open he chaels of yoch'i A ha time Rahla concentaed hs mind. Tha is, he concentraed on he ealm he had reached in he firsdhn "He kep mindl o he oy and contentmen. Tha s, he peseved the condiion where he eneg was no beng emited. is beah had stopped this is wha the Taoists cal, "The absence of fire is caled enegy Gadaly he expeienced a sae "wiho awaeness, wth o contempation, mindf of he oy of samadh In his mind was ncompabe oy. The realm of his oy s "mndflness At tis poin Raha ealied he econddhn
The Ekotr-Am Sutr was transmted to hna a the end o he Easen an dynasy an he rise of he Thee Kingdoms [circa AD 220] In his period Bddhism emphasied clvaton of pactce. Bddhism was very easi y aceped, becase on ce they
34 Mase N Hu
ultvated is pactces, peope got esuls A ha ime he cuura evel of he Westen hn dynasy 265318] was raher high If Buddhism had us reied on ts theories in orde o advance in hna, it woud not eessariy have een aepted But one he powe o samadi and spirual powers came along, he inteligensia could no ut surrender Nowadays, on the othe hand, peope who study Buddhism scarcely have spiitua powers! hey have areeach neuoses I one Buddsts today would egin wthAll amadi, hen ad every of them would have spitua powers and t wouldn't e anyhing speia In the adton o he Bodhisava Asanga [the grea Indan Yogacara Buddhist phlosophe, tey specialize in epounding cul tivation and pacce om the ange o consciousness ony and the harateistics o perceived phenomena In ems of his heoretica system, wha we ust spoke of, He had awaeness and onempation, and he was mndful of oy and contenment as he oamed n he rst dyana" s still n the eam o itarka and iara It is st in he range o the sith consciousness When you reach he stage withouitarka, ut with icra, s what is spoken o here as Wihou awaeness, withou conempla tion, mnd o the oy ofamad he wandered n the seconddyana" hen the thoughts n you mnd no longer run around in confusion ike eecons, and you ener the realm where you have icara ut not itarka. Bt at s poin here ae still ojecs pesen, and you hve sl not yet reached the leve whee thee is no itarka or icara. You have not yet aved at the realm of nomind, is sll too early How easy it s to tak of nomind I we hik that passing y the myriad thgs which ge ou mnds hung up on them can e caed no md, eveyone s capale of eing ke hs Bu the ancesral teacher of the Zen sho tels us Don say nomind s enighenmen: nomd is sepaated om it y a doue arrier Sudying Zen provides the greaest enes fo seeng ruh, u n regard o cultvang 1a n dbtly ld ntin cnidaton;a mn t, nflct tion tat gsts tings wtout dlbtl con id m.
WORKI OWARD LIHM / 13
realizaio i opens te way orhe greates abuses Everytng has ts benefical ad its hfu aspecs s is a epe of he ruh of he aernaio oyn and yang. The suta otinues "[ahula] was no longer indful o oy. He hed o s aweness nd bodily blss he joy wch s always sough and peseved by all he worthy sages and wandered in he hrd dyana" anoher trasforato kes place adis ahula eaches trdHere dyana The dfuless of joy in s id no longer terehe He abides i aother kid o real of "awaeness and body bliss. Everyhing insde his body has undergone a grea ansoraton incuding all hec stutures and chaels ad eveycel ad ere. Only when you reach he hird dhyana ca you ge id of disease. Thus do not thi ha siting ossegged s Ze. To e abe o each te trddyana is soethng tha has to be sowy developed tough easuabe eri ad ieasurabe vrtuous sates of ind Before this stage you will only be abe o achieve a sigh iprovee i your physia sae you wil oy be abe o ahieve less siess. Afer you reaze the iddyanayou wil look upon previous reas of oy as beig he sae as an ordinary peson because now you have at las reahed he best joy This s he real of te sages The sutra continues "[For ahula] boh sufeg and pleasue were einguished and he had no oe sorows o wories no ore suffering or pleasure reservig a sae o pure dfuness he wdered in he outhdyana. A his pont he took anoher sep forward ad eperenced a evel whee thee is eher sufering nor peasure neher wory o sorrow All of you should pay attetio to this when you have eached the real where both suffering and pleasure ae einc his is si "ndfulness. Therefore the sura cotinues and says he was "peseving a stae of pure indfuless Body ad id e and outer were ued ino one whole ad he reaized he fourh dyana. This s Buddhas son ahula' s ow epot of what he attained fo his sudies. The sura contnues "With ths samad s ind was pure and cen ad free fro the defeets o sese objecs and hs body was soft nd supple At ts point s body ad ind had no rae of defleet nd he was in the sae condiio as an a You us eah te rddyanabeore you will be able o epeiencehs real.
136
te Hii
I
All the ee oks o great vire i the pas were able o predict what day theywod de, ad eve o the bri o death ther bodies were as sot ad supple as a babys Ohers who were eve ore loy tred to a eld o lght, ad her ha ors dsp peared At ost al hey et behd were a ew pieces o igeail, or a lock o hair as a eeo A hs po wsdo arrives you ow where you have coe ro, ad you reeber what yo have doe, ad you are coscous o the evets o coutess eos o pas ves At the sae e, yo e iberated ro poroedo birh ad death, ad eter io the birth ad deah o rasoratio You ow how you cae ad how yo will go You ata he power to ow pas lives, ad you ca ow the evets o couess hdreds o ilos o eos A arha a the level o he orh ru ca oy ow ve hdred pas lves, whle a grea arha kows ore. At his pot i the sutra ahla had reached this real. The sutra coiues Wth this samadhi, hs id was pure ad clea a ee ro ws eees ad ree o a bods A the bods o aco ha d bee ied Nex th e sura says The h e app ed hs wil or, ad acheved a saless d Pay aeio o these words. The orh dhyana is a real o the work o edaive cocetrato karic bods ad copulsos are ot yet totay cu o, he the ourth dhyana does ot ake yo a great arhat, ad you sil have ot realed he ruit o elghteet. Whe you reach hs re, apply your wil ore. thoughts arise, yo ust itesiy yor cultva tio o pracice ad acheve a stailess d A staless d s a d wthou deeet Bt, soe peope ay say, i we caot et our thoughts ove, wot we becoe woode? This is ot rght his sate you arose your ds d et your houghts ove, d aftr heyhave uilled their cto, you stop Yo hae o leaks or deleets, o sckig poits or attachets For people with the power osamadhi eve i they are busy al day log, ha udaetal d o heirs wich is situated i the real o samadi ever oves ad s sill illuaed ad pre They deal with vexaos aters, ad at the ie show sigs o vexato, bt the luato o ther etal stae eer wavers oe litte bit The stra says By perforig his coteplatio, he ataied iberato ro the d o desire ad deleet A ha e ahula was totaly reed ro all the deeets o desre, the
WOR TOWR HEE / 137
deemes o beg ad he deilements o gnoae. When he eahed his eam, his mnd attained lbeato, and havng bee ibeated, he atained ibeaed wsdom Bith ad death wee ended, and hs pue odu was estashed what he had o do was aleady aomplshed ad he was o loge subet o subseuen staes o being. Oly we he medtao wok o he ouh dyaa eahes ths level a i be oued as eahing beato. All o you mus ake ote The suta says His mind attaed lbeaon Ts lbeatio is a ealm o ulvao o patie Aaig beaed wsdom is seeig tuth. Wsdom does o beong he povie o meditation wok and t s o a eam o ealzao Howeve, medation wok, eams o eazatio, ad wsdom supplement ad omplee eah othe Theeoe, ate ataig he ealms o lbeation, you mus ontnue to make eos and slowy attan beated wsdom You must aso take oe o h his poess o ultivatg ealizaio, at the na stage you eu to ibeated wisdom ts obvious hat Hayaa oses the eato o wsom as he utmate Ths s us as tue o Mahayaa. To use the idom o Mahayaa, this s the libeato o he peeon o geat taseden wisdom When you have eahed hs ealm, the ut o he ahas aives Ths le s he alled he as t anato ad you wo ome bak agai o be ebon Whee do you go? this e, he pue ui has aleady bee mly estabshed Al you wodly debts o wogs have bee wiped away, and he ue you wll no ome bak o he ealm o desie aga Ths s the ulmae u o ayaa the lesse vehle. But in Mahayaa heoy, wih hs kid o suess, a the mos you wl go o eightyou thousad gea eos without omg bak agai you do not ded ate you mind to the Geat Vehie you ao ompetely insh wth bth and deah ad you wi aga ete he ealm o the bth and death o ansomato Ths seto o e kotaagama Sutas Rahuas epot o his uliation o eaizatio the sua t s no eoded how may yeas o moths he woked at ivao ill, wle Buddha was i the wold thee ealy wee people who ealzed he ut o ahatsp stanty thee wee some who ealzed it thee days, ad some who sueeded seve days Whe Rahula epoed on the ous o his ultvato o pate o Budha Buddha was vey happy ad he pased hm ad
13 Maer a HaiChi
encouged him Then he sid You uly bide by he ·precepts o discpine nd you hve perected ll you fcutes Grdully you will ech the stge where ll bonds nd the impeng orces [o krm r ended Buddh explins ht cultivtnganapanabegins wih the method of emperng the breh After s culivon s perfected dscipine concenrtion nd wisdom e l uly present You need not mke speci effort to keep the preceps: you hve lredy completey chieved hemeit of keepng the precepsAl e culies hvebeen pefected d you hve ttainedliberon For exmple in Buddsm they sy he four elements re l empy You must perect the fcultes nd only then hve you "empied them out Only then hve you mnged o rech the level where hunger nd cold d he cot boher you only hen is the body mde of the our ele ments trnsfomed If you wnt o ree he ste of gre hts you must cu off "the bonds nd compusions o the hee forms of being The "three forms of beng re he relm o esre the remof form nd he formless rem The bonds nd compusons o he hree forms of being re psychologcl cvites ht s psychologic condions nd ctivities constuced by rousing the mind nd etting thoughts move Ony when these bonds nd compeing forces of hbit energy hve ll been toy cu off re you cpble o experiencng he fru of the ge rhts Among the en foms of mindflness menoned by he Buddh in this sut he one h he sys the mos bous usng the breth to elie the rui of enlightenment Buddh's son Rhul lso repors on he course o hs cutivtion nd eton of his spec The eevenh nd tweth chapters o T kottaaAgama Suta exto the pth o fill pety nd emphsie how hrd i is to repy he benevolence o our prents Ths is pon held n common by he bsc cutur hough o boh Chin nd Indi nd so fer Buddhism ws trnsmtted to Chin ws very uickly ssimilted by Chinese cuture nd developed urhe The ninh orm of mndfulness dscussed in the sutr s mind fulness of the body The teciue o minduness of he body here is dcussed n terms of exoteric Buddhism not the esoteric school of Buddsm In lte generions Cnese Toists nd esoterc Buddsts trveled the rod of heesoteric ecng d pu speci emphsis on
WORI OWRD LHM 139
mehods of cating he body But n he end, hey freuenty dd not know how to reach iberaton with these methods, and nstead hey went wrong by becomng atached to the cultiaon o the body ths i an outside path, not genuine Buddism. you now how to ake hese methods and achee lberaon, hen s is not an outside path. The mnduness o he body dscussed here s a Hnayana method. or example, in the Hnayan ou satons o mndulness we must be mndul that the body s impure, be mndful ha sensation s suerng, be mindul that mnd is mpermanen, and be mndfu tha phenomena hae no sef, no independent identities When the Hinayana speaks o no sel, i is n reerence to he manifes forms o presentyexisng fe; he inens to aer people to transcend his leel, and atain nrana Bu when ths lowed nto the world o learnng, especay when was dsseminaed n the Wes, some people though tha the Buddhst dea o no sel was nhism and that i denied he soul , and they mainained ha Buddhism s athestic. Th s s really a oke Beore the T'ang and Sung dynastie n na he peope wh o cuated pactice and realized the frui o enlighenment were numeous, and hose who cuated he mehod of mindlness of he body were patcuarly numeous Fo exampe contempatng the impury o he body and contempating he skeeon were boh mehods o mndulness of the body The T'ient'ai schoo's cessation and obseration used breahng techues, d added o them cuiaon of the contemplaon o te mpurity o he body and he medtaion on the skeeon. Dharma eacher T'aihsu o Nngpo n Chekang Proince had a dscpe whose learning was ery good. In hree monhs o cuaon he perfected he contemlaton o he skeleon He suazed peope as skeetons until he saw eeryone as a skeleton, and reached the realm o the seconddyana Later he tod me, "Een we eae home and become monks, desres are stil there. Een though he had per fected the conemplation o the skeeon, he neetheess fel that "een skeeons are sll eegan. Thereore, the contemplaton o the mpuriy o the body and he contemplaton of the skeetonmust be cutaed to he pont ha here re no desires. People n the old days could do s, but modern peope are not so bright. odern people ee that een skeeons are still ery good lookng
40 Me N Hii
mide o e body, i cotemaig he imrty o he body, he mot imort g i o get o deie. I e Mhaya ece o dle the ir iem i he oibiio o llig. e Hayaa ece o dcilie, e it em i he ohibiio o . Why ae hey diee? I yo wa o aai the limae rit o arhat, yo m i cb deie Bt a or he coemaio o the eleto o he co temaio o he mry o he body or he coemlatoo cog beah, he mbere hdred ad hoad o Dharma Gaeamo oe o hem ha a way o dea wih ltl deire Thi how hard i o c o ll deire. Oy i yo c ir torm deire c yo a o clvaig realizao, ad mediave coceaio. The teth mehod mde o deah Hma beig al have o die Old eoe ricar, really ee ad ded bih d deah. They ally become caable o abadoig everythig, d at he ame me, hey hemeve o ad hae o wor had o hei civaio o ie rece time the grea eacher iag o he Pre ad choo ha ecal emhai o c vaig he mehod o midle o deah Now le dc he e orm o mide ad yheize hem wih he baic toic "yheizg exoeic ad eoeric ad mae he ogreio o clivatio ad realizat io F, mdle o Bddha Thi midle o Bddha i Cee nien-oi o he re ad choo mehod o mdle Bddha by reciig the bd dhaame [ao nen-o i Chiee Thogh i ha he ame baic icle a Pe ad, he method o clvaio i o the ame. A he Agama sueae thi mehod o mide o Bddh i a mehod o hoog Bddha, oowig Bddha aihlly ervig Bddha ad eeig wha Bddha achieved, om midmome o mdmome ig Bddha o let yoel a d yorel o. Whe he Dharm eache Hiya oded he e ad chool [ aod AD 40 ig the hree re ad crtre, hi bective wa o ee eea lie d immoraiy Beoe Hiya ecame a mon d ded Bddhim wha he tded wa Taoim Sbeqely he eaized hat he Tao mehod o cltivao o eeig eea e ad immoaly wee o he la word o he bec o he ed d beg to ech wi Bddm. Fialy he od he Bddhi eachg he ra o Amabha Bddha ha
WORIG TOWARD HEME 41
by means o a re, sincere singeminded invocaion o Amiabha, one cold be rebon in e land o mae bss Amiabhas e land n he Wes So e adoed his mehod and onded he e and scool Rebih n he and o imae bss n e Wes can b said o be eernal e and immoraliy, b i is no hooghy inishng wi birh and deah o ms be reborn ere and sl ee clivaing racice, and ae yo scceed go on o al e worlds o e en diecons o save senien beings Tis is he Maayana ah, wch a e same me incdes e Hnaya mehod o mindness o Bdha Besides is, n esoerc Bddhsm ee ae many, many, mehods o mndness o Bdda o eamle Varocana Bddas mehod o clvaion, Samanabhadra Tahagaas ehod o clivaion, e damod o seme biss mehod o clvaon, he diamond o oy meod o cvaion and soon Al o em are meods o mindness o Bdda The mindness o Bdda a I am discssing hee is n e ba sense n s iicions e vey wde e naow meng o he word nen-s he e and schools mehod o reciing e ddhaname, b ha s s one mehod he second o he en oms o midness is mndlnes o he Dhama Tis, oo can be ereced. The average eson ese days s nabe o on ogehe sdying o become a bddha, acade mic Bddis sdes and he Bddhis eigion I yo can really on hem ino one, is wod be mindness o e Dhama Fo eamle we al now o sc Bddhis conces as imemanence sering, emness, slessness, and e weve l o inerdeenden casaon we all now sch Bddhs mims as Al comoded ngs are imemanen, and Tese ae he heomena o rh and dea wenbir and dea ae einc, e eacel einciono nivana is bliss These ncies are he Dhama B al we do is ndesd hese rincles wio ing hem and sing hem on o own bodes and mids I we do no oin hese inciles wih o clivaon o reaizaon hen we have no "mindlness o he Dama Wa Concs soe o as Faoming he e ncile ly realizing or re nare, order o eec wha Heaven as endowed s whhis, oo is mindlness o he Dhama To ae e rncies o Bddhism and aly o o own bodies and mindshis is he meod o "mindlness o he Dama
142 Mster ii
he hid method is "mindfulness of the Sngh mindflness of the monks nd nuns who wee wohy sges. Fo exmple how dd the fmous Zen tehes Mtsu nd Phng eve home? How did hey study Zen? How dd they onsumme th h nd heve enlighteent? How did he ge ehe Hnshn uive p tie? We must hono hem nd mode ouselves on hemhs is the method of mindfuness of he Sngh Wht od dd he wothy sges in elie genetions ke? Wh suess dd they hve? When we live pie odng o the expe his s "mindulness of the Sngh. u people ody do not ed the eods of how elie geneons utved pe nd hey do no emulte he wy they livted ptie Even if hey ed the eods they use supposedly objetve poin of vew o sudy hem nd even go so f s to iize them his s no he tide people who e ltvtng pte should hve. he outh mehod s "mnduness of dispne. Mndness of disipline is not t esy. In the ps in minnd hn on the fist nd ieenth dys of he lun monh monks nd nuns hd o eie he peepts of displine vey soemny Evey monk o nun who hd violed the peepts hd o epent these violons one by one nd expess the hope ht he o she woud not vole them gin. Mndfuness of dsipline is dffeen fom eitng the peeps o mindulness of dsplne eh nd evey peept must be eoded n you mind so h even f you go fo wk o do nyhng whsoeve you wll lwys be mindful of dsplne. If you t this wy hen you behvo wl onfom to he gulons in evey espe. n you do ts evey moment in evey ste of mnd? In he dispny peepts hee is the distinion between seondy peepts nd pmy peepts. hose peeps whh n be hnged oding o difeenes of time nd ple e led seondy peepts he pmy peepts e he peepts lke he tee ge peeps gnst mude obbey nd sexul exess wih n neve be vioe d Mindulness of dsiplne tells you seiosly ll tmes h you yoself must keep the p eepts of dsplne You mus keep wth ove you thinkng d ony low vous thoughts to ise. o void violig he peeps you bsouey mus not low bd houghs o evil houghs o si t l I young people n ely mnge to be mindful of displne vey sty o seven dys they wl enly be be to elze he
WORI TOWRD LIHTMT 143
fui oamana, of ea mos. Afte he ave ealed ths staon e will be good at aveng he oad of ulvaing pae Neveeess hee have been ve few people n te ate genea ons wo ave ulivated mdulnss o dspine e fou boundless mindsthe mind of boundless ompasson the mnd of boundess smpath e mind of boundless jo and he mnd of boundless enunaionae aso within the sope of dsplne. TeEsote suas nd the dspina joined one.dligen People sudng uddism mus beodes even ae moe sitasand n egad o minting te peepts of disiple Eve me ou utvae some method ou fist ultivate he fou boundless mnds. You take upon ouself the buden of al th suffeings of senent beings You do not utvate uddhist Methods fo ou own sake; ou ope tha afte ou ave sueeded n ou uivaton ou wll be able to save sennt beings A e meits ou atain ou dediae o senent beings ou do no want em at al fo ou own sake. Geneang the mnd of engement and he fou boundless minds nd so onhis a belongs o the metod o being mndl o disipne In eent mes esoei mehods ae in iulaon evewhee east and wes but te bas pinples ae absent Ths makes me feel ha as he Zen saing goes Wee ee is no baie there s nevetheless a baie I anot bea to wa tis anmoe eall annot go on loong at i e eal esoe teaing s ve ve si n tems of pshologa ondut and moa efleton. ut when the aveage people hea of Esote uddism the all tnk of nduging n seual paes. Te ave uined e esotei shool and te ave aso uned theuddha Dma hee is no shool o uddism that s tis simple The ffh meod s mndfuness of giving Giving means givng ings awa and gvng tings up. Mndfulness of enunaon means ou mus enoune evehing. Fo eample Shteh quoted he odisatva Maitea o make a vese: Some peole ebuke the ums o fellow ut the ums old fellow jus wises hem we Some people beat te lums old elow ut the um old fellow ust es down ad sleeps.
44 Mase Hii
s s givg crity. How cn yo sy t s esy to be indl o gvig! Myn ddis te irs tng ey tlk bot is gvg bt gvig is e rdest to clve. nese lte ey tk bo t wderig wos wo rveed rond igtng or rgteos csesnd dstribig wel. ey gve wy welt wtot ing nytg o i. ey e seves d o oey b ey we o gve oey o oter peope s too cots s gvg. n geer wen we gve tere sings tced. We re eie seekng to cqire er or seeking repton d prot. yo c renoce eveyting d gve everyting p nt t ls yo e epy en yo wl expeience eptiess. s etod o ind ess o gvg so coins ot w it. e sx etod is idlness o even. n te Western regons tey spek o eve. s i try clivng e evenly p. t is no wrog d we s ot look dow o ts Western etod. People wo sdy dds s ot be bed gnst Western regio e aod Sa it sys l te wory sges se te bsote nconrived rt d yet stil ke dstncios n prticlr provsol etods. e ner t o regios is corect t's s tt ey de in ers o te dep o slowness o er process o relzg enligeet nd er syles o epress ng t re not e se. s s cenly te or Hinyn te lesser vece o ddis d its etod o indless o eve. How cn we ctve ndless o even? o spek o s s rd o or eeligs. Weer or no we wll be be o go to even er we die s isse or s verge people s we cite pc ce. e s s no ore bot beg ebo n e Wes i Ab's Pre Lnd. S Ms sid How c sced to even o becoe bdd? dk des w oig to ely on regret cnot previ. Spekg n ters o dness o even ti s n extreey vl conneto o s Eve te iges stion o te ordyana nd te eg aads, we sil ve no escped ro e eves o te res o desire o nd ormlessness. ereoe i we ey wnt to becoe elgened nd lep beyod te tripe wold ts wl relly not be esy.
9 B R AHING A ND VA RIO S R A NK S OF CLIVAION AAINMN we sm p te essential points o e dda Darma, we wil nderstand tat Maayana and Hinayana are isepaabe. e cti vaion o pactice advances ogeter wt seeng trt, clvaing realzaon, and caryng ot vows, and trog tis we seek to eaize e ri o engenmen. s cerany not a mate o qiet sitting and meditaon wok and at's all: a wold s be playng aond eeore, we mst rs bing p te ten orms o mndlness in e Ekoaa-Agama Suaas a ondaion or cltivating pracice e metod o te ten orms o mndlness are te grea basc prinipe rom ts developed te eigyor tosand types o metods o clvatng practce n e Ekoaa-Agama Sua teacing o te en orms o mndlness mndness o dda comes st is incldes all te metods o conemplation o all te bddas and bodisattvas o Pre Land and Esotec ddsm e second o te ten orms is mindlness o te Dama, wile te ird s te mindlness o te Sanga A we can do is give a simpliied epanation tat capes te key pons and ope ta al o yo will make a deep sdy o tese pons and ean em or yoseves Yo mst not act as i yo are senng o sories s wod be nwoy o my expanaions and nwoty o yorselves. e word mindness [n inese nen n e ten orms o mndlness is derent om te word nen, meaning tog, n te expresson wang-nen (ase togt) in e Suanga ma Su a' acco o iberaton rom e ive skandas. ey soldn' be consed. Ecept or mindlness o e body, e est o ese ten meods o mindness a belong n e area o e cltivaton o spiital meods Mindness o te body cldes e conempaion o te skeleon to lberae s om e vexatons s pysica body cases s. Mindness o anapana matces p breating and sprtal sates Wen yo ead a book, yo canot se ony yo pysical eyes Yo mst aso possess te eye o wisdom Yo need o ave anoter
Me N Huii
eye on your forehead, the eye o wisdom, so you can read wih wis dom Te Eara-Aaa Sura puts specal emphasis on mindulness of he breath Thus, t relates Budda's son Rahula's specia reort on h own pesonal epeiece i eang the ut o ahatsp The sutra does no contan special repots on the ote methods, and because of this, the imotance t assigns to mindfulness of the beath is obvous Our sits and bodies comes toEven dong medaton wok, vey few difer peoegeaty set o When on theitourney n Confucian] uiet stting, tee are few who are able to urfy te fase thiking In ote wods, if you can employ the metod o refin ng he breath, the same as Rua, ten it wil be comaativey easy o achieve resuts Ths pont s very imoant Befoe te Buddha Dharma was tansmitted to Cina, thee was a sage who had aeady brought out the principle of reining te breah Tha was the great Confucian teacher Mencius [372289 ] In his account of nurtung the breah, n the chate tited Kung sun C' u fst art)' 2 A 2], it says " am good at nurturng my oodlke breath This beatand is etremely vastit,and I nutue i wh saghtforwadness do not inure andsrong so it fils evey ing between heaven and eat Those who study Buddism must not look down on ohe ra diions The uth is common to the whoe word Those who study Buddhsm should be even more clear abou this, because hey now ha he Geat ehice bodhsattvas apea in all sots of dfferent hysical embodiments and use all sorts of deen teachings The nuturing o the beat mentoned by encius is vey rea sonable Those wo are cuvating e meod of anapana sould ay aenon to the wods o Mencius [2 A 2] When will is unifed, it moves the breath Wen the beath is uniied, t moves te w If you cannot coordnate your st wth you breath, ten even if you do ot wan o give se to false thougts, yo entely won't be abe o do t n he chater ented Fuly Realng the Mind second ar' 7 B 5], Mencius brngs up the seuence o dong the wok of nururng he brea He says tere is a orderly seuence om being a ordnary peson to becoming a sage "Being wated is called beng good aving goodness] in onesel is called beng tue Etendng and ufilling it is called being beautiu Etending it and fulflling i un t shnes ot s caled being geat Being great and beng tas fomed in t is called beng a sage Being sagely and unowable in it is cled being a spiit
WORG TOWRD GHTMT 1
When we speak of Mahayana and Hnayana, whee is he di feene between them? Thee is no use taln about studyin the pah of he Mayaa Bodhsattvas if you do no te Hinayana as the bas foundaon. Thee s a b aut wh mode peope studyn he Buddha Dhama hey immedately stat talkn about the Gea ehle. But n ealty they haven't even been abe to do a pope ob wh he bass he vehe o humay The ve vehes ae the vehle humanity; thehe vehe o thedeas hehe elesia the vehi e of the sraaas leais disples; vehlebens of theprayeas the solated luminates ad the vehe of the dsaasthe enihtenn beins Mahayana the Geat Vehile s not that easy. We ae not even taln about whethe mode day wouldbe Mahayana Buddhists have popely ulvaed the lesse vehes of the sraaas and the prayea;eneally hey have poblems even uvatn he vehile o humay. You must fist et the foundaon o the vehie o humanity ht. Go study he onfuan asss whih fous on the vehie of humy The dstnon beween Mahayna d Hnayaa les n hei dfeent ideas o seein uth uvatin eazation and ayin out vows The ten oms of mndfulness ae methods o utvaton and einemen. As o how to ealze the ut of ahashp it is no pos sbe by elyn only on enin the beah Why ant you ealize the ui of ahatshp ths way? It is beause you meta pate is sl not sufiient beause you have not tansomed he psyholoal bass of vexations and ase thouhts and habiteney and you have not eahed he sae of seen tuth How an we say it is easy to ultvate patie to the pont that you eah he ui of ahatship whh s the utimae fuit o Hinayana! I s not easy ate we die to pevent fali no owe panes of existene o to atan anothe human body aan As s desbed in he Buddhst siptues, atn a hman body s e bl totose happen to poke his head up thouh a hole n a pee o wood oatin in a vast oean" n pa two of hapte one o Te Nirana Sura he hapte on Buddhas le span Buddha speaks a vese It is diffult to be bon n the wold as a human It is even had to be bo n a wod whee a buddha is pesent It is like a bind totoise n the oean omin upon a hole in a foain boad.
Mae N Huaii
A bli toroise is swig i te ocea a e appes o up to a loag boar tee is a oe i te boa Ts otoise appes o sck is ea ito e oe Wat a ae ccec is woul be Ou bi as ua bigs is js as ae a a o coe by as i woul be o ab oroise i te oce to appe to stick s ea oug a oe i a loag boa! I you wat o be bor i te ea o te deas is s eve ae! Becog a dea s e esult o cultvatio o e ou dhynas a eig samadhis Ae you ave successully cultvae te ou dhyanas eig samadhis you are ebo i e plae o edeas. Bu you ave sll o goe beyo te trpe worl you ae sl revovig e ipe wo. We ave ust eoe eapig beyo e tiple wol, a o beg aog e ive elees ow ca tis be cale easy! Stig i eaio a culvatg coceaio is a eo coo to bot Bust a oBust os I s o pre set oly i Bus Every eigio lks abou eiatio eve e oBuis pas a e ele pas We yo o ea tio wok successuly you ca subliae io te eaves te real o esie o to e plae o easuas, e eigos I is by o eas easy o asce o e eave eals: to o so, you us see ru "e elusio o views eas alictio ega o ikig a cocepts, at is, alictos rega to seeg rut. I te aous Hiayaa plosopica treaise by Vasubau, The Abhidhamakosha hasa, e elusio o views s sue up io eigyegt bos a copulsios Tey ae like kos a co wc cao be ue People wo suy Buis ave epi ess teir ips but o begiig to e ey caot utie tei eta bos. e wo "bos was taslate vey wel o te srcia Saski Wy ca you utie wa bis you? Because o your chi because you caot taso your boy o eegy a ater as wy you caot loose you bos. "Te view o te boy Tis eas you clgig a atac et to you boy. s clues al kis o boily pai a sue g aozu sai "e easo I ave great toubles is because ave a boy We ae busy al toug our lves o ccout o is boy a i e e it wl st ecopose, a cage ito a pule o ps Nevereless s ee ayoe wo oes ot ove is boy? So uc pai a sueg is a ue o te act at we caot ge ee o te vew o e boy.
ON OD ENLENMENT / 149
"Onesie views A piosopcal kng as in e categoy o onesie views "Msgue vews Tee ae any scoos o toug like e Aeican ppies an te ecen ooseing o ieas about se a ae al sgue vews Misguie views ae base vews "Views at cling to peceps an iscipne s eans te aberraons o giving ise o clinging an ejecions base on te pecepts o scpne "Vews ta cling o vews e een subectve ie views a vaous peope are atace o "oub Ts eans not tusng anyone ese Aogance an oubt ae lnke ogete n bo cases i s e psycoogca atiue o conseng oesel rg an ote peope wrong is is arogance an oub Tese are presen n eveyone I wll pass ove oe eapes o e eusion o views suc as caving anger an aogance All o you sou nvestgae e o yourselves Tese eas all beong to Buis psycoogy Onry psycoogy pesens nayses n invesigaions at e evel o aes appeaances e o i as evelope e ore eaile ese ave becoe Buist psycology ike e Abiaakosas scea o e eigyeig bons an cousions an te Yogacaa scools Teas on he Gae fo Illumnang he Hunded Phenomena is a oa psycology In i tee s a peequiste a s e ea at ony e psycoogy o peope wo eaize enligtenent s coec an al e oes a not Ts is a psycoogy tat is copeey an puey goo Te Yogacaa piosopy o conscousness only is ealy eakable e pincpes o n a
Yogcr piloop w oftn ptomizd in t nkrit trm
vijpmr,ming doctn of rprnttion o Yogr
dpt obrd tt rdinr unligd opl r rl not in ouc wit rlititi Intd, wt t pri i tm of mnt rprttion wic t bntrind ti ulturtio to pro c upon t out world of intrdpndnt oiginting pnomn, pnomn wc no indpndntl iting dntti i pro of pocting imginr tgori on otr world ld to t dudd pr cpon t i pi of nn bing t prpton of t world in trm o f nd or, nd indpndnl itng ot Cin tnl on of npim i we-s d ti i oftn rnld nto ngli omwt mildngl oniou on."
