Recently, there are a number of monks who borrow the name of the ancestor way, wear robes unsuitably, grow their hair, and get by in the world by having their titles as Zen masters registered. What a pity! Who can help them? I only regret that so few elders in this world have way-seeking mind and practice the way. Those who have seen or heard of the significance of the document of heritage or dharma heritage are even rarer—not one person out of a hundred or a thousand. Thus, the ancestor way has declined.
When he said this, other elders in China did not contradict him.
Thus, when you make sincere effort in the way, you will know about the document of heritage. To know about this is the study of the way.
On the document of heritage of the Linji lineage, the student’s name is written, followed by the words “This person has studied with me,” “This person has joined my assembly,” “This person has entered my chamber,” or “This person has inherited dharma from me.” Then the names of the ancestors of the past are written in the traditional sequence.
Also, in the Linji School there is an oral instruction that the dharma succession is given not necessarily by the first teacher or the last teacher, but by the right teacher; this is the principle of direct heritage.
One of the Linji lineage’s documents of heritage, which I actually saw, is written as follows:
Librarian Liaopai, a courageous man, is my disciple. I have studied with Priest Zonggao of Mount Jing. Zonggao succeeded Keqin of Mount Jia. Keqin succeeded Fayan of Yangqi. Fayan succeeded Shouduan of Haihui. Shouduan succeeded Fanghui of Yangqi. Fanghui succeeded Chuyuan of Ciming. Chuyuan succeeded Shanzhao of Fenyang. Shanzhao succeeded Xingnian of Shoushan. Xingnian succeeded Yanzhao of Fengxue. Yanzhao succeeded Huiyong of Nanyuan. Huiyong succeeded Cunjiang of Xinghua. Cunjiang is senior heir of the High Ancestor Linji.
This document was given by Deguang, Zen Master Fuzhao of Mount Ayuwang, to Wuji Liaopai. When Wuji was the abbot of Mount Tiantong, Chiyu, a junior priest, privately brought it to Liaoran Hall and showed it to me. It was the twenty-first day of the first month, the seventeenth year of the Jiading Era [1224] of Great Song. What a joy it was! It was only possible by the invisible help of buddha ancestors. I saw it after offering incense and formally bowing to it.
The reason I requested to see this document of heritage was that Director Shiguang personally told me about it in Serene Light Hall around the seventh month of the previous year.
So I asked Shiguang, “Who keeps it?”
He said, “It is in the master abbot’s quarters. If you request cordially, you may be able to see it.” After I heard this, day and night I wanted to see it. Then later I rendered my wholehearted request to Junior Priest Chiyu.
The document was written on a mounted piece of white silk. The outside of the scroll was made of red brocade; the axis ends were of jade. It was about nine sun in height and over seven shaku long. Most people were not allowed to see it.
I thanked Chiyu. Also, I went to see Abbot Wuji immediately, offered incense, and thanked him. Then he said, “Few people know about this, and now you do, elder. This is a fulfillment of your practice of the way.” I was very pleased.
When I visited Mount Tiantai and Mount Yadang later in the Baoqing Era [1225–1228], I went to the Wannian Monastery of Pingtian [on Mount Tiantai]. The abbot there was priest Yuanzi of Fu Region, under whom the monastery had prospered. He had succeeded Abbot Zhongjian after his retirement.
Upon my first greeting him, Abbot Yuanzi talked about the teaching of the buddha ancestors. When he mentioned Yangshan’s dharma succession from Great Guishan, he said, “You haven’t seen the document of heritage here in my quarters, have you?”
I replied, “No, unfortunately I haven’t.”
Abbot Yuanzi got up, took out the document of heritage, and, holding it up, said:
Following the dharma admonition of buddha ancestors, I have not shown this even to a close disciple or an old attendant monk. But when I went to the city to see the governor and stayed there, as I do occasionally, I had a dream. In this dream a distinguished priest who seemed to be Zen Master Fachang of Mount Damei appeared, holding up a branch of plum blossoms. He said, “If a true person comes who has disembarked from a boat, do not withhold these flowers.” And he gave me the plum blossoms. Still in the dream, I exclaimed, “Why shouldn’t I give him thirty blows before he leaves the boat?” Then before five days had passed, you came to meet me, elder. Of course you have disembarked from a boat, and this document of heritage is written on brocade that has a design of plum blossoms. Since you must be the one Damei was referring to, in accordance with the dream I have taken this document out. Do you wish to inherit dharma from me? I would not withhold it if so.
