He explained matters of the world without someone asking him a question. This is called an udana.
He summarized unwholesome matters of the world and provided precepts. This is called a nidana.
He explained matters of the world with a parable. This is called an avadana.
He explained past lives of the Buddha’s disciples. This is called an itivrittaka.
He explained matters of a past life. This is called a jataka.
He explained broad matters of the world. This is called a vaipulya.
He explained matters unprecedented in the world. This is called an adbhuta-dharma.
And he discussed matters of the world. This is called an upadesha.
These Twelve Divisions of scriptures have been created to give joy to sentient beings. They are the established explanations of the world.
It is rare to hear the names of the Twelve Divisions of the teaching. These names are heard when buddha dharma is spread in the world, and they are not heard when buddha dharma perishes. They are also not heard when buddha dharma is not yet spread. Those who cultivate wholesome roots for a long time and see the Buddha hear these names. Those who hear them are bound to receive unsurpassable, complete enlightenment before long.
Each of these Twelve Divisions is called a sutra. They are called the Twelve Divisions of the teaching or the Twelve Divisions of sutras.
Each of the Twelve Divisions of the teaching contains the Twelve Divisions of the teaching; they are one hundred forty-four divisions of the teaching. As each of the Twelve Divisions of the teaching embodies the Twelve Divisions of the teaching, they are one division of the teaching.
However, the number twelve is not the amount before or after a billion. The Twelve Divisions of the teaching are the eyeball of buddha ancestors, the bones and marrow of buddha ancestors, the work of the house of buddha ancestors, the radiant light of buddha ancestors, the splendor of buddha ancestors, the land of buddha ancestors. To see the Twelve Divisions of the teaching is to see buddha ancestors. To express buddha ancestors is to express the Twelve Divisions of the teaching.
This being so, Qingyuan’s lowering his one leg [as a sign of approving Shitou] is the Three Vehicles and the Twelve Divisions of the teaching. Nanyue’s statement “Your words were close but did not hit the mark” is no other than the Three Vehicles and the Twelve Divisions of the teaching.
Xuansha’s statement, The Three Vehicles and the Twelve Divisions of the teaching are not essential is also like this. When you take up this expression, there are only buddha ancestors. There is not half a person, not one thing other than buddha ancestors. Not even one thing has risen.
How is it? Say, “Nothing is essential!”
Also, there are Nine Divisions, or nine divisions of the teaching. They are:
Sutra
Gatha
Itivrittaka
Jataka
Adbhuta-dharma
Nidana
Avadana
Geya
Upadesha
As each of these nine divisions includes nine divisions, there are eighty-one divisions. As each of these nine divisions embodies one division, there are nine divisions.
Without the capacity to return to one division, there cannot be nine divisions. As there is the capacity to return to one division, one division returns to one division. For this reason, there are eighty-one divisions. This is the division of just this, the division of the self, the division of a whisk, the division of a walking stick, the division of the treasury of the true dharma eye.
Shakykamuni Buddha said, “I expound these nine divisions of dharma to suit all beings. This is the basis for entering the Great Vehicle. Thus, I expound these scriptures.”
Know that I is the Tathagata. His face, eyes, body, and mind are expressed. This I is already the nine divisions of dharma. The nine divisions of dharma are the I. Each phrase, each verse, expounded now is the nine divisions of dharma. Because of I, the nine divisions of dharma are expounded to suit all beings.
This being so, all birth of sentient beings is born inside this. That is why I expound these scriptures. All death dies inside this. That is why I expound these scriptures. All thoughts and actions are the reason why I expound these scriptures. The Tathagata guides all beings and helps them to enter the buddha way. That is why I expound these scriptures.
All beings follow I expound these nine divisions of dharma. To follow is to follow others, the self, all beings, birth, I, and this. As all beings are invariably I, they are every line of the nine divisions of dharma.
The basis for entering the Great Vehicle means the basis for realizing the Great Vehicle, practicing the Great Vehicle, listening to the Great Vehicle, and expounding the Great Vehicle.
This does not mean that all beings attain the way spontaneously. They are a part of attaining the way. Entering is the basis. The basis is from beginning to end.