0 Mter Hii
talng abo here are o the man prinipes If we wanted to analze hem al pont b poin wold be mpossible o over hem ompleel People who have ther heats se on pomoing Yogaara heor shod keep ths n mnd on' "ose or gae and polam or sef empero, wh he attde tha onl Bddhist hings are won derf Ordinar pshoog also has some trth to t When weistvate weth needIftoor nvesigate o ownispsholog his a materpraie o seeing mental pratie not done well, then we wll no be able to hange or behavior in egad o how we reat people and deal wih hngs We ma thnk we have done or mediaion work bt it wl be seess At most we are sl no more han blnd oroses in the oean his seeng th also involved aring o vows o lvae pratie of he inaana vows o ms reaze he fr of arhashp Not onl mst o do or medaion work well o mst rd or mind of these delsions of views and hoghts "he nne stages he triple wold he realms of desie form, and formlessness, s fhe divded ino a ninefold pogesson People n thi s wold ae n "the sage of misellaneos abodes n he five planes of he realm of desre he five panes are he planes of deva, of hman beings of animas of hng ghosts, an d o hel he all dwell here, he pae hat is the ommon abode of odnar people and sages Added to hese ae fo stages eah n he ealm of form and the fomess eam o make p nne stages al togehe "he desons of hogh means the frher deveopmens of he aspe of hining Fo example some people wite essas on varos aspes of Bddhism of whih t od be said ha "he essas are ower and beail and the researh is fine and deailed Neverheless heir defets al into the desions of hogh ha s ther thinking has not been aifed Anohe example is his when we are siting n mediaon, someimes b hane we enoner the ream of amadh and that part of s whh an hnk hen hinks "Ah hs s probabl enlighteen I does no know ha hs bit of hoght is he delson o thogh herefoe the delsion o views and the delson o thogh are two dffeen pars Before o have experiened enlghenment o are alwas revovng ond in the rpe word o shod r o nvesigate this orsef and repo what o have learned fom or effots
WRING WARD NLIGHNMN
Ths hapter s ve mpotant bease a s soon as hee are aberra ons n our vew of tuth and n or thoghts en we have alead falen no he ealm of ordnar people even f we rselves do no ow t Among he for frs tha ome wh utng off delson and wtnessng real when o t off the afflons of oase deas n the deluson of vews, hs s the ft of the one who has "entered he rsstream fr whh s also aled n Sanskrrota-apanna Ths s he "The oneeurner he fst hrogh ffh saons n the fs sage of utng off the delson of hoght s alledakrdagamn Ts s he anddae at the stage of one more ebrh before arhashp. Ths s aso aled the frut of sakrdagamn Thee ae wo explanaons of akrdagamn One s n tems of "fve eurns o the hman ealm sas ha he go fve mes trogh the le of asendng o the plane of he devas and then omng bak down o the hman ream, and hen he do no eurn agan o he hman wold The other explaaon s hat afe the de te asend to the pe of he devas, and ome down one moe o he hman ealm and then do not rern agan. Theefoe n terms of the pnpes o ths eahng we reogze hat s mpossble o beome a bddha nstan. s not at all eas o ealze the frt of arhatshp t depends on or own wok n vang pae The Abhdharmakosha-Shatr thee re man eeenes made to te delson of vews and the deson of hining, as wel as the ne stages of the rple world and tng off delson and wnessng real. Yo an onsl ths work When t sas shasa ths means that was not exponded b Bddha: t s a eord of he experene of some bodhsavas n ltvatng eazaton and ahevng he eslts ha s repored o s When Bddha was n he world soe was no as omplated as t s now Ths when Bddha agh hese few mehods n The Agama-utra, man of hs dspes were abe o realze he f of arhatship on te spot. B wh s t so hrd for ater people to aeve enlghtenmen? If we wan to lvate he Pah and reaze he f of enlghenment we anot be nlea n seeng the tuh of the Buddha's teahngs. I wll be seless on to tr o tvate he ath wot
2 Maser N Hii
comhdg s cls Ev i w fom h mdtao wo wll ogh, w do o comhd h cls, i w sll b slss Ths das th a ma socad tachg mas s who ca do mdao wo vr wl nd cn odc all ds o nia alms Bt wh th di, th s hav sos ad dabts. Ths o hav all cocad o doig mdtato wo, bt th hav o mastd th ics of Bddsm O h oth had, o who o comhd th cis ad do o do h mdao wo a h wod o sic v sigl da of thi lvs Ev hogh his bod s dtsabl, d s m lso s v had to ma aragmts o ths w doz ods of sh. Tho, wl ot wo o ol do md itaio wo ad do ot maag to s tth, o maag o ca o vows d wl ot wo ih i o o s h th ad do o cva azatio sccssfll O f o do h wo o mditativ coc tao ol wil o b ab o ascd o hav, o h a o thdeas Th avg so dost v ta h frs s owad gog o hav: wh? Bca s h dos o c of sal latos Th s w ms firs la th fri o h Haa rom s bass o ol sal latios ot md v octal mssios, masba to, ad al mhods of sgaticaio, aog wih sf hoghts, a al ot mittd Tha s wh th s tm i th Haaa cs s a rohbio o s ot g va g cn dos ot ma o lg smial id. M ho a cvag ractc mst sform i awa bfo th smal lqid has movd Th Taois Kag Chg z sas: "Wh stms si wti, it s s o distb o vial g Th his wod fo sm, cn, also dod val rg i Taost molog s soo as th is a thogh o md, as soo as o moos sir, o via rg has aad scard. Ts s h maig of his cn vtal g: s o hcn ma ig sm v s laag of vit g s wog, how mch h mo so h octal mssos whch h Taoss call g h lx la), masbaio sgatificaio, ad so o. s th basic fodaio o mst mata ts dscili Bt o m owdg, ora ol cao do his. sitig mdtatio o sv a das h colas aga x is h mat of ood ad di h m o who do h mdtao wo o, bt th hav ob wth thir bos a somachs, ad so th wo s sod
WORI TOWARD ELIHTEE
e e s ow a e cles o ow to emed tese oblems, e Bdds sces el s a Bddas dsces ealzed te fr o ars wt ee o ve or seven das ese ae s at osve occed Ts, medate sdde elte me can be accomlsed e cca o s o a aeto to matan dscle Vome 8 o Th Suagama Suta metons en ds o mmoras commo Thedd Suangama Sutaas a foe wte Caeaso s aoratac Idae ot ave te wa o te mmotas, o Ca In eal e Bamaca elo o c tvat e a of e mmoals Ida eceded Bddsm Fo exame, ee ae eole almos a ove e wold eve So ca ad Sot meca, cat e maa Om ma adme m, bt ts cea dd no come fom Cna n ts ea eoe wo coce emseves wt lean and ce oe, mae e ca bed cosed doos [wtot cec to see w wor e ea word ad s te doos and ocam temseves s How ameabe! Sea o ese tesas ndsl of mmoas Vome 8 omds Th Suagama Suta Bdda o em cvated e we e man ream Te dd o cvae coec awaen Istead e od aoe ce o le te ve o a tosad or e osad ears Te est dee n e moas, o o e sads o e ocea, fa fom e abode of ms Ts e stl evove e steam o false o ad do ot ctvate samadhi We e onev wc s e ewad s exased, te ae rebo ad ee to te vaos aes o exsece Tese te nds o mmoals o ctvae temseves o e leve o mnd e do ot ave a eat eeat awae ad wess eeme e ave ased te ads e e o e ad exsece, ad e c aceve lemes tat las a tosad o e osand eas B ts s e ow o c tot e ave o llmated md o seen e nae, ad e c st all bac no lower realms of exsece I o ca lmnae md and see te ae, s s corect I o cl o a meod as te mate, s s o corect I o do o llmae md ad see re ate, e not s I o scceed eaz eleme, en evetn s rt Bdda seas aa of e eavenl e Peoe e wold do o see eern, ad te cano reqs er ove fo te wves ad cocbes Some eole can avod be setmeall
4 Mser N ui-Chi
aahed o this world. The are no le he eole on the ath of he iortals who wan o lve for a housand or en thousand or seveal ens of thousands of ears. Bu he anot relnqush thei ove for their wives. Man eole hk lie hs. But the sura tells us tha soe eole an do it thei inds do no run of ino e xesses of isguided us. he ethod of t he Conuians is aso ike ths no atte what ou do ou ind ust not onfusion. Suh eole sura sas ea and aer adaninand give forth ight and he afte the lvesbeoe end the aoah the sun and oon. After he de eole le ths who have uivaed heselves to hs exen an ansend hs wod of ours and be eborn in he fourev heavens in he heavenl lane of existene. Bu hs is sl wihn the ea of desre: hese ae alled the six heavens of desire The evs n the sx heavens ofdesire have a onge ife san han we do and he are fee fro the sufferngs and afflons of this wod of ours. The rewards are ve gea so it is awas eole who do good thng uliva good aes and do ediaion wor who rebornthe there. are aledfro the sexua evas of o desreare beause areThe no detahed desthe e.heavens Athough he devas who dwel there ae not detahed fo desie th have subaed desire to a hgh exen and so he an asend to he sx heavens of desre. n Volue 5 of Te Ygcrbu St onenng he seond of the hee stages o delberae atenon and nvesgaion i sa None of he evs of the rea of desie are born fo wobs. The evs of the heavens of he four ev- oe forh b tans foaion fro the shoulders or he breass of hei aents le 5arod hildren. In Te Cetn f te W SutVolue 7 art two of hate eigt entited "he hiree Heaven it eords the folowing: on n heaven heev hidren oe or sddenl fo the nees or fro beween he legs of he ae and fealeevs when he ae siing. When he are firs bon the are aead lie 12eaod hlden in he world o huans. If he ae ev- he are born fo the nees of he aleev as the are sitting. f he areev-he e born beween the legs of the fealeevs As for he evs n the heavens of the real o fo he are bon fro heir fahers: the os of he fahers' heads slit oen and
WORKING OWARD ENLIGHTENMEN
the oe foth Al theevas have a ow o flowers on top of hei heads eore the die he own of fower is wthes. At ths tie the ae and fealeevas al weep thiseva wl soon de and wl have to desend io lowe eals. Whe evas eah he lower eals the hange into huas ke us And e we huas stil tk we ae so gea Hua beigs e on sexual relations o propagate theseves. When he rea desre n dee as "he it sasThirtin Te Ceatontheevasin of te Wor Sutaof pa twoengage of hapter eigh ee Heaven "When the evas i the heavens of the oureva and n he ThrtThee heaven engage desie their sense faulties eah a state of ontetent and the al give out a breath of wnd All the evas n the Yaadev a heaven onsuate he dese holdng hands In he Tushita heaven the osuate her desire b hikng the anaa heaven the onsuate he dese b an iense look. n he Paairitavasavan heaven he onsuae ther desie b speakig ogether. n he Maa heave the osuate thei desre b ookig at eah other he evas n he heaves of the rea o fo an ouniae hei feelngs to eah othe wth a gane. heevas n the heavens of he foles eal do not eve have to ook at eah other al the have to do s think of eah othe to give birth to the nex geneaio If we ole together the efeenes in is seion of he Buddis sripres hat desibe theevas o the three eas it woud ake a ovel I ns nto a vew of ife n a new univese Cetainl it woud be ve popular and ve worhwhile On whe o ulivate patie to the poin that ou eah the rst ana a ou be reborn i he heaves of the eal o dese Wh so Beause peope n the is ad seod ana have sl o otal ut of desies I he end hose desies beong to he delusions of though Te are refned ot de he look at theseves and fee hat he ae ve beautifu ha the have o sguded thoughs hese sees belong to the delusions of hough he too are raving, ange ad ignoane. Speakig o gnoane here is a poe b a ve bilat ltea a of olden ies Kug Tingan o he Ching dnast he unset ed is ot an uneeig thing It hanges no spig ud and potets he fowe.
1 Mae an HuaChn
Sypathy or he lowes wha a beail lne! Then, oo, hee is he poe by Hang Shangk o he Sng dnasy eoe dawn, ernng ro a drea a hosand iles away In a sngle day, hining o m paens all wenyo hors Fro he pon o view o the Bddha Dha, boh these poes are he delson o hogh, hehe reoo he veatons eeing nd hng, the oo o birth and deah, oaaa,ocyclc esence O cose in these verses eeing and thinng have aead been geal sbated Dese s vey crde, so i desie is not ct o, yo cao ea ie he r o enlightenen How can yo c o desre? rs Bddha eaches s no o eat ae noon The re ae severa gea eis o not eag ae noon is, i akes i so s not easy o s ino a opor; second, t cts o the endency o get seepy; ird, t cs o eo ona desies; and orth, akes the body pre and brigh Bddha a gh no othe ethod han s o tng o desire Sill, ctng o desire is vey very dict When yong people st n edation, js when hey ae anagng o do the ediation wok we, eoonal desires coe on eoona desires are absen, when he sa to s in ediaion, they are hal torpd and hal asleep How shold ts be handled? They shold re on einng the breah Thas why ndlness o anapana," he eighth o he en ors o ndlness, is so eaordinarily iporan Thee ae two grea schools whin Bddhis ha pt special ephass on reng he br eah n orde o seek saadi One is the Tentai school wih is pacices o empering he breah, coning beahs, and senng to he brah (Reerence works or his ae Chh s books e Geat Ceation and Contepaton, e Geate Ceation and Conteplaton, e Lee Ceation and Conteplation, an e x utle Gate of te Lee Cessation and Conteplation.) The ohe s the elgpa sec o Tibetan Esoteic Bddhis Its onder Tsngkhapa, in his Geat eatie on te tage of te Pat of Enltenent, ephasies ha n doing edtation work w e ms pa atenton to tempeing he breah The vaios sc hoos o Taois pa een oe aenon t eining the breah They sa ha o can eae enlgheen oy aer o have proper reined orse b clivatng he beath, and the ci chaels, and he bgh ponts, an he knaln
WORKNG OWARD ENGHENMEN /
Wy is te bea s impoant? Te or eements o ie are ea, wae, re, and wind. Bones nd msces belong to e eat ele men, and are no very good o beginning e wok o cvaon and reinement. To e water eement beong blood and te bodiy ds: to begin e work o civaion and reemen om is pon s aso very diict. However, ae meditaion work is done prop erly, te waer elemen in e body is otay pried: a is sage, wen blood ows ot t is a we miky lqid. As or te re ee ment, wen medaion work reaces e prope emperate te tre ire osamadi comes or, a scnesses are removed , and yo can ive orever wot dying. n sm, e most imporan o te or lemens is te wind ee ment a s, te breat tat moves in and o as yo breate. yo caot ake a breat yo ay de so e brea s mos mporan Tere s an mporn li between togts and beang. Te more ogs scater n consion, e more distbed e breaing becomes. Wen ogts become ine e breaing becomes ine along wi tem Wen te nose s no beaing in o breang o is is caed "espiraton. Teeoe, yo cnot propery emper yor breaing wen yo are sitng and doing meditaion, ten yo cannot ak o reac ing amadi, and yo canno ak o e Tiena cessaion and con empaion A mos yo wil ave ony a bt o a sadow o tis, tats a Aer sittng mediaon, wen yo body canges o te better is s by no means becase yo ave propery clivaed is tecniqe. s becase wie yo were siting qiey, yo were em pering yor brea te ormlessness, and yo breat became ner, so yor body canged o e beter. we concenate o wl on clivang pacice, ten e esls wi be even geater. Fom e is sep o beginning civaion to realzing te ri and becoming an aa, and going on to become a bdda, no maer wee Maayana or Hinayana none o i depats om s meod o anapana. In Te Ektaa-gama ta,by means o Raas repot, Bdda as aleady given s e news Is s a we ave no pad enog atenion o i. or te tme beng lets no alk abo ataining enigenmen I wie we ae aive we can ave ew scneses and ew alicions, i as we go along we can be sil and sraigtorward, no trobing oselves and no being a brden o oers, we will be irs cass ma beings I we ely on reining and clivag te breat,
18 at Nan HaChin
wi be very easy o aan this goa Renng he breath is he rst step bease he tre breah s not the physal breath. The mehod invoved in ths rs sep s e aing a brnng brand to igh something an maing i ah ire. hs in soeri Bddhsm hey a "he method o gntng We rely on or mndane breathing to gnie tha inbon, eren, orgnal breah and mae it begn o exerise s ntion When some people si n meditaon, her bodies may sponta neosly begin o shae. Ths is bease there is a problem in her bodies. When he breath moves, goes to he plae tha has a probem, and ha plate sponaneosly begns to shae Tae advantage o the presen ime when yo are stl heathy to start reinng yor beath. Dont wait ntl the siess has beome grave to sar, or there wont be enogh ime. In he ea hing o the T ent a s hools Lr Caton and Contmpaton, there s a verse naming six dieren inds o breath assoaed with he heart, liver, speen, idneys, the riple warmer/ and ngs In plaes where he ar is lean, se one o these six sond orms, and exhale, who mang a sond exhae nl yo annot exhae anymore (plling n yor stomah), sht yor moth, and le the breah spontaneosy be drawn in. Keep on renng the breah nl yo ge tired, then stop and do the medtaton wor o emperng the breah. Ths pon is what theLr Caton and Contmpaton als havng awareness and having ontempaon. Yo ee tha yo are no breahing in and ot any more tha yo are very igh, and that misellaneos hoghs have been reded. Slowy eep on prang, and here wl be all sorts o tansormations witn yor body o help transorm the body here s also he yoga teniqe o washing he somah by swallowing a long strp o gaze. Swallow one end and pl on he oher end wth yor hand. Swallow t into yor somah and then pll ot People who eel s to ther somahs when doing his shod mmedately onsl a door here s also he method o wasng he brain where yo hale ear water p hrogh yor nose. When yo rs prate ths, yor head wil hr as i it s beng piered by ten hosand needles Bt h ipl m co s ntmcl
m fm dl Chins md t tt s n Egish ulnt It i n lnn tm tdt f nt
WORKNG OWARD ENLIGHENMEN
te you hve gotten used to t, you wil be ble to ihe hewe nd bow i out hough your mouh. Ater you hve pefeted hs pe, when you inhe breth, t w not only go to he lungs, but the sme me t wll lsob ble to go no the bn he bethwll pervde the whole brin, d he sme ime eh to the soles of the ee. hungzu sd he ue peson bethes with hs feet; the ordinry peson brethes wth his thro This s not t l inoet Anothe method of wsng the stomh s to if your hed b nd eh b with the tip of you ongue to he top of your uvul. Reth s i you re going o vomt nd you n ense the lth fom you somh. Best of s to fs one dy wee, dning ony wte it wil pufy you bowes nd somh, nd your body wil beome hehy All o these methods we've eviewed e delibete, ontived methods. Esote Buddhs methods, e he beth in the jewel botte nd the nne seon Buddhwnd, foow the od of yogi ehnque. If he our elements of he body e not tempeed, t wil be bsoutely mpossbe to ttinsamadh by sting in mediion f he breth is not properly tempered, the body wl no be helhy At he sme tme, we must understnd nutton nd med sene. he onfuns sy onfui is shmed f thee is nything he does not now. Thereore, you mus se you mnd on nowing bout l brnhes o lenng. This is he Mhyn spii foms of essen l ommonsense ening re the bodhstv pth. onvesely, f you do not undesnd nd do n ot study, then you re n ordinry peson. The bete you do your wo wth beth, the more vgoous you sprt wil be, nd yo w be eless If you mind does get tred nevertheless, investigte he resons o this te A his time, flse thought hs been edued to minmum if you temper nd djust the breh propey, flse though is und mently bsent. When fse hough is no onger hee, he deuson f though rives. So whe you re stng in medion you w fee le his ey I hve ledy st fo very ong ime. t's not ht hve not ut of fse though it's tht deusion is no yet u o. hese wo eves e not the sme, though he bs subsne is not very diferen Therefoe, if people who study Zen hve not even dsoveed these wo prinples in thei studes, how n his be led Zen? It is nothng but useless mediion se n sdyng Zen, you mus open up o enghenmen A peson who hs been
60 Msr Na HaCh
gtd alady as wisdom a as o tac ad spota ousy udrsads s pcpls W you g o po that you dot wat to wok o t a tak ot of what aula said "W a coms , kow a h ath coms i. W a gos out, kow ha th at gos out. T ra sd ody is ik gy i moio Taoss hav oy o h two cas o via at, t ch' wc a calld en-ma ad -ma3 ay, s is uctoig of t at. toy oen-ma ad -ma is a ampl o t dusio o viws. W ty g o t stuato w ty ow wh t at coms i ad gos out ad ty hav awass ad cotmplato, som popl l tat tr ods a st t ad ik a ts is caus y av o mpd out als oug I act is way o hkg is cotadctoy, ad v f ty do t mo yas o md iaio work t will uslss. Tis fig tat th ody s sti th is a aual pomo at t fst sag o avg awarss ad compaio To ik ts is fals ougt s a cofuso aout pcps. I you sak you lif o kg of a way to gt d of as oug, ow will you a to ataiamadh? How wil you al to gt o oad You wl actg i vai. W you ac hs poit i you mdao work, you soud cosul s po of Rauas. At you av acd t pot w t at aly fils you you ca og you ody ad advac o sk Maayaa ah. You ca advac ut ad ac t pot w " wd o atu is ru mpiss ad mpiss of t au is u wd pu fudama stat, pvadig th alm o aiy. udda as told us t scrt T comig ad goig o t atg is a pomo logig to t ad da, a apprt phomo Ou ivs a al wii r ad dat. Yt w ca mak th ah go ad mak t com ad mak at tig wc logs to i ad dat so tat is ot witi it ad dat. Tha is th asic ssc: ilumiaig mid ad sig u atr s sig th ssc o this mid. fo, w fiig t a, a H a-ch' s Ta d Lge (Yok Bah, ME Samuel Wese 984.
S
ORKING TOWARD ENGTENENT / 6
f we are folowing the Maayana road, ndi tee is wsdom, and "te wnd of nerent naue is tue empness and te emp ness of nerent naue is tue wnd Ten we reac "e pue fun damental sat, pading the ealm of reaty. s aciees the same subtle wondrous esu y dffeent means as Mencuss sayng "Ts breat s etremey as and stong I nuue t wt straigt fowadness and do not injue it, and so it fls eeythng etween eaen and eat. Refning e bea is ery important because by efnng te bea you can cut off desies and acee te stage were you do not et te eir leak away y efining te breat, old peope can make eir yng enegy come back again. Sck peope can use ts metod to ge id of te alments estore te ealt and etend e lies n sum a te wondes of te undreds and ousands of Dama Gates ae a gt ee n s metod
10 REFINING THE VIT A L ENER G Y We discussed the impotance o the mnduness oaapaa, wich in common palance is caled reining he breathAapaa means cutivang e beah as it moves in and out It ncudes many technques belongng to bo the exoec and esoerc teacings o Buddhism, bu te undamental prnciple is e same I we add o ths Indian Bahmansm and yogic tecques and hinese Taoism ere are a leas several hunded inds o methods Aough there ae many mehods, in he inal analysis they are al meods o enng tech'i and reiningthe breath One must emember, howeve, ta he wor o enng hebreah d realng he rut o enlgtemen are two derent things Unortunaey everyone lies mehods and students o Buddism pass these methods on contrived o oters n suc a ashon tha hey ge em wong Pay atenton to prope meod I you can hea the sound o your breating eve wen you ae in a very noisy place, you have accomplished sabe, sill medaon When the Zen patiach Bodhdarma eneed samadhi on Moun Sung, e eard te ound o he nts unde e sairs iging as oud as hunder Such tngs reay happen A great dscple o Hsuantsang was te Dama maste Kue c, wo was aso caled Maste Sanche He wen to Mount hung nan to vs te Vinaya maser Taosuan o the Vinaya schoo [the school thae concenates on dsciplne Taosuan peected me o manang e Vnaya peceptsmaser o discpline, and ad so ale and emae dea oen me to s aboe to mae oerngs o ood to him When Kueic tried o oo up at those devas the devas did not appear an so all he and Taohsuan coud do was endure eir unger At night as he sep, Vnaya master Taohsuan sat up and did no le down Kueci pad n aention o ths, and ay down and ell aseep Hs appearance as e slept was no very good and he aso snored Te next day Viaya maste Taosuan sad o hm
164 Mae Na HuaCh
Accordg to the gdeles or oks, yo do ot sleep stg p, he yo s le dow a aspcos postre Yo sleep i a way ha goes agast these gidelies, sorig ad ossig ad r g, ad yo bohered e al ght wih yor ose. Keich sad I dd o sleep wel the whole igh, ad was bohered by the ose yo ade. I sep e l idght, b he soehig happeed. Yo had a flea o yo wais, whch b yo Yo streched yor had, swa b he yo hogh i overot soe oe, dtedg yo coldtoot kil t, a vg hg, so yo ook it ad pt dow o he god Yo had to p i dow wh a yor segth, d pig t dow o so gh, yo sapped of oe o ts egs, so it cred pai all ght log, ad ade so ch ose I cold o seep well. Viaya ase Taohsa did ot dae say ayhg. He hoght o hself Sice this realy happeed, how did he kow? Ate Keich lef, he devas cae agai a oo with oergs o food. Viaya aser Taohsa asked he deva Why ddt yo coe a oo yesterday The deva eped We dd coe yeseday a oo, b we saw the whole oai peak coveed with aspicos ive coored cods, ad we cold o fid yo hached h Moeove, o he oside o the aspcos clods the were ay daod spir proectors of the haa We kew fo cea that hee was a great bodhsatva o the oa, ad we io devas fo he heaves o he rea o desre cold ot approach. Whe Viaya aste Taohsa head this, hee was sply othg he cold say. How s ha Keich cold be awae o sch a sal sod whie he was aseep? Wha power o amadhi is his? Whe he Ze parrch Bodhdhra eeed amadh o Mo Sg d he heard he sod o he as ghtig de he sairs as lod as thder, was the sae piciple. Whe yo ae a osy place, it s vey dfc to hear he od of yor ow breathg. A he begig yo ca hea he sods of he pse ovg, te sods o he hear, ad the sod o he bood crcatg. People who have accoplished stable, ie ediato ca hear if soehig is ot ght i he sod ad the kow where h body has developed a poble. A stdet cae to e wh the ollowg coe Whe ty to pracce the ehod of aaaa ate sx or seve days the followg stao deveops. As soo as I s dow, bease I have stded Bddis fo ay years, t spoaeosy chages o cotg
.
WORKG TOWARD EGHTENMENT / 5
beahs Then focus my atenon on my nos e, but I am no t awae if my breahs ae long o shor o cool o wm. Late I gradualyadjus and become aware o hs. Bu ater I have couned abou hee breaths, I forget o focus my atenon on my nose, and I agan fog whethe my beaths ae long o shot o coo or am Then a stong lght suddenly aeas. clearly eaze ha canno covet it, or hs would be clinging. Afe I become awae o my misake, I gather in my mind agan, and again resume ocusng atenon on my nose. Te more do ths, the more distbed I become, and changes nto dong breahwork, not culivating ractce. Laer I may count breahs, o I may see hs ght, bu he moe y o bng myself o orde, the moe chaotic I become. I you are in he mids o counng beaths, ke s studen was, as soon as a hough stisas soon as misceaneous thoughts dvege rom you breathyou mus begin couning agan. No mscellaneous houghts ae ermted you should go saght along.Lu angengs oem says Count a housand breahs a one stng. Ths ndcaes ha one sing s a leas sevea hours. In ther time famous men like Lu angweng and Su Tungo dd meditaton wok. Anyone who eats oo much, or who has high blood ressue, o who cannot see, o has a lo of mscellaneous houghs and exav agt desies, must count he beaths going out. Anyone whose body is eeble, or who has ow blood essue, or whose ban and nerves ae weak, mus coun the beahs comng in Ths is he way o dea with wha als them. Buddha s he gea ing o hyscans: he can cue the llnesses of senentbengs The irs se n cutvang ac ice is to undestd medical ncles. You cao cuivae racice oerly wthout understanding medca rnces. Pole whose bodes ae nehe good no bad should divde the day no befoe and afe noon, and coun beahs as hey go ou beore noon and beahs as they go in ater noon We have dscussed liberaton om he eghtyeght bonds and comulsons. When I exlan the mehods o efning he beath, su dents hik they have goten a great sece. They hk they have got ten a ecious ewe, and hat ts s the Buddha Dharma. ahe, the ea Buddha harma s a mater of mental racice, o lberaton om he eighyeight bonds and comulsons. The sudent who asked hs uestion has not been abe to coo dinae seeing he ruh wth hs meditation wok. His knowledge s no clea and he has not enetaed the rue rncie Temeig
66 Mase Na HaChin
Realm
Taost Cespndecs
Esteic Budhis Cespndeces
Dsre Fm Fmessness
Valty Chng Enegy Chi Spit Shen
Bls Illumnatn N-hugh
THE CHAKRAS
THE TREE REALMS
Brahma Opening (Sacrd Chaka) Cow Chka Forlss Ra Bow Chakra
Ra of For
Navel Chakra
Bom the Sea (Ro Chaka Rl of Dsr
Fge 1 he thee rems their corresponece to Tost n Eoteric Buhist cocets
WORKING TOWARD ENIGHTENMENT / 17
the breth n stoppng the breth re no more thn elemenr techniques o getting ri o misceneous thoughs. Once miscell neous thoughts re gone these echques re o no urther use. n he amnd t Buh s You monks kno th the Dhrm I expoun is like rt to be bnone hen ou hve crosse to the other shore o the ocen o lcion. You must renqush even the Dhrm to s nothing o l tht s not the Dhrm. Thus to coss river ou use bot. But te ou hve crosse the river i ou put the bot on ou bck n ke o ouln't ht be ver stupi? Ths stuent's queston ses becuse he hs one oo much temperng the breth. It is ke tng oo much nutrion ch lso m prouce sickness. When ight ppers beore our ees ou mus temper our breth poperl. When the breth ills ou n inner light il cer tinl rise. At tht point ithout using mp t nght ou l be ble to see s clel s ou oul ih lmp. s is the eect o he breth but it is not the ruit o enighenmen. I the stto (on opposite pge) he region belo the her cvt belongs to the rem o esie he regon rom the het cvt up to the ees beongs to he relm o orm n the region bove the eebros belogs to t he ormless relm jo ne to empt spce. Wht the Tosts c l chng (vitl) ch' (energ) n hen (sprit) n ht Esoteric Buhsm em s blis s (i he vitlit oes not escen bliss is not bo) iumtion n nohough e oher ormuls or expressng he three relms. Thus Rhus route o cultivting the breth in Buhsm is meho o cultiving the relm o orm. he chevement o buh's bo o bliss buhs amb hgakaya, is n ccompshment in the relm o orm. I ou o not move beon the relm o esre n rech the relm o orm ou cot become buh. I ou cnot sublme n rech he relm o orm ou cot ceveambhgakaya,he bo o biss. Virocn Buh is dharmakaya buh the bo o reit he ontologic bsoute. harmakaya is the essence ambhgakaya is the ppernce. Shkmu Buh representsnrmanakayabuh phscl mniesttion o buh: ths s the unction. B stuing Zen n the other mehos o exoterc Buhsm i s es to chieve the dharmakaya, but is ver hr to cheve the ambhgakaya n even hrer to chieve henrmanakaya
18 / ae Nn H-Chn
Whe o have popel empeed the beah, it is ve eas to podce a eam o lgh B oce the eam o ligh aives i s eas to podce a cotadcio. That s whe o kowledge o Bddhism mst come i t o sa o o, How a o be atahed to om? Ts is ase thoght I act, whehe o e aached o om o o, o mst oge o bod ad ot become attached o the igh, b jst be spoaeos wthi he lgt A tis po, i o eel it is o coec, ths ae is becase o o haveoget too mch o Bddism Whie o i he ght aboowledge obod abo he o eemets, abot o beag o dot pa aeo to hig The he lght chges io peacel stiess, pe peace l siess, ad it aso ma cage o oe eas Wat is lke ae ths asomatio, 'l e o whe o get thee Peope who have scceeded cltvaig s techiqe e al ve otimsc. The have o woes o alictos Thee ae aso m ohe advages Fo exmpe, s eas to each the em wee Waves i he geat ocea b the md does ot dwel o them lods aise o he shoe o delsio ad o soa i deams Yo bod ma be specal hale ad heat We o meda o wok eaches ts pit, o sava is sweet, descbabl sweet This is de to the piia homoes comig dow The glads i o chest ad he sexal glads the lowe pat o o bod coespodg o the eam o desie ae competel tasomed Howeve his vigo o he evos ssem ca easi big o desies, so i s js as he lie i te poem sas: Waves l he gea ocea bt he md does ot dwe o them Whe he beath is oo vigoos, whe o have ted t too we o do o desad he Bddha Dhama, i o have ot set to wok o the Dhma ate o te mdgod to deal wth e egheight bods ad compsos, te i s io a spit o eckless, oveexbeat heosm Whe his happes, clods aise o the shoe o deso ad o soa deams, ad peope al eel tha the e abo to l awa. Immotal swodsme s pass thog is pcess beoe the ae copletel eed.) I o e om this stae o the Dhama ate o the mid god, he o ca eaize the t o ahatshp As o the Taoist spital mmoals he, oo, go owad om his
WORKG TOWAR GHTNT
Whe yo ea yo il you canno do beahwo becase to do beahwo yo bowes and somach mst be cea Whe we stdy Bddhsm we ae foowg the Dhama Gate o he mndgod hen we mae use of eig h breath i ou pratie s is only an auxiliay method is ot that we concetate on dong beathwo Ate yo have ealy managed o efe the beah the Taoiss have a w ines o yo bsed o he expeience "When viaiy ching) i ll yo do ot th o st. When enegy(ch'i) is ul you do not th o food. hen he spit shen) is fl yo do not thi o seep Afte y spit has becoe l i yo stll a abot not gvg yo a is coect. Whe y eneg is yo wll eel yo body o be e a bs of eegy wl eally be that "cods aise on the shoe of deusio and yo soa deams Walng o he oad wil be lie steppg on coto ad yo ca ctivate a eeig of ghness B people ho have stdied Bddhsm wl not be dawn to hese spects. They nw ht eveythig s ceated by md aloe and that if the mind coceaes o maig thgs i that aea it wil become that way When you medtatio wo eaches a cetain evel and you want o expeence the esult and entesamadhi, i will be impossible you do ot stop eatig ga A mos yo wll ea a lte it yo bowes nd stoach wl o eed aythg ese. mos ad s c eai om eag ae oo d i the aenoon do al they c to mae eos and ctivate hei beath hey wl get gea advan ages. Afe yo have a bass i yo meditatio wo nion wont mate anymoe en ad wome dfe n this. Aothe isse o coide egad o ctvatg he te om o midfuness ae sexal mples o they fom a obscton o cltivating pactce The easo why peope cao eaze he of eghteen is becase o sexal desie d he dee fo ood and di. yo cao tasom hese yo wl have no bass fo ctivag ealization tems o dog beahwo i yo e the elx e away it wl no wo. o wome jt beoe ad js ate thei menstal peiods the elaioshp of he physca tae ad the beahwo is vey close they can ctivate pacice popely thei mese wil gadally be edced l they completely sop ad thei bodies will et to a yothfl sate e ae o he chaactesic o Bddha
70 / Mse HuiCh
whse penis was hidden inside his bdy Afer hey have becme like his he pressure f desie s reduced seveny percen. The her thiy percent is vey difficult t be iberaed frm At ha pi i i n ha yur mind wans smehing ad it is nt that yur sh cnscusness is seing thughs mving Raher i is wha Ygacaa they calls the seeds habit energy in he srehuse cnscius ness f yu can ansfrm hese seeds f habi energy hen yu ca trnscend rdinary life and enter in he realm sagehd. Fr he desie beween men and wmen the hinese anguage uses he wrd sing whch in mdern hinese is the usual wrd f se. In the Zen fmua illuminaing mnd and seeng nherent nature the wrd sing is als used but n its classical meaning nherent nature This usage is very wndrus because the sing se and he sing f nherent naure are almst he same hng and very hard dstinguish Desre is he ultimate iem f gnance. If yu cann finsh with his em then yu will n be abe t eap u f the realm f desre. By fllwn g the path ul ivang beath i is eay asce nd t the heavens the ream f m a leve higher than he eam f desre yu culvae practce accrding t the Zen sch's pah f "nthught yu can ascend he rmess realm Bu each f he hree realms has its bases I yu nly f lw the mehd f culivatin tha belngs any ne f them yu wil never be abe t eerience the fruit enlghtenment cnsummae the path enlighemen. I yu efine yur vitaliy and atain bliss yu whle bdy wil feel cmfrtable beynd cmpare Ths is called a bdhisattvas ner cntac with wndrus blss. very cel is happy wh the finest mst subte feeling f happiness. Yu must be his way bere yu can aain smdi. Bu s very easy t fal rm ths stae nd sk dwn in he realm he biss desire hese staes l belng t the fu nensfied pracces Itensfied pracce means add er I yu add efft withu adding t rgh dn' even talk abut sudying Buddhsm culivating he path enlighemen Fist cmes attaing bss Biss is brn m vitaliy If the vily des nt descend biss s n brn But fr he rdinary pesn nce the valiy descends in the frm f semen he is leng the eiir eak away I it is nt nca emissinshen i is desirus thughts he seeks ut seua acvity and hs semen s s Afewad he begins again t d meditatin wrk. This cycle s reeaed ver and ver ths is the ream f he rdinay man That s
WORKNG TOWARD ENGHTENMENT / 171
why out of ten housad men who ulvae prate no one reaizes the fru of enghenmen. If he breah does no fll you hen he lgh wl not arse. One beath fils you then there will spontaneously be a single gh the insde and ousde. If you us stay in he ream of wondous biss you may fa no the ream of desre If you ust stay in he realm of igh you may fa nto the eam of form f you go the way of he empty mnd and nohought of the later generatns of he Zen shool you wil fal into he formless realm. Pay aenion o his! If you perss in nohought for a ong me beomes indifferene and it is hen easy o fall into heplane of the anmas. Thus the gea eahe Tsonghapa in his Grea Treaise on e Sages of a of Enligenmen repdaes nothought and avers that maes it easy to fal into he animal pane. e was enirey orre. I'l say it agan If you do no aan blss hen you w no be abe to attan samadi If you do no attan he gh then you wi not be abe o engender wsdom. If you do no ener nohought hen you wl no be abe o aain emptness. ven so if you wan to atn empiness you aso must be fuly equipped with dispine onen aon and wsdom I wil not be possbe if you are ang any one of these. If here s any aberraton you wi fal into he three reams of dese form and formlessness and you wil no be abe o eap ou. Afte viay and beath fl you he frs response s tha desre omes on Sevea yeas ago I had a frend who wroe a ease aled "Sex is not v and ased me o evaluae i I said ha sex in itself is whou soaed goo and ev I is lie a nfe whih an save people and whh an aso inure people though in sef it has no disinton of good and evl Ths pnpe is not easy for odinay people o undersand. Sexua esire is a form of ignorane bu igno rane is not neessariy ev al we an say s that t is ignorane Ignorane s ned o he ama of deluson Whethe or no the ama f delusion s good o evil hat s another funon The ama of deluson an ony be ounted as affon and there s good and bad alon owever wthout the fore of ts gorane we wuld no be abe to expeene enighteen. When ths foe omes on f we anno ransform hen we beome odinay people n he ream of desre Thus he Taosts a "he gae beween he two realms When desie omes on f we trn i upward hen s heaven but f we turn downwad hen t is hel In ruh i s not easy to get a hold on ths
72 a Nan Huahn
The uddha Dharma alks al he me abou dispie oetato ad widom I fa, i he exoeri eahigs they oly eto them ad sop a ha hey rey o you yousel o ty o awe to hm. u he esoter teahgs there s aohr se of eplaaios I reaity his s aso there i he eoeri eahigs, s jus tha we eve oie Thus I make a spe ia poi of emphasz g wha i as i Volume 4 of Th Surangama Sutr about tasfomig he ad maeral world of abou of mid ad objes havig soue s aout hell the adl heave. uddha has hdde heoe sere i hs o make us sublmae aordig o he Dhma ad ulvate prae aordg to he Dharma.