I could not help being moved. Although I should have requested to receive a document of heritage from him, I only offered incense, bowed, and paid homage to him with deep respect. At that time there was present an incense attendant named Faning. He said that it was the first time he had ever seen the document of heritage.
I said to myself, “This event indeed could not have happened without the invisible help of buddha ancestors. As a foolish man from a remote country, by what fortune have I been able to see a document of heritage once again?” Tears wet my sleeves. At that time the Vimalakirti Hall and the Great Hall of Mount Tiantai were quiet, without anyone around.
This document of heritage was written on white brocade with a pattern of fallen plum blossoms. Its height was over nine sun and its length over one hiro [sixty sun]. Its axis ends were made of yellow jade. The outside of the scroll was brocade.
On my way back to Tiantong from Mount Tiantai, I stayed at the entry hall of the Husheng Monastery on Mount Damei. At that time I had an auspicious dream that the ancestor Damei came up to me and gave me a branch of plum blossoms in full bloom. This image of the ancestor was worthy of great respect. The branch was one shaku tall and one shaku wide. Aren’t these plum blossoms as rare as an udumbara blossom? This dream was just as real as being awake. I have never before told this story to anyone in China or Japan.
The document of heritage written in our lineage from Dongshan is different from that written in the Linji and other lineages.
Our document of heritage was originally written inside the robe [body and mind] of buddha ancestors. Qingyuan, High Ancestor, wrote it with the pure blood taken from his own finger in front of [his teacher] Huineng, the Sixth Ancestor of Caoxi, and then authentically received it. It has been said that his blood was mixed with Huineng’s blood when it was written. It has also been said that the ceremony of harmonizing blood was done by Bodhidharma, the First Ancestor, and Huike, the Second Ancestor. Such statements as “This is my heir” or “He has studied with me” are not written on our documents of heritage, but only the names of ancestors, including the Seven Original Buddhas, are written.
Thus, Huineng’s blood spirit is graciously harmonized with Qingyuan’s pure blood, and Qingyuan’s pure blood is intimately harmonized with Huineng’s own blood. Only great ancestor Qingyuan directly received the seal of realization in this way, and no other ancestors can be compared to him. Those who know this agree that buddha dharma has been transmitted only through Qingyuan.
POSTSCRIPT
Rujing said, “All buddhas have dharma heritage without fail. That is to say, Shakyamuni Buddha received dharma from Kashyapa Buddha. Kashyapa Buddha received it from Kanakamuni Buddha. Kanakamuni Buddha received it from Krakucchanda Buddha. Accept it with trust that buddhas have received dharma from buddhas in this way until now. This is the way of studying buddhas.”
Then I said, “Shakyamuni Buddha came out into the world and attained the way after the pari-nirvana of Kashyapa Buddha. Furthermore, how could the buddha of the present eon inherit from the buddha of the previous eon? What is the meaning of this?”
Rujing said:
What you mentioned is the view of scriptural schools or the way of bodhisattvas of the ten stages and three classes, which is different fr
om the way of direct heritage of buddha ancestors. Our way of transmission between buddhas and buddhas is not like that.
We understand that Shakyamuni Buddha did inherit dharma from Kashyapa Buddha. And we learn that Kashyapa Buddha entered pari-nirvana after giving dharma heritage to Shakyamuni Buddha. If Shakyamuni Buddha had not received dharma from Kashyapa Buddha, it would be the same as the group of six bald-headed rascals [during the Buddha’s time] who believe in spontaneous enlightenment. Who, then, could believe in Shakyamuni Buddha?
Because of this heritage from buddha to buddha until now, each buddha is an heir. Buddhas are not lined up, nor are they gathered together, but they just inherit from each other. Thus, we understand.