The Buddha expounds dharma. Dharma expounds the Buddha. Dharma is expounded by the Buddha. The Buddha is expounded by dharma. The flame [of discourse] expounds the Buddha, expounds dharma. The Buddha expounds the flame. Dharma expounds the flame.
These scriptures have a reason for the Tathagata to expound, to expound thus. Even if we try to expound these scriptures, it is impossible. This being so, the Tathagata says, Thus, I expound these scriptures.
Expounding thus is the entire world. The entire world is expounding thus. This buddha and that buddha equally call them these scriptures. The realm of self and the realm of others equally expound these scriptures. Thus, I expound these scriptures.
These scriptures are the buddhas’ teachings. Know that the teachings of the buddhas are as many as the sands of the Ganges, a bamboo stick, and a whisk. The sands of the Ganges of the buddhas’ teachings are a staff and a fist.
Know that the Three Vehicles, the Twelve Divisions of the teaching, and so on, are the eyeball of buddha ancestors. How can those who do not open this eyeball be descendants of buddha ancestors? How can those who do not take them up inherit the authentic eye of buddha ancestors? Those who have not mastered the treasury of the true dharma eye are not dharma descendants of the Seven Original Buddhas.
Presented to the assembly of the Kosho Monastery, Yamashiro Province, on the fourteenth day, the eleventh month, the second year of the Ninji Era [1241].
[Presented again] On the seventh day, the eleventh month, the third year of the Ninji Era [1242].
26
MIRACLES
THE MIRACLES I am speaking of are the daily activities of buddhas, which they do not neglect to practice. There are six miracles [freedom from the six-sense desires], one miracle, going beyond miracles, and unsurpassable miracles. Miracles are practiced three thousand times in the morning and eight hundred times in the evening. Miracles arise simultaneously with buddhas but are not known by buddhas. Miracles disappear with buddhas but do not overwhelm buddhas.
Miracles occur equally in heaven and on earth. Miracles occur throughout practice and enlightenment whenever buddhas search in the Himalayas or practice like a tree or a rock. When the buddhas before Shakyamuni Buddha appeared as his disciples, bringing a robe and a stupa to him, he said, “This is a miracle caused by the inconceivable power of all buddhas.” Thus, we know that this miracle can also happen to buddhas now and buddhas in the future.
Guishan is the thirty-seventh ancestor, a direct descendant of Shakyamuni Buddha. He was a dharma heir of Baizhang, Zen Master Dazhi. Today, buddha ancestors in the ten directions, even those who do not call themselves descendants of Guishan, are all in fact his remote descendants.
One day, while Guishan was lying down, Yangshan Huiji came to see him. Guishan turned to face the wall.
Yangshan said, “I am your student. Please don’t be formal.”
Guishan started to get up.
Yangshan rose to leave.
Guishan said, “Huiji.”
Yangshan returned.
Guishan said, “Let me tell you about my dream.”
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Yangshan leaned forward to listen.
Guishan said simply, “Would you interpret my dream for me? I want to see how you do it.”
In response Yangshan brought a basin of water and a towel. Guishan washed his face and sat up. Then Xiangyan came in.
Guishan said, “Huiji and I have been sharing miracles. This is no small matter.”
Xiangyan said, “I was next door and heard you.”
Guishan said to him, “Why don’t you try now?”
Xiangyan made a bowl of tea and brought it to him.
Guishan praised them, saying, “You two students surpass even Shariputra and Maudgalyayana with your miraculous activity!”
If you want to understand buddhas’ miracles, you should study Guishan’s words. As this is no small matter, practicing miracles is studying the buddha way. Not practicing miracles is not studying the buddha way. This miraculous activity is transmitted heir to heir. Do not study miracles from those outside the way, those in the Two Lesser Vehicles, or interpreters of sutras.
When we study Guishan’s miracles, we see that they were unsurpassable; each action was extraordinary. Beginning with Guishan lying down, there are: turning to face the wall, getting up, calling Huiji, talking about the dream, washing his face, and sitting up. Yangshan leaned forward to listen, and brought a basin of water and a towel. Guishan then described this as: Huiji and I have been sharing miracles. Study these miracles.