It s very easy o sueed ulvaig anapana,beause the oo of lfe s i he breah u the breath s aso a pheomeo i he realm of brh ad deah. As meioed before Rahua ulivated prae ut h eahed the reas o the fourdhyana this here s oher key k. I is defiitely o ha you a reah the fourdhyana by oy uivag he breah You also mus toaly id yourself of avig age gorae rrogae, doubt d al he eghyeigh bods ad ompulios Oly he a you realize he rui of arhashp you oy ulivae he breath ad oly folow medtaio work, hs is a outsde pah a ouddhs pah beause ths is seekig the Dharma ousde of mid. I have dioveed tha o oe pays aeio o he mporae of he Dharma Gae of he midgroud I reaiy meao work s jus illusoy y i s ot the objeive he oehouse o preious jewels he SuTag period 580906 there were may moks ad us ad ddhs laypeope who reazed the fru of eligheme I hoe tmes, whe he average perso utvaed prae, he or she away ed o oe mehod ad ried o ulivae very igoosy A time we o here were more ad more traslaios of he Buddhs srpures ad more ad more people had a heoeia kowledge of uddhsm I addo to his soial rumstaes beame more ompliaed. eopes propesiy o dou wha Bddha d ireased d rrogae d doub eme more severe. Cavig ager ad igorae oward worldly heomea aso go moe seious So of ore fewer ad fewer people realzed he fui of eghteme.
WORNG TOWAR NIGHTNMNT / 73
In he peod o he Nohen and Souhen Dynastes he gea eacher Chhi ounded te Tena school. The Tenta schoo was ounded earler han he Zen schoo Among he ten schoos o Buddhs n Chna, he eales was he ue Land shoo ounded y the Dhama eache uyuan durng he Easern Chn dynasy. In the Tiena schools mehod o cessaion and conempaon he st sep s o culvae he beath. I hen pogesses to he culvaon ocorelaed he hree wih omshe o cessaon hephenomena three oms o plation emptnessand o al theconemrelave exisence o al phenomena and he mean etween empiness and reave exstence Culvang cessaton s cuivangamadhi mediatve concenaon Cuvatng conemplaon s cultvating prajna, wsdom This s the doule culvaion o concenraon nd wsdom The Tena schoo uses he hree mehods o counng beahs empering the beah, and lsenng o he beah n ode to cultivae cessaon nd conempaon Ae you have ealy aained samadh, hen you mmedaey ener nto the conempaon o emptnes s Tha s o say when you have popely empeed your eahng o he pon where the beath s not movng in and ound he beath ls you, a ha pon alse houghts become ew A hs pon you do not ake he oad o contempaion and us keep on reining you meditaon wo hen you can aan spual powes, and you may go toward he Hnayana ru or even rave he oue o he ousde paths. Thus at hs pon you mus mmedaey conempae mnd and un aound and conemplae empiness You undesand ha you breahng has been empeed o he pont ha he beah s no moving n nd out nd that ou body and mind re peacel nd stl and happy, and hen you sop. A ths pon s s a momen o hought. Ae hs, you aandon hs momen o hough and agan empy ou, no onger paying any aenon o body and mnd hs s caled he conemplaon o empness Bu take noe! Ths emptness is sll a momen o hough, so is sl win he sxh conscousness Theeore when you are sing n medtaon when you eel ha here ae no houghts present a all and is vey pue hs one ha s aware o he puriy s se a hough When yo become aware o pury s aleady no pue anymoe s a moment o thought It is e a shee o glass. Whethe you use a whte pen o a back pen o make a mak on hs mk is sl somehng You cannot say ha he ack pen s somehing ad
74 Mae N HaCh
d he whie pe is smehig gd. Theefre i he Bddhs sipes sys ht y pt bts f bke k i eye d y t pt dmd ds i y eye eiher I des m whehe s gd bd y t p yhg y eye B he Tiei tehig f ess d emplti des dsss his A his pi he rlm f the prity y e wre is eise bt this eisee s etie eisee. Ths empties sel is estee d eisee isef s empiess Whe i me t the essee he Ph eihe empties r eistee bides s i is led he Middle Ph the Pth f he Me bewee empiess d relie eisee Ths wd Me is ke fm the Bdhist Ngs Prnmul Ssrs kw s theMdymi Ssr Ths i e'i hey ll thes the ee frms ess d the hree ms f templti liked wth empiess relie esee d the me Smetmes thse wh eteed smdh he relm he mpt f empess ld sy md f ighy hsd gre es We t ee mge sy ismdi f eght hs t sy hig f eighyfr thsd gret es. Bt y eter smdi lke this i th re empli empties thts bd d ferwrd it wil be esy r y t prgress i he liti f he empli f rele eisee d empli f he me. At tht ime i ws ey gd lie the prtie he lie f essti d tempti deised by the Tie' shl I the ST' g peid s thee me be mre get bdhists d gret me kwledge wh hd reled the fr f elgheme he pples f he tehg hs mliped digly. Ee s the piiples beme leer he mber f peple dg medii wk deresed d rly he mber peple reliig the fri f elightemet s deesed. Mreer fer he Ze shl deelped ws Ze eeywhere. A the eb lee i ws l teri d the pripes were ll dertd ery lely b he mber peple wh rely led prie ws t my d rdigly he mbe f pepe reliig the f f eligheme tlly beme ewer d fewer. Whe the her smss Idi Bddhsm ws trsmted Tibet i ws led Tbe Esteri Bddism. At the begiig ws he Nyigmp se d hs deeped i he Skyp
WORKNG OWARD ENGHENMEN / 175
set and he Kagyudpa se and hese n urn deeped fuher n the Gelugpa set whih was funded b Tsngkhapa [35149. Tsngkhapas Gre Treise on e Sge o e P o nigenmen dsusses ultivating samad and ulang ntemplatin and is alms identia t he Tiena shs mehd f essain and ntempain Its us hat the srptua eahings it utes ae nt the same. hihis wrk Te Gre Cesion nd onemplionshl flws prinipes the Bdsaa Mahapana thethe line the Madhyamka shl.Nagaunas Tsnghapa flws he line f he Y gaara shl the Bdhisata Asanga In utiating Esteri Buddhism the priniple emphasis s n uliang the breath and uliating the enegy hanels n rder t atain buddhhd d ealie the frt eightemen. If the beath is nt ultiated ntil it irulaes feely and he newk energy hannels is n ransfrmed hen yu wil n be abe t atain mdi Of ths it s said f yur inner hannels ae nt pened hugh but yu say yu hae atained mdi ths is mpssb le As fr stng medtatin yu an s fr seeral days and nghts but it s by n means ertain tha yu hannels wil pen hugh. Opening the hannels and siting n meditan are w dfferent hings. B u when ur hannels hae pened i f yu wan s yu sit Nt nly an yu si fr evera days and nights yu an sleep fr seera days and nights r stand f several days and nights and always be able ener mdi ust the same eneing mdi has n relan yur pstue. The mnds f mdern peple are t mpliated. Thats why is bes fr hem t uliate delibeae nrived frms f mediain wrk ultiaing he methd fnpn s best f al When yu utiate the breath ur bdy wi be wel. If yu want t use the utiatin the breath seek realie the fu enlightenment yu must understand medal prinpes bere it wil wrk Thus yu must fist nestgae medial piniples an enes 1 Ngn ws n ndin ddhis phio sophr nd d o h rs n A.D, h nd o h Mdhmk shoo. In s wrngs, h rfd a npti ad pond o t rbir, sonrdo ntr ngg nd is ibt h bso rit is posph s ad Mdhymik, h soo o Midd , bs h hsd h phmn r d id o ny s ndpndn id ns, nd hs r nihr bso xisn nr bso nonisn.
6 at an HaChn
I yo stdy Bddhsm ad ivae he Pah, yo mst be absotey seish yo s irs be abe to take harge oad take ae o yo ow body d mid. yo do ot eve kow he tasoatio o yo ow body, a ths be aed ivag the Path To tivate he Path yo st be ear abo the er asormaos o yor body, ad the tasormatios o yo meta saes. Whe yo aose yo md or yo hoghts move, yo st aways kow i That is o say, yo shod s ake are o yose, ad be oeey seish, b witho tererig wth ohe peoe. The there w be peae i he word I other words, yo st aways be vey ea abo ay hages hat or yor ow body ad mid oy this a be aed ivatig te Path. The Path o stdyg Bddhsm es irst seeig yor ow savato ad yo ow beeit. o ms pay aetio to his po Whe we meti o ay o the trasormatos o he body, he pratio o desie, he rope hadig o eag ad dkig, the tasomatio o he odito o the breath, ad so o, a hese are ates o eaig tha yo hod gve hogh to The gea eghteed teahers o ode ties, o atter whether Taois or Bddhs, a had a thorogh astery o media pes They had reahed hgh eves o he ivao o rae ad edato wor, ad hey had disovered these ries etirey rom ther ow persoa eperiee wth their ow bodies ad w e Dhama Gae o ther ow midgrod, ot ro eadg books A perso oy ves a ew deades, d ray speakg, hee is ot ha mh tme o eergy o read very ay books A we have o do is ope p the preios teasry o the midgrod, ad the we w destad everyhig Esoter Bddhis emhaszes he ivatio o he beah, b beore vaig he breah, yo ms irst derstad these ppes Whe yo tivate the beath to the oit that it o oge oes i ad ot, to the po ha breahig stosthe sote shoo as this "the beah the ewe bo e, ad yoga hs is ad the beah i he bote. The perso s ike a ewe bot te Whe the stae o md is abot to arve, the beath is yo, ad breathig d ot stops or stoah s ped bak , ad yo body spotaeosy straghes p, beoig eety righ ad ee ad sabe. A this mome yo are very omotabe, ad eve i yo were tod o eave yor sitig osto, yo wod o do
WORNG TOWRD ENLGHTENET 17
I h conex, whe we ay yo ae ether exhag nor inha ig, hi n o ee mea ha hee eay no beag, tha i ery areied A h on hee are no moe miceaneo thogh Aer a ong ime, i eem hee i a bi o beath comn i, and ater aoher og nerva, eem there a bi o beah goig ot When yo reach i ream, he yo mt begi o ctivate he chae Th he eahig o the eoeic hoo om he T ag dynay o wheher he beah i coo o wam i the ream o cKnowig ivaig he c'i chane I doe no mean kowng wheher he breath i coo o warm n the oe, b ide he body A h on, yo kow whee yor body i getig warm, ad where t getng coo Thi wha he ater geeraion o he eoterc choo caed chane Th more or e correond o reone o he ero yem A h age, each ce ee ceary where the breath i crcaing reey, and where no In act, the chane ake he breath a tep rher Why do yo eg ge mb when yo t i mediaio Becae he chane n yor eg ae no oeed thogh, becae he chane i yor whoe owe body are not oeed hogh The hardet to oe are the bock When we each the o g tha we do no wan o any more, here are wo reaon o Oe erai to the mnd ad one ea o he body Uay, whe we o no wt o t, i i tha ou md do no wa to ? No, ay i i ecae whehe c'i eache he ock t cano move any ower, ad at hi on the breah ca ece o mea ae adverey The mind o ordiay eoe canot aom thing Mateai hnk ha eoe ikig i de he ece o matera hng, and th no wog I tha thi exanaion ony ae t o the ream o ordinay eope Th e c'i i ao a hing Th, when we reac a cerain age o ng becae he ch eache he btock and co decend ay the, our brain ad ee giby tene , and menay we cano t i aymore, o he oy thig o do i to o itig I heci ca move on om he btock ad ervade the gh d eeca, d ee o moving toghe eg ecto y ection, yo w exeriece pai, iching, mbne, weig, cod, hea, ad eve eeig o he eg Fay, whe hei move a the way hrogh reey, ddeny everyhg w ge bete
Mae an Hua-Chn
The spirit of the peope in oden times who utivated patie was vey admirable As he ch fored ou all he ilth from within the bodies to he pon where thei bodies were suppuang they still managed to ook upon the skandha o fom as empy and hey dd not mind at al When moden peope have this blessing hey have to take medine to relieve the nammation and ge aupuntre teatments to endure i Whenthe ch eahes he rhes of he eet then you n begin o talk o the thee hannels and the seven hakas When he ch hannels have been opened yo u wl surey aan amadh bu what knd of amadh There ae hundeds and housands o kinds o amadh, and they are al diferen But we sll hink here is ust one "Zen one fom o meditatve onenraion Thee I say how is it that ate the Zen shool there was no moe Zen? Zen has eally misled qte a few peope! Ater you have ealy opened up your nner hes you wil be n amadh as soon as you s down Wih your eyes osed you wl be able to see a the stars in the sky eay Wh he eoer shoo says is all true The feeng of ths is like saing into spae in a spae ship Ths is the mystery o the universe the mystey o e Thoghout ths whoe proess of saling into spae in the spaeship at evey moment we are awae o al the ransormaions and ou attention is foused on the laws of the unverse Ae they he same as the human body or no? In he end we dsove that hey are the same By this means we prove again hat he experiene of the ulivaton of prate expaned by soter Buddhism is entiely wihout error The error ies in us not makng he effort and no uivaing pratie until we expeiene t
11 EACHIGS OF HE Z PA RIA RCH S A S A B A SIS FO R C LIVAIO We have disussed the aspet of seeng ruh of he ath in he sudy of Buddhism, and emphasized the phenomenal aspe o uiva ing realizaon and dong meditaton work Wha you mus pay speal aenon toamong the en oms of mindfulnessis the mehod of uivaing he breahng Tere some diffeenes the mehod o utivating the beahng due to he dfferenes in individua physoogy and psyhology The mndulness ofnpn spoken of by Buddha is a genea prnple O ourse, n eveything Buddha said abou this mehod, he ontens are vey ompe If you an uvate propery you wil positively be abe o reah the point whee you ae healthy and an etend your lfe span you anno do his, i is beause you have no found he method, o beause you do no pesevere Afte you ake the irst seps in utivatng paie, hen you wi defniely be able to advane fuhe and atainsmdhi, develop wisdom, and atan spritua powers As o the detaed metods o doing this, o ouse hey are no simple sotei Buddhisms fou dvsinsof ulivang breath, uivating hannes, utivaing bigh spos, and uvating kundalniae deveoped fom ul vang the mehod of npn A st e's no disuss awakening to he ath and beoming enghenedwe wll ust dsuss ulvating and nurtuing mdiation wok ou must nvestigate od Menius's prniple of nurtrng he ch'i There is aso the saemen nThe Hunded Wod Insciptinby he Taos immoal u h'unyang Nuue thechi, foget wods, and hod to Subdue he mnd and a whout aing This s also vey importan u 'unyang was a Taois, and he also sudied Zen In s The Hnded Wod Insciption, he inuded th phenomenal aspes o hs ultvaion and ealzaton, espeally he
O
Mae an HuaChn
pocss b whch h ccdd i t rfimt o his brahg It is v mch worh sdig, bt o wl hav o r o a light d ac to drstd i propr Withot somos gdac, o m g o m wrog byws b f o folow h por of a xpricd pso, hal h wor wil b do Now lt m r asid from th topic o h bra ad ito dc agi th oad t b h pacc of Bddsm Ch rom h Eas Ha priod, io h Northr ad ohr asis prod ad p rogh h Tag priod, hr wr ma popl i Chia wo sccdd i cltivatg pracc, spcall bfo h iTag priod. h all ollowd t Hiaaa mtods of cli vaig pacc. I atr ims, a problm dvlopd. As soo as po p ad of Haaa, h ssr vhcl, lood dow o it Bt, f o avt propr ppard a basis i Haaa, how ca o v ad a Cofcia cassic with Mahaaa ovrtos of i vrsalsm li The Great earing? rig t Tag ad g ad thafr, th Z school fo isd Nvss fwr ad wr pop raizd th fri of igmt, v thogh mor ad mor popl xpodd its pricipls It as b li is al aog i t pst I gral, as soo s popl sd mditao saigs ad mdiatio css, o compla mid, or pacc sl llmato, th cal tis Z, bt s rall all a o, all a cas o ivrtig cas ad ffc. th Eas C piod [180.] a gra wav o Mha ad Hiaaa scriprs w irodcd ito Chia. Th wr ma tasaos of hs scrptrs, h picips o th achig dvopd mo ad mo, ad this iflcd h pop o th m who w doig mditaio worThe ous Sura ad The iaon Sutra (raslatd b Kmaaiva) ad a spcia ag ic o Cia, a icomaabl ifc. o dd The Vialakiri Sutra Th r cis ad mor aft h East Ha dast, cldig t WiChi priod ad Noth ad oth asis priod was h mos goios ad vigoos priod h so of Chs clr, arig, ad phiosoph I h ara o mtapscs it was mor brilli tha th classical piod of his plosop (w a hdrd schoos of thoght cotdd drig th prig ad Atm piod) ad h Warrig tat priod rom th sixt to thrd ctrisBc. Rgrtabl, howv, i gal popl who std Bddsm toda ol drstad Bddhist sds ad do ot ivstigat th
WORING OWARD ENLIGHTNMENT /
story of th Norh nd Soth Dynass pod. Al hy now s th clch that at ha h phlosophca ovn nown as "Pr Convrsatonchng-'an ld naon no ro Thy hav no rl nst o wat Convrato was abot o whth o not ay d th naon no or In aly, r Convsaon nvr d h naon no or On th conay, thos pow a th daad cvld cl. Ths, whn yo ad hsory, yo shold no s pa what oths say yo s do so al sach o yo own. Ths was h prod whn h Zn paach Boddhara ca to Chna. At hat , th w any pop who vad h Pah and atand h f of nlhtnt. Thy sd h Hnayana path o dtav concnraton n h cvato o prac was a h Dhara Gat o dba, ontvd atvy. Thoh ths thods wr all corc, hy nvrhlss s lad th n pont hat ansford dba, onvd acon no th Pah of nonvd actvy byond o. In nra, ahoh h a tachrs of that prod, h Dhaa tachr Kaava, had ntrodd th lofy pofndts o h aphysal ah n h Bddhs srprs hy tansad, th oad o pacc hy olowd sll ployd th Hnayana hods of dtaton ad contpa on, hods ro aon n fos o ndnssl conpaon o th slo and h onpaon o th pty o th body ha a ndfnss o h body dtaons. A ha , whn t was vy had to s h taphysa ath yond or, h Zn patrach Bodhdhaa c to Chna and startd th Zn schoo Scy spa, th Zn schoo s h shool of nd. Thas why Bodhdhaa dctd that The anvaara Sura b sd o sal th nd. Th ssa ofThe ankavaara Sura s n hs sant: "Bddha sad hat nd s h sorc. Th qson of nd aos o ths. Th atr al o lnan nd and sn na a wnt won h. At ha h Zn patach Bodhdhaa pontd o wo dctons on was "ntrn thoh prncp and th ohr was "ntrn thoh pa. "rncp h ans th odnary sns of sdyn ho ca pncps. It ans o poss ro cssaton ad conpla on and obsrvn h pnps o nd, o awann to nlhn. "Enrn troh pacc ncldd h n ors o dspn, nd t bodhsatvas vows. I also ans that th dst
2 at Nan Ha-Chn
of beng humn beng nd deng wh thngs ou mus p creul tenon o eve move of ou mnd nd thoughts. B hese mens ou epeence enghtenmen nd wken o the Ph he mn ehng of the Zen shoo puts spe empss on eneng ough pcte. But people n lte geneons who nvestgte the Zen school mke one bg mske. he tke the pful humoous echng stle whch he deps of he Zen shoo used to gude people nd onlude ht ts n ses Zen. The see he clssc Zen ehes usng shou here nd sp here nd he thnk tht Zen mens wkenng to he Pth b hvng someone plrks on ou The do no elze t l tht these re the chnce wokngs of ddcc method no the true her of Zen. The rue her of Zen s wht Bodhdhm poned ouenr hrough pcce. Studng medtton ses mens dong eu sud of he process b whch the people of od wkened to enghenment nd then rnseng t no ou ownmndgound for drec epeenl undestndng. How should ou pursue hs? How must ou be befoe ou cn rech cord wth he Zen messge? You must ws undesnd n mnd When he Second Pch [Huk'o 486593 went o see Bodhdhrm he ut of s rm We l know ts sor wh llusttes how sncere he ws n seeng the Ph But ve few people p tenon o the fc th beoe he le home to beome monk the Seond Prrch ws ed ge scho He lecured on the I Chng n the Shnng regon nd mn people dmred hm. Lte he me o fee tht ths lenng coud no sove the poblems of he uvese nd humn lfe. Afe he redThe Great Prana Suragn he knew ht he rel ruths of the unvese nd humn lfe were n Buddhsm nd tht pon he left home nd beme monk. After he Second Ptch lef home he dd sng medon on Moun Hsng n Honn for eght es for eght ers he cuved medttve concenton. Becuse there s no w for us n te genertons to obn n souces on ths t s mpossbe for us o know wht roue the Second Prch took t h tme n hs cuvon of whethe he cutved the beth or he ontempted mnd. Hee we must note h t s f fm es to cuvtemedtve concenron for eght ers Wht we do know s th the Second Prch ws equpped wh frs re lernng nd culvton nd h te he folowed Bodhdhm.
WORKNG TOWARD ENLGHENMENT /
The books recod hat when he Second Pararch ame o see Bodhidharma he sood in he snow for thee days ad three nghts bu Bodhdhama paid no aenon to hm. nsead Bodhdhama sad he Buddha Dhama s the supeme uh attaned ate long eons o energeic effo What does i accompish to sand n he sow fo a ew days seeing the Dhrma? A s poin the Second Paich cut off hs arm and pesened it to Bodidhama When peope n lae mes sudy hs, t seems hey fee ha wha Bodhidhama demanded of him was vey unjust. n fact he eligous fervor and eal with which the people of he pas sough the Dharma is not sometng we mode day people n understnd You can read a out comparale cases al the ime n he iograpes of eminen monks. When was young I saw eal ases of peope burning of inges to offer to Buddha, and percing themselves il he blood n o copy out the sutas in lood and other suh ngs Tere have been many suations like his In he opinon of mode day people his is gnoance and superstion But is hey who wee gno o we ourseves? Pas and pesen ae no te same Do no casualy pass judgment on the people of olden mes Later on Bodhidharma asked he Second Patriarch: Wha are you seeng? A he tme, he Second Pariarh was hungy and old and in pain but al he said was: Wha is the mehod fo pacfyng mnd? t had een us we would have said eacer I cannot ge id of my thoughts he Second Pariach was far superior o us He had done stng mediation for eight yeas and in addtion o this were al hs prevous effors He dd no speak o whehe o no hs houghts were pure What he asked was how to paciy mind his s a very big queson Te Record of Potg at he Moo is a wonderfu book, an ece lent book u i is very hard to read. You mus projec yourse no t as you ead as if you are wahing a eevision pay In s passage tha desces how the Second Pararch sough he Dharma fom Bodhdhama, Bodhidharma was siting facing a wal When the Second Patiach cu off hs arm Bodhidhama natualy wapped a tournquet around it and applied some medicne I you say hat Bodhidhama was asolutely indiffeent hen Bodhdharma woud not have een a Zen Paiach nd i would no have een he Buddha Dhama n his sory as has come down o us, he details ae not eoded. he Second Patiarh sanding in the snow cuting off his
14 aer Na HuaChi
arm, and asking or the Dharmahs did not all ake place a once. Each one was a separae even, bu n he book these hee ncidents ae arbirary oined ogehe. ha is he manng o pacying mnd ha ind is pacd A ha moment, wih his ar cu o, cod and hungry, he Scond Patiarchs mind was o course nt at peace. So Bodhdharma aseed him "Brng you mnd here, and I wil paciy or you A his point Bodhidhama sared wih hs bg ndan eyes oen wide, and wh his coarse whskes, he cerainly rghened the Second Patiarch o deah h hs rebuke, the Second Pararchs hea dropped. s no ha he was a coward. Ths quesion o hs was enor mous, and he answer was vey special, oo, and made his hea sink. Ae ths he answeed "hen ook o my mnd, I canno nd Bodhdharma hen said "I have already paciie your min or you And ha was Aer he Second Paiarch had been wih Boddharma severa yeas, Bodhidhama old hm "By putng o es all xerna entangng objecs and no agiang yo ne in your mnd ike a wall you can ener the Pah. you are ollowing he road o culvaing pacce, no maer whether s Mahayaa o Hinayana, no maer wha school o Buddhs t is, or whher you are a househoder or a homeeave, you do no oow the oad accodng o hese ew lnes, it wl not wok. "Puing o res all exeal enanglng obecs means we mus drp all exernal circumsances. I we do no succeed n our sudy o Buddhsm and our cuvation o eaizaon, i is because we have no been able o do hs Our minds ae all mnds that cling o enanglng obecs hen we inish wth one thing, we go grab onto somehng ese e neve inish oing hings, and we never can put exernal enanglng objecs o es "No agang the ier mnd means eneing he ream o he our dana and he eighsaadi va he mehod o being mndul o aaaa, and dong i uni he beah s no moving in or ou "Making he ind ike a wal means oally cuing o inside and ousde, so that the mnd does no move no maer wha hap pens n the outer world, and no ase houghs appea, and no ase thughs arise. Pay atenion o his he you manage oac ike ts, hen you ca enter the Pah, you can experence d awaken to enligheen, and you can eaize he Tao.
WORING OWARD ENLIGHENMEN /
When Bodhidhama tod he Second Patriarch ths, must have been somehng hat happened beoe the Second Patriach asked him abou he mehod or pacying mind. Bodhdharma udged the Second Paarch's accompshmen n mediatve concentaion and augh him anothe route o medtaive concentation. When he Second Patiarch told Bodhidhama hs mind was no a peace his mus have been someng ha appened afer he had accomplshed his mediaon wok. Suppose a man had been abe to "pu to rest a external enanglng obecs, and no agtae his inne mind, and make his mind like a wal. Woud he dare to say he had become enigh ened? Woud his mnd be at peace or not? Would he have awakened o the Pah o o? Even at ths pon, he stil was not clear abou what buddha ulmaely is and wha enighenment s. Thereoe he was not able to pacy hs mind. ater he Second Patarch passed on the Dharma to the Thrd Patriach Sengs'an [d. 606. Ae he had given hm the robe and bow emblemaic o he successon, he Second Paiarch wen evey whee eang and drnking and actng wid. A get schoa ke him who had become a monk and hen concenaed his mind on s el gous eforts, who had been given the Dhama and he seal of appoval by Bodhdharmabut aer he had passed on he robe and bowl, n his late yeas his lie was compleey difeent, he drank wine and ran aound ike cray in the bothe distcs. People woud as hm, "You ae a patrarch o he Zen schoo. How can you hang around in he wineshops? The Second Patiarch would say, " am aming my mnd. What business s it of yous? The queson ases: what he had been seeking was he method o pacy mnd, and Bodhdharma had aen him and given he mehod o paciyng mind o him, so why in his ater years did he st have o tame hs mnd? His mnd stil was no paced, so when the Second Pariach alked about the Zen school's pacifying mind, there s obvi ously s a bg question about what this mnd is. Beoe becomng a buddha, nobody's mnd can be pacied. Not even ahats and bod hisavas can umaey pacy their minds Except with great pene ang enlighenmen, no one can pacfy his o her mind. n erms o presen day learning and thought, thee s a srug ge beween the idealist and mateiaist schoos of hought. We now ha mnd and mate have the same source. But no one can give a deinive answe as to how utimaey mind is able to creae matter, uness he or she eaches the ream o becoming a buddha. Thereore,
1 a Nan Hua-Chn
thogh everyone an disss ths on a theoretial level in atal at the mnd stil annot be paed This was the Zen shool om ts point on n eality the Zen shol was virally noneistent. When we n ate generations stdy the Zen shool we always pay attenton to the sothern shoo the line o the Sith Patrarh Hneng [638713 We do not oin oth he sothern shool and the nothen shoo together in or investigaton The time o the orth Patih Taohsn 580651 was preisely when the T ang perod was abot to nagrate a new ea n hnese hstory I was also the tme when Dhma teaheHsantsang 600 664 was stdyng in Inda and was soon to etrn to hina At that tme the Zen shoo had still not begn to orish on a grand sale and it was stil a snge line o trnsmssion. One mn wold oo fo one disipe in orde to ontine to ary this brden d see to it that the ine of the Dharma wod not be t o The orth Patrh and hose who ame after hm wod develop several disiples Late n n e ang ynsty sevea geat natona teaes nd even patrrhs of the Hayen and T'ient'ai shools wee al desended from the line of the orth Patriah whih s senior to te line of the Sih Patiah. After Dharma teaher Hsntsang had introded the Yogara lasss o hina the priniples o the Bddha Dhama beame ever moe omplete Later on the great Zen maser Lnh was also a great eaher o the Yogaara philosophy; he dd not only stdy Zen. Ths was aso tre o the great Zen mastes Ts' aoshan and Tngshan They mastered varos nds o Bddst teahings. They wee not e the average people today who do no stdy the sriptres and he priniples of the Bddst teahng bt st tae a medtation saying and thin they ndestand Zen The great Zen patiarhs of the past poeeded lie ths ater they had thooghly mastered the whole Bddhst non then they abandoned the prnples o the teahing and prsed a simple and dre mehod entering no that one method deeply. Jst as ons sd broaden myself with lte and estrain mysel wth poper stndards o behavio The great Zen masters moved from the boadening ilene [of theorel ening to the restranng inflene [o dsiplined patie st they stdied on a broad sale d fter they masteed the prinples ontned inthe Bddst sites they onentrated on psing a single path
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By he tme o the h Patach Hungen60265 it was the peiod o Empeo T'aitsung o the Tang dynasy [ 627649 Zen was stil a sngle line o tansmission, and it did not occupy a vey age place n Chese culue Befoe ong the Tent' a schoo gad ualy emeged Natually he om o Buddhism that was most wde spead was the pincpes of the teachng Soon the Dhama teache Hsuasang etuned to China and helped o ing aout a lou ishing peiod o the Buddha Dhama In the T'ang and Sung peods the most talented most inte gent peope in China oten put hei stengh to wo o the Budda Dhama. These days the most inteligent and talented people a go into ndusty and commece So how can the Buddha Dhama exst These two eas ae totay the opposte At that time studyng Buddhsm and studyng Zen wee as much n vogue as the study o science s nowadays The cuent ashon made t that way and so the pincples o the teachng loushed to a high degee o a me Moeove the leade o sociey Empeo T'aitsung was no odinay man He was good a witng poey and good at cagaphy; he had miitay success d was poicient n the study o Buddism; he was good at al sots o ings Cetainy no one else could have wtten the Impeal Peface that he wote o the cllected wos o Dhama teache Hsuantsang The heyday o the Zen school wa om he mdde T ang onwad n the late T'ang and the ive Dynastes peiod [eghth though tenh centuies At the time Buddhist theoy was devel oped to its hghes pea and the Sxth Patiach's Zen had just appeaed at that peiod At tha time all sts o Buddhst theoies e Yogacaa and Huayeneaced al tough socey and amost eveyone who had ead a oo could say a ew phases o the Buddha Dhama In this peiod Hinayana pactices had aleady disappeaed and eveyone olowed Mahayana methods o cutvating pactice But they still coud not ind the ight oad At this pont the mindseal o the Zen school tansmitted y Bodidhama the method o diectly pointng to the human mind enaling peope to iluminae mnd and see tue natue emeged n esponse to the needs of the tme in the peiod o the ith and Sixth Patiachs The method o cultivatng pactce ist tansmited y Bodhidhama at the evel o theoy diects eveyone to pay seous attenton to The Lakara S ra. At the ime o the th Patach thee was a change ecause the pnciples oThe Laara Sra
Mae Nan Hua-Chn
wee oo oy and poond o he peope of the ie In ode to enable a easie eny tis Dhma Gae he Zen teahes swithed o sng The iamod Suta In a hey had aeady begn o se ths mehod a he me of he Foh aah bt ony egan to ealy losh moe a the me of he Fifh and Sxth Paiahs The iamod Suta speas of he pinipe of ieen empness and s ey smplifed Bddhst had eahed highesit peaIts o aaspyamid andheoy od n nohis gopeod any fhe How oe ntegate wh the odnay eaiy ee of body and mnd and how o see eaaon mmediatey beame diil Aodng to the pnipes o he teahng fo an odnay peson o beome a bddha wold tae thee gea mmeasabe eons Sne eghenment was hs sometng o some emoe and dateess te how d a peson at eaation One the Mahayana spes wee n ation peope fel that he methods of Hinayana wee o wothy o being onsideed he Pah to enlghenmen The Zen shoos iety pog to the hma mnd enablng peope to imnae mnd n see e nae aeed moe o the needs of he mes In he ea of the Sxth Patiah, t eahed a pea of poplaiy The Zen shoo o he Sixh Paiah began in he oh in Gangtng Pone In ha peod Soh China was a tay bawad egion The ogna base o the oshng of Bddhism was n he Cena Pan o Noh Chna [whih was he eonom and poltal hea o the T'ang Empe The geat nationa eahes and geat Dhama eahes had a been atie n the egon o the Cena Pan n he aea ohe impea apals Hsan and Loyang Bease n he bawad Soh the Sixh Paah sed venaa langage o ommnae he BdhaDhama i spead wdey vey easy I we me a e dy o he Sih Patiach' Aa Suta, we see that he Sixth Paiah sil p a heavy emphass on "patie and was still eahg eny ino enlghement thogh the gate o "pate he nfotnate hng was tha fom he tme ha sh wos as he Sih Patiach' Aa Su and Maste Tahs eaise o he Esetia Gae fo Eeig he Pah hough Sudde Eightemet wee n wide laon Bddsm and Zen wee inished Eeyoe nows that mnd tsel is bddha b wha s mind Peope dont have ay idea wha s eally means Ths some people do o beleve n egion They h tha ee hogh they do no
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good wos all they have to do is have a cea coscece, ad he they wil e uddhas As o wha "m" is they do't cae a al. This olem oigated om oos lie he Ala S ut The deelomet o Sug eod Neooucasm lhueh "the sudy o cle the study o the e desg," came aout ecause o he ause o the Ze sayig that "md itsel s uddha d he esulg eglect o actc acatio Wha was exessed y he Neooucas was desie eeyhig, a atitude o the Ze schoo the Ze school that came om he gate o "actce. The actice o the Pat o Humaty d Heae tha he Neooucis oouded was he equvae o the Buddhis Vaya school [wih s emhass o ecets o disclie. The Taosts ate T'ag ad Sug who coued the tought o aotzu ad huagtu wee equivalet to the Ze schoo i Buddhsm the Ze school o the oad o leao The eelatioshs ewee hese thee elgos wee vey sue As o the icile o "diecly oig o the huma md seeg tue ae ad ecomg uddha" the moe cealy was exlaed, he dule Bud dhism ecame ad he moe he medtato wo o cultatig eaizato laced a eal ass. I act, as uweldy ad imactica as it was t was ot as good as cultiatig cessatio ad cotemaio o acticg the method o cotem lag mid. At least y doig this i was sil osse to ge hal he u By olowg Hiayaa mehods i was st ossile i he last aayss to see ealato u eghteme the Mahayaa sese must e dscussed seately et me eiteate ate the Ze schoo ega omoig The Damond Sua ecause The Damond Suta exouds eet emtess, i was easy to ead eoe ito "cay Ze" a isevce Ze wh o eal sustace Though hs sua was ey easy to destd theoetically, t was o he a all i egd o seeg ealzao. O the oos o the Ze schoo, the es oe is he Recd o Ponng a he Mon. It coects togehe he esseial oits om all sots o Ze ecods ad icudes mateial o seeg tuth cuatg ealato ad cayig out vows Whe I s ulished he Recod Ponn a he Moon Tawa ecause sales wee ot good I had o sl i o y the oud o utches to use o waig meat! But tha is aohe stoy. you ealy wa o sudy the Ze school i you mae a thoough study o he Recod Ponng at the Moni wil e eogh. To ead ts oo ot oly w you eed a hoough owledge o he cies
0 Me N HuCh
of the eachng, but you will aso have to have a basis n cuvang realzaton otherwise, there wil be many parts you do no under stand when you read them. For peope in the ate geneations, as soon as we menon the Zen school to them it means sudying meditation sayings (koans), wheeas, in fact what the Zen school really emphasizes heaviy s seeng truh. Fo exampe Zen master Y ng-shan of the KueiYng school was caed Chinese Buddhism's "litte Shayu. Yang-shn 813-890] lved n the late Tng peiod. Te Recd f Pinting at te Mn records his stoy: "There was an ndan mon who appeared out of empty space Yangshan said, Where did you come from? He said From nda This Indian mon aso said came t hs easter n and espeially to pay homag e to Manjushri but instead I mee a l tte Shayamun" Then he gave Yangshan some Snsit books Afer he had bwed to Yangshan he deprted into empty space Fom ts point on every on caled Yang-shan "lte Shayamuni Indian ahas appee out of thn air to see nsuctons fromYang-shn more thn once, as we know from hs discipes who saw this nd asked him about t. One day when Yang-shan was pursung his st udies wh Kue shan, his teacher Kueishan ased him, "Of the forty volumes of Te Niana Suta, how many were spoken by Buddha and how many by Maa [the demon of deusion]? Yang-shan said "Master, wha I have ead was al spoen by Mara. hen Kuei-shan heard this he was very happy nd said, In the future, no one wil be able to cope wth you. Yang-shan as ased hs eacher Kuei-shan, " I now the things of one period whee should I practce? By ths he meant hough my words re correct ts mind is sl not a peace. The things of one perod aready know I have arrived at the stage of seeing the uth of Buddha's teachings and have a bit of eperience, but wha shou ld my pactce be? Here the word "pracice inc udes mental behavior the mental actviy and thought invlved in being a person and dong things, and t aso incudes mediation work and religios effort. Kuei-shn answered him wth a famous ne: All thats important is that your eye s correct. won't ta about your practce n other words, all that's necessay is that you perception of the trth of the Buddha's teachng is corect. wil not as about your subsequent work of cul tvang realiaton, becau se once you r perceptin of truth is correct,