It has nothing to do with measurements that are taught in various Agama Schools, such as eons or long lifetimes. If you say that dharma heritage started from Shakyamuni Buddha, it would be only about two thousand years old, which is not so old. And the heritage would range only over forty generations, which is rather new. But buddha heritage should not be understood in this way. We understand that Shakyamuni Buddha received dharma from Kashyapa Buddha, and Kashyapa Buddha received dharma from Shakyamuni Buddha. When you understand in this way, it is the true dharma heritage of all buddhas and all ancestors.
Then, for the first time, I not only accepted that there is dharma heritage of buddha ancestors, but I also was able to get out of the old pit I had been in up to that time.
On the twenty-seventh day, the third month, the second year of the Ninji Era [1241], this was written at the Kannondori Kosho Horin Monastery by monk Dogen, who has transmitted dharma from China.
On the twenty-fourth day, the ninth month, the first year of the Kangan Era [1243], I have hung my traveling stick at the grass-thatched hut in Yoshimine Village, Echizen Province. A written seal.
18
DHARMA BLOSSOMS TURN DHARMA BLOSSOMS
THE BUDDHA LANDS of the ten directions are just dharma blossoms. Here, all buddhas of the ten directions in the past and present who abide in unsurpassed, complete enlightenment turn dharma blossoms and are turned by dharma blossoms. In this way there is the original practice of bodhisattvas, not turning back or veering away; there is the most profound, immeasurable wisdom of buddhas; there is the serene, subtle samadhi difficult to comprehend and difficult to enter.
Manjushri, the awakened one, speaks of dharma blossoms [in the Lotus Sutra] as the ocean of buddha lands where only buddhas are together with buddhas. Shakyamuni Buddha speaks of dharma blossoms thus: “I know form as suchness. So do the buddhas in the ten directions.” He then says, “The buddhas in the ten directions and I know it well,” and “I want sentient beings to open themselves and enter this realization.”
Samantabhadra activates the turning of dharma blossoms of unthinkable power and spreads unsurpassed, complete enlightenment, profound and timeless, in the Jambudvipa world, where grass and trees large and small are equally nourished by moistening rain. The turning of dharma blossoms extends to places where it is not known. As Samantabhadra’s turning of dharma blossoms occurs, a great assembly gathers on Vulture Peak. Seeing the coming of Samantabhadra, Shakyamuni Buddha acknowledges his arrival with illuminating light from the white tuft on his forehead.
During the assembly, Manjushri contemplates and speaks to Maitreya, turning dharma blossoms and immediately predicting his future enlightenment. Samantabhadra, buddhas, Manjushri, and the great assembly, all thoroughly understand the turning of dharma blossoms, which is wholesome at the beginning, middle, and end.
In this way dharma blossoms emerge as: “The One Vehicle alone is the essential teaching.” Because this emergence is the essential teaching, the Buddha says, “Only a buddha together with a buddha can fully experience the reality of all things.”
The dharma is always One Buddha Vehicle. Only buddhas can help buddhas to fully experience this reality. All buddhas, including the Seven Original Buddhas, help other buddhas to fully experience this reality and make it possible for Shakyamuni Buddha to attain the way. This occurs in the buddha lands in the ten directions, encompassing India and China. This is the dharma that reached Huineng, the Thirty-third Ancestor, Zen Master Dajian. It is the One Vehicle dharma of buddhas alone fully experiencing reality. This alone is the one essential matter, One Buddha Vehicle.
At this very moment, buddhas emerge in the world; they emerge right here. The transmission of Qingyuan’s buddha wind until now, the spreading of Nanyue’s dharma gate into the world, is the emergence of the Tathagata’s knowledge of thusness. Truly, the dharma blossoms fully experience only a buddha together with a buddha, unfold, and enter the realization of a buddha heir, an heir buddha.
This is called the Wondrous Lotus Flowers Dharma Sutra. It teaches the dharma to bodhisattvas. As these dharmas are all dharmas, Vulture Peak, empty sky, ocean, and earth are all lotus flowers. This is reality; this is thusness. It is things abiding in their condition. It is the great essential matter. It is buddha knowledge, the continuous abiding in worldly aspects, thusness, the timeless lifespan of tathagatas, immeasurable profundity. It is the impermanence of all things. It is the lotus flower samadhi. It is Shakyamuni Buddha. It is turning dharma blossoms and dharma turning blossoms. It is the treasury of the true dharma eye, the wondrous heart of nirvana. It is manifesting the body and awakening beings. It is giving a prediction of enlightenment and bringing forth a buddha, maintaining and abiding in dharma.