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9
then your cultivation of real zation will cetainly be on track If your perception of truth is wrong, then even if you do yur meditation work properly, you practice wil s til be wrong. On the ba of th ayng f Kue-han, ate geneatn m takenly passed aong the id ea that the Zen schoo emphaszes seeing uth, but does not think medation work is important. In fact, every one of he geat Zen teacher equaly upheld seeng tth, culivaing realizaton and carrying out vows. If any one of these were lackng, it woud not work This line f Kueshans was said by a talened teacher to a aented discipe. Since we are not Yangshan, this lne does not necessaiy appy to us. Most of the people in later geneaons who sdy he Zen school take a casua strol past the Sith Patrarch and Matsu and thats al They do not study the later ve Houses of Zen, lke th e nch school, the KueiYang chool, he Tao-Tung school, the Yun-men school, and e Fa-yen school at l. How can hisbe conted as sdy ing Zen? Fo example among the teaching f Ln-chi he a abot the "three mysteries and three essenals and the "four selectons. Thee are teachng methods, and they aso include seeing truth, cultivang ealizaton, and carryng ou vws. in-c sd: "In eah satement of mine thee ae three mysterous gates, nd in each myserious gate there ae three essential truths. Fo exampe, in he ne word ea when spoken by Linchi, there are te mysterious gaes, and in each mysterous gate there are also three essental truths. He was not just talking theoreti cally Anohe example s the famous Zen master Tahui Tsung-kao: wihn every sentence he said, he made forty-nne turnng word. in-chi's fou sele cons means seections of meditation mate rals. In the four seections there are guest and hos, nd there is a method. But the man of old did nt eplain this method: you must awaken to it on your own. If he had clearly eplained the method, t would have turned into an infeble transmission, and everyone wold have become attached o it. Sentient beings cat get free of their fundamental attachmens f you add attachment to relgious methods on op of that, they ae sue to go to he ll. rnng wrds" re syngs wi mny ee of meig, deged by e eers ier wi d tnsform mid of e ies
2 Mat Nan Hahn
In he "fou seecios, wa s he guest and wha s the host? o exame, you h a soundng boad, and t makes a sound. There is nohng under he soundng bod . You houghs are em ted by the sound o he boad, and hey are thee ay more t wouldn b bad if you coud mainain hs stae foreve Using he mehod of he sounding board s, in a word, "lowing on he cookng wate to see the ice. Those who ow wl laughthis s a tick o fool eole. But s no foolng eolei s using an outsde force o cu off he false houghs in ou consciousness, d ake us exeri ence a urity we have neve befoe exeenced n ou odinay ives Bu if you think this is "ilumnating mind and seeing rue naure, his is vey wong. Bu i s aso ossbe o make rogess n awak enng by means of hs shadow. A this moment, you mus use tran scenden wsdom, and in he sound of s sounding bod, enetate through and awaken That s caled Zen. Hee are Lin-chis four selection. Sometmes "he takes away the eson but no he obecs, and yo mediation work eaches he realm of ury. Someimes "he takes away the obecs bu no he eson. You meditaon work rogresses a b, and he hoes you wil ake anoher se foward. The revious eam was not rgh so you dscard t and you ae sti yousef. Ln-hi s caing uon you o go invesigate his fo youselves. Sometmes "he takes away both he eson d he obec, so hat whaeve you do s no ght. Bu we co use s mehod. us as he ncen Zen woies said, f we ealy uhed he Zen schoo, hee woud not be anyone around us, and he weeds n fon of he Dharma hall woud be hee fee dee, and no one would come Sometimes "he takes away neher he er so nor he objects. Zen mase Ln-ch was by no means ony tang abou teachng mhods. The roc ess of doing mediation wok is also esen hee in he fou seecons. Someimes you have done you medtaon wok roerly and hre ae no miscelaneous houghts n you mind, and i is ure and ilmnaed and emty all he way rough. This s "ang away the eson bu no he obecs. You are sill yousef, sitting tere, but with your mind emy cea hough: his is he ream of he sixth consciouses Since yo have taken away the eson, he erson does no move since yo have no taken away he obects here is still xeienial ream Of course s ream s stil liable to chge Wy Because it s he gues, no he hos. A gues co say forever
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how could he no change? Ths s he secret of he Zen school. But a the firs stage we mus let the guest a the host: we must alow ths exerential realm, and the longer we reserve , the betr But in fa ths s not eas to aomsh. As for "ag awa the obects but no he erson, ths s dff cut If I ma seak bold , there is no one in he audence wh o can accomish ths. Because ou have not eachd th stage of seeing the truth of Buddhas teaching, ou cao vaing racce or carring out vows either. reach the eve of cuti Some eole wil ask: We are fundamenall ure and ilum naed, but we can quet down in a coule of das. I sa, if ou ae suding Zen, wh dont ou go tr to nvesgae this for ourseves At ths oin, ou have taken awa the objects, and the objecs are not there nmoe ou have not en awa he eson, so the erso is here as usual. Is it the gues Is i he host Is it the host within the gues Is t the gues wihin he hos? Is t he host wthin he host Is he gues whin he gues Sometimes we emlo te mehod of emeng the breah. Sometmes we see igh Te jewels of th Dharma are man. The Zen masters have taught hem a in books. If ou do no understand, u can ask me If ou do not understand the hgher evel eacg meth ods, we can have a alk in e weeds, and make rogess ste b ste. Doing energ-work i-kung and cutivaing saadi s letting the gues ac as the host Wen he four eemens of e hscal bod ae no roer atuned, and he bd is not in good shae, the i chanes are the gues d he make h bod shake. If ou forcb suess hs t wll no be good for our heath. Wai unil our bod is roerl auned, and hen ou wont have t use the guest anmoe, and ou can let the hos be he hos Its also ike his wih thoughs Sometimes ou canno subdue hem so just recite he buddha-name o if there s no othe wa o coe with hem then sing a song Temerng the mnd is ie this hs mind is ve hd o e. Somemes as soon as our meditation work ges a ltle bit beter, mmedael ou emotions get worse A his tme al ou can do s let the gues be the hosthe host has emoraril moved ou When some eoe sud Buddhsm and do meditaton work he become flled with contadicions. The become aware of heir chaels and the are afrad of getting attached to them, so he wan o emt hem ou Afer he chanels are not there
4 Mate Na HuaChn
anymore hey want o open up he jn-m and tu-m channes When hey discove he light, hey ae afaid of geing aached o delus ions W he n he ig ht isn' hee hey h nk "Wha k ind of benghed ignorance is this When hey reach mptiness they thk, "Won' probaby fall ino clinging subbony o empiness Don't worry about subbonly clingng o empness n sevea decades have never met anyone capable of stubbony clnging to emptness tubbornly unaware of cingng anyhingto empiness means beng oaly nsensate and f you ae his way, hee are conradicons eveywhere and no way o eove them When you fst become awae of he c chan nels, simply work wh you c' chnes: here wl be no erro in e ing he guest ac as the hos for the me beng When you fis become aware of the c chanes every pa of you body s painful o whapain is pain! Think to yoursef: "is is he gues's [it belongs o he body it does no belog to the rue self s no mine A this pon do no ac as the hos, e he guest ac as the host The more you ook at it the moe this body sems e a lttle chld As he poveb says: "When he chld sees hs mama, he cries hee imes fo no eason The moe you pay aention o he body, he more sevee he pan wll be f you do not pay attention to he body, it will sa to behave self f you can really do hs it wi work rgh away But peop e do no do th s: once hey become aware of he ci channels hey always wan o y o guide them, and hey always go round and round wihn e eam of he skandha of form They cn tak theory wel enough buwhen the actua situaon arses then hey ae oaly baffed tudyng meditation sayings s a mehod thought up where hee is no mehod: is no Zen Thee i aso "sile iluminaon You cloe you eyes and observe you houghs and sit wih the mnd very pue and clear he grea Zen mase of he ung dynasty, a-hui Tung-kao repdiaed ths as misguded Zen Te Surngm Sutr here is hs ine "Peserving vacan slence wihin is sil a shadow phenomenon of dscrminaion belongng o the dust of he Dhma Because m ost pactioners of slen iluminaion did no cleary udersand he true prcple in erms of he geat p ah of enligh dgams of jem ad um annl s M Na's To d Lgey anld y Wn Kan Cu .D. ok Ba, ME al Wi, 984) p 66-6
WORKNG OWRD ENIGHTENMENT /
enment of course was misguided Zen But fo people who were clea abou uh and ha awaened t he Pah silent illuminaon was Zen Ths was Zen master Lnchi's "illuminaion and functon ng" was boh luminaion and functoning at he same ime Bu the odnary peop dd no now his they us held on here n stl silence This kind of sien ilumna ion became misguid ed Zen Yang-shan ased "Whee s he abode of the ea buddha" Kuei shan sad "Byback coempating the subte wonder of having no hough and thnking on he nexhaustiblty of he fames of awareess though s exhaused and reurns o he souce essence and fms abide foever, phenomena and inne ruth are not two his he husness of he rea buddha A ths ime Yang-shan had ust pene raed though o grea enghenmen Bu Kuei-shan dd no box hs ears o gve him a kick nstead he ust explaned prncpes to hm "Contempating no thoughthe Zen school cals hs sudy and in Buddhsm n general i is called he pacce of conemplaton means fathomng and penerating nner tuth and aiving a he wone o avng no though A hs poin he capaty to be able to thnk and fee ases, and al sots f spirtual powers and wondous funcins arse oo "Thought is exhausted and returns to the source When the hkng functon of the mind's consciousness wihdaws to ha fun damena stae "esence and foms abde foeve Afer ths essence and foms appea, and all he myiad apparent phenomena i he univese all ae dsplayed in he fundamenal sae, wthou movng fom i "Phenomena and nner uth ae not two Medaon wok ner tuh and e ruth mediatin work A s poin i is he "thusness of the real buddha" Th s the ream of being he same as buddha Because of hese few sentences from hs eache, Yang-shan was enighened Afe his enlghenmen he cared on wh s pracices vey digently fo fifteen years o ffeen years he kep inqung abou his eache's experence in cuivatng practice and he was aways seeking ealization After fifteen yeas he set foh o rasmit the eaching and ac as a grea Buddhis teache Why was ha hese few senence wee able o cause Yang shan peneae hrough o grea enlghenment Le us put our seves Yang-shan's place ad ty o see though diec experence
12 C ORREC T LY CONTEMLATING MIND Wheneve eoe s o discss he Zen schoo, hey always menion studyng mediaion sangs. In reality, studying medaon sayngs is a method hat was develoed fom ack of alernaves as the Zen school develoed n he Sung and Yuan eriods . Why do I say rom ack of altenatives? Because from the T ang and Sung on, here were realy vey few eoe who wee genuinely abe to ealize he frui of enlighenmen by following the roue of culvatng acce The main reason for hs was the fact ha Zen was in vogue. From he Sung and Yuan onward, thee was oo much li-service Zen. Everone knew ho w o discuss is rncles a a verbal evl, and everyone engaged n dslays of wit and reeated Zen sayngs. Bu desite all this, hey got furthe and further away fom Zen. This is why he acice of studyng mediation sayings was devised The socalled -t o meditaion sayings, are quesions . Fo exame, Whee di you come from when you were bon, and where will you go when you de? Before my mohe and faher gave brth o me, where was I? Does a dog have bddha-natre or not? Wha is buddha? The Zen maser Yun-men answered his by saying, Somethng o wie you ass wth. Why did Yunmen alk like his? Her s another xame When not deaming and no hiking whee is he mase? You mgh resond I am ase Well he, when you are sleng, where are you? If at such a me someone kied you wih a knife, where wou d you go? O pati in Zn is was to diat on rta assi sayng and soris of th a Z ahs. h ad (itay, sa gs" h ansad as mdtaio saings") o kng-n pb ss" ow Egsh b t Japas am kon) o yn-yn (sors o ians of nightmnt). Qotaons om th tras w aso sd a daon aying. Faos Zn boo i e Ble C Recod (P Yn ) ad Te Book of Tanqy (Ts'ng-ng ) ar oions o mdaio sings
19 Mase Nan Hua-Chn
These quesions ae divided into wo ypes. One is "staements wth meanng They have reasons hat can be explained The ohe kind s "saemens wihout meanng. They have no reasons ha can be expained Sudyngmediaion sayngs mens aking the queso ha have povoked he mos doubts in you oughout your life, and coming to gps wh hem and nvestigatng hem Dont boher wih vebal expnaons of Buddsm Ts method of sudying medaon sayings s a method of cessaon nd contempaon, but it iseter thn odn cessaton and conemplation, because you concenrate al you doubts on one pont. No false thoughts can arise. f you have no esolved one queston, you w not be able o resove ny other queson In he past, in he Zen halls hee were some peope wo sudied meditation sayngs as if ey had gone crazy. They studed unt they were unaware of anyhng, unti no false thoughs o misceaneous thoughs were present. They concenraed soey on he mediaion sayng. Th s was a form of cessaion. Afer they had encountered an oppotuniy and suddeny opene p they wholly resoved his queston. Ths was a form of conemplaon. Bu afer studying meditaion sayings became fashionabe, the Zen school decined. In recen tmes n manand China, here have een mny peope who became mentaly il from sudying mediaion sayngs The minds of moden day peope ae oo compiaed, and the quesions ha concen them ae already too numeous. If you add to his he business of studyng medaion sayings, it woud be stange if they did no go crazy Real, genuine Zen is vey smpe. The Zen mases prior o the Fve Dynasies peiod used "diecly pointing o the human mnd, seeng tue nature and ecoming buddha as their mehod of on empatng mind, and everyone coud do t. As the fir s sep, firs we undersa nd ha al peop e hink and have thoughs For exampe, when someone else s alkng, we hear hs words. Ths s a concep, a though. Ths hought follows the other persons words as he keeps aking, our heaing funcion keeps going, too. When we si quie and conemplae mind, this mnd s no he mind referred to n the formua "iluminang mind and seeing rue naure Mind n ths cae sands for he process of hnking, and he houghs ha aflc us. These hought come lke ths "So-and-so is coming to see me ths afernoon. Hes coming at hee ocock. wil get eady o invite hm o a coffee shop. n this way, three or fou
WORNG TOWARD ENGHTENMENT / 99
thoughts go by You keep on hning "We, l be a righ o invie hm for a cup of tea, o o ea a bol of noodes Actually, t ould be bes if he dd no come at a Its too m uh touble havent got the money The thoughs keep jumpng up one after another. Ths mnd is ike his We must oserve ths cleary. When the thought tha s in fron of us runs off, and he susequen hough has no ye arived, there s an inerva n beeen that s empy al the ay hough We pre serve ths empiness in beteen houghts Ths s caed the method of conemplaing mind In ths ay e l be abe to accomplsh he frs step Thoughs are phenomena n he ream of birh and deah, phenomena tha ae bon and ha t disappea In he Bud dhist scip tues i says "Al compounded hngs ae impermanent, hey are the phenomena of birth and deah. When irth and deah are exinct, the peaceful extincion of nivana is bss Compounded hings are all acions, incuding mental actvies When al of you sit in media ton you ren n your sx sense facules and obseve hese houghs You shoud no repress hem, or make a special effor: just observe these thoughs as they pass by. For example, hen you cha nt "Hail o Amaha Buddha, the sound "Hail o Amabha Buddha canno stay flos along from momen o moment ith each repetition When he prevous hough has foed aay, before the nex hough arives, he inerval in beeen is "he presen though Fundamenaly, he presen hough s not there, is pure and cear If you can be like his, the longe you can mainain he bete In tems of the principles of he eaching, hs is the mehod of con templang emptness Both the Ten-ai school and the Zen schoo erm hs neva of empiness in beeen houghs "emptyng pas, pesen, nd fuure The prevous th ought has gone, he subsequen though has no ye arrived and the pesen hough s empty then and here For exam pe, hen e say "pesen, t s already past, i no longe exists, is empy hen and there T Dimnd Sutr says "The past mind is ungaspabe, he present mind s ungraspabe, and he future mind s ungraspable The neval in beteen is empy If e say "in beeen, it immedaely falls nt o the pas momen There ae o roads e foo in sudyng Buddhism One is adding, and he oher s subtacting Making yourself empty ou s subracing Other mehods of ulvaion, ike the methods of Esoec Buddhism, are al addng When you cutivate the mehods of he
200 / at Nan Hai-Chin
sotrc schoo, you pac a mp n front of you and you nd incns and fowrs and som watr and frui you ar busy all day ong. Af hat you put on a cap an d put on Dharma robs, an d si th onmpaing an imag of Buddha. Your ips a chaning manra and you hands ar rnging bs and holding vajras and whn you put hm down you p rfom mudras wh your hands You do ths fo a long im, until you whol body s covrd with swat Aft thr hous go by, you can sop and rs. Th mthods of culivaing pracc n Esorc Buddhsm ar vy numous If you wan o g rch hr s h mhod of h god of walth If you wan o gt promod, hr s a mhod for ging promod If you wan chldrn, thr s a mhod hat wl sn you childrn. If you wan o di arr thr is a mthod for tha. Ths mhods m you add al day ong, ad d il you ar rd out, d h ony hing you can do s st. This, oo, is mptying out pas, psn, and futu Th mnds of modrn day pop ar oo complicad, nd thy no b mpd out Th bs hng to do s us mhods o ig and add on untl you cannot carry th wight, so tha h ony thng you can do s l go hn you will succd This s th rason for using addng mhods Th Zn schoo dos not l you add and i dos no lt you sub tact It quis us to s clary hat th houghs of his mind ar fundamnay mpty Onc you s his wha s would you wnt o look for hy woud you nd o oo for iuminaing mnd and sing tu naur ar fundamntay vry car bu bcaus h Buddha hama xiss, i s us unclr instad. don' hav to s. If w lt go it will b rgh. I is vry smpl, vy natura and spntanous Is mptying out pas, prsnt and futur Zn I is no! hat's h ason Bcaus his stag s oy mpyng ou th connts of th consciousnss. In raliy, al w hav to do afr w sit down o md ia is shou ou Bah Thn conscious though is not hr any mo is mpty. This is th grat Dharma Ga of Esotrc Buddhism In yars gon by I studid this sound "Bah! and spn mo han a nta qns o ylbs cnt by patitions o sot i. Va ru ins a aconr mu ri sotic uddhis rmos s ar s confions of n fis s by practito of Eotic s.
WORKNG OWARD ENLGHENEN / 2
hundrd thousand dolas in h rocss. Th mhod is his Th frst s is to st rorly saight and rct, and tmr h brah. Thn shout "Bah! and you ar fnishd. Of ours dos no work or us Ar w shou "Bah th ar no houghts or a w sconds but award thoughs com back agan Atr hy com back w shou Bah agan! La t sos worng atoghr. Mor Bahs cao chas thoughs away. Ths is h way it is for odnary ol. Worldy o lk h als, no h ra. "Don ook on wha is asiy aaind as commonac Th ruh n his s summarzd n h ollowng has "You mus acva your mi d withou dwling anyw hr. Th Sixh Patriach awnd to th Pah by haring s n from The Diamnd Sua or xam, whn w har somon ls akng arn' ou inds bon? Af w hav fnishd sning to hm alkng, our minds dro i, and w ar undamnaly acvaing mnd wihou dwling anywhr, an w So why do w nd to rsrv mind? f you can manag to obsrv crly rom though o hough, that will do. You do no nd o cuiva any nrgywork or do any siing mdiation or sk any ah. Po with h abiiy wi bliv hs no w. Po whou h abiity wil com again At h rs stag it wl b fn if you can manain h ram o myng ou as, sn and fuur In The Recd Pining a he Mn, Voum 7 it rcords ths soy: On day a crtan Mas Lou-zu was assng by a hous o song, and h hard h sound of somon nsid singing h words "Sinc you hav no mnd, 'l qui oo. A h tim h was yng hs sho, and whn h hard hs ln o h sng, h was nlghtnd Wha dd h awn to undamnally w hav no mnd: at vry sntnc w say, i dos no rmain anywhr Sinc you hav no mind wi qui tha's it! This s aso h ruh of minss Evn hough mying out as, rsn and fuur sil dos no rach th inal dstinaion, amos no on can cu off ast, snt, and fuur and consstnly mainan hs Th basc rason is ha ol hav no car rcognion of subjc and objc. I wil alk abou this qustion again lar whn inroduc Yogacra hilosohy. Th nx issu concrning sudying mditation sayings s hs n h rsn ra sudying mdiaion sayings s rally not ao ra. Followng h mthod of contmlating mind is mor norma and asir Using th mhod of sudying mdiaion sayings is no as
22 Mter Hui-Ci
good as cessation and contemplaion or cultvaing samadi n real iy people can cutivae these mehods both beore and afer enght enment will tel you all abou ths issue when I reach he concluson. everheless sudying medtation sayings also has is adva tages n the past my teache Master Yuan Huanhsien alked about ths ssue wih me when we wee n secusion n Sze chuan He said the peope at that time who were doing sevenday medaon ses sions should be piied n he hall thee were more than a hundred people doing a hundred days o inense seven day meditaon ses sions so hey could not tak o more than hree months and a he same me they could not lsen to any dscuss ons o Buddhis prin cpes. I was eally eible Late my eache had me read several poems on The Fragrant Beautul Body whch spoke o ecitng thebuddha-name and study ng Zen and expaned hese methods vey well. One o the poems was the olowng: Its deceptve to say ha he sugge for wordy powe is decided by Heaven Chldren's games success and ame are undamentaly decded by chance But ive me rvers and mountains beyond the saddle and bridle A blow o the whp a suns e and the seed outuns the wind. To make the effot to lean o become a buddha you mus have the mette to euse o become empeo nd o abndon the whole empre. Peope who study Buddhsm give constant lp sevce to emptness but wth evey move they make they pracice existence they are unwling to abdon their concens ame o proitmeans or heir chl dren, fo heir wives. A low o theor whp at suise o imi ae Shakymuni Buddha stealng away fom his family in the midde of he nigh and riding o on he oue o a leaver o home. Here s another one of hs verses: The sound of the hose departing passes by eyond he bamoo Whose daughte is the red-cheeked maiden who looks on
WORKNG OWARD ENGENME / 203
She calls to he carrage ha's taking him away so many times t's had o leave How wondrously she joins ogether you me and hm! This is a poem o beauy It describes a young woman fom some amly who vey prety o prety he eguile men and eaves hemThis sandng therehow ooshl y studying mediaion sayng i i good descrbes when i you ruy exert efort and reach he poin wh ee "she wondousy jon ogether you me and ." "You means the meditaion saying o he phrae "Amabha Buddha [if you are focung on buddha name recitaon] "Me efers to he peron sitng here meditating] "Him rees to the fase thoughs that keep coming [o the medtaor] [In oher wordswhen he sudy o meditaon sayings is done prop ery the medtaion sayng he person ocusng on it and the fase houghts ha come o he person are all oined ogether] You may ay that who ut ing you u l o h lavo r o he meditaion sayng. In realty a shadow a lte bi o medtave accomplhmen that hs has feeing come toisyou. You say you ener but you cano keep t going. In that case i you canot keep samadi your samadi sable you are no cuvatng i properly. You are not cutvaing it propery and ye you canno bear to gve up' hat you have a b o the shadow o genuine samadi) Bu you cul tivate it nd you cot cu o ale thoughtsthey are "wondrously joining together you me and hm. Wha wll you do about it We are al revovng in hi iuaon. It s not necessarly a ma er o beng unable o abandon malefemale relaonshps. We can not abandon any worldly things. We say o ourselves "n another wo threecultvae years when I've This madesor arrangemen my children thenor I will practce. o worldlyor concen also "won drously oin ogeher you me and him You canno abandon worldly entanglemens n principle you know you should abandon them You are about o leave and they are sill caling to you rom behind "e going Some peope who study Buddhsm lke o go everywhere lsen ng o lec ures whch call upon them o d o heir meditaon wok properly bu hey sl do no get sated on he jouney. Ths oo wondrousy joins ogether you me and him Here's another of my teacher's poems:
204 at n HaChn
he alanquns lne u togehe east of the wlow boo he shadow of he swods the gh flashng off he habds, confuson n th sunse lgh So many gossame teads floang n the a hey cano te hem down Rolng u the curtan the eole are n antng Emyng out ast, resent and future s the realm descrbed n ths oem A ths stage, a he false houghts runnng back nd foh co hold you back At ths me t seems as f you have awaened, bu you have not yet enetraed all he way through You have not awakened thee s ealy a bt of the favo It s lke when we ull asde a cutan at a wndow we can only see the shadows of he eo le hee, we cannot see he ea eoe You may say they ae not here bu here they are, hough you cano gas hem "Rollng u h cuan th eoe ae n a ng" If you can get o be ke h s n sudyng medaton sayngs ths s he frs se. But hs sll beongs o the states of conscousness. Why Because there s stl a "you" thee You fee that you body s sng here. You body s a momen of thought al he fve skand has ae a momen of thought. You are abe o comrehend hs asect of your conscousness, and you have educed out as, resent and fuure o ure emness, but he stae of feelng and sensng s sll here and you canot get free of t Wheneve you feel tha you c' channels are crculang, or he wae wheel (of he crcuar movemen of ei) s tung, ts s he condon of feeng mng ghosts for tself You have no ye emed ou he momen of thought of the fve skandhas here are many eole who cutvae actce unt they are vey ure bu ther bodes are a sc. Can we say they do no have any achevement n the medtaon wok? The medtaton s vey sable, and ther mnd s ae emy al the way though, bu n seveal decades of effort they have no even been abe to ransfom sckness When hey ealy ge o he brnk of deah, hey canno comletely emy out tha one momen of hought, and so hey snk down nto obvon foowng t So the momen of ury ha hey aaned faky eang, s somethng maea, something ha s ned to he hyscl heah. Cn someing ke is be eed uon? It cano
WORKING OWARD ENLGHNMEN / 20
In the pevious ectue gave a general summary of Zen mase Lnchi's fou seecions. ow I want to add a futher epana tion Lin-ch's four seectons are a eachng method and hey are aso a method fo us to exe oselves and undestand ouselves At he same time, hey tel us abou he methods of cuvaon of he Three Vehcles he vehicles of the shaakas, the ayekas and he bhisatta he Rec f in-hi says: A a smal evening gaheing, Ln-c sad: Sometimes I take away the person but no the objects Sometimes I take away the obects bu no the person. Sometmes I take away boh the person and he obects Somemes do not take away eiher he peson or the obects. K'ofu ased Wha is akng away the peson b no the obecs' Ko-fu was a man who helped Lnchi start his school At the ime Ln-ci was ony n is 30s and he did not dare o each publcy s eacher Pai-chang old him "Go now Thee wi be someone to hep you Lin-chi's evenual assisants (K'ofu and ase Pu-hua) wee both ode than him and bot a awakened to he Path. hese to oder men acted as his assistant eaches. They delberately ased mstaken quesions, and when Lin-chi used his saff to beat them both men obedienly endued his beatings Once eveyone saw that these two men of he Pah isened to Lin-chi naurally hee was nothing they could say and n ths way Lin-ch was accaimed as a teache Thus even if his leaning and his vtue in he Path were lofy, if no one had sng is pases, i would have been to no aval As the proverb says "A short m needs other peope to if up his sedn chai K' o-fu saw that no one in ths aud ence was go ing to mae a sound so he deibeately asked "Wha is takng away he peson but not he objecs? Ln-chi said he bigh sun shines forh spreadng he gound wih brocade The infan's ha s hanging down white as sik Ths was a eachng for he momen an eemporaneous vese At tha time this woud have been considered co loquial language. What s akng away he peson but not he obects? For exam pe a peson who ucceeds n empying out pas present and fuue by shouting out Bah! oay forges hs body, and is very pue and clear hee. ee among s hee ae some people who have
26 Mte Hui-i
blundered upo pure emptness ke blnd cas bumpng no dead ras Many people have had ths kind of exp erece: ths s compar atvely cenral to the our tensed practces Peope forge, but this expereal realm does exs. I you do your medaton work to he pon ha you really reach such a ream, no mater whether you are a Taos o a ure Land Bud dhst or a Zen Buddhs, t s never easy. Ths realm where the person s taken away s lke the sun on a sprng day, shnng on the myrad thngs, wh a vgorous poena to gve le. ven a person's ouer orm weake wh age, the pure u mnaton o hs nherent naure never moves. I you preseve and mantan ths realm forever, hs s ang away he perso but no the obecs. I you move rom beng a ordnary person o he realm of Hnaya md and preserve emptness, even your physca body changes, hs thng does not change K o-u asked Lnch: Wha s akng away the objecs bu not the person? Lnch sad: The royal decree already runs every whee n he realm, or he geneals beyond he on ers hee s no smoke or dus I he obects are no here anymoe I am s myself the mounans are stl mountans, and the rvers are s rvers A ths pon t there ae no vexaons n he mnd, and no alse thoughs. Ths s wha Zen master Pachang spoke o: The lgh o sprtual awareness shnng aoe, ar removed rom sense acutes and sense objecs. Inheren ature, udamenal naure, s pure and lum nated and ndepedent: sends down s command, and the whoe wod s at peace. In he mnd here s no conct or dsorde, no thoughts. B ut I am s myse, wthou t he obecs [o dualsc sub ecve experence]. Ony then can t reay be couted as a te bt of a sembance o enterng the gate o enlghteme. K'ou sad: Wha s akng away boh he person and the objects. Ln-chi sad: Communcaon between Shs and Hopeh s cut of, and each s aoe on ts sde. very lne Lnch spoke n repy had such a erary avor That was the tme o the ate Tang an he ve Dynastes Warlords had dvded the country o rval omans: Shans rovnce and Hopeh Provnce were n separate omans, and communcaon bewee hem was se aled o. No one cold go back and orh, and hey were toaly separated rom each oher ach peson soaon lordng over one regon repre sets the realm of he aha who jus holds o emptess As Bodhidharma
WORKING TOWARD ENLIGHENMENT / 27
tod the Secod arach Puttg to res al exea entanglng obects, and ot agiatg you iner mind, and makng your md ke a wal, you can ener the ath. This is the realm o takig away boh the perso ad the objecs. K' ou said What is not akig away ether the peson or the obects Li-ch sa The kig ascends nto he ewel palace, and he old peasans sing halelujah. I am stil myse It s ke those o us who have sudied Buddhsm or several decades we can work a it al day long, withou ay experieal realms a al. This s not taig away eihe the person or the objecs. Obviousy Ze master Lin-chis o aking away either he person or he objecs s ot he ream o the odiary perso n it s buddhahood, gr eat peeratng enighte met, whe we peceive that al setiet begs are udamealy budha, and everything appeas eadymade and doest have to be cuivaed. Li-ch's everyday teaching method was ot outsde the scope o hese our proposions. Sometimes a cerai peso's learnig was especaly good but when he came o Ln-ch's pce Lchi would nevertheless tel hm That's o righ. By conradcig you without any reason at al, he would make you ee very anoyed. This was takig away the objects but ot the person. Someimes he would say that your earning was very good, but uortunaey your meditato work was not sui cien. Here oo you had to put up wth a scoldg. This oo was akng away the objects bu ot the perso Sometimes he woud say that you ae wrog eiher way, and eave you o way out This was takng away both he perso ad the objecs Sometimes he woud give you a bow o hs saf This was o takng away either the person or the objects. Linchi' s eachig methods wee ull o ie, no rigid ad set. I especialy want to bring o everyone's attetion the act that e Zen schoo has been abused. Thus, at the same ime you ae study ig Ze al of you shoud sudy the Ten-t'ai schoo's methods of cuvatg practice and Te eat Teatie on te Stage of te Pat of Enligtenment by the grea teacher Tsongkhapa o he Geugpa Sect of Tibetan soteic Buddhsm, ad aso en mase r Yugchia's Yung ia Zen Colletion Ths Ze master Yungchia sythesed he best o he Tie-'a school and the Ze schoo. He clearly pointed ou hat to go rom beng an ordiary person o becoming a buddha, you must surely
28 Mat an Ha-Ch
cuvate he accomplishmen of he hree bodies. ou mus fuly pefec the damakaya he samogakaya, and he nmanakaya. When you reaze he damakaya, you have he qualy of cung off afcon you ll be abe o cut of al affctons and al habenergies he samogakaya is also caed he body you, yoursef, receve the se of It s the body of buddha you, yourself, enoy and use. For exampe, e have hese bodies here. hey are prod uced by transfo mations from he gnorance of he damakaya: they ae read bod es If e have aakened o enlighenmen, and succeeded n our
3 Dmky bdd th boy of ality" h uth boy"
psnts ontologial basis o f al tings. t is fin by e Bddbmr Sr as th ywh ual ihn natu of all h Tahagaas."e ng Cng says Th onnss of th am of aiy is th vywh ual drmky of th athagatas. e Vnpmrdd Ssrfns dmky as th u pu iy of al th athagatas wh smboky an nrmnky qualy ly on byon haatiss uisn byon al thoizing possss of tu pu vitus wthou imt it is h vywh ual tu nat of all things" SmbJgkyth boy of wa" th boy of noymn" is buha as it appas to bohisattvas who hav tansn th ualism bwn samsaa an ivana btwn affion an nlghtnmnt. Aoig to e Bddbmr Sr mbogy is ma by h pfton of all aomplishmnts an vts; fom by t assmbling of al fatos of nlghtnmnt it an fulfl al inpn nt untions. . . . t shows al l ins of foms pahs al ins o tahings to nab h gat bohsattvas to njoy th biss of aity." h sam as says h bha's mbgy is fuly quipp with th tu mis of al phnomna of th mn of fom an on bhalf of oths anists th aomplish vitu s o tansfomation." Nrmnky th tansomation bois" a th ont mboimts whih buha tas on out of ompassion to ommniat wih sn tint bings aoing to thi apaiis. e Ams Sr says of nmnky: y mans o nmnky al th bhas in al tims pfom tansfomations of infnit fntiation . . . Nmnky tah an tansom ling bings n all tims somtims thy show lv wos somms thy appa to b bo somms thy appa to attan nlghtmnt somms thy show fnal intion hus ty mafs in al sots of ways gat sl in mans." h sam siptu also says Al nrmnky as fom si mas."
WORKNG TOWARD ENLGHTENMENT / 20
civion, hee e trnfomed ino buddhbode hich e ou elve receve the ue of. We il be fully equpped ih five knd of prul poe, ou dom il be fully deveoped, nd e ll have fv ind of ondou functon. The nmanakaa he body fo ech ng oh er. Buddh emne hunded o f mlion of tnfomtion bode, phyicl mnifetton, fo he e of ene beng, to ech nd nfom nd deve people. he tnfomion bodie hve the qulty of gret benevolence, ge mecy, nd ge compon Zen mte ungchi d Damakaa ithout ignonce i pajna, ajna ihout tchmen libetion beron peceful exincon i damaa. ajna ihou chment i libetion, Libetion pecefu extinction i damakaa, Damaa ithout ignonce i pajna. beron peeful exintion i damaa, Damaa ithout gnonce i pajna, ajna ihou chmen libeion.
When e e cuivtng ezon of the damakaa, e mu py enon, nd e mut not be ignont nd deluded. Mny peope cling o he elm of empne, nd go on concentng on the empti ne of elf nd ohe. They ofen become fondy ttched o thi. he ge eche Hn-hn d o et foo in the foe of ho i ey, bu o nfom he body unde the cun in he brigh moon igh i hd. eople ho get uck in the elm of pue criy cn no mnge o tnfom thei bode nd eente the old bodhtv. Theefoe, to cheve he damakaa ihout ignonce pajna, it i get idom In he ung-a Zen Collecton, ung-ch e t foth in ten chp ter the ey ue of eeing tuth, medttion o, nd cyng out vo. n picul you mut me creful tudy of to chpte chpe 8, hch give mple explntion of the pt nd the compete, nd chpter 9, hch dicue the corec y to cuive ceton nd contemplton. Volume 6 of e Reod of ontng at te Moon,the efce on he ouce of Zen, by Zen mer Tung-mi of Kue-feng d 840 y hi
0 Mt Nan HuaCn
Dy s a Sanskrit word n our lnguage it means the cul tivation of contematon, or n other wods, quieing thoughs. Both are genera erms for concentation and ws dom. The sourc s th fundamentally enlghtened true naure of the senent bengs, aso called he buddha-naure, also caled the mnd-ground. To awen to his is called wis dom; to utivate it is called concentration. Clear mastery of boh concentration and wsdom s Zen Ths naue s the fundamental source of Zen, so i s called the Zen-source, and it is also caled dy. As for ractice of nner ruth, the fundamena soure of ths s the er truh of Zen for getng seniments nd meshing wth s s caled Zen pac ce. Thus he tem, he ractce of nner tuh. Yet al the present day expositions by the varous houses of Zen spe too much about he nner ruth of Zen, and too lite about Zen pracice Thus give [the wok o which ts is he ref ace] the tite "The Source of Zen
Understanding this prniple s called he nner ruth of Zen. "orgetting sentmens" means not having false thoughts and not having afflctons, so that the mnd s empty. The word "sentiments represents emotons, fase hnking, false thoughts, and so on "Meshing wth means realizing it, exeiencing it, enering nto i The siuaon of the Zen schoo l a the end of he T ang dynasty [when Tsung-m wrote this] had aleady manifested the tendency of takng a lot about Zen nciples and talking itte of Zen ractice Thus when eoe today talk as they lease about Zen, ths s ev en more not Zen Afe the T ang and Sung, hs defec had a ready appeared Zen maste Kue-feng could not bea o see it, nd so he comosed ths wok e oue of Ze. Yung-chia said: "There re peope these days who cal rue naure aone Zen. This is a lack of comprehension of the message of inner tru nd pracce, nd a falure o diffeentiate the lnguages of Cna and nda Neverheless, s not that there s n essence of Zen apart from rue nature. s just that sentien bengs are deluded abou he real and cleave o the dusts of sensory exerience: his is called scat terng n confuson Turning away from the dusts nd joining with the ea is aed Zen concenraon. f we are smly discussing fun damenta nature, i is neher real nor false, and there is no ung away from or jonng wth no concenraton and no confuson, so
WORKING OWAR ENLIGHENMEN/
how can ayoe speak of Zen? other words Some people ony kow the pcipe of iluminag mind and seeg ue naure, but they basically do no understad hat ths principle has o be actu ay expeenced nd eal ied. Te Record of Pointing t te Moon, t s recorded how the Zen worhes o f the past geneatons saw the Pah, how they cultvated prace and worked at editation, and how they carred ou her vows The book explains a of ths. The Dharmajewes hat our pre decessors ef for us are vey umerous t's us ha we have ot tred to read hem, and even more have not ied to nvestigae them We have not develope d our own wsdom and so we cao d scern the teasure embedded n e mud wal Every person who succeeded in the Path was very compassionate, and eft someting o us, in the hope of helpng us attan the fu of study The ancients route of conemp latng mind, the socal led "emp tyig out past, preset, nd future, s vey smpe. Whe you are st ig n medation, you dont need to work on anythng else al you nee to o i be abe to preserve hs inteva of empiness after he pro though has gone ad before the succeeding thought arves. The i wl work f you can start your culivaion from hs, you w sontaeously be able o understand the Zen pubc ase of Shakyamui hodng u p the flowe, and Kashy apa sming f you canno do this, he try pretendng tha you have emp tied ts though in betwee the pas though ad he future thought, and tha wil aso do Ths bi of preending wil be a seed, ad from his seed naturay a flower wil grow, and it wil set fu. These few lies are very mportan, vey mporan indeed The Record of Pointing t te Moon, Volume 1, says "The Wold Honored Oe was at an assembly on Spirit Peak He held up a fower and showed to the assembly At ha momen everyone the assembly was silent Oly he Venerae Kashyapa changed the expresso on hs face ad gave a sight smile The World Hoored One sai, have the treasury of the Corec Dharma Eye, the won drous mind of nrvana, the asoute reaty whou form, he sube wondrous Dharma Gate, the speca trasmisson outsde the scrp ura teachgs hat does ot set up any wods. This entus o Mahaashyapa. n wha Buddha sa id ae clude d seeg tuth, cutvaig real iaon and carrying out vows. For the pase "he treasury of the Coret Dhama Eye, you can efer to what Ze maser Chiasha sad: There are no phenomena before your eyes Before your eyes
212 Mase an Hua-Chn
are menta consructs, no the reality ha s in front of you This is no somehing hat he eyes and ears can reach. Seeng truh, culi vang reazaton, and carryng ou vos are al here n ths sae ment oo Thus Chashan's dscpe Lop'u said "My ae teache's mening as so simple and drec ut no one e t I previously mentioned ha if you can mnage to empty out the as present and fuure of mnd and ojecs and mantan ths for ever tang aay he person bu no the objecstha s, h he person empty but no e objecshen you can eperience he fruit of enghtenmen. You can aso generae spiriual poers and you can also fsh ih portoned ou irh and deah. Of course he brh and death of tsformaon s si no finished you must pay specal aenon o s. Wh Hnayana you can finsh h poroned out irth and deah but you cannot fnish th the rth and death of ransformaon. Peope ho advance another sep can fnsh h hem boh, bu they have stl not smashed grea brh and deah ha is, fundmental gnorance So ho cn you fish hbirh d deah? The Reod o Ponng a he oon, Voume , conains hs passage "Manjush ased he maden Anditya Wha is the meanng of birh?' The maden sad, Birth s orn by means of the unorn Ths is the meaning of rth Manjushri sad What does hat mean?' The maiden sad If you can o cear ly ha the four caus a elemens of earh aer, fre, and ind have never een med together and ye hey are ale o follo ha is appropr ae o hem hs s he meanng of rth' "Manjushr ased Wha s the meanng of deah?' The made n said, Death des y means of the undyng That is he meanng of deah .' Manjushri sad, What does ha mean?' The made n sad, f you c o cley ha he fou causal elements of erth, ater fre, and nd have never been separaed, and ye they are abe o foo ha is appropr ae o hem, hs s he meanng of death' Ho do our lves co me to be? Ho d id he frs ife come aout? I came from the begngess. Before the begnnngless, hy d d it have o come? Unborn but born, born ut unorn hs is the ruh of irh Our bodes e made up of he four elemens gaherng ogeher and buiding a house. Though hese four inds of hngs have oned ogether nd tued ino a ody, erth s sl erth, aer is stll aer fire is s fre nd ar s sil air. None of them nfrnges on he oher:
WORKG TOWARD EGEME / 2
each ress s own pace. "Yet they are able to foow what s appo pate o hem they st mach up and on ogether, and gve form o this phenomenon of fe The etwee the e a e materia s al rght here. We see these fou elemens as oned ogeher but reaty they have no been joned togeher at al. To say they have no oined bu hey re s able to foow wha s approprate, is he sme as the statement in The uanama ua "The pure fudamental sate pervades the universe. It folows he mnds of senten beings, and responds to their contents, and becomes manfest accordng o her arma. You should not ust study Buddh smyou shoud ae ts pr cples and apply hem to your own body to see reazaton f ord narly you ony ow o s n medtaton and hold to an eperental realm hs s e a blnd ca guardng a dead ra and you w e a lnd ca forever. You shoud study his They have never been med ogeher nd yet they are able o foow what s appoprate o them. Ths s he truh of where rh comes fom "Deah des by means of he undyng. That is the meanng of death Have you recognzed deah? Who n the word does no de? They de and yet they do no de We see how after a person des h s ones are scaered But in ey they al sil occupy er ow places and "they can follow what s approprae to hem. The maden Anditya ased Manjush "I cleary ow he truh ha brh s not rth. Ye why do sl suffer the evolvng flow of rh and death? Manjushr sad "Your power s not yet ful. The maden s asing Manushri I have aready awaened o the truth of birh and death, yet I am stl dragged along by the power of brth and death This s the same as when we say "I clearl y kow empness ut we cao empy everythng out and we cano get rd of false thought, so ceary nowing ths empness s sil useless Why are we stll sujec to the revovng fow of b rh and death then? Now someone comes forth to comfor us Manjush says Don' feel ad. Wha you ow s corect ut your pracce s no yet pure and rpe and your power has not yet epanded o s full etent so you are stil suect o he revoluions ofbih and death That is, your wor n cultvang samadhi has no ye een compleed Here he is ang enrey aout medtaon wor f your medation wor s no perfected t wi no wor If you can lierae your body, hen f you want to go de ] you cn go de]. In theory s possb le to do
24 Mt Nan HuaChn
ths But we canot do his because our power is no ye ully deve oped This "power ncuded he powe o seeing he ruth o he Buddha's eaching the power o wisdom as wel as he power o the medaion wo o cultvatng amad This point is very importan When we speak o he gate o practice the practice o studyng Buddhsm is mos impoan This ncludes both externa conduct and all knds o thnkng and concepts in he mnd en master Kuei-shan had hs amous sayig: "In realiy the groud o truth does not admi a single aom o dus, bu in he gae o he myriad practices not a single thing s abandoned we give up the moment o thought, so-caled good and evil and righ and wrong are a absentgood things are not rght and he Buddha Dharma is no t rght either Ths is ust wha he Sixth Patriarch said: Bod undamentaly has no tee Nor does the clear mror have a sand Fundamentaly there s no a snge hing Where hen coud dus gather
"In he gate o the myriad pracces no a single thng is abandoned s he precept of the bodhsattvas. In the myrad pactices in whch bodsavas aouse her minds and e heir houghs move, as soon as her mnds ad houghs ove, they speak o good ad hen ac or good, and hey do not abandon anything n years gone by I wen o see Maste Ch'uanpo In those years he ad Hsuyun and Neng-yua were he hree great teachers o the en schoo in ainand Cna As soon as I arived, the od master hastened to a e ire inhe stove and brew tea said, "Master am no worthy Please do no boi water or me The od master said "You do not understand You are the guest and I am the hos In the gae o he myrad pracice no a singe ting s abandoned By rights I must boi water or you This was the road traveled by he olde generaton Yo u must pay atenion to every detai Within the en schoo there is carrying ou vows, seeing ruth, and he wor o cutvang realzaion: not one o these hree can be lackng In terms o the pricples o he teaching, carrying out vows is a orm of mert and as ong as accompished meri is no complete, wisdom caot be achieved In oher words, aure to achieve ws dom means the accompished meris are not compete
WORING TOWARD ENLIGHTENENT / 2
e Reord of Pointin at te Moon Volum 12, givs his Kui shn said to Yangshan: Whn you ar alon you mus turn th light around and rlct bac. o on wll ow what you hav undr stood. Try to ta you ra undrstandng and or o m so can s.' Hr Kui-shan is alking abou mdiation work and h is also tang about sing truth This is connctd with th trasury o h Corrc Dharma y, and t is also coctd wih th patrarch Bodhidharma's rvrsing h worgs o a momnt o mindnss Whn w sit down and start to mdia, as soon as w cos our ys our vision ollows and als ino a dp pi t is almost lk bing dad What dos i man, to turn th ligh around and rct back? Ths is simiar o th Taois pah o looing within, o xtndng li and ooing or a long ti I you canno turn th light around and rlct back, you wll not b abl to gt startd on th road o mdi aion work. Thus Kui-shan had Yngshan tl him somting abou th lv h had attaind by hs mos rcnt orts Yang-shn rp you t m o obsrv mysl n hr thr is a stat o compl noingnss, nd thr is no a sngl hing or a singl undrstanding that I can or to you, Mastr. Ku-shan said Whr thr is a stat o compt nothingnss, actuay ths is you consrucing an undrstanding. You hav not yt dachd ro mntal stas. In othr words, i you hav rally rachd a sa whr hr is compl notingnss, and you r nowhr and vry whr, this is an undrstanding a vw. ot y dtachd rom mnal sats mans you ar stil in th ram o th mind's consciousnss, and you hav not y complly mptid ou al h way hrough. Pay attntion to his ln vn i you rach h lv whr hs mind is mpy al th way through, and is no insid th body or ousid th body and abds nowhr you stl hav not dachd rom mntal sats. Yang-shan said Sinc i s a stat o complt nothngnss whr ar hr any phnomna, and what can b tan as a mna stat? In ohr words, givn ha t is a stat of complt nohing nss, how coud thr stll b ny xprintia ralms thn? Kui-shan said Just now, is this how you undrsood? Yang shn said: That's right Kui-shn sid: I so, hn you r o h phnomna o mnal stas, and you hav not y scapd rom h mnd o sl nd obcs Actualy thn, you do hav n undrstanding
26 / Mate Nan HuaChn
that you are oeig to me. I gat that your stato of belie is ev e, bu you statio of humaty is stil e. I othe wors, Kuesha is telg Yagsha: sce you have th tee e uesag, you have s ll o ye bee ibeae om [uaistic eceto terms o subject a object Still, Kuesha ecouages Yagsha by tellg him t hat it s ot a all easy to each ths stae. I terms of he ices of he teachg, a te is a of aih a the te is of o abiig a the teerms isoofthe eicaio, i the fityfve statos bohsattvas, a i he statos of the te s o fath of bohisatvas before the stages, i beg abe o beeve himse, ca be sa tha Yag sh has goe beyo the leve of oy eole. But he ha sill ot eee elighemet. I Th Rod o Poning t th Moon Volume 12, s the stoy o the ccumstaces of Chasha's elgheme At ha me Taowu, Yuye, a the boama Tehch'eg let heir eacher Yaosha. The rst two oee teachig ceters a became teachg mastes . A or the boatma TehCh'eg, he hee eole by oeratg a fery boat, aother he two otme, become a ublic teache. he sa to the You owe whee I ameverheless, sayg. Late o, you ecoue ay siriualy sha avace mos, rec hem o me, a I may be abe to o lish them, a bequeath o hem wha I have atae through my fe I wil o this oer o reay he beevolece of ou teacher A that tme Casha was alreay a geat Dharma teache Tao wu we o Chiasha's ace to tae hm o a each hm. Ta owu elbeaely i ot reveal himsel, but smly sa i the auiece iseg to Chasha exou the Dhama. Thee was a mo who ose a questio o Chiasha, asig m: Wha is he dhmy Chasha swee, The dhmky is omless The mo ase What is the Dhamaeye? Chiash aswere The Dhamaeye s fawess Chasha ha aswee very wel, but ate he i, hee was a mo who bust ou laughighis was Taowu. Chiasha very humbly go ow from the eacher's sea a as e ths mo Jus ow whe I relie to his mo's questo, I mus have bee wog to mae a avace m le you augh. I hoe you wll ot sae me you comassio a tell me whee I ee. Master Taowu sai Yu have aee he worl wel eough, Master, but you have ot ha a eache yet. Tha s t say, you wee o wrog, it's ust hat
WORKING TOWARD ENLGTENMENT / 2
you hav not bn aught by a good ach Chia-shan hn sad " hop you wi l xplain o m whr I was wong Tao-wu said I nvr xplain Instad plas go o h boaman's plac at Hua-t'ng" That s to say I wll no plan you should go yosf and nd ast Th-ch'ng th boatman Chia-shan was ght n hory bu h had not ally xpncd it himslf. At s poin Ca-shan askd for Tao-wu's advc saying What kind of a man s h? Tao-wu sad This man has o tl ov his had and not nough gound to stck an awl nto und hs ft. If you go s him you should chang you at. At ths tm Chia-shan was puing on ars and hs putaion was vry ofty d h mad a grand show o f hmsf Thfor Tao-wu told hm if you go lik hs i won't wok Bhav popy whn you go o him and pu asd your rpuaton and you saus ad abov a do no pu on th ais of a ga Dharma achr Pay anion o hs In this passag hr is sng ruh cui vaing ralizaion and cayng ou vows Th account coninus So thn Cha-shan dsmssd hs con ggaton put on tavl's gab and wnt drctly o Hua-t'ng As soon as h boaman Th-ch'ng saw him h askd What tmpl do you dwl n vtuous on? Chia-shan sad: I do not dwl in a tmpl Dwing s not k it. Th Buddha Dhama fundamn tay abds nowh and has no fom. f you dw n any gvn am natualy ths is not h Pah Th boatman said ot k what? Chia-shan said I is no th phnomna bfo ou ys Th boatman said Wh dd you l s? In oh wods wh dd you hs sppy wods? Chiashan sad It s not somtng hat as and ys can ach It was lk countattackng th od masr sayng in ffc f you do no cognz m as billiant prhaps you do no undsand m. Th boatman sad A fitng snnc can b a sak to tth a donky o for n thousand ons Ths n lar bcam a famous saying. Th manng is if a prson kps on sayng such a dfntv sntnc his s supd I s ik poundng a stak ino ground and thn tying an ama's halt to i In oh wods thr you a cling ng to th Dhama you shoudn' b payng vrba tricks. Whn h boatman said this Chia-shan was dumbfoundd. Th boatman hn sad Th in is hanging down a housand ft th ntnt is dp in th pond You a th nchs awayfom h hook Why don't you say somhing?
2 Mast Nan Ha-Ch
The language here s very beautiful. t as not composed by peopl e ho cam e later and rote d on this story . The l eaning o Chashan and the boaman as vey good. n this statement he boatman s talkng about meditation ork. When e are doing ths ork, and e have emptied out those houghs o ours a little bit e say they have been emptied, they are still there, and i e say hey are here e still fee hat e have done our itng meditaion el enough It ondrously conects you, me and hm So many loating gossamer hreads canot tie him don Rolng u p the curtan the people are n a paintng. Chashan had been prodded on all sides by he boaman and he had reached ths realm and he stood here ithout movng. The boat man Teh-cheng said, t is like ishng; I have let don such a long ne, and no it is jus a litte ays rom you That is you have done o much medtation ork and you ant to aaken o enlghtement no you are not very ar aay, so hy don you say something? The story continues: "Chiashan as about to open his mouth hen the boaman hi hm ih an oar and knocked him into he ater. Chashan as gettng ready to open his mouh and anted to say hat t says n the scrptures, but beore he coud say anyting there as a thump, and he had bee knocked into he ater by a blo rom he boatmans oar When people fal ino he ater they ill rsk their lives to go toard hee the lght is. Perhaps Ca-shan undersood the ature of aterhe dd not snk toard the botom. e ted his head up, and a soon as he emeged above the suace he boatman again sad, Speak Speak! As Chia-shan as abou to open his mouth the boaman ht him again. Cha-shan opened up in geat enlightenment, and he nodded his head three tmes. Ty to imagine a man th a bellyul o leng standing next to the boatma, having a conversation ith him. Suddenly, bam, he kocks hm into he aer. When he has been strugglng or quite a ile to get s head above ater, here has his learnng gone to? It ha already gone beyond the clouds, all alse thoughts have been cleaed aay Thi is he method Zen master Teh-cheng the boat mn used to deal ith Chashan.
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Cha-shan understood eveything in the enire Buddhist canon: consciousness-ony true thusness transcendent wsom He ceary understood t all. The only thng to do was o make hm ge rd o al ths to ok hm no the wat so h ddn't vn hav m to daw a breah or to tk and when he stuck s head up from the waer o tell him "Speak! Speak! Chia-shan sil wanted to talk about an scenden wsdo m So Zen maste Teh -cheng the boaman hi him again When Cha-shan stuck hs head out o the wae agan, he coudn' say nyng nymoe: ts me he was eghtened Ate he was enlightened he was araid he boan woud it hm again and there was not tme to speak, so he quckly nodded his head three times to convey the message "I undestnd, don't me again The boaman said: wi let you play with the lne on he end o he poe Without disturbing he clea waves the inten is spontaneously dstnct. The situaton of the teacher is ke fish ng, and eting down a lne He ets you pay with ts lne It is lke when we ae sttng and doing mediaion work: efinng the breath s fne nd recing the buddha name is ine and being empy s ine, too. "Without dsturbing he cle waves, he inent is spontaneously distnct Wha ase houghts are you afaid o: when alse thoughts come they do not interere! f you do not pay attenton to them sn't ths ver y good ? When am eciting the bud dha-name, am awae that ase houghs pess Bu hose fase thoughts cannot touch Buddha so don't be araid If you ae afaid, his s what s called being upside down Snce you e n ordnary person naturally hee wl be ase thoughts But yo don' have o be arai o hem o pay attenon to them! Fase thoughts wll slowly subside nd habit-energy will sowly dsappear At ths point n the story Chiashn asked I you thow away the hook nd the line what is you intent, Teacher? In othe wods, i you don't have the shing pole and lne, f you how them away then what? As soon as Zen master Tehcheng the boatman els m methods o makng eort there s sil a hook and lne here The boatman said he lne s hngng down n he green water, foating to set the meaning o existence nd non-exisence.
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wng away t hk and in is al wl and gd If y spk pinss i is n g nd y spak stnc s n igt it Nith pty n isn y g w y plas ndpndty ln is laing n sfac th wat h pw kaa and abitngy a bcing wak and wak Zn ast Ciasan ndsd his H said "Wds cay t ysy b th s n ad f tng spakswit spaing thisnc wds y sa as nt spng Epinss In qas and spaing isnc isqas ptinss cng t batan was vy appy a nd said Ciasan "A aving shd thgh al t iv wavs I fnay ncnt a gldn cap [A gdn cap psnts an nignd psn Casan cvd is as h batan wa saying n ct: I hav bn any dcads piltng a y bat day at day waning t cry sn acss B all ang n n t ak th acss day by al accns I av caght a bg is Chashan wd n lsn s tacs wds accla s h cvrd s ars h baan said Jst s s s n gav Chiasan s nscns " nw n y s av n acks wh y id y B y s nt hd yslf w t a n tacks Wat a sbl st likd wds! Bcas Chiashan was as th baan inscd hi cnca hs na and fa a laving i and g n ding, and nt t anyn knw his wabts B ight a a th baan d Ciasan at i wld als n b ig t av s na sa dw niy in ptnss h sty cnins "n h baan said was wh Yasn ty yrs nd I nly ndstd s Y av alady atand t In y shld n iv in wns viags G dp nt ntains wt y nd nd n w ppl t cntin t tacng, and d n lt b c Ciashan tn bad ban aw and wnt king back a i again and agan Wn Zn ast Chiasan hisd his bnd n is back was pbably nt vn dy yt H tk a w stps ad tn td and and lkd back a t batan On n and h cdnt b t av s tac On t th had h was ikng "Dnt tll Bddha Dhaa s s ik ts Gd ang ignanc prd dbbvisly!
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As soon as Zen master Tehcheng the boatman saw his, he shoed to m n a oud voice, "Yo mok When Cashan tued around, "The boatman hed p an oar and said, Did you hink there was sometng else' Then he apsied he boa nd dsappeaed nt the waer He was saying did you hink I have some secre hat I dd not give o yo Look Then he apsized his boa, and disappeared nder the waer to show there was nohing else The Bddha Dharma is us ike this The boamen showed Cashan hs own death, to sod ify and sele his discpes faih In realiy, he boatman dd not die, b no one knows where he wen Ths sory aks abo seeng rth, abou how o civae pac ce and about how o carry out a bodhisatva's vow s
13 SRIES F ZE E LIGH E ME We wl now discss he Cnese Zen school, the her o Zen and the Fve Houses o Zen The poi is no that we take ou own thoughts and ideas and go look at he Zen school The situaons we discuss must be related back o t he cuvaion o our ow n mind-gound. We must do he work o culvatng pacce and y o undersand this wok hough direc expeience. I a you do is listen and get enhu siastc it wll be the same as the knd o Zen ha s popua here and abroad: he knd ha does no alk abou ulivating pactce or seek ing ealizaton but ust akes a colection o theores and stories and perorms a suppoedly obecive ciqe i a epon o or nary Zen studes but o ur emphass is pac ed on seekng realizaion. When I prevously menioned the Zen school, I sad that we migh as well o ow the pah o he anciens d use he mehod o contempaing mndand observe ourselves. In tems o present day concepts, this amouns o invesang our own psyhological state Our psychological sateal our houghts and eelngscan be summed up ino hree sages. They are dvided according to hee phrases o mepas, pesen and utue. To use his method o conemplating mnd, s not necessary o st cross-legged. When you ge quie, and observe yor own houghs you will dscover a mass o conusion. One potion o your psycho logical state beongs to he category o houghts. Anoher poton belongs o he caegory o eeingsike backaches pains n the egs etc There s anoher porton ha belongs o the caegory o emotions lke when you ee depessed o aoyed. In sum, hese are all psy choogical states. In Buddhist ems his is called "a moment o though "a mndmoment. Then you observe you own thoughs. Aer he pevious thought has passed away, it is no there anymore It s ike when something s sad and you have already heard i: every sentence, every word become s someth ing ha bel ongs to the p as. It cannot sop or a mnue o a second. You shoud no burden you mnd thoughts can no be kept orever in your mnd. Thoughts, n hemselves cannot
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be stopped they are always fowin and movin ie a sream of waer ha fows on unineuptedly foreve Thouhts folow each oher e wave upon wave, closey connected o each ohe. If you anaye hem even moe mnuely, they ae le molecue afer mol ecue of waer, thy oined oethe o fom a fowin steam n fac, when he previous wave has passed, and has aleady fowed away he next one has no ye joined it. A his pont if you ae it and cut i off n he middle and do no e the nex wave arise here would be no moe waer in beween Psychooca saes ae aso ike his. To consder anohe exampe when you oo a eectrc lih, t sems to be always shinn. But n reaty, afe you un on he swich, the fs eecon bens o funcon and mmediae emits ih, and then vey quicly dsappeas and the funconn of he aer eectons continues afe wihou int erupion. You see lh contnuousy, ut n realty he lh is ben born and dsappear in nstant after nsan. This s why y ou can see fuoresc ent hs ficerin. You own psychoocal saes ae also continuousl in he process of bein born and disappearin le an elecic lh. You are no aware of hs, and may hin that you ae connuously nin wihou a brea. Les conduc an invesation of hs dea. As soon as you wae up n the monn, he fis thouh s . wha re you hnn? Has tha frs thouh n he mornn lased up l now? Of couse i has no. I canno possibly remain n your mnd a alon t has on snce depated. Therefoe, i is useess o e id of houht s i s too mu ch wased effor, they are oiinally empt y When he aveae peson heas of Buddhism as soon as he or she ss down to mediae, he o she seeks empness usn s or her own conscousness to maine emptiness Ts is addin a head on top of a head it s oo much. Neverheess, he ques on now s he way houhs fow off s easy to undesand, bu h ow is t tha he second thou h, the suc ceedn thouh, comes aon? We canno find is source. This s a queston well worh investatin Why is itha thouh comes aon by self, totally unwaned by us? This s especially rue fo people who do sitn medtaton. Oinay wha hey wan is purty, bu despite that, thouhts come aon There are houhs ha heir odi nar asic hinn woud never thn of all hey have to do is sa sittn n mediaion and hey sar o of all sorts of hns fom yeas ao
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Fo insance, here s a oe. An od ady does some siing med aon. After she is finshed she tels peope "Hey! Sing media ton reay wors. Moe than en yeas ago someone borowed a dolar fom me, and has s not reurned it When I sat n meda on, I unexpecedly began o hin of Ths s realy no a joe, because i expains a real fac The more peacefu and que he mind becomes, the mo al sorts of hings sponaneously float up nd appea n he mnd How does this come abou? Ths is a very impor an uesio n. f he pevious though hs gone, and he nex hough has not yet joned , in between, is no empy? How does ths nex hough come aong? The one ha goes o ry and find ou s also a thought. You should not y to bing i on, no should you go seaching fo i, nor should you fea it. Alhough the nex though comes along t, too is sure o pass. It's just ha in his hee is somethng tha knows your own houghs have passed by, and knows ha anoher hough has come. Ths hing does no move: wha you have o find is his one hi one is he awaeness ha Te eart Sutra als abou he awareness "ha is awae hat he five sandhas are a empty as he Bodhisava Kuan-in pacices he pefecton of profound wisdom; he awareness hat is always shining. This word shnng awareness is used vey well I is lie when you un on an elecric ligh and he lght shnes on you. Because you do no cearly undersand his prnciple, you con cenrae on hning of some way o cope wh houghs unnng aound n confusion, and wan o cu hem off. In realy the one hat observes thoughs and is aware of houghs neve moves a al and does not have to cu off thoughs. You mus undersand hat the is a host who sees hese mscelaneous, chaoic thoughs. This is an iheen capabiiy of yours. Ths capabity is always quiely hee. Afte a long ong me, his coninuous head of fase houghs will not come anymore Fase houghs are ie guests who come o he house. The hos cernly does no tl them, Ge ou no does he ell hem "Pease come in He neiher rejects hem no welcomes hem and the false houghs sponaneously run off Ts is he vey fis sep. f you can be in hs sae a al imes, you wil graduly conemplae mind, and observe he habi-energy of affcion. Al you have o do is obseve i, and he habi-energy of afficion wi no be here anymoe. Al you have o d o s shine awaeness on t and i will empty ou Yo u must pay paricula aenion to this principle
26 Mat Nan Hahn Someone asked "After mantaining a peacefu and quet mental sae for wo o thee days, withou expeiencing any tansfomaton of my body and mind, a question came to me. My mind fe vey bore a dejeced. Somemes thnk sn hs deadtree Zen Whats this diffeence between my pesent sate of min d and a de ad ree? Bo h are indffeent, wihout thoughs. What s the diffeence? This question in itsef aises some questions Fist y ou feel that you have emped out pas, pesent, nd future, bu you mental stae s one of boedom snt his still a thought? Obviously you have no emptied ou pas, pesen, and fuue. Second you fee this is a sae whout hought, but in eality you houghts ae vey numeous not only do you have pas, pesent, and fuue, but at least seveal othe frames of refeence. Wha has happened s hat you have exeted youself too int ensely, and your body and mind have poduced a feeling of boed om. Ths is wh y Buddh a said that cultivating pacice should be like unng a srnged instrumen. f yu y oo hard, and get oo ense, hs is ike makng he stings of he stumen oo tght a yo wll feel bad. n oher words, some peope who study Buddhism and study the ah, sa out boldly and enegeically, wantng o have imediate success. f we measured their bood pressue at this pon, i woul cetainy be too hgh because of nervous tension. Take note! The queston s no a eflection of empying out pas, present, and futue f you really manage o empty ou pas, pesen, and fuue, afte he pevious hought has gone, the nex thought does not come, and the intevening inteval is in itsef empty n eal ity, fndmentaly, there is no hough in beween. Thus, Te amond utra says "Pas mind is ungaspable, pesent mind s ungraspabe, fute mind is ungraspable. Pas, present, nd futre are all ngasp able his does no mean that they don exist, but ha hey canno be graspe and hed fast. The fuure has not come yet can you get a grasp on what thoughts wll be in you mind tomoow? Fute mind s ungaspable. The pesent mnd is ungraspable the pesen us now spoke of has already become th e pas. When Te mnd utr tels us hese ae ungaspable, i is no elling us that past, pesent, and future mind are empy, no is i ellng us hat pas, presen, and fuue mnd do no exis. The Buddhs ranslations made by the ncients were very caefl. Even if here really is such a hng as emptyng ou past, presen, and futue, here would be no way o get hold of his either. Why? f you could get hod of he real m of emptying out pas, present, and fuue, this
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would be he pesent mind. f you undestand ha the pesent mind is ungaspable, it doesn mate. This is the fist poin. The second poin is his. f you ealy manage o empy out past, pesen, and futue, the ody no onger exiss, d is meged with emptness. This is tue unrammeled feedomutter feedom. The pupose of studying Buddhism is to ean the feedom of iberation. Too ad ha what pesent day peope who study the Buddhist Path accomplish is not feedom or independence, and even ess is it ibe aton. How panf nstead of freedom he esul is thathey e hem selves up with those things. You mt pay atention o his pincipe, and undesand i cearly . have mentoned Zen maser nchs fou selecions , and dis cussed machng up the peson and he obects n genea whenever people do meditation wok, whethe n Taoism or Esoteric Bddhism or any school of Bddhism, there is one thng n one of hem an get away fom. Tha is some way of consuctng the physiologcal and he psychologc. When doing meditaon work, t is a qeston eiher o he physoogy geneng eeings or the psyhoogy poduing houghs n either case, these are false thoughs. Because these are only hee when doing meditaion wok, and absent otherwise, in tems of he four selections they e all "he oect But who s doing the mediation wok? t is me doing he medtation wok. n erms of the four selecions am he peron n ems of the pinciples of the teaching, both the obecs and he peson are termed foms, ta s, appearances So wha s causing me, ths person, to it hee? Tue nature. Tue naure d aparent foms are the wo gates. That s, mysef know am siting here, and know am making an effot Theefoe, both aspects (he peson and the oecs) ae evolving bak and foth. Because of ths, Lin-chi proposed the four selecions. On one hd he was teaching people, d on he ohe hnd, he was teing us hat when we do medtation wok we must pay aention sometimes he akes away the person not the obects, someimes he takes away the oecs bu not he peson, someimes he akes away boh, and someimes he takes away neihe. These fou modes must be appopriaey coodinaed and eleced. n Taoism they cal his he tempeate. is ike oiing ice. f the hea is oo hgh, you turn it down a bt, otherwse yo wil bun he ie f he heat is too low, he ce wil no cook thoroughy. You must always make he prope adjustmen yousef. Thus this eaching device of inchis s caled selection