A monk called Fada visited the assembly of Huineng, Zen Master Dajian of the Baolin Monastery, Mount Caoxi, Shao Region, Guangdong, Tang China. He boasted that he had chanted the Lotus Sutra three thousand times.
Huineng said to him, “Even if you have chanted the sutra ten thousand times, if you don’t understand the meaning of it, you won’t even know your own errors.”
Fada said, “Because I am stupid, I have only been able to follow the words and chant. How can I understand the meaning of it?”
Huineng said, “Chant it for me. I will elucidate its meaning for you.”
Fada chanted the sutra.
At chapter 2, “Skillful Means,” Huineng said, “Stop. The essential meaning of this sutra is the cause of the Buddha’s emergence into the world. Many parables are expounded, but there is nothing more than this. This cause is the single essential matter. What is the single essential matter? It is the buddha unfolding knowledge and entering realization. You are originally buddha knowledge. You who have this knowledge are a buddha. You should trust right now that the buddha knowledge is your own mind.”
Then he taught with a verse:
When your mind is deluded, you are turned by the dharma blossoms.
When your mind is enlightened, you turn the dharma blossoms.
If you cannot clarify the meaning after chanting the sutra at great length, you become its enemy.
Thinking beyond thinking is right.
Thinking about thinking is wrong.
If thinking and beyond thinking do not divide the mind
you can steer the white-ox cart endlessly.
Hearing this verse, Fada further asked Huineng, “The sutra says, ‘Great shramanas and bodhisattvas all exhaust their thinking and analyzing, but they cannot fathom the Buddha’s wisdom.’ Leading ordinary people to understand their own mind is called the Buddha’s knowledge. Only those who are of excellent capacity avoid doubting and slandering the Buddha’s teaching. The sutra also talks about three types of carts. How different is the great-ox cart from the white-ox cart? Please, master, would you teach me?”
Huineng said:
The meaning of the sutra is clear. It is you who are deluded. Those in the Three Vehicles cannot fathom the Buddha’s wisdom because they think and analyze. However hard you think and project, you remain far away. The Buddha only expounds for ordinary people, not for buddhas. Those who walk away from the Buddha’s sermons look for the three carts elsewhere. Yet they are already seated on the white-ox cart outside the gate.
The sutra clearly tells you “not two
, not three.” Why don’t you understand this? The three carts are expedient means; they were taught in the past. The One Vehicle is reality; it is here now. I want you to leave the expedient means of the past to the past and return to reality. When you return to reality, it is not merely a name. Know that all things are rare treasures that belong to you. Receive and make use of them. Do not regard these treasures as belonging to your parents or your child. Do not feel that you have to use them. This is the meaning of the Lotus Sutra. Chant it every moment from kalpa to kalpa, day and night, without opening a scroll of the sutra.
Rejoicing in these instructions, Fada presented this verse of admiration:
After chanting the sutra three thousand times
I was annihilated by Caoxi’s single verse.
Without clarifying the meaning of birth in life,
how can one end madness throughout lifetimes?
Although there are expedient carts pulled by sheep, deer, or oxen,
wholesomeness is manifest in the beginning, middle, and end.
Who is aware that the King of Dharma
abides in the burning house?
Upon receiving this poem, Huineng said, “From now on, you will be called the Sutra-Chanting Monk.”
This is how Fada studied with Huineng. Since then, the dharma blossoms of the dharma blossoms turning and turning the dharma blossoms have been expounded. This had not been heard of before their dialogue. Indeed, to clarify buddha’s knowledge is itself the treasury of the true dharma eye, it is itself the buddha ancestor. You can see from Fada’s case that those who vainly count letters, as numerous as pebbles and sands [of the Ganges], cannot understand.
Treasury of the True Dharma Eye Page 29