8 ast Na HaiCh o one else ca hep you wth al of ths, no elghene teache can hep you at al Even f Buh a wee stng ght n fon of you t wou be o no ava Othewse Buha's sons an hs bothe Anana woul not have ha to cutivae pactice because uha wou have save hem. You can only sa ve yousef o on e else can save you So selecton means that we must make the prope aust men ouselve. Ths meho of the Zen school s mos amazng. It nclues the methos of both the exotec an the esoterc teachngs There ae three kns of thngs ha ae nsepaable fom Zen The frst s mltay affars. All he famous generals of oen mes ha a bt of a taste fo Zen. Famous geneas wee born wh natua alent. Bu when you are n a batle suoune on a ses by the enemy wh eah he oy way out how o you make you mn work an eman luc an ansform efea nto vctory? Ths s Zen If you say that at such a me you coul poner the strateges of al the famous mt thnkes, none of hem woul wok no saegy cou ave you The secon thng that s nseparable from Zen s te poey When you wre a goo ne even you yoursel o not know how you wote t. The th s e bes poucts of tecoogsts Ths too, s close to Zen. Therefoe n the pero of the ate T'ang an the Fve Dynastes he Zen school was very mportant n Ch nese cuture. Ths s espe caly tue of s teary qualty, whch was apt to be expesse n poetry In ealty those Zen astes wee not composng poems nstea, t was a spontaeous outflow fom he nherent naure When the funamental naue atans ts most empty awae, pe fecly goo an pefecty beaufu state, beautful feelngs naually ow foh. Thus the ealm of lerate was elevate by the Zen lux. Ths lteay exceence was by no means ebeately eane; aher, was spontaneous Thus the Zen mastes wote essays whout usng he stana essay fom Instea every passage s metaon work an they ae ealy ha o ea an unestan. ow et's eturn to Chashan Afte he was enghtene there wth Zen master Teh-cheng, the boatman where he go? Teh ch'eng ol hm You mst leave no acks where you he yousef. But you must not he yousef where thee are no tacks Thee s much contane n these two lnes n relaton o metaon work Leave no tracks where you he yous elf means that there shou be no boly sensatons an no mscellane ous thoughts n the mn; past pesent, an futue have been empte an hee ae no sha ows at l
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But you cao stay in he eam of empiness fo too ong if you say too long you can ge azy Therefoe aidng eptness is permisse n conecon wh culvatng realizaton u not in con necon wth ayg out h odhisava vows In terms of the p ceps for odsattvas this s a violation of he pecepts To snk down nto yn and no aouse compasson and fai to perform te asks of savng others d savng the word s a voaon of the peceps fo odhsatvas Theefoe Teh-ch'eng sad to Cha-shan You must not hide yourself whee thee ae no acks" n othe wors you shoud not stay too ong ad not set to work; you cannot stay forever in he mountains as a man who undesands hmself You must go orth and do meoous eeds You must undertake the mssion of es cuing othes fom the suffeng and dfficulty Thus Teh-ch'eng the oatman called upon Chia-sha You mus not hide yourself where there ae no racks Frst go and dwel n a hermiage nd de away, and do no let anyone kow aout you Afte your medaon wok aches the ultmate go, "You must not hide yousef where here ae no tacks" Zen maste Cha-shan had a dscple caled Lo-p'u Orginaly Lop'u was Lin-ch's discple he was negent and capae and his earnng was good He h mastered al the Buddhist scrptures and he kep the peceps of dscipne vey sticty At fis he was Lin-ch's attenant Lin-chi was very peased with ths dscipe of hs and often paised m saying This is he aow n the gate of Lin-c Who wl dae o oppose hm?" Gven ths encouagemen Lo-p'u though tha he was aready eghened Late on whenever Lin-c discussed ngs with m, he was no at a sumssive oward his teache, so here was no way for Lin-ch o nstuc him fuher Susequenty Lo-p'u asked Ln-chi for pemssion to leave and went away Ln-chi sad "In the gae of Lin-chi thee s a red-tpped cap wagging his head and shak ing his tai, he s gong off to the south wonde whose a of mnce pickles he w drown in?" In the Zen metapho when the carp leaps through the Dago Gae he changes nto a dagon In this statement, Ln-chi was saying of Lop'u This cap had sti not tured no a dagon Ognay he had wated to e ansomed ut he has not ye een ransfomed ow he has gone south wonde who wil e ae to ake m n nd sudue m? (Lin-c he pace e which he Zen maste Ln-ch was named was in Shanung Povince in he northe pa of China) The stoy continues When Lo-p'u had fished wth his aves he wen o Cha-shan Montain and ui a hut hee For a year he
230
t Nn HaCh
d not p ay a vst to Zen master Chashan A that pon Cha-shan we hm a lee and had a monk delve to hm Lo-pu took and pu t unde s sea then exended hs hand agan as f asng for soehng he monk had no eply, so o-pu ht hm and said o ba k and descrbe to y our mase wha happened here h e monk ened to Cha-shan and old hm what had happened Cha-shan sa: If hat monk opens the lete he s sure to come wthn hree das. f he does not open the ette, ths man canno be saved Cha-shan then sent someone o wach for Lo -pu o leave h s hut, an then whe he had lef, to burn down Afer hree days, sure enugh, Lopu dd eave hs hu. he man who had been sent eoted back sayng When the e ose up nsde the hu, Lo-pu pad no aenton. A hat me the Zen schoo was n ull fower. A proverb decbes t wel: Do no fear ha he whoe country wl go to run, jus ea hat you head w not be lumnaed. You could lve any e wee n Chna and stdy uddhsm here were great teachersvey wee Lopu raveled al ove vg them, but he looked down on hem al. He went stragh o he moutan hat was he abode o Zen maste Chashan, bul a hatched hut n the vcny of hs tem pl, and pacced sttng medaton Such a young monk he was, bu when he wen o Ca-shans place, for a whoe yea he dd no go o pay hs especs Cha-shan wote a eer, and had someone de lver to Lo-p u. Wat he contens of the lee were s not recoded o doub he was encng hm nvng hm o come o hs emple. ut as t trned ou, Lo-pu ook he leter and put t under hs seat and pad no atenton o t a al, and went on sng n medaon as before. Chashan sad o hs dscples he opens my lete, he s sure o come wthn hree days; he does no open my ete, hs man wl no be saved. Cha-sha dspatched a man o keep wach ousde Lo-pus hu. thn three days he saw Lo-pu eave the hut, he was to ake a toch and bur hs hu down As thgs trned out, on he rd day, se enough, Lopu e he hu Here here s a queston Lo-pu thgh ha he had already penetrated hrough to grea enghten mnt Ae beng examned byCha-shan n hs eter, there was noth n else he coud do bu queson ths The Second Patrarch called t pacfyng mnd: Lopu ha d no paced hs mnd, so he had o come to see Chashan Once Lo-pu et the hu, started o buCha sh«ans dscpe had se t on fe He shouted o Lo-pu rom behnd: Yo house s on re! u Lo-pu ddnt even tu around He wasnt
WORKNG TOWARD ENLIGHTENENT / 23
pretendng to be oof he doub n hs mnd hd relly been grbbed by Chshn nd he ws n gre hurry to see out. The stoy contnues He wen stgh to Ch-shn, nd wthou bowng, stood there n fron of hm wth s hnds n is hips. When Lopu go o Ch-shns plce, he ws vey ognt. A th tme Chshn ws very fmous nd so vey dvnced n yers. When opu sw Ch-shn, he dd not ee down he stood here wth hs hnds on hs hps Ch-shn sd o hm A chckens roos nd phoex nes re not he sme. Get out! He ws gvng Lopu dose o hs uhory. o-pu sd hve come from fr hstenng towrd your enghtenng nfuence Plese receve me, Techer In oher wds cme ll the wy from he norh o study hee, plese ccep me. Do hve the gret ffr of enghenmen or no Ch-shn s d Yo re not there n font of me, nd m not here ether. Lo-pu hen gve shou n oher words Ch-shn sd, you re no here nd nether m . he uddh Dhrm here my plce s lke ths hee befoe us there s no you nd no me. A hs pont Lo-pu mtted method of Lnchs nd deced shoc ng shou t Ch-shn! Chshns style ws n the sme s Lnchs. Ln-ch hd he r o f ng when he fxed hs eyes on someone, h person ws lwys sced o deth. Ch-shn on the oher hnd ws vey genle nd refned. When Lopu shoued, Ch shn sd Sop Stop! Dont be s crude. he clouds nd he mon re the sme, he stems nd he mounns re dffeen. n oher words, Ch-shn tod hm he sme moon nd the sme couds loo down on dfferent plces whee he sceney s no the sme. here you techers pce yo u mke nose nd sho ut hs prcce wll ge you nowhere here t my pc e. Then Chshn sd to hm hough you re not lckng n cutng off the tongues o everyone n he wod, how cn you el mn whou tonge to ow how o spe When Lopu hed hs, he pused o ponder, he ws bsobed n though. hen Ch-shn h hm. Fo hs pon on, Lo-pu sbmted Ths tme he submtted he d d no g o bc o ve n h ut, bu t fol owe d Ch-shn One dy Lopu sked Ch-shn How cn we undestnd the plce th nether the buddhs nr the demons of deluson get to he experenl relm of hs medon wo hd reched ths evel He hd olly emped ou; ps, presen, nd ftre were ll emped out; hee wee no buddhs nd n demons of deluson. He ws s ng Chshn how c ths be undersood
22 / Mae n H-Chn
Chiashan answere him: "The canle ighs u mages for a housan miles, but in he ark roo he o monk is os." Once he cane is i, shines forh on all he far off laces Bu he ol monk n te k oom anno see. What oes hs mean auay when the l s l you can see, n f the l is no l you cano see But eole who suy Buhism hink here s a secre eaching n hs why is his kn of ealm a ace that neiher buhas nor emons of eusions can each. Neiher buhas nor emons of elusion have a way to ge hol of you. Wha is he reason for hs Seeing uh an cutivag ealization are boh in hs. Lo'u aso aske: "How is it when he morng sun has aleay sen bu he ngh moon has not yet aeare" Ths escibes a ealm of meiatve accomlishment. You si n meiaon an forge boh boy an n, an here is just a single exanse of igh. I s as if he sun has areay come ou . "The night moon has no t ye aeae" A nigh i is o he same. The igh o f inerent naure is ue an cool This is wha he Taois la e ripex Uniy Tan-ung-ci c. 200 seas of ike hs: "erfecyang is biliant, efect yin s rev eent" When you reach he ream of eminess where nohing a al is esen, you must ay aenon: s stll is in the caegoy of "efec yin is eveen." Afer yin culminaes nyang s bo, when boy an mn shae the same root wh heaven an earh inse an ousie, an i's a single gh, his is the realm of "efecyang is briiant" A ts oi you have areay gone beyon he issue of whether he ci chanes ae oen or no When you alk of the hree chanels an seven chakas, you have no even reache he firs sage of samadi At this oin Lo'u ha areay ranscene his sae of samadi That is "when he sun has alreay risen bu he ngh moon has no ye aeare" Cha-shan sai: "The agon caries he ocea ea in hs mouh, aying no atenon o he fish swmming by." At hese wors o-'u exerience great enlghenment. There is somehing here In he single exanse of lgh ha is both insie a ousie, i seems ha a agon is swimmig through he ocean, an in hs mouth he is holn g a brigh earl Ths brigh ear s he ragon's roo o f lfe Fish ae swimmng by on al sies of him, bu he ragon oes no even gnce a hem or look heir way If you cutvae your i channes roery, an recie the buha-name roerly, an yo ur culivaon reahes he oin ha
ORKN TOARD ELIGHTEMET / 233
here is jus his moen o minulness, you, oo, will be he same as he ragon carrying he ocea earl in s mouh, aying no aenon o he ih swmmng by You will unamenaly ay no aenion o hose ase houghs al aoun you Why ge r o ase houghs The highes ruh can be u o use a he mos elemenary sage When you o meiaion work, no maer wheher i s by renng he breah or reciig he buhaname or any oher meho, a you have o o s ho ono ha momen o minuness, an ocus your mn o one obec wihou leing i move, an remember The ragon cries he ocean ear in his mouh, ayng no aenion o he sh swimmng by Sowy you, oo, wll be abe o reay reach hs realm This s no ony a heoreical saemen aso has he charac eriscs o he work o genunely cuivaing reaizaon I s an aca ream o meaon work Beore I menone he aga maien oer ing a ear o Buha Boh sories are rue henomena, hings ha reay haene, acua reas o meiaion work When eoe alk o becoming enlghene, ulimaey wha hi hng hey ca becoming enghene Wha are he crieria or i The rues exlanaion s u orwar by Zen maser Yenshou o Yungming in Te Soure Mrror This ncues he Zen schoos ers ecive on seeng ruh, culivai ng realz aon, an carryng ou vows n he Sung ynasy [9601279, wo grea books were wrien One wa Ssuma Kuang s Compreenve Mrro o d n Governng he Tzu C Tung Cen] an he oher was Zen maser Yen-shous Soure Mrror [he Tung Cn Lu. The wo works aeare a almos he same ime Unorunaey, many eoe in China suie Te Compreensv Mrror or d n Govrnng, which scusses worly earning, bu Te Soure Mrror was vrualy consgne o he rash Tis wen on unl he Ching Dynasy, when eary in he 18h cenury was brough orh agan by Emeror Yung-cheng, who issue sev erl ec esecaly emhaszing ha everyone mus sy s book · Te Soure Mror els us wha enlighemen means he book, en quesions abou enighenmen are raise There are no engh ene eole who have no masere he scrurl eahings They know al he rincles o he Buhis scrures a one gance For hem reang he scriures i s ke reaing a nove he y unesan everyhng as soon as hey rea i, an hey o no have o suy hem n eh Zen maser Yenshou's Soure Mirror says his n Volme 1
24 at Nan Ha-Chn
Suppose thee are people ho stubbornl clng to ther on vies, ho do not beleve the ords of the Buddha, ho ceate attitudes that boc them, nd ho cu of f other routes o stud For their sae I no disuss en questons n oder to fiml estabsh he guidng prnciples. ist question: hen e complete l see true natue as pain as e see colors n broad dalght, are e the same as bod hisattvas li e Manjushri? Second queston: hen e can cear understand he source in everthing, as e encounter situations and face objecs, as e see form and he sound, as e aise and loer our fee, as e open and close ou ees, are e n accord ith the P ath? hd queston: hen e read through he eachngs of Buddha for our era contained in the Buddhist canon, and the saings of all the Zen masers snce antquit, and e hear their profundities ithout becoming afrad, d o e alas get acuate undestndng and have no doubts ourth question hen peope pose difficult differentiating quesions to us, nd pess us th al sorts of probing inquires, ae e abe to respond ith the four forms of eloquence, and esolve al their doubts? Ffth question: does our sdom sne ndered at all imes in al places, th perfect penetraon from moment to momen, not encounering an phenomenon hat can obsruct t, and neve being interrupted fo even an nstant? Sxth queston: hen all inds of adverse and favorabe and good nd evil realms appe before us, e e unobstructed b them, and can e see through them al? Seventh question: in all he mental sates in Treate n the ate r llnatng the Hndred Phenena can e see for each and ever one of them, thei fine detais, he essential nature, and ther fundamenta souce and pont of srcn, and not be confused b birth and death and the sense faculties and sense organs ighth queson: cn e disce eali in the mdst of al foms of conduct and acvi, hether aing, sanding, sing, or
WORKNG TOWARD ENLGHTENMENT 3
ng down, whether recevng nsrucions or respondng, whether dress ng or eatng inth question can we be singemnded and unmoved whether we hear there s a buddha o r we he hee is no bud dha, whether we hear there are senent beings or we hear there are no senient bengs, wheher we ae praised or slan dered o affirmed or denied enth question can we clearl comprehend all the dffereni ating knowledge we hear, and comprehend both true naure and apparent form, inne uth and phenomena, wthout hn drance, nd discern the source of all phenomena, even includ ng the appearnce of the thousnd sages n the world, wthou an doubts he pecedng ten quesions can provide definiive criteria for decid ing whether or not a person s real enlighened he frst queston deas with the ream of illumnang mnd nd seeng tre cleseeng at l imes in alof paces abou al things, just naure, as ou beng wouldtol be when the colors a paintng in broad daght, and being n the same ream as such eemplars of wsdom as the Bodsattva Manjushi. Can ou be ths wa he second queston ass whether ou can be n accord with the Path when ou encouner people and situations, or when other people ge in our wa he expression encounte situatons and face obecs s ver boad Cn ou see foms and he sounds wth ou our mind moving n our dal life, even at night when ou fal aseep, can ou be in accord wth the Path n a things Can ou do that he thid about the Buddhst scrptures. Cnand ouful tke and Thes uragama read hem The Lotu utraqueson utra and undestand them Can ou hear he ofties eplanations of the Dharma without becomng afrad Can ou thorough understand hem, wthout having an doubts Can ou do that he fourth quesion asks, whenstudents brng to be a sorts of eng to as ou quesons, e ou able o nswer them wih unob struced eoquence Al of ou cn nvesigate the ast s quesons for ouseves he fnal passage of The ource Mirrr pesents the fol lowng nformation
26 Mae Nan Hua-Chn
f you cano ealy do hese thngs you should not assume a proud decepve yng aude or take a selfsasfed atde Wha you mus do s make a wde-rgng sdy of e ulmate eang and oaden you eang of prevous peope of knowledge enerate to he eren natre ha s he source of he enlghened teachers and uddhas and each he stage of feeom fo dou hat s eyond sudy Ony a hs pont can you sop your studes and gve you wa
WORKING OWARD ENLIGHENMEN 23
h a too many work n h Buddht canon for you to b abl o ad hm all, "u mak a carfu rading of he Souce io and you wil naurally gain ntry. h h mot important of al th tahing, th ga for moving oward h ath o nlghnmnt. n mar Ynhou urg you to mak a carul tudy o h he Souce io,bcau h ha colctd toghr n h book al th nal pon of a h crptur "It ik wachng h mohr o know h child, lik fndng h root to know th branch. Whn you pul th man cord, all th mh o th nt a traght. Whn you pul h coh, a th had fom whch i i wovn com aong, oo. How bautul h nguag hr. Th th mpotnc of th book a n matr Yn-hou xpla t Now u coninu tng h ory of Lo-pu a h nlight mnt Whn h nhtd Cha-hn' Dhama inag, hi taching mhod wr vry tict. Th wa bcau h combnd h advan ag of val choo of n, bcau h mdtav accomplih mn nd prcpon of tuth wr lofy, d bcau h hi chan w gy vop Lo-pu had th amou ayng "Ony at th a word do you ach h lockd barir. I cu off h na crong plac, and do not ord nary popl o ag pa though. Th ayng ptan to h alm of mdiativ ffor Lo-pu ay ha only a h lat word can you rach h on oad of rancn dnc only hn can your cutivaon rach h pon of achvng h hr buddha-bod. Th n choo dtnguh th bar r h fir barrir, th doub bar, and h fnal lockd bai. Wha h ockd barir? Thi body o ou h ockd barrr. If w canot bak hough t, w cannot y fr Whn w rach h pon of dah, h lockd barri finaly bokn, bu hi a fal brakng and w a tranfomd no h mmdayi body o h afr-dah, pr-birh a), and ntr back no h cyc of brth d dah. "Ony at h lat wod do you ach th ockd barir A h poin, "I cut off h na crong plac d do not t ordnay popl or ag pa through At th poin you ar not an odnay pron, nor ar you a ag h i h plac ha nhr bud dha nor dmon of duion gt to. Ony th count a ucc Whn n mar L opu wa abou to dpat fom thi lf, h arny nructd h dicipl ayng "Th Dharma of avng hom do not lt u hod onto anything forvr. H wa tlling hm you mu ot cov anythng avng hom bacay man thowing away vrythng abndong h myrad nnging obct.
23 Mas Na Huah
He also od his discples: "When you are sowing eed, you mus be economica. n ancen mes the Zen commuies al did thei own arming, so he was admonishing his dscipes no o be waseu in ther sowng. hese wo sayngs ae double bare sayng tha appy alke o dong mediaion wok and o doing odinay things. o-pu aso od hem: "rom now on sop al you building activtes. In ee he was saying: al you are doing are actvities related o a consrucing buidings. YouOnly must stop o H hsalso andod do you bes you mediaon eos. this willaldo. them: "ime lows by switly, and he Gea Pah is poound." n oher wods: ime passes vey quckly, bu he wok o the Pah s very proound and aeachng. He said o hem: " you ollow ou tnes, how wil you expeience enighenmen ha is, i you go on passing your days n this muddled way ollowing outines, and do not exet youseves and wok diligenly on he Path, then when wil you ever succeed he sory continues: "hough o-p'u earnesly urged hem on, the assembly ook i a a ommonplae even and it did no wake them up a all Even though o-p'u had insuced hs disciple in the mos eanes o ones, he disciples were used o heaing their teache's scolding admonitions all the tme, an d so no one too k these words o heart he accoun goes on: "When winte came, o-pu showed signs o a sgh illness, but he telessly kept seeing hose who ce to him or nsrucon. On he ist day o he weth month he old he assemby: wil die eihe omoow o e day ae. Now have somehng o ak you. I you can say somethng ight, hs s puting a head on op o a head. you say somethng wrong, ths is cutng o he head o seek e.' he head monk eplied: he geen mountain doe not aise s oot, he sun goes down whout pushing up he srrup. o-pu sad Wha time is i ha you make such a saemen' "hen he advanced monk Yens ung sad Apar om these wo roads, please Mase, do not ask anyhing. o-pu sad o him: Yo're no hee ye Say some more. Yen-s'ung sai d: I cannot say t al' o-pu said: don care i you can say it all o not. ' Yen-tsung sad: have no aendan to answe you, Mase o-p'u sopped at that "ha night o-p'u sent hs aendant o summon Yensung He asked him Wha eason was thee o you eply oday Yo should expeience diec ly my ae teaches inten t. My lae
WORKING TOWARD ENIGHENMEN / 23
teache sad "Befoe you eyes hee are no acua phenomena, only conceptual consrucs. hese are not the eaty tha s before you s not somethng ha he eas and eyes can reach. el me, whch sen tence s th gues, and whch s the hos f you can pck hem ou,I wl gve you he obe d bowl and recognze you as my successo Yens'ung sad do not undestand' o-pu sa d You must under stand.' Yen-ts'ung sad realy do not undestand opu drove hm out wh a shou. hen he sad How panfu! How panful!' n the ln e of Zen maste opu, the method of each ng was vey src. No only dd hs studens have to maser he pncples of the eachng, he eanng aso had to be good, and they had to sve fo a very hgh level n the pecepon of ruh and her med aton wok heefoe, when o-p'u eached the end and was about o de, he couldn't fnd yone who was qualfed to be hs successor When Zen mase opu asked hs dscples whch one of them could eceve hs Dhama, no one answered excep Yen tsu ng. B ut Yen-tsung was no wlng o be a eachng mase, s o when o-p u qesoned hm he sad he ddn know. he soy connues "A noon on the second day of the welfh month, anothe monk asked o-p'u about what had been sad the day before. opu s ad You dont ow the boat of compasson over he cea waves. Hee at Swod Narows have se p my mu-o, my covered poable bdge n van.' hen he ded. "You d on ow the boat of compasson over the clear waves efes to how a Mahayana Bodhsattva caes ou hs or her vows o the boa of compasso n to save people, must go no the muddy steams. he nex lne s a lment fo no havng managed to save a sngle person n seveal decad es. "Here at Swod Naows I have set up my coveed poable bdge n van. h meanng s ths Whee op'u ved hee was a mounan defle named Swod Narows . Even hough o-p' u had bul a bdge to draw people across, no one was wlng to ge up on t. hs s the same as wha s expressed n a famous sayng by an ancen wohy
1 e mu-o ws
d o mede iege egie It osisted of slig dde be rog portbe eter o wees w peked, rwde oere roo o wr off the efees missiles t poteed te k ig odiers wie ey oed o te y wl d emped t strm em
24
Mate Nan HaChin The shp o f compasso n is basicaly omethng to carry people across in But hat can e do f sentent beings ll not come on board
What can be done What Lo p'u sad as hs knd of lament The expanaory notes in sm chcters in The Recrd f Pining a he Mn are notes added by several great teachers ho ved after the T' angthe dynasty and before thealso Chng ataned Path These notes are ery dynasty, mportant.after they had o il dscuss the three myterous gates spoken of by nchi. With effort e can expan thee by maching them up ith the T'en'a school's three forms of cessation nd contemplaton But for their utimate truh, you ill ave to nvestigate them for yoursef. t only ork if you d o he medation ork The Recrd f Pining a he Mn says in Voume 4 nch sad Sometmes a shout s like the Diamond Kng's precous sord' The hout gets rid of al the fase thoghts and afflictions n your mnd Sometmes a shout is ike a lon crouchng on he ground Sometimes a sh out s ik e a probng poe or a shade tha lets you se e beneah the surface of the ater.' Somemes he bals you out, deib eratey provokig you to get mad, to see ho muh poer of stabe concentration your meditation ork has brought you. This s ike a probng poe, or a shade that lets hm ee beneath the surface of the ater Perhaps there is a posonous snake n the grass you take a sck and poke around n the grass a fe times "inch sad Someimes a shout does not funcion as a shout ho il you under sand this' This is nchi sayng somethig polte. The story con tnues "The monk to hom Linch as saying this hestted, thnng, so nchi shouted. Ths is a shout of rebuke nch reguary sad "f fr a moent causa srcnaton s not born you trnscend the provsona eaning of the tree vehicles s his tatement the ame or dfferent from You must activate your mn hout delng anyhere A of you should sudy this and ee. he story no gong o dscss has a very importan con necton to ho peope ho study Zen see he truh of the Buddha's eachng ad cutivae practice. Linci brought p ts sory The tn did bate th ndra, king of the gods When the ttans os the atte, their kng ed hs hoe host o eghyfour thousand ttns to a tny hole n a otusroot fber to hde.
WORKING OWARD ENLIHENEN / 24
Ths story s r ecorded i the Buddhst scrt urs. Look and see: aren' the uernatural owers of the kng of he demons of deusion limitless? Lnchi asked Was ths evidence of the owers of a sage? n other word: wa ths not the same as the siitua owers of the sages? Lin-ch sad In the story I have old you these were nothng but owers due to karma, deendent owers Wat are owers due to karma? The deveomen of science in the modern world, whch can even fly nto saceths is ower due to karma, roduced by the join karma of sentent bengs. It s also sirtual ower and ws dom. As for deendent owers teng fortunes, reading eoe's futures from their hysiognomy, dvinig wth the Cing, studes of the sou nd of srua secrets are al exles of deendent owers hat come about by deendng on somehing. They are no true sir itual owers. The Buddhst scrtures seak of uttng Mount Sumeru nto a mustard seed. We know that hiding a mustard seed in Mount umeru wol be a matter of course. But what woud it be to ut Moun Sumeru into a musard seed? For the six siritual owers of the buddhas , wo d not be so mos sibe] . Tha is, whe n you reach the realm of the buddhas it is not ths way. You enter te ream of form wthou beng deuded by form, nd you enter te realm of sound without being deluded by sound, and you ener the ream of scent without being deluded by scet, and you enter the ram of taste wthout beng deluded by taste, nd you enter the realm of ouch without beg delu ded by touc and you enter the ream of henomena wioutbeing deluded by henomena. Thus you comrehend that form, sound scent taste, touch, ad henom en are al emty. They cannot bnd this ndeenden ers on of the Path. Even the gross hyscal body of e five skandhas caot bnd the indeendent erson of the Path tis s the siritual ower to go anywhere. Lin-ch connues: The true Buddha has no sae, the true Dharma has no form. Pay attention to this f you go on ke ths concoctng set aterns and modes on to of illusory transforma tons even if you fid sometg, t wil oy be an ariton of your 2 In Inn Bd oology on Sme he oal
n in e n of he wold.
po on-
22 ter i-hi
wild ox pi n othe wod, you ealy think you have accom plhed omething by you med taion wok, and have ound ome expeienal realm, and you aume tha h enlghtement you ae wrong Thi i an appaion it i not by any mean the ea buddha, bu he vew o omeone outde he Pah Linch goe on "A peron who realy ude the Pah d no cling to being a buddha or a bodhiattva o an ahat He do not clng o thethem, pecia orm o excelence o hee He i o aany beyond independen and ee He nothee boundu by anyhing Heaven and eah may witch pl ace, bu he ha no moe doub When Linchi wa about to depart om the word, he poke hi vee Going along with th e low wthout topping to ak how ue awarene hinng boundlely, deriing it o them Deached om om, deached rom name, people dont accept it Ate the wod o widom ha been ued, we mu huy o hone it When Zen mater Linchi wa alive, hi method o teachng were ecceric and out o the ordinary When he wa about o die he punc iliouly told u Go aong with the low without topping to ak how Thought and thikng cannotbe opped they ae lke a ow ing team unning along with u What can we do abou it "True awaene hinng boundley, decbng t to hem Don' pay aention to tho e ale hought. Th e one that know you ow n ae though are going back and oh doe no itel move You mu hod imy to tha one he pure clarity o rue awaene hinng boundlely very cloe to tue thune and buddha-nat ue Al we have o d o hold irmy to it B ut when we all into thi world, i i eay o make a mi ake we add anothe level o awarene to h rue awarene and ha ecome ale though Don make any peal eort and i wil cliy vey pontaneouy and natraly Ad dont hod ono the carity ether
WORKNG TOWARD ENGHTENMENT 24
"Deached rom orms, detached om nmes people don' accep i. Wih hs hing it s fine to ca t "mind o cal i tue naue o ca it he ath. We must not pay any aenion o anything a al. Ts is aso wha Lnchi mea when he said: "If or a momen causal srcinaion s not on you ranscend he povsona learning o he hree vehcles. Bu can you ealy pay atenion o nothing a all? er the sword o wisdom has been used we mus huy to hone . The preco us swod of wsdo m is calle d the sword so shap us a hair blown across it. How can he sharpness of a bade be esed? Take a har and put on he sword, then bow on i i the ha is cu hough, is caled a swod so sharp it cts a hair blown acoss it. Bu such a sharp bade mus be aken cae of ate it has been used. In oher words, Zen maser Lnchi s nsrucing us tha beoe we have lumnated mnd and seen rue naure we must relec back and examne ourseves a a imes to revese he wok ings o though nd culivate samad and not let ase thoughts aise. For a peson who has already been enightened, aer using hs med itaive accomplshmens, he must immedaely take hem back and hone them urher. n tems o wody hngs he Conucian phlosophe Tseng zu enunciaed the same pnciple n Te Analects [1 . Every day examine myse on three pons Have I been unfaithful in makng plans with othes? Have I been unrustworthy n my dealing wih iends? Have I aled to pacice he preceps my teacher has aught me? One basic pinciple o he Buddha Dharma is his a al tmes whereve you happen o be always eec back and exmine youself "e he sword of wsdom has been used you must be quick o hone . This is an outlne o the message of he Ln-ch school. The est you shoud go investigate o youselves. ow le's dscuss he Ts'aoTung school of Zen. Most o he Japanese Zen schools tha are popular nowadays ae oshoots o the Ts'aoTung school. The Ts'aoung school was one o he gea Zen schoos o the ae T' ang and Fve dynasties peods. Tung-shan was the maste, and Ts' ao-shan was his discipe. [Thei names ae lised n everse oder n he name o th schoo because is more eupho nous ha way in Chinese.] he great Sung dynast y eo-Conucian phoso pher Chou Tuni put orward as an epiome o his pho sophy he Diagram o f he Great imae. his "Diagm o he Gea imae was gven
4 Mas Nan HuChn o him y a Buddhis monk, u he srcin o hs monk s no relaed n he hsorical sources Ths is oin one. The dagrams of he I Cing and he ver agram and he o Wring and he Eigh Tigrams used y he emnn Sung dynasy eo-Conuan hosoher Shao Yung wee derived from he Ts'ao-Tung school o Zen Mos o he Chnese Taois works on culivang siriual alchemy are also derived om he Ts' ao-Tung school. Thus, here s an inescaae conecon eween Ts'aoTung Zen and he laer generaons o Chinese Taois siiual alchemy Bu i s he siiual achemy radiion ha uses Ts'ao-Tung maerials, no he ohe way around The Ts'ao-Tung schoo used he rigrams y which he Cng fahoms he rue aern, and consruced he heory o he agram of he Grea lae, and his develoed ino he Chou Tun-i line of eo Confucansm. The exlanaons o h e images and nume s n he I Cing ned ino Shao Yng's ie o eo-Cofucasm. Boh hese lines of eoConucianism came rom Zen. This s he irs ime I have uicly discu ssed hs secre Zen maser Tung-sh' ersona name was iang-chieh ad his sorque was Wu-en. He wen o Kuei-shan's lace o sudy, u Kuei-shan coud do nohng wh hm, so he direced him o go o Yun-yen's ace There a Yun-yen's, Tung-shan awakeed a lle , u his awakening dd no enerae all he way hrough A ha oin, Tung-shan was aou o le ave. e Recod o Pointng at te Moon Voume says When Tung-shan was saying good-ye o Yun-yen, Yun-yen said o him, Where are you gong?' Tung-shan sad, Though I am leavng you Maser, I have no ye deermned where I wil say.' Yunyen sad Aen' you going o Hunan? Tungshan sad, o' Yun-yen sad, Aren' you eunng o your home village?' Tun-shan sad, 'o Yunyen said, So wl y ou eurn here soone or aer Tung-shan said, When you have a lace o say, Maser, I will come' Yunyen said Afer his arng, wil e hard o mee again' Tung-shan said, I wl e had no o mee again. Inheren naure is ascally ormess and he same or everyone, so i will e hard o no mee agin n i As Tung-shn was aou o go, he asked Aer you are dead, if someone suddeny asks me, Can you descie wha your eacher looked like how should I answer' Yun-yen ke silen or a long ime and hen said, us like hs.' A ha on Tungshan gave areciaive, reecive, Hmmm' Yunyen said, Liangchieh, o ake on hs hng, you us gve i careul consideraion'
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t tha momen Tungshan e very sad. He fel grea comas son or his eacher Yunyen rebuked him o you hnk wl wok if you are lke this? To earn Zen you must have he mele of a geat man If you stll have these ooace vulga feelings and you ae worryng about me, and can et me go, then how wil you be afer I am dead and goe? The account coninues "Tung-shan was sil in doub" A this oint Tung-shan inally began o have his doubts, and he el moe and more doubtful. "ater on when he haened o look a his relecion as he was crossng a sream, Tung-shan had a great awakening oward what Yunyen had mean before. He made a verse o not seek rom others They are ar disan from me Now I wl go on alone Eveywee I encounte i igh now s me ghtmus nowundesand I am no imhs way One Ony hen does one merge wth Thusness Ateward, Tungshan left hs eacher Yun-yen. As he was cossing a stream, he looked a his own reflecon in he wae. This me he exerienced great awakenng, and immedaey he comosed an enightenment vese. "o not seek from othes." Wha does " ohers" mean? When we seek c'i chanes when we seek houghs hese are al "ohes" The moe we seek he ather away we are It wont wok "Now I wil go on alone." When he sua ight is shinng aone, ar removed rom the sense faculies and sense obects, hen you can find im everywhee "Everywhere I encounter im." This im s he true sef "ght now s me." When we see our bodes ght now these are "ohers," hey are no ou ue selves. Bu now wih enlghten men, he true sel comes ave "igh now is me" Where s he rue sef? "Now I am no im" The rue sel is not hat one he can change he is not he sae a age 10 as a age 20 Now my hair s white and I am no longer he same as when I was young Ths thng tha can change is not the tr ue sel
2
Maste Na HuaCh One must undersand s way Ony then does one mege wth Thsness
Ths s whee you must seah Onl wn yo have ound it wil you undersand he ruth o the inherent nature o thusness In Chuang-zu's essay on Equalzing Things, there is a tae aled The penumba asks he shadow When we are waing n the sun, how any shadows are hee Ouside he shadow itsel s anther ile alled the penumbra I asks he shadow Wh do you a so disordely, sometimes siting, someimes ying down? The shadow els he penumbra Don't you know have a boss? When he sits down I si down with hm, and when he lies down all I an do is ie down wih him and seep He also said My boss hmsel s not the maser Behind his bak is anothe big boss This ilustraes what Tungshan said in his verse: Now is me Now I am no Th Zen shool us ook met hod s o Bud dhit utvaion and sumed them up n he lierary ealm Bu its pniples wee the sae as the piniples n he Buddhis sriptures.
14 RE ND F L SE EM P INES S Several years ago a Belgian student o mine was studyng wth a Dutch teacher. He himself had been cultvang realization or several years when this teacher taught him the "Dharma Gate of Nondualiy This method nvolved recognzing tha all hings have no sel, hat all things are mndonly. He was taught to observe all the selfless ngs eary and do his best o understand hem by direct experience Thus he was not o try o understand anyhing raonally This Dutch teacher taught the sdent hat when problems arise whether hey are physical or psychologica problems he should always observe them mpartialy. He should not try to resis hem but rather observe them spontaneously being bo and sponaneously disappearing. Ths is what he called "the Dharma Gate o Nonduaity The method of cultivang practice in this "Dharma Gate of Nonduality was no o do any meditation work a all but to pre serve a sense o quiet equaniity and slowly open up he mind Aer a ew years o doing this emotions and thoughts wil no run on and nothing wil be there anymore All that wil be let wil be tha thing tha is fundamenally there observing that thing whch does not change. At that pont everything will be ike a ash o lighng and the student will suddenly awaen. This s the road taught by the Duch eacher. The student recognized hat the grea majorty of those who cul tvate practice achieve nothing at all precisely because hey do not manage to reach s point where hey suddenly awaken Hs question is ths: it seems that not caring at all is no right and ryng to escape rom emoons and thoughts i not right ether. sn't he wor o tem pering the breath a orm o escape? s he mehod aught by his teacher cessation ollowed by contemplation or s it contemplation fol owed by cessation I the mehod is not correct he stden is wlling o abandon a wrong road
248
a Nan Hua-h
What this Duch eacher says does not devae from tradition, bu it sill has probems Laer on hs teacher go sic and had to ener he hospal for sugey. It mus have fel t very panful, bu he sa nothing n oher words, he dd not lo upon hs body as hs tue self, and because of his he was very calm The doctors were que surpised He dd no advocae siting meation because he though ha sitng medaon was a creaton of consciousness, and voaed of is hefound "Dhama Gate onduali ty. Tshe typepiciple f eacher all over heofwod here is a eacher in Germany who has made a grea sir among his disciples are sci entsts and unversy professors an he lie. Ts teachers parens wee awakened, and had spiiual powers. When he was 3 years od he became aware of his pas fe, and he, too, awaened When he was 20 he became a teacher. At presen, h is s il no yet 35, and he has grown up o look ie a budha. These eachers all have approprately cu vad their meda ion work We Chinese, on he oher hd, do no equal them ether in udhism or n mediaion work or in he cultivaon of Cofuciasm, Buddsm, or Taoism. o we defitey must no "close ou doors and proclai oursevs kngs. There s nothing wrong wh the mehod u sed y tha Dutc h eacher, bu perha ps wha he sa d is no deaile d enough, or perhaps he people who sudy the mehod have no derstood it very cley They ae missng one poin All hings are mindnly, true enough, bu this body and mind are also ind-only. If you ony recognze psychological sates as belnging o he ream of all hings e mind ony, you will not be able o ransform his body Ths s he first pont f he pinciple ha all things are mind only is propery unerstood o incud body and mind, there s no reason th at ths boy cannot be ransformed The second po in s this. n Tibean Esoterc Bu ddhism after the Tan dynasy there was he mehod of Maaudra and his was as ransmitted o he Zen school Another tradtion says that the Dhrma Gae of Maaud was rnsmitted to Tbet by the Zen pai arc Bodhidhama after he lef China One essenial point n he cul tivation of Maaudra is his irs let the mnd camly abde, detachg from false thoughs wihou grasping them and without ndugng n them When you first set to wor at ths i is calmly abing, whout dong meditation work, without cutivaing saadi, s sting hee very calmy When false thoughs come, wthout
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graspng them you observe hem seaiy, but wihou nulgng in them ehe. They ae empty in themsel ves, an you each from false thughts. This is the vey frst step of he metho o f Mmudr: oes not require cessaion an contemplation o suyng mei taon sayings, or oing meitaion wor. This s one of the hghest techques of Esoeric Buhsms Mmudr. The Sung ynasty NeoConfucan Cheng Hao wroe a eer on sabilzng naueaway Discussng to cutvate concentraon, he wroe: Notre sening an nohow wecomng thee is no nsie o ousie. Here senng away meas repelling. He mean that when a hough comes, o not welcome t, o not bloc t it s no on the isie or on the outs e. Ths s a hgh eve Buhst meho of cutivang min. Bu f we say this s the Dharma Gate of Nonuaty, his s incorrec. This is because the Dharma Gate of Nonulty mes ha he real an h false e no wo: he real is he false an he false s he rea. Wha Cheng Hao sai can only be counte as one of the methos for enering he Dharma Gate of Nonuality That Dutch eachers meo also lie hs t is close o Zen an s a so close to Mmudr. But here is one queston. Ths boy of yours s aso an importnt matter in he pactca phlosophy of mnonly If it canno trans form ths boy, in he en this kn of cultivation s unreliable. No matter how lofty he experienial ream you attan hough hs meho may be, it sil falls into the nauralsc heresy because it goes along with nature in everyhing. People who follow what s natura canno e sai o have competely finshe with birth an eath, because they le brth come by iself an hey let eath go by sef. Their atiue s: wha nee is here to ask how birh comes abou? I has areay come, hasnt ? Wha nee s there to as how we wll e? When the tme comes we wl ie, won we? Ths atitue by no meas counts as thoroughy iuminating mn an seeing rue naure. It really s necessary to si in meaton an cultivate mdi. Sitting osslegge in meitation an cultvating smdi oes not have that grea a connecio wth ilumnating min an seeing rue naure Truly lumnang mn an seeng true naure oes no nec essarly epen on sitng meation, but here is stil a posive con necon If you want to reu to the pure orginal face, an ake a step furher an transform hs physical boy, t wl be mpossibe to o unless you rely on siting metation. Apar fom ths, here is no
5 te Hii
ther ad t ake Mrever t is impssbe withut ging rugh the wrk f cultivating practce Why? Clearly hat riginal face is smething natural but this natural thng has been drtied and dark ened s much by dus and dirt since ime wthu beginning that it must be given a cleaning Thus he gal f al the varius inds f meditatin wrk is just cean s firs ny then can yu see what was riginally there The Zen sch the mehd f Maamudra and als what the utch teacher augh are all crrect: fis we see he riginal face and then slwy we ak f cleaning it But such peple can creae a prb em they ften fal int the naturalist h eresy and nly seek he nat ural withut dng med tain wrk On this questin we can cnsult Te Suragama Sutra Vume 6 the verse spken by Manjushri abu the tweny-five frms f p er fect penetratin: The cean f awakenng by nature ea ad peect Perfectly cear the riginal wnder f awakening he awareness f rg nal illuminatin prduces bjects When bects are estabished the true nature f awareness is ls With delusin and fasity there is space n space wrlds are esablished hugh clarifies frming lands With nwledge and feeling there are senien beings The first ine, The cean f awakening by nature cear and perfect prceeds frm the metaphysical basic essence t epain that the basic natue f the cean f awakening f ur present human lives and a sentient beings is fundamentaly pure and perfecy iluminaed his is the harma Gate f Nnduaity But hw can we fnd the cean f awakening? Perfecly clear the rginal wnder f awakening Gng the ther way first we mus d ur mediatin wrk un is cmpete and pure Afer that we can awaken this fundamentally enightened true nature and understand that i actually is riginaly iluminated and wndrus.
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Hw can we reach the realm perect cariy? The uch eacher's methd is an apprimain, but we mus revse and ege it When al he alse hughs cme, we shuld nt cnce urseves wth hem We shud be like adults bservng chidren We d n pay any paricular attenin t hem: when hey have gten tired ruing arund, they wil sp Bu yu cannt ake hem stp he me yu ry t sp false thughts by bservng them, the me they wll Whaisrignal he reasn r his? prduces The basicbjecs reasn is because he cme awareness iluminatin Our capaby rginal ilumnain has the pwer f aware ness I s aware alse thughs, but aer being aware them r a ng time, i turns nt alse hugh isel This is he prnciple when yag reaches ts ereme,y is b. Ts eecic pwer is t strng, d t snes very fiecey ate is capabilty s used up, then we can't see anytng anymre here is awareness and here is unc ining False thughts are prduced lke ts Thus the awareness rigina ilminan prduces bects What bserves them is awe ness Awareness prduces bjecs tha s, the capacty awareness isel prduces alse thughs When alse thughts arise, bects are estabshed, and he rue nature awareness is s Aer big ase hughs arise and ake shape, his capacty r awareness is cvered ver: hey tu arund and cver ver undamental enlghtement Therere emtins and aficins smeimes cme us, r else we eert urselves t much, and alse hughs increase even mre. he reasn r al f his is that he awareness riginal ilmnan prduces bjects When bjects are established, the true naure awareness is ls Based n this, wrlds , the secnd layer, ake shape: Wih delusin and alsiy, there s space n space wrds are established Thugh caies ming ls Wh nwedge an d eelng there are senient beings have used his passage rm Te Suagama Suta s my suden wil take nte ha i he lws his rginal line, he will aways prd uce a deviain: namely, he awaren ess rigna ilumina tn prduces bects When bects are established, he rue naure awareness is st e us lk again a Te Suagama Suta Vlume 5
22 Mat Nan HuaC
ue natue, conrived empness ecause it is bon from causal circumstances, i is like an lluso n nceaed, neithe born nor detoyed nreal, lke an opca llu sion Wods ae fase, b u hey revea he real he false and he rea ae boh alse Sil nehe real nor ase Ho can seeing and obects of seeng be? n beeen hee s no real identiy hus hey ae lke hollo eeds oned ogeher Inherent naure is fundamenally empy. Since it s undamentally empy, hy does he sura call conrved emptiness? Causal orgi naon is inherenly empy only because t is empy can t poduce rom causal cond ions the myrad orms of beng If empiness could no poduce rom causal condiions h myra os o beg, it ould be iner empines. But the myad contived orms o beng ise om causa conditons and ae inhereny empty We impose a nme and cal his true husness) "rh rom causal condiions means ha hen al he myrad forms of being arise, hey are poduced rom causal condons, ike dreams or ilusions In he Buddhis scrptures says ha they are like deams nd like usons hs does n no sense men ha hey are absolutey nonexsten hey do exs! u his exisence is a chance exisence, a empoay existence, a provisona sae o being. All "bengs ae in the proces o passng hrough hs phase of "exis tence and going on o become empty Because i is born from causal crcumstances, is like an iluson Once e see hey are like des or lusons e immediaey take our houghs and pu hem in he emptiness ike deam, lke illusons, means a provsiona stae of beingondrous eng Hinayana recognizes i a s a povisiona sae of being. Mayna bodhsavas recogze it as ondrous being "being is very ondrous ase houghs aise, emoions come nto being his s causal orginaion and hence ilusory beng or hs reason e must not pay atenon o them hey ae ju s "ncreated, neiher born nor
WORIG OWARD ELIGHEME 3
destroyed e, le optical lluson. The iherent naure of he basc essence is fundamentay withou contrived acvy: t acts wth out acing. Though gives rse to a false hough, it canot be sopped because the second false hought has aleady arsen n an ul mate sense, false houghts are neither born nor destroyed. Our hought are eernally le the waves in the ocean: one wave follows anothe. alse houghs ae not reay here they are lie the lights we see in front of our eyes when we rub them. We canno say hey are no there, bu after hey pass, they are naturally not here anymore. "Wods are fase, bu hey revea the real. Righ now we are caling a menal states and emotons false thoughts. Why do we cal hem fase houghs? This s a relative term, a teachig method. It maes us recognize cealy hat he one which is not fase thoughts is ue thusness In fact, wha Buddha says in the sura s very clear "The fase and h e real ae both false Those false thoughts and emo tons are ceainly false, bu the pure, peaceful, empy ream of tue husness is also fase. Therefore, fixing our awaeness on it, and observing i, is aso a ig false thout If we depen on the big false hought o tae care of the little fase houghs, when the little false houghs have gone to sleep, that bg fase though is sl siting there The big fase hough is wha ths passage describes: The awreness of orgnal illumnaio produces obecs When obects e estabished, he rue natue of areness os Therefore, t wl only wor if we neither grasp he false nor estabsh he eal. "ill neiher real nor f alse W hen you reach emptness in your mediaon wor, you fee tha this s inherent nature, hat this s enlghtenmen Bu this is definey not the ea erent nture or he real enlghenment. "How can seeing and obecs of seeing be? With real iluminat ing mind and seeing tue naure, it is wong to thin ha we can use our eyes to see it, or use our mnds conscousness to understand t. Tha seeng is no he eye o he conscousness seeing Thats why Zen maser Cha-shan sad: "Before your eyes there ae no phenom ena, just conceptual cosrucs is not he actual reality in font of you: ha s no something hat the ears and eyes can reach. h Surangama Sutra also tels u: "When seeing sgh this seeing is not [odnary] sigh. Tis seeing s apr from ordinary] sigh: [ordinary sgh cannot reach i.
25 te Hii
Thus, the method o cutivating pracce taught by the uch teacher is not wrong i it s extended to the immeasurable and the boundess, it wll be corect Right now when you observe yo own alse thoughts steady according to h mthod, the one that doing the observng is tse a big al se thought Do you understand? If you clearly understand ths princpe, you wil have to revse your method o cultivatng practice rom the oundaion up, and rst do he wok o stoppng the breath Stoppng the breath is somehing our mnds create ths deliberate action s for he sake of transorming ths body. Only ater the phys cal body of the our elements has been enti rely transormed, will you be abe to see he real one: "The ocean o awak enng, by nature clear and perectI Perfectly clear, he srcina won der o awakening." Thus, as have just explained, n general, the laer generaons o people in the Zen school have us ed ths method o lettng na tue take its course, as wel as the Esoteric Buddhsm mehod of Maamudra and in the end they have only transformed their psy chologca state When they actually each the point when they are about to de, the bodes hut so much they cy out in pain over and over agan. When the oxygen mask is put over ther noses, hey can not empty out. That thing capabe o awareness, that hing whch consciousness has created, is not thee anymore, and they pass away in boundless dakness. In the Zen school ere was a Zen master called T'ien-wang Wu He was a dsciple o Ma-tsu Beore he was enlightened, he cutvated practce until his meditative accompishments and his power of samadi were excelent Once a provncial mliary governor saw how great his powe to attract peope was, and though ha he mght ncite e masses wth seditious talk, so he had hm hrown in a rver. As t tued out, a lotus lower popped up on the surace of e waer, and T'ien-wang Wu was n the lotus lower stting in medtation. As soon as the mtary governor saw this, he though he was enlgh ened, so he had hm pul ed out o he water and became hs dis ciple At is ime Tenwang Wu was not yet elghtened, but stil his ab ities were great. Later on, ater T'ien-wang Wu was enlightened, no more lotuses came Subsequently, when he was on the brik o deah, he was in so much pain he lay there cryng and moanng One the mon in the house asked him, Master, coud you make a ttle ess noise? Beore
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you were enlghtened you were thrown nto a rver and you foated up on a otus. That was such a amous event that now eveyone says you are enghtened. f the news gets out that you e crying in pain so much now ha you are abou to die, w wl be vey embarrassed Please ty to be a lite quieter. When Tienwng Wu head this he knew the mok was righ He asked hm "You know hat gh now I n geat pain. But do you reaze n the o the who is notWu in pan The that disciple sadmidst he did not pain knowthere this.sSoone Tienwang sad to hm "These cries o pain e the one ha s no in pan Do you understand The disciple said he did no understand He ddnt understand and hat did it. Tenwng Wu drew his legs up so he was stting cross-legged and ded. yu say Tienwang Wu had ability then why was he n so much pain hat he was crying nonsop you say he had no ability then how was t ha when someone asked him no to cy he did not cry Ths is another meditaton case. Sricly speaking Zen mater Ten-wang Wu had oy trans fomed s sixth nd sevenh consciousnesses; he had nt trnsomed he st ve consciousnesses and the eighth consciousness. At most he had attaned he damaya, bu he had no ye rnsfomed theamb aya and nrmanakaya. Thereore hose who study conscousness ony must realize, a the Sxth Patrach said "The sixth and seventh consciousnesses are transormed at the evel of cause The irs ive conscosnesses and he eighth conscousness are tranomed at the evel o efect. The sxth and seventh consciousnesses ae easy to transorm. Once thoughts are empty and past, present, and utu e ae emptied out the sxth conscousness is rnsormed into a pue luminated ream o immedate awarenes. I your meditaton wok advances further the seventh consciousess can also be empted out This s easy: it is a transformation at the leve o the causal bas. Many peo pe who cultivate practice each at most t the staion o bodhisattvas at the leve of the causal bass. Transormaion at the level o eect s dificult. The rst ive consciousnesses the conscous nesses associate d with the eyes, ears, nose tongue and body, encompass hs physical body. The eghh consciousness the aaya conscousness encompasse not only he physca body but he whole matera wod. The rst ive and the
25
Mse Nan HuaChn
eighth conscousnesses can be transformed onl when the leve o effect is compee, on when ou have realied he leve o the ruit of enlighenmen How can ths be caled eas o i u want ulvaon, uiva th whole thing ou on cultivae haf, a ou can do s come again in future birhs If ou have enough time, he best thing to do is compete he whoe projec n s feme I have previous discussed Zen maser Tungshan' s eghen ment verse Here t s again Do no seek rom ohes The are far removed rom me Toda go on aone Everwhere I mee him Toda he s me Toda I am no him We mus undersand hs wa l en do we acord wh T husness In general, people who cutivae the Pah are awas seeking rom "ohers Here the meanng of "hers ncludes boh pscholgca and phsica states n parcuar, the jen-mi and tumi chanels are "others, he ighs o experenta reams are "ohers, and reams of puri are "ohers ou connue doing our medaton work orened oward these "others, i ou contnue o seekfrom the mnd of fasi, hen he more ou cuivae , the arher awa from the Path ou wil ge When we sud Zen master Tungshans enightenmen verse, we mus no orge one thng At the me, he was enlighene as he was crossng a stream, when he sun was ou and he water was reecing his mage, and he looked a hs own refecton He had o get a firm grasp on his ream at hs pon n me "Toda go on alone Everwhere I mee him n oher words, everwhere go I encuner him "Now he is me Right now he s me Ths bod o ours is him and he has become us "Now I am no him." In realt, though this undameal rue naure of ours is no ths bod and mind, i is certai no apa from his bod and mnd We must ake guest and host and oin hem ogeher "We must undestand ths wa Onl hen do we accord wih husness He s not saing hat
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he has aread seen he Path o enghenment, but ha he s near to the Pah, ha he wll be able o ener he Path. Now let us ook at how Tung-shan exounded he Dharma ater s eghemnt. Ts assage s nTh d f Pntng at th Mn, Volume 16 Tung-shan wen u to he eachng hal and asked the assembl: How s t when ou re gong oward t? How s when ou are uhodng t? How s when ou are worng on t? How s when ou ae worng on togeher? How s when ou are work ng on our wor?' Passages lke ts are called recorded sangs: the are records o what he sad at he me, n vernacular anguage. When ou are gong oward , means when ou re go ng toward ths Pah, and our medaon wor s about to ge there Uholdng s the same as fng somehng u mes geng a ras on soetng, tang a frm hod. Wha s gong toward ? When ou are about o be enlghened, but ou are no et enghtened, we te a comarson from Th Suangama Sutas realm o he sandha o orm, s e when ou are abou o brea hrough the realm o the sandha o form The s abou o bghten: seems lgh b t s not e gh I seems ou understand bu ou do o e undersand Uholdng means ou have roer eached . Bu when ou have awa ened ou sl have o mae eforts Thus Tung-san ass, how s when ou are worng on ? Wong togeher and worng on our wor are both sages he rocess o cultvang realzaton. Aogeher, here are fve stages n the rocess. Thus n the Ts'ao Tung school he sea o he ve ostons of lord and mnster The derentae fve stes rom mang eors n medaon wor, to awaenng, on to comete success. A mo ased: Wha s gong towards? Tung- shn sad: How s wen ou ea ood?' Ths mo undersood hs statment, nd dd not sk a second qeston. Nex he ased: Wha s uhodng?' Tung-shan sad : How s when ou turn our bac?' The meann of hs was: how s t when ou turn around ? The mon asked: Wha s worng? Tung-sh sad: How s t when ou ut down our hoe?' In oher words, when ou have been dong somehng and worng a un ou ae red, how s t once ou relax? Ths real means abandonng everhng. The monk ased: Wha s worng together? Tung-shan sad: No fndng orm.' The hscai bod made u o he our eements
2 / Mase n HuaiChi
s n he category of form, and so are things ike the meditative realm of pty of the singe expanse of light The mo asked: Wha is orking on ork?' Tung-shan sa d: o common.' This refes to the quaities nqe to the enlightened ones, hich hey do no have n common th the unenlghtened. Tung-shan as afaid not everyone ould nderstand, so he composed some veses. In these verses the Ts'ao-Tung school els us step-by-step progression of meditation in heofDharma Gate of athe mind-ground. These veres descrbeork methods medtative effo. You ae rong f you read hem as mere terary creations Tung-shan's verse on going toard: The sage lord alays models hmself on the sage emperor Yao He manages pe ople ith proper norms of conduct, sinuous dragons a his ast Sometimes he passes hough the noisy cty markes veryhere he goes the culured peope hai his sagely court Th s going toard. When you reach this stage, and you have aakened to the Path, you ae correct hether you are moving or stl. You ae alays in this realm, and you never change. This is almost enlightenment. This is going oard. Tung-shans verse on uphoding The ash aer and the rich makeup: ho are hey for? The cuckoo's cry arns people to return The hundred floers have al fallen bt he brd ' s cry is endless It s sll calling in the dephs of the chaotic mountain peaks. Tung-shans vese on orking: On he ihered ree floers bloom, a spring beyond he ages ontng the jade elephant, riding the unico
WORKNG OWAR NGNMN / 59
o hidden on high beyond the thousand peaks The moon s bright the ind is pue it's a ine day. Tungshan' s vese on "orking ogehe Sentent beings and buddhas do not nrnge on each other The mounains are hgh by hemselves the aters are deep by themselves The business of understandng clearly the myad differences and distinctions Whee the patridge calls the hunded loers are reneed Tung-shan's verse on orking on rk: The hon on the hed has jut spoed t s not yet orthy ntentionally seeking buddha s very embaassing ar aay he empty eonno one knos Sudhana en south to visit ffty-three teaches. What hese poems descibe all sep-by-step mediation ok a a process o cultvating practce Ate the Five Dynastes peiod he Zen o the Ts'ao-Tung school infuenced Sung dynasty Taoism nd eo-Conucianism and espe caly I Cig sudies. What he Taoists cal joning k and li [the hexagrams hch represent ater and fire and by extension pri mordial aeness d conditioned aeness] nd the like al come rom te Ts'ao-Tung schoo. "When Ts' aoshan as bidding aeell to Tungshan Tung shan told him When as at my lae eache Yun-yen s place he personally sealed me ith the Damond Mirro smdi the essen tial point or uly athoming everything o I entust it to you.' Tung-shan's poem on the eel Miror Smdi sad The Dhama o Thusness Was ntimately entusted by the buddhas and patrachs
260 Mse N HiChi
ow you have goten it You us preserve t wel The silve bowl s filed with snow, The bright oon onas the egret When we opare the, they are not equal Ths s what Tung-shan said to Ts aosh the disiple with who he was os satisfied. Ths is a very iportant sateen ade o n he oasion of transitting the hara. When the silver bowl is filed with snow both ae white. The egre in he bight oonight is also white. When we look at the they are both whte, but hey no he sae People who study Zen ust have anohe eye on heir foe head to see this eary The poe ontinues Mix the together and you will ow whee hey ae The eaning is not in the words, ut it goe s to ee inoin potetials Make any ove and it beoes a ihe Miss it and you fall no oong bak Turnng away or akng onta are both wong. Take the hings tha ae not he sae and ix the togehe so hey are the sae ony then wil you ow a bit of he ethod fo ente in the gate. Wrtten and spoken wods ae not suffiient to express ths thing. When you ae uky enough to bu nto it, hen you wi aaken. As soon as you ove or at, and ty o express itfor insane, if you say "Mnd tsel is Buddhadespite you intentions it beoes a ihe. eviate by the slightestargin d you end up off by a housand iles. Thus the eal o odinary pople is, of ourse, not it, and going along with is rea is no i, either [Ths haa] is like a geat ass of fire f you only engage in ieary brilliane This beongs n he ea o defileent. This line, "its ike a great ass of fire, oes fro T Gra Prana ra The general eaning i the sutra is tha a person of great wis d s ike a great ass of fie. A giafre is bng thee into it you thow your whle ind, the good and the bad. The oe hereis ad deos th rw nto t, he lager the fire beoes the ore ue
WORIN OWR ENIGHTENMENT / 26
here s, the moe ofty he wsdom. Therefore, gea transcenden wsdom s lke a gea mas s of fre. "f you only engage n lteay bance I Ths beongs n the ream of delement hs mes that oe you escend nt wrd and anguage, ths aleady has nothng to do wth the fundamental tue nare. The poem contnues Just a mdnght s brgh When the sky brghens t does not show. Ths s correct medtaton work. In the dark of ngh, ths thng s even brghte. When the sky gets bght at dawn, cannot be seen anymoe. Wha s he reason for ths? n hs tme, my teacher Mr Yuan sued ths medaton case, and when he had undestood ths, he had amost masered he Buddhst Path. I wl eveal a secre. When the sx sense facutes do not move at all, and you dont know anythng, eent rue nare becomes man fest As we are stng here now, wh ou eyes ookng and ou eas lstenng to ths secre how bgh ou sx senses are! We ae bocked by gnorance. "Just at mdnght s bght I When the sky brghens t does not show When there ae no dreams and no thoughts, where s the hos? You should study ths for yourseves and see. Ths harma] makes gudelnes for bengs Usng them upoots a suffeng. Tungshan tellng Tsaoshan when you go foh from hee yo u mus save he words senent bengs you must save a the people who ae n the mdst of suffeng and dffcules. Though ths s not contrved actvty, It not wordls hr I ke facng a jewel mror hapes and reflectons beold each other You ae not Bu t s you. It ke an nfan n the word, Complee wth all the chaacterstcs of a buddha. I nehe goes nor comes, t neher arses no abdes.
262 Ms N HuCh
Babblng ike a baby] "baba wawa Is here anything sad or not? In the end i does not apprehend anything eause ts speeh s no ye orret [I is ke] he six lnes of he double li hexagram he Ts aoTung in its posions of odpractce and miniser uses the method of heschoo to five explan cultvaon and doing I Ching mediaion work, and n paricular makes use of he two hexagrams kan water and li [fre], wh he hexagram li represenng he ord The biased and he correc interchange Pied up, they make three When the ransfomaion completed, hey make fve he I Ching speaks of he ransformaions o he hr lns In the six ines of animportant I Ching hexagam, the hid ad ffh lines are consdered the most I is like he ase of he fve flavored herb, ike he diamond sceper Subly ncluded whn he corec, Inquiy and resonse boh come up, Penetatng he source and penerating the oads here When medation work as arved, it comprehend both he source and al the scripura eaching s I incudes inegrain and i incudes the oue to it: They intersect and i is aus picious This passage aso us es te pincipl es of he I Chng. The Tsa o-Tung chool's fve posiions o od and mnister appy the theoy of the I Chng o expicate th work of cuvating pracice The poem coninues:
WRKIG WR ENGHEME
Do no volae t is naturaly real and subtly wondrous It is not n the provnce of delusion r awakenng n causal conditions, times and seasons, Quescen, t shines brgh t is so fine i ener s the nfnitesimal, It is so age it is beyond locaon f there s the slightest devation, You do not accord wth the proper attunement ow there are [vews of enighement such as sudden and gradual, pon wich different approaches are establhed Once differen approache ae distnguished, Then here are gudeines When he bass is masered and the approach is followed through o the end, True Eerniy fows on Ouwardly stl, inwardly moving [Senten bengs are] lke tehered cols or apped as The former sages pitied hem, And creaed he teaching to bestow on them Folowng their delu sions, [The sages] caed black whte When her deluded houghts are extngushed, The willing mind acnowedges itself If you want to follow the ncien rack, Pease observe the ancens When abou o ac compls he Budd ha Path, [The ancent buddha ahabhijnanabhibhu in The Lts Stra gaed at a ree for e eons ke a iger leaving part of ts prey, ke a horse with a white hnd eg Because there are the lowr sort, [The devas provde enicemens o eghenment ike] jewe pe destals and precous gamens Because there are the saringly different sor, The word fuishes mundane xampes of inherent enlghtenment-like] cas and cows
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4 Ma Nan HaiCin he maste arche wh hs skl and power Coud ht the bul s eye fom a hunded pace s. But when the aow ponts meet hea d on, What does ths have to do wth skll and power When the wooden man fnaly sngs, The sone woman ses to dance. hs s not somethng feelngs or knowledge can reach: How could hee be room fo though The mnster serves the lord he sn obeys the faher: Not to ob ey woud be unflal, Not to seve would be unhepfu Hdden pracce, secet functon, Actng ke an dot o a foo. But the ablty to contnue the tansmsson o f he Dhama] s caled the host wthn the host. All of hs refes to the sequence of steps n medaon work and the cultvaton of practce and to seeng truth Al of you should pay atenton to t and study t carefully. ungshan sad: "In the age of the End of he Dhama, many peope have dry [sele] wsdom. In ths present age of ours, he Correct Dhama s no hee anymore. People do no have eal med atve accomplshments. hey can expound theoetcal pncples so that t al seems lke the Path, but they themselves have not exper enced . Ths s dy [ stele] wsdom, and t s useless. Tungshan sad f you want to dstngush the real om he fase here are hee knds of leakages. Do you want to tel f some one s enlghtened or no Thee ae hree knds of pobems: once you see hem, you wl know ungshan sad: The fst s caled he leakage of vews. Your menal wongs do no leave the saon you have attaned, and you fa no a sea of po son. Peope who d o not have a thoough, pene trang vew of truh cannot jump out of he mts of wha they have ataned. hey just stay whn those lts and ae posonedpo soned wt h the own bt of leanng and knowledge and pos oned wh ha lte b of seeng uth
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ungshan sad "The second is called he eakag of senimens You e sck in gong towd nd nng away, nd yo peception is onesided and witheed In ohe wods, hese ae sbectve sen tments and feengs You attan a tle t of an eperentarealm nd you have feelngs owad that ream You thnk: "Ah! How comfot able i s when begin sitting Hey his is it Some peope think: "Ou od teace has pobaby neve gottento ths he knows nothng about s experience of mine In fact, yo have aleady faen into he leakage of seniments The "senments efeed to hee ae no wha is commonly called emoons I means getting bogged down in the leve hat yo have attained "Yo ae sck in going owd and nng away Fo eple, with a person who has falen no empness, once hee is a though thee movng, he wil not act If yo tel hm to coe ot and do some thing fo peope, he wil not ac This is he leakage of sentimens Thee is a distinction made between going owadand ning away, between good and evi At he level of seeng tuth, this fals ino dead-tree Zen: wll become onesided and withered ng-shan said: "The third is the leakage of wods Yo deve into the sbletes but ose the guiding princple, he souce Yo potential is benghted from eginnng to end, and defled know edge fows on and on Hee "wods includes a Buddhs sudes and learning f you ely on tets to intepret meanings, f you oll aound in learned hinking, and fail o ndersand he e seeds of the Bddha Dhama, how ca n ths ceate a basis fo the funcioning of your potential, for the adapive se of methods of cuivang pac tice? How can yo ealize the fi of enghtenment? f yo fall o the leakage of words, you wl neve ndestand the key to success at all n he age of he End of the Dhma, in is evi word of he five corpions, people who cuivate pactice e revolvng in these tee nds of patterns Tngshan old his discples that they must know abot these hee kinds of eakage When we study the enighenmen and the deeds of each and evey one of he ancestal Zen masters, in erms of the ten forms of mindfuness, ths is mindflness of he Sangha When we ead of heir acons, and we intensify the efforts we are makng n or own cultivation of practice, s s the Dhma ate of mndflness of the Sangha
266 / M u-C
The story o Tungshan continues Tung-shan was unwell so he sent a novice monk to inorm Yun-chu When Tungshan was about to die he ordered a novce monk to brng word o this to Mase Yng o Yunchu. Tungshan nstructed the novice: He may ask your master is happy nd well or not Just tell hm that Yun-yen's road is about to be cu o' Yun-yen was the teacher rom whom Zen master Tung-shan got the Dharma. Tungshan contnued: When you say this you shoud stand some distance away or else he may hit you.' The novice received these instructions and wen to carry hem ou. Beore he had shed giving the message to Yunchu Yunchu had already hit him. Ths was a maneuver on the part o Tungshan toward s novice monk He wanted o each this young monk but being alady od hmsel and having hgh hopes o ths young monk he directed him o hs brotherteacher Yun chu hopng hat unchu wou d instruct hm. People who have already reached home on the Buddhis Pah like Tungshan and Yunchu do not have to send messages back and orh to each other to understand how to work together. Tungshan knew that as soon as the young monk got there he woud certainy get hit so he told the young monk how to say wha he had to say. O course Yun-chu too understood clearly and as soon as he saw this young monk he knew that he had great potential to become a vessel o he Dharma even though he seemed slowwitted. When Yun- chu hit the young monk it was a didactic device a method of teachng. Oherwise wouldn ths hting be a case o not playing with some one else's children as children? When Tungshan was about o reach perect quiescence by dyng he sad to the assembly: ' have useless ame n he world. Who can get rid of it or me?' In other words: I have lived many decades and in the outside word my fame is very great. But this ame has nothi ng to do with anything. Which one o you will sw eep i away or me? At this point the young monk stood up and spoke. At tha moment the novice monk came orth and said : May I ask your Dhamaname Master?' Tung-shan said: My useess ame has already vanished This young monk was not making a casua remark He said: Master may ask you what your Dharmaname is? His master's name was Tung-shan how could he not have known ts? Tungshan was deghted nd sad ood My useless mous nme has already
WRKNG TWARD ENGHTENMENT 267
vanshed. Tung-shan knew that ts young mo had aleady awak ened to the Pah and he now had someone to pass the Dharma on to. The accoun continues A mo asked Tung-shan 'You ae sck Master bu s here also one ha s not sck o not' Ther eache was an enlghtened man but in the end he sil had o get sick. Thus his dsciple had this question. Tung-shan said There s. The monk sad Is he one that is not sick watching over you Maste' Tung-shan said I have a shae in watchng over hm.' Tung-shan was in effect saying I watch ove him. He s more o ess my patne Do you undestand "The monk sad I do not understand how you watch ove him Maste.' In other words Why do you have a share in s I do not undersand his Master Tung-shan said When I am watchng hm I do not see ha there is any sicknes.' That i When I am watching him here s no sickness. In othe wods even when I am cryng out n pain there is anothe one hee who s no sick. Tungshan then tuned aound and asked the mo After we leave bend these leaking sacs whee wl you mee me' The mok had no eply. eaving behind these skin bags refers to our bodes. Ou bodies are also called funels. These funnes are vey large the classic nove Journe o e Wes calls them boomless pits. The frs day hey are oaded wth thee meals and hen hey leak out agan; the second day they are oaded up wih thee meals again and again they leak out. They keep on eaking for decades and can never be loaded full. Tung-shan asked he monk When we have left behnd these eaking funnes I ask you where wll we meet This mok had not peneaed though to grea enlighenmen and so he could no answer. At that point in the soy Tung-shan gave a verse Sudents countess as the sands but no one awakens They pass by looking for the vebal routes If you want to forget foms and oblerate hei traces Try hard and make dilgent efforts to walk in the void. In other words If you want to get there you wi be abe to do so only f you trave on the road of emptiness. Afte h e had fnshed
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wrng poem, Tung-hn odeed h dcpe to have head and wah hm and de hm He ounded he bell and bade faewell to the aembly Then he at there in a dignfed manne and paed away. The account connue: A tha me the whoe aemby let ou ce of anguih, nd thi went on for a few minute Tung-han ud denly opened hi eye and old the aembly The mind of pople who have ef home d o not cleave o hn ghi ea pracice. If you truggle trough fe and rege deah, you wl be orowfu nd ad and gan nothng' Afte thi Tung-han tayed wh them f o even moe day and ony then departed Thi i vey funny Th eachng maer aught othe ha hey mut not have the eakage of entment, ha they mut no have emotonal feeng, but he hmef could not bea to leave the aembly when they tated cying, o he came back and payed aong wth them al fo a few more day Then he tod them Th tme I wil not ay anymoe Don' anyone cry Then he depated Such a man wa Tung-han Tung-han' mo mportan thng a the eachng device of the fve potio n of ord a nd minie T h equvalent to Lin-chi' four elecon o f gue and hot. ow I wl talk about T'ao-han Te Reod of ontng at te Moon, Voume 1 8, give t ac count "Zen mate Pen-c of T'aoh in Wuzhou wa a on of the Huang famly of P'u-'en couny in Ch'uanchou pefectue n Fukien province. When he wa young he tudied Confucanim At th age of nneteen, he wen to Lng-hh Temple in u-chou Ciy and became a mok at tweny-five he wa fully ordained Later he went o vii Tung-han Tung-han aked him h name. T' aohan aid Pen-h' [n- mean fundamental quiecence.] Tung-hn aid What a nme to wrd off gho!' T'aohan ai d I not named Pen-chi.' Tung-han deepy eteemed him a a poenal vee of the Dhama Tuly brant people are really inellgen if hey get t igh in two tre Suppoe hat I aked one of our young felow tudent thee day h name Pen-c, h e woud ay If I ad What He would
WORNG TOWR ENLGTENMENT
69
answer n he usual way a Chinese specifies he chaacers hat make up his name: "Mase, my name s Pen-cpen as n penai meanng fundamenally] d i as n cimie [meaing quiescn exnction Would anyone hese days do diffeenty To mode peope wods are the Path, aren' hey Since hs name s Pen-ch, what ese would he say This s a clever and ntelgent man. A Buddhist eacher ooks fo fist-rate dscipes. After ths ne change Tung-shan geatly esteemed Ts'ao-sha. So Ts'ao-sha stayed thee at Tug-shan's pace om his me on he was pemted to enter Tungshan's room fo pivate nsructon, and he was ung n and out of the aot's oom The accoun contnues: "rom hen on, Ts' ao-shan enteed Tung shan' s oom. He stayed around fo several yeas inaly he came to Tung-shan to say goodye Thereupon Tung-shan estowed upon hm the teaching of his school Tungshan asked Ts aoshan: Whee wl you go' Ts' ao-sh said: I'm going o the pace where does not change' Tung-shan said: Whee i does no change, how could thee e going' Ts' ao-shan sad : The gong oo is wihout change.' This s Zen. Ths s equivalent to what Ze n master Yungch a said to he Sixh Patach: A this sage ellng h ngs apart is not conceptua thought. Tha s, for he enlghtened diffeentaing among things s isef empy and thee is nothing wrong wth it "Then Ts'ao-shan paid a vsi to the Sixth Patach's stupa at Ts'ao-ch'i. He eurned y way of he Snal Rive and sopped at Ln-ch'uan. The sceney thee was eautfu so he made hs aode hee Wth the intent of showng his espect fo the Sxth Patrch, he named the mountan where he ved Ts' ao-shan. Afte leaving Tungshan, Tsao-shan went to Kuangchou to pay hs respects a the Sixh Patarchs stupa. Then he eurned o Ln ch'uan n Kiangsi whee he settled down and u a temple. Because he venerated he Sxh Patarch he named the place Ts' ao-shan. Ts'aoshan's teachng tradion was entirely passed on to him from Tung-shan. His teaching methods can e seen in Te Recod of ointing at te Moo an other such ooks how he peached the Dharma saw the ruth, cutivaed eazaton, and carred out od sattva vows s all recoded there The mrgnal noes were added y folowers of he Ts'ao-Tung school in aer geneatons and you should aso pay aention to them. Hee s a smpe of Ts' ao-sh s way of eacng: A monk ased: My whole ody is sck Peas e heal me, Maste Ts' ao-shan said: I
7 M Hu-h
wi l not heal you . The monk said Why won't you heal me?' Ts' aoshan said So you won't be abl e t o seek lie o r death. ' Ths is a teachng mehod. en teaching methods denitey can not nswer any questions or you you understnd because o our teache's expanaion, ths hams you his is your eacher's under standing not your own. Sometimes you have a question and the teacher adds another question or you. Only when you encounter he answer on your own is it really correc The en school equires you to give your own consen and rea ch you own awakeing. one bi o compassion helps you i has hamed you. you mus have he answe expaned o you, the Buddhist scriptues have already explained everyhing. We have read the Buddhs scriptures, but we have stil not become buddhas! The monk in ths stoy dd no ask abou the scripures He had already studied al sorts o hings ike Te Teatie n te wakening f Fait in Maayana and he Dharma ate o he nonduality o the real and the alsehe had studed all his and incorporaed all his leaning. Bu nevertheless his whole body was sck and the docors could not cure him, so he asked his teache Ts ' ao-shan to hea l him. Ts'ao-shan sad hat he waned him so that he could seek neither lie no death. What was he monk to do? He had to get himse out o it. Hee is anoher epsode A mo asked sn' a Bu ddhs mo a man equipped with great compassion?' Ts'aoshan sad That's rght.' The monk said he suddenly encounters six robbers, how w he ac?' Ts'aoshan said He still mus possess great compas son' The monk asked How can he exercise grea compassion?' Ts' ao-shan said He will cu hem all down with a single stroke o hs swod. ' The monk asked How s it ate he has cut the m all down?' Ts'ao-shan said Only hen wil thee be hamony' The sx robbers represent our own six sense aculties. Ony hen wil there be harmony, means hee will be peace in the world. At the end, when Tsaoshan was abou to di e, he wote a po em. The poems writen by the great en mases o the T' ang and Sung perods when they were elightened and when hey were abou o die are al precous treasures, lke the Buddh st scipues By a ll means pay careul aenton to them! Wih maerial rom ater the Sung perod you mus be carel because hey incude some recoded say ngs from later generato ha were witen on commission by schol as who were opium smokers, and they caot be relied on. n ate
WNG W NGHNMEN 27
generatons here wee some selsyed en masters who hoped tha ther names woud be ncluded n he Buddhs cnon ate hey ded, who hereore hred people to wte sayngs or them have seen such thngs personaly The extremes o whch peope n the wor go n ther ove o ame rely exceed ths! Here s he vese Ts' ao-shan gave to hs students: Comprehend om causal condtons and accord [wth realty] w ll be sw you stop a the essence, empowerment wl be sow nsananeous, undamena, wthout locaton My teacher povsonaly caled t the nconcevable. Aer you have done the work and cultvaed samai t s all rght o study medtaton sayngs You wll only be able to awaken when the proper me and crcumsances arrve. or example when Master Hsuyun was n the en ha sng n medaton nd studyng med aon sayngs, he observed the outsde world vey clearly Later, as he was caryng a cup o ea, he suddenly dropped the cup on the loor: there was a crash and boke and he was enlghtened Thee were many such exampes among the ancents. or example Lngyun awakened upon seeng a peach blossom. The causal con dton arves: Comprehend rom causal condtons, and accord wl be swft They come ast. Thereore, when you are cultvatng practce, ust ask abou plow ng the ed dont ask about gaherng the harvest You must not say, have cultvat ed pracc e or a yea: how s t have not ye been enghened t see ms t s not woh t a all What does stop a the essence men When we do stng med taton and work at t, some people atch ontoTe Srngama Stra or some other scrpture Some people work wth the breath; t becomes entrely empty, nd aer a certan perod o me, t changes agan n he morng hey e entrely empty, and n the atenoon they abn don Ths sort o hng s what s ment by he lne, you stop a the essence, empowerment wll be slow Ths s especally tru e o peope who ry to work on t a ter they have undersood the prncpes o Buddhsm and en: or them t s
272
Mae an HuChn
alway he cae ha "f you op a he eence, empowemen will be low Becaue hey undertand the uth of emptine, a on a hough come, they want t empty them ou Someme hey can empy them ou wel enough, and ometime hey an't Thi i alo a cae o he awaene o oginal luminaion give bih to obec, d when obect are etablhed he rue naure o awarene lo Someme i ue o h method o oberving fae hough tha, "I you top a he eence, empowermen will be low "Comprehend om caual condiion, and accord wih realiy will be wt, i the vehcle of he praeka, he oliay lumnae who ae enghened by conemplang nerdependen cauaion. "If you op a he eence, empowemen wl be low, i he vehice o he ravaka [he lierai diciple who cing o he ee menay form of he Buddi eacing, and the veice of he rha, he vehce of oneided empne. Wha then ae Tathagaa Zen and Paiach Zen "Inantaneou undamental whout locaton Thi mean he ame hing a he quoe from Lnchi I mentioned ealer I o one momen caual or gnaion no born You ancend he provional learning of he thee vehicle Th i Inantaneou, fundamena whou locaon My eache proviionaly call ed i he nconceivable Here i T' aohan' vee on the our prohibiion o no rave he road of mental ate o no pu n he garmen o he undamenal Wha' the need o be ju o By all mean avod he ime before birh To ake he mind that i capabe of awarene, and focu on oberv ing hee fae though, o ue mnd o conempae mindh wha T' ao-han hee call he road of mena ae Thi ao he queon ha wa aked eae. Th road a oad o cultvating practce, but i no he bet one
WRKING TWAR ENIGHTNMEN / 273
What is "he garment of he fundamenal The origina ace is pure and clean. he ocean of enighenmen is by naue clear and perect. If you wan o ho d ono this pue perect illu mnaon you hav alady put on the gament o he fundamental. Thus, there re some veean pracioners who always wan to hol d onto a momen o minduness f he pu perfec illuminaon is lo s o a momen, hey ranicly serch or i. How can hey find i agin Thamoment of mindulness is already not igh. As soon as hey pu i on, they have aleady been defed by it. n he Buddhs scrpures ays not o abide anywhee or be atached o anyhing If you are aached o purity, hs is already wong. Wha's he need o be us so? A his pon, how should you act? By all means avoid he tme before bith How shou d you act oward any expeenta realm a al beoe a though sirs? Do you le houghs sr mving? o you no e houghs star movng? You wl have o go invesgate or yousel. Ts 'ao-shan doesn't say f you hold o he experienial ream beoe houghs and eel ings are bon i is like w e Confucan classic Te Dtrne f te Mean, says: Before joy and ange and sadness and happiness come oth s called he ean. f you wan o hold ono his, you have already put on the garment of the fundamental, and you have made a msake Te Dotrine of te Mean connues: hey al reach he proper measue aer they have come oh, is is called harmony. This means you are aleady raveng he roa d of mena states f you ae no aached o any of tis, oy hen can you alk of Pararch Zen. Wha's he need o be just so? By all means avoid the ime befoe bith Beoe a single though is born, wha is ? After i is born, wha s it You must understnd this clealy oy tis wil do. Rgh nw we re dscussing he preliminy eference maerials or he oad o cutvaing pacice. How should you cuivae pacice You mus ge a grasp on his for yoursel Lae when you are con cenrating on culivaing pacice nd you encoune poblems, wha you have sudied here wll enable you to hink o some mpressions, and pehaps you wll search ou hese hings and efe o hem n you studies. The heyday o the Yu-men school o Zen was also in he century spang he end of he T'ng and he ve ynasties Laer, whn he amous Sung dynasty lieraus Ou-yang Hsiu was odered by he empeor evise he ofica Hitory of te Fe Dynastie he elt vey
27 Me Huh
songly that there were no taented peope during the ive Dynases period hs opinon was that n politcs and in oher areas the whole era was totaly devoid o taented people. But the opinon o people ke ang An-shih the great Sung dynasty politica eorme was he oppos ite he thought that taent ed peo ple were very nume rous n the ive Dynasties period but unounately they all became monks and were unwiling to enter upon the worldy path. The geat masters and Kue-shan andYun-men, Yang-shan Tsao-shan andZen Tungshan, especally hadinchi the mette o kngs. Eery one of them had the taent to be a monarch but they ooked down on wordy hings. Thereoe, the period o politica chaos rom the end o th e T ang through the ive Dynast ies was a period when the Zen school lourished greatly The ime of exeme disoder o the Norhen and Souhern Dynasties perod was the peiod when the [abstruse Tao istdeved philosophcal stye kown as Pure Conversaton Cig-Ta lour shed, and t was also a period when culture and philosophy devel oped greatly Generally in the past people studying the history o Chinese ophy said that Pure Conversation led he nation i Pue Conversation should take the responsibiity or astray, asphilos he state o lenng in that period. n act t s rather the hstory o the period that must take the responsiblity o the contemporary sate o leing and culture already said beoe "Pure Convesation neve ed the nation astray rather, it was he peope in powe a the ime who led culture astay Talented people in the ive Dynasies perod recognized that it was a perod beyond rescuing, so they stood on the sidelnes They were all people who had grea compasson to save the world, so why did they shave their heads and enter the Zen school? You cant tel me hey were unwilling to impove the age o now I put the queston beore you You aready undersand enough o the path o enghtenment to tu toward cutiating prac ice. hat we have dscussed is also enough o a gudeine o you o begi the eort. The great masters o the Zen schoo had the mete o king pecisely because o their practice and the same potential appies t o those who choos e to cultivate n the wold today. So the quesion is what ae you now going to do? ulivation doesnt e ad people asray, bu those who don cul vae themselves continue to revove around in the world o om deeing themseves and cheating others. Its had to say whether
WORKG TOWR ELGHTEMET / 27
we realy accomplish anything in le except to prolong decepton. you reay want to a ccompish somehing big n the word o you are sasied wth wha you have and only want a quiet lie regardless as o he route you desire hee s no pepaaion other han the road o culivation. So wha we have discussed is aleady enough o begin down te oad of practce. he est s e up o you. My ope is hat you choose this oad and that these words help you succeed in you eots fo when you really thow you effots into cultivaton al the buddhas a nd bodhisattvas know t. So do not be dsmaye d if you eel hat you ae aone. Devote yourse to the effort of cultivaton and build your practce with paience stepbystep. In tme the uits wll be readily apparent or al to see. No other prose can be gen othe than the act hat wheeve you un you mind thee theesults r o your eos wi manest. you cutvae with detemination and devotion you wl be sure to s ucceed.
To ALIZ LIGHM
Ths ends the fist ha of the ecue seies pesened by Maser an n aiwan. Readers can find fuhe deails on many o he aoist and soterc Buddhs erms and concepts presented in hee lectures fom Master ans pevious wok,Ta a geviy(Smue eser, 1984). Studens who wish to coninue he study of e fnal esons o ths lec tue sees wi be inteesed in the fothcoming voume iled T Realie Elighm Paie f he Culivai Pah Ths second seres of lectues paces more emphasis on actually cuvang samadhi and descibes the vaious execies for ataing samadh used by he diffeen culvation schools Mase an ds cusses how to propey geneae ene, and leave saadhi ad pe sents detas on he dfeen ypes of samadh and oher epeenial ealms one can encounter n cultvaion T Realie Eighem con tinues o inoduce heretofoe untanslaed poems and texts and hows new gh on many hstoca soies o the Zen school and Chinese hstoy An mpotan issue of selfculivation s to change body and behavio, as well as enghen he mind Maser an ds cusses the physca expeences ha may ase on he cuivaion path and goes nto the actualities of the bodhsatvas pah of conduct and compassonate actvity in the wold
RKS ITED There are many Chinese clasics mentione n this wok. Some of them may be available n Englsh many are not Textual eerences to these works are presente here for reaes who are inerese in further stuy
The bhidhaakosha Shasta(asubandhu) The bhisamaylamkaa Shast1 5 The gamasuta 16 , 0, 151 The lta Sut 188 The mitabha Suta 17 The nalects (Tseng-zu), 243 The vatamsaka Sut 8, 99, 100 , 1 1 1 , 208
148, 5
•The Blue ClRecod Pi Yen Lu 27, 197 The Bodhsatva Vinaa8 The Book of Changes(See !Ching The Book of tnquilliy TsungJung Lu 197 The Buddhabhumista Shasta208 Cheng Weishih Lun 47 Chuang Tzu 15 The Complete Enlightenment Sut 8
223 The Compehensive Mio for id in Goveing Tzu Chih Tung Chien The Contemplaton ofmtabha Sutra117 The Continuation ofthe Recod ofPointing at the Moon9 The Ceation ofthe Wold Suta154, 155 The Diamond Sut 10, 38 39 85 44 166, 180, 88, 89, 199 226 The Doctine ofthe Mean Zi Si), 89 273 Deam of the Red Chambe 95, 03
28 Mase an HChin
EkottaraAgama Sutra
1 15 1 6 1 17 12 1 3 133 1 37 38 14 5
146 157
The Etended Treatse on the Progresson of the Bodh Path9 The FourPart Vnaya 9 The Great Cessaton and Cntemplaton (C) 8 56 175 The Great Leang 2 89 18 9 The Great Peecton of Wsdom Treatse The Great Prajna Sutra8 182 26 Great Treatse on the Stages of he Path of Enlghtenment (Tsngkapa) 156 7 1 175 27
The Heart Sutra8 33 46 47 225 Hsto of the Fve Dynastes(Ouyang Hsu) 273 The Hsto of the Manestaons of the Tathagata Shakyamun 5 The Hundred Word Inscrpton(Lu C'uyang) 179 I Chng 5 67 86 1 15 24 1 24 4 259 26 2 The Infnte Le Sutra1 17 Jouey to the West 123 267 The Lankavatara Sutra 8 15 181 187 Lao Tu 15 The Lesser Cessaton and Contemplaton 156 158 96 97 The Lotus Sutra 8 65 76 77 78 79 8 84 85 86 89 91 94 98 99 1 13 15 1 8 1 9 1 1 1 1 12 1 14 8 235
Madhyamka Shast(Nagauna)
174
A Mode Eplanaton (Mase Nan) 72 of he Great Meanng of the Surangama Sutra
The Nrvana Sutra 8 8 147 19 Prajnamula Shastra(Nagajuna) 174 The Ratnakuta Sutra 8 The Record of Lnch25 The Record of Pontng at the Moon9 98 183 89 19 2 29 211 212 25 216 24 244 257 268 269
WORKG TOWR IGME / 28
The Sandhinirmocana Sutra 8 Sripture of the Yellow Curt22 • The Six Subtle Gate of he Leser Ceation and Contemplation 156 The Sixh Patriarch's Altar Sutra (See The lar Sut The Source Mirror (Tung Ching Lu)by Yenshu 9 233 235 236 The Source of Zen(Mste Kue-feng) 20 , The Surangama Sutra 8 9 21 2 5 2 6 27 28 2 9 32 33 38 39 7 9
52 53 5 56 57 59 6 62 6 65 68 73 76 8 92 99 1 9 12 2 2 5 1 5 1 53 1 72 19 213 235 250 25 25 3 257 27 1
The Sutra of Complete Enlightenmen1 9 The Sutra of Fortwo Section1 9 The Sut Kashyapa97 The Sut of Queen Shrimala8 Tea Flower Woman 103 9 The Treatie on the doments of Direct Contemplation The Treatise on the Awakening f Faith in the Mahayana19 270 Treatie on the Eential Gate for Entering the Path Through Sudden Enlightenment (Mste Tchu) 88 Treatie on the Five Skandhas70 Treatise on the Gate for Illuminaing he Hundre·.�omena (Yogacara School) 9 23 9 The Treatie on the Progreion of he Esoteric Path The Treatie on the Stages ofYogacara9 232
The Uni (T'an-ungchi) 208 The Triplex Vijnaptimatrasiddhi Shasra The Vimalakirti Sutra8 81 80 ear-b-ear Account of he Le of Master HanShan 3 ungchia Zen Collection (Yungch) 207 209 The ogacarabhumi Shastra3 15 15 in Conergence Scripture23
DX
A Agamas our, 131 l 37, 47, 127, 255 Amtabha Buddha, 77, 99, 140, 199, 203 anapana, 120, 124, 129, 131, 138, 145, 146, 156, 157, 163, 164, 172, 175 anger, 172 anmals, 44, 54 An Shihkao, 131 appaion, 62 appearance 166 n 129 ts 106 Asanga, 175 sus 148 u-smdi 2 aareness, 132, 251, 255 B being hee oms of, 138 bells, 200 umi 13 bth, 50 bth an deah, 64, 96, 118, 136, 137, 199, 213, 237 bss, 168, 170, 171 di 22 di-nn 22 dists 5, 147, 205 body generaed by l, 5
of biss, 166 of enjoyment, 27 o eaiy, 27, 166 o read, 27 bonds eighyeight, 165, 167 boels, 12 8, 169 Brahmancal eligion, 153 Brahmansm, 163 beath, 123, 125, 131, 145, 147, 160, 163, 167, 172 temper, 166 beah-ork, 116, 127, 165, 169 buddhabodies three, 236 Buddha Dharma, 8, 11, 13 ,14, 41, 54, 59, 78, 83 Buddha Deam, 146 Buddhaand, 95 Buddha-ind, 23 buddha-natue, 242 Buddhism, 8, 41, 53, 224 Buddhist canon, 47 Buddhist psychology, 149 Buddhists, 63
c cap, 29 carrying out vos, 12 causal orgnaon, 252 celesial beings, 44 ceestial deiies, 22 cessaion, 174 hree foms of, 17 4
24 Mase Nan Hahn
chaa, 35, 73, 168 c'anna, 12 Chang Shangyg, 111 ch'aning, 12 Chaomng, 85 chehueh, 84 Chea Povce, 139 Cheng Hao, 249 c'i, 10, 121, 123, 133, 160, 166, 168, 169, 177,178 ci cannes, 8, 15, 16, 35, 62, 73, 75, 122, 156, 177, 193, 94, 204, 237 ChaShan, 211, 212, 216, 228, 229, 237, 253 chiahan Mounan, 229 Chih, 76, 173, 175 c'kung, 116 127 193 Chnee uddhim, 131 cng, 152, 166, 6 8, 169 Ch'ing dynay, 20 chnglu, 13 ch'ing'an, 181 chng vay, 123 ch'ou, 70 Chou Tuni, 243, 244 Chuang Tzu, 17, 18, 62, 77, 84, 59, 189, 246 ch'uanpo, 214 cumy fire, 75 compuon, 167 concenraon, 92 concepion, 33 concepua mind, 67 Confucan, 20, 63 Confucus, 141 concousnes, 47, 61, 67, 127, 253 xh, 67, 74
Concoune Only chool, 23, 149 conciounee egh, 74 conemplaing mind 197, 198, 211, 223 conempaion, 132, 174, 202 of empne, 173 hee form of, 174 conemplave culivaon, 13 conradicion, 167 Correc Dhama, 264 Correc Dhama Eye, 21 1, 215 corecig he body, 1 23 correcng he mind, 123 cravng, 172 culvae pracce, 9, 10, 179, 204 254 cuvaing breah, 120, 126, 170, 172, 176, 179 culvaing gh po , 179 cuvaing concenaion, 148 cuvaing undalni, 179 culvaing nneecon bud dhawnd, 126 cvang pracice, 165, 226 cuivaing eazaon, 12, 15, 115 cuivaon, 3, 57, 74, 76, 147, 176, 246 256, 262 civaion aanmen, 145 cuvaon pah of mndfu ne, 131 cyclc exence, 156
D deah, 74 213 afer, 237
WORKNG OWARD ENLGHENMEN / 285
far o, 44 De Pak, 4 desion, 42 deigods, 148 angy, 44 dpndn idntiy, 66 dpndn powrs, 241 dese, 144, 156, 166, 168 dvas 22, 147, 148, 150, 152, 154, 155, 164 daa 113 damadau 64 Dhaa Gae of Esoc Bddhs, 200 Dhama Gate of mind gond, 167 Dhama Gae of Nonduay, 247, 249, 250 Dharma Gas, 140 Dharma obs, 200 damakaya 27, 90, 111, 208, 209, 255 dhamakaya Buddha, 1 10, 166 damaa 64 Dhaa Teaches, 109 dyaa 12, 210, 229 fis, 17, 124, 129, 131, 132, 134, 155 fouh, 135, 136, 137 second, 133, 134, 139, 155 hd, 135 dhyanas four, 5, 14, 15, 144, 148, 172, 184, 236 Diagra of Gat ltma, 243 dagras f I Cig 244 damond iro, 259 discpln, 92
dagon, 229 dus of Dhaa, 61
E Eigh Tigams, 244 eemens f, 70 eixir eak, 152 emanaton body, 27 otons, 223, 253 pinss, 174 tu an fas, 247 epty nd, 171 end of h dhaa, 264, 265 nduance, 99 ngy, 166, 168, 169 enegywok, 116, 127 enlightend bengs, 5, 147 enlightnd ppion, 78 enightnmet, 22, 52, 273 enightement pactces, 1 Esotic Buddhs, 115, 126, 41, 143, 145, 158, 1 66, 175, 176, 199, 200, 227, 254 esoteic spitua secets, 14 essene, 23, 166, 272 evidentiary studies, 20 ey of wisdom, 145 F false thinkng, 53 false houghs, 25, 36, 62, 66, 145, 16 0, 67, 219, 236, 251, 253 fasng, 159 Fayn school, 191 fngs, 223
286 Ma Nan HuiChin
ields o elixr 35 ive couptions 265 ive etuns 151 ive vehicles 147 lowers 20 0 ood 169 obearance 17 orm 33 144 168 om body 27 omlessness 144 168 ormless ealm 44 170 171 our ntensiied practces 170 Four oble Tuhs 85 reedom 227 rut 200
suan-tsang 13 73 163 186 187 suan-sung 107 suehou 28 su-yun 214 271 ua-yen school 186 187 uang-po 107 utou 197 uang Shang-ku 156 u-K' o 182 uineng 186 uissu 76 uiyuan 140 173 ungjen 187 humanity 147
G gates six 59 gaue 158 Gelugpa sect 175 207 ghosts 44 54 Great Vehicle 147
I Cng 67 241 259 262 ignorance 172 ilness o he mnd 1 09 physcal 109 iluminaton 168 ilusion 252 incense 200 inheenty empty 6 inner channes 175 inerdependent causaton 272 inerdependent srcnation 6 12 inveng cause and eect7 isolated lumnates 147
H an dynasty 20 an learning 19 20 an-shan 34 48 88 89 95 103 104 106 142 209 health 4 16 193 204 heat 158 helbengs 44 54 inayana Buddhism 85 87 116 131 145 181 187 onan 182 sian 188 ng 170 suan-ti 107
J
jenmi 160 194 256 etavana ak 116 jng 49 nanakaa 113
ORKNGOWRD ENGHNMEN 27
K Kagyudpa sect, 175 Kn 259, 262 ao-u 20 karma, 22, 44, 53, 59, 76, 136, 138, 213, 241 Kashyapa, 94, 95, 96, 105, 09, 211 kangsi, 269 kdneys, 158 King suan, 107 King Prasenait, 31 koans, 27 Ko-f, 205 Kuang Ch eng Tzu, 152 Kuang-chou 269 Kuan-hsiu, 112 Kuei-chi, 163 Kuei-feng 209 210 Kuei-shan, 190, 195 214, 215 244, 274 Kuei-Yang school 190 191 Kumarajva, 180 , 1 81 kundln 16 , 75 Kundupada, 110 ung-an 197 Kung- 1, 12 Kung Ting-an, 155 L ao-zu, 67 68, 148 189 leakage of sentments, 265 leakage of words, 265 259, 262 iang Chichao, 20 21 iang-cheh, 244 lberated perception, 92 liberation 92, 137 209 lberation fom fve skandhas, 33
lght, 171 258 ou-chu, 106 liue 189 in-ch 29, 186 191, 192 195, 205, 207 227, 229 240, 241, 242, 272 274 lteralist dscpes, 22, 147 lttle Shakyamuni 190 iu Yu, 14 lver, 158 o-pu 212, 229, 237 otus Sutra 83 Lou-zu, 201 o Writing, 244 oyang 188 u Chun-yang, 179 u ang-weng, 16 5 lungs, 158 lust 169 ustful thoughts, 152
M Madhyamika school, 175 Mahakashyap� 21 1 mahamudra 248, 249, 250 254 Mahasattva u, 49, 56 mahayana bo dhisatva , 239 252 Mahayana Buddhism 11 101, 1 16, 1 37, 14 1, 144, 145 147 60, 187 Maireya, 13 , 16 , 104, 14 3 mana 37 Manjushr 72, 98, 112 113 90, 235 mnomya 5 mantras 200 mra 42 Mara heaven 155
28 M Na Hu-h
masurbaton 132, 152 Masu 27, 142, 191, 254 man 74 mdical rncis 165 mdicn 98 mditaion 75, 148, 150, 157, 159, 175, 177, 204, 225, 249 mdaion sayings 27, 97, 197 mdaion wok 1 , 2, 9, 1 2, 26, 32, 33, 45, 98, 101, 122, 126, 37, 156, 165, 169,70,193, 95, 227, 22 8, 240, 248, 250, 255, 259, 262 mdiav concntation 41, 36 mdiaiv sability 12 mdaiv sa 3 Mncus 146 mnsrua iods 169 midians 8 Miao-fng 88 Mddl Pah 174, 175 mnd 243 mind-momnt 223 mind of boundss comassion 143 oy 143 rnunciaon 143 symathy 143 mindfunss 145 nnth fom 38 of body 138 , 139, 145 of Buddha 1 17, 140, 141 of dath 140 o Dharma 8, 141, 145 of dscn 120,142 of givig 1 18 143 of havn 8, 14 o rnunciaton 143 o Sangha 18, 12, 145
of soing and sting 119 n orms 116, 147, 179 nh mthod 1 40 mnd only 23 Mig dynasty 20 Moun Chungnan 163 Moun Hsiang 182 Mount Pan-shan 34 Mount Sumru 241 Mount Sung 16 3 Moun T'ai-shan 48 Moun Wu-' ai 88 mudas 200 u-o, 239 mustard sd 241
N Naga Paac 11 3 Nagauna 175 Nng-yua 214 No-Confucianism 20 nrvous systm 167 nidanas, 70 nien, 145 nien-o,117, 140, 141 nin sags 150 Ning-o 139 niranakaya, 27, 166, 208, 209, 255 nirmanakaya Buddha 110 Nirmanarai havn 155 nivana 91 nocturna mssions 132, 152 no-mind 134 no-thought 168, 170, 171 orh-Souh riod 20 nutriion 169 yingmaa sct 174
WORKIG TWAR EIGHTEMET / 289
0 oncereurner 151 ontologca absoue 166 Ou-ang siu 73
ure essence 49 Pure Land Buddhsm 18, 77, 85, 140, 145, 173, 206
p aciying mnd 184 Pa-chang 27, 49, 142, 205 Paramii 64 Paanrmia-vasavartin haven 155 paraanra-abaa, 66 ath 43 Path o enligteen 257 Pah o umaty and eaven 189 Path of he Mean 174 ath to enlightenment 2, 13 ariarch Ft 187 Fouh 186 Second 182, 207 Sixh 186, 201, 214, 269 Thid 185 Zen 272, 273 ear 233 P' eitu 116 hysical maniesation 166 hysica state 1 0 hysognomy 241 Pindola 110 prajna, 13, 38, 41 , 209 praiyaaupaa, 6 ratyekas 22 54 147, 205, 22 prayoga, 15 rebth state 23 sychological sae 10 P'uhua 205 ure conversaion 1 81, 274
quiet siting 146
Q
R Rahua 110, 120, 131 realm o desie 44, 150, 167 realm o om 44, 150, 166 realm o formlessness 150, 166 realm of light 167 realm o reality 64 realms ity 46 recite he buddhaname 193, 233 refinig beath 1 15, 1 58 reining vita energy 163 relaionshis 203 relative exisence 174 resonse body 27 River Diagram 244 s Sa, 99, 106, 110 sakragain, 151 Sakyaa sect 174, 175 saliva 167 samadhi 3, 12, 13, 14, 15, 33, 36, 41, 43, 45, 49, 51, 53, 88, 92, 101, 119, 127, 128 133, 134, 135, 136, 150, 156, 157, 159, 160, 163, 164, 169, 170, 171, 173, 174, 175, 176, 18, 179, 182, 193, 202, 203, 206,
0 Masr Na HuaCh
213, 243, 248, 249, 254, 259, 271 samadis eigh, 5, 14, 148, 184, 236 Samanabhada Tathagaa, 141 ambogakaya, 27, 166, 208, 255 ambhogakaya Buddha, 110 samskara, 51 samsara, 156 San-ch'e, 163 seeds of habt enegy, 170 seeing ruth, 18 sef-cutivation, 1 self-gatification, 52 semen, 49, 132, 152 Seng-s an, 185 sensaon, 33 sex, 170, 171 sexual acvty, 170 sexual desie, 169, 171 sexual glands, 167 sexua impulses, 169 sexual patens, 132 Shakyamuni Buddh a, 1, 57, 68, 99, 106, 109, 110, 166, 202, 211 samata, 36 Sharputra, 79, 86, 87, 89, 11 Shao Yung, 244 sastra, 13 se, 123, 166, 168 , 169 Shih-eh 103 104 sramanas, 13 sravakas 22, 54, 105, 106, 147, 205, 272 sght, 254 skanda of concepon, 45, 6, 8 of consciousness, 56, 59, 6 0 of form, 3, 35, 36, 41, 122 of sensaton, 36, 43
of synthesis, 51, 52, 54 skandas, 33, 57 fve, 33, 41, 46, 57, 59, 69, 74, 122, 145, 241 liberaion from, 57 sleep, 169 Snal Rver, 269 soary lumnaes, 22 sp, 123, 166, 168, 169 Spir Peak, 77, 211 spiriual alchemy, 244 spiiual power, 16, 46, 134 spritua powers sx, 236, 241 spiiua transformaon, 116 speen, 158 Ssuma Kuang, 233 ssu-ei iu 12, 13 stillng houghts, 3 somach, 128, 169 washng, 158, 159 Su an-shu, 144 Sudhana, 98 Su dynasty, 20 Sung dynasy, 20 supenatura powers six, 5 supreme worldly dhama, 17, 18 Su ungpo, 165 swee dew, 117 sword o f wsdom, 243 synhesis, 33
T Ta-hui Tsung-kao, 8, 191, 194 ai-hsu, 139 Ta-tsung, 107, 187 tan-tien, 35 Tang dynasty, 20
WORKIG TOWAR IGHTNMN /
T ang Hsantsung, 108 anra, 115 ao, 2, 11 Taohs 86 Taohsuan, 163 Taosm, 123, 140, 160, 163, 166, 189, 206, 215, 227 ao st scrures, 122 aou , 216 Tahagata, 38, 42, 47, 66, 69, 90, 91, 1 0, 272 aagaagara, 64 athagaa Prabhutaratna, 110, 111 aaa, 38, 64 TehCheng, 21 6, 218, 228, 229 esugaku, 84 though, 145 hee reams, 168 Three Vehes, 205 ean Esoterc Buddhsm, 174, 207, 248 enmu, 31, 32 en a Bud dhs m, 1 8, 76, 103, 120, 126, 139, 156, 158, 173, 174, 175, 186, 187, 199, 207, 240 enang Wu, 254, 255 ransmtng the dhama, 2 60 ransformaon body, 96 rpe armer, 158 rple orld, 148, 150 rue nature o phenomena, 64 true se, 245 rue hsness, 64 truh body, 27 saoch, 269 s aoshan, 186, 243, 259, 260, 261, 269, 270, 271, 272, 274 s aoung schoo, 191, 243, 24, 257, 262
9
tsengzu, 243 songhap� 171, 175, 207 sungm, 209, 210 u sunho 112 u-mai, 160, 194, 256 Tungshan, 186, 243, 244, 245, 246, 256, 257, 259, 260, 261, 264, 266, 267, 268, 269, 274 Tushta heaven, 155 Telve Causa Lnks, 85 zu, 70 u-jan, 67
u undyng, 21 3 v Varocana Buddha, 141, 166 varas, 200 Varayana Buddhsm, 1 1 Vasubandhu, 148 vicara, 134 Vnanavada, 23, 47, 6 7 vijnapi, 23 vijnapimaraa, 149 Vnaya schoo, 163, 189 vtal energy, 152 vay, 166, 168, 169, 170 viarka, 134 w Wang Anshh, 274 ang-nien, 145 Wang Y angmng, 83 WeChn dynasty, 20 Wesh, 149 Wen, 14 l, 5
292 Ma a Ha-C
dom, 38, 92, 16 omb o atagaas, 64 Wu, 4, 100 We 24
y Yaadata, 65 Yamadeva heave, 155 yag, 54, 12 135, 161 , 251 Yagsha, 190, 195, 214, 274 ym, 51 ye-hou, 233 237 ye-sug 238 yn, 54, 134, 251 yn boy, 51, 55, 237 yn s, 37 ynyun, 97 y-sheg-she, 5 Y-Kuag, 140 Yogacaa 13 Yogacara Buddhsm, 13, 23, 49, 170, 1 75, 186 , 187 yogc echques, 163 Ya dyasy, 20
•
yunc, 6 Yua Hua-hse, 202 Yugcheg, 233 Yug-cha 07 09 210 26 Yu-chu, 266 Yug-mg, 233 Yu-me, 26, 19 , 97, 273, 274 Yu-ye, 244, 245, 259
z Ze, 12, 74, 95, 110, 133, 135, 142, 166, 178, 192 crazy 89 dead-ree, 226 egheet, 223 Fve Houses, 191, 223 medtao, 25 records, 11 schoo, 23, 26, 29, 36, 45, 79, 84, 115, 171, 173 180, 181, 182, 185, 197, 199, 200, 207, 214, 270, 274 Ze Buddhst, 206