These ancestors who authentically transmitted buddha dharma talked in this way. Do not merely interpret it as Guishan expressing his dream by washing his face. Regard their interaction as a series of miracles.
Guishan said, This is no small matter. His understanding of miracles is different from that of practitioners who follow the Lesser Vehicles, have limited understanding, or hold small views. It is not the same as that of bodhisattvas of the ten stages and three classes. People of limited views study minor miracles and attain limited understanding. They do not experience the great miracles of buddha ancestors.
These are miracles of buddhas, and miracles going beyond buddha. Those who study such miracles are beyond the reach of demons or those outside the way. Teachers and interpreters of sutras have never heard of this teaching, nor would they have accepted it even if they had heard. Rather than studying great miracles, teachers and interpreters of sutras, those outside the way, and practitioners of the Two Lesser Vehicles study minor miracles.
Buddhas abide in and transmit great miracles, buddha miracles. Had it not been for buddha miracles, Yangshan would not have brought water and a towel, and Guishan would not have turned to the wall as he was lying down, nor sat up after washing his face.
Encompassed by the power of great miracles, minor miracles occur. Great miracles include minor miracles but minor miracles do not know great miracles. Minor miracles are a tuft of hair breathing in the vast ocean, a mustard seed storing Mount Sumeru, the top of the head spouting water, or feet spreading fire. Miracles like these are minor miracles. The five or six miraculous powers are minor miracles. Those who practice them never dream of buddha miracles. The reason I call them minor miracles is that they are limited by circumstances and depend upon special practices and realizations. They may occur in this lifetime but not in another lifetime. They may be available to some people but not to others. They may appear in this land but not elsewhere. They may appear at times other than the present moment but not at the present moment.
Great miracles are not like that. The teaching, practice, and enlightenment of buddhas are all actualized through miracles. They are actualized not only in the realm of buddhas but also in the realm of going beyond buddhas. The transformative power of miracle buddhas is indeed beyond thinking. This power appears before the buddha bodies appear, and is not concerned with the past, present, or future. The aspiration, practice, enlightenment, and nirvana of all buddhas would not have appeared without buddha miracles.
In the inexhaustible ocean of the world of phenomena, the power of buddha miracles is unchanging. A tuft of hair not only breathes in the great ocean but it maintains, realizes, utilizes, and breathes out the great ocean. When this activity arises, it encompasses all worlds of phenomena. However, do not assume that there are no other activities that encompass all worlds of phenomena.
A mustard seed containing Mount Sumeru is also like this. A mustard seed breathes out Mount Sumeru and actualizes the inexhaustible ocean of the world of phenomena. When a tuft of hair or a mustard seed breathes out a great ocean, breathing out happens in one moment, and it happens in myriad eons. Breathing out myriad eons and breathing out one moment happen simultaneously. How are a tuft of hair and a mustard seed brought forth? They are brought forth by miracles. This bringing forth is miracles. What enables a tuft of hair and a mustard seed to do things like that? Miracles enable them to do so. Miracles bring forth miracles. Do not think that miracles sometimes do and sometimes do not happen in the past, present, or future. Buddhas alone abide in miracles.
Layman Pangyun was an outstanding person in the ancestral seat. He not only trained with Mazu and Shitou, but met and studied with many enlightened teachers. One day he said, “Miracles are nothing other than fetching water and carrying firewood.”
Thoroughly investigate the meaning of these words. Fetching water means drawing and carrying water. Sometimes you do it yourself and sometimes you have others do it. Those who practice this are all miracle buddhas. Although miracles are noticed once in a while, miracles are miracles. It is not that things perish or are eliminated when they are unnoticed. Things are just as they are even when unnoticed. Even when people do not know that fetching water is a miracle, fetching water is undeniably a miracle.
Carrying firewood means doing the labor of hauling, as in the time of Huineng, the Sixth Ancestor. Even if you do not know that miracles happen three thousand times in the morning and eight hundred times in the evening, miracles are actualized. Those who see and hear the wondrous activities of miracles by buddha tathagatas do not fail to attain the way. Attaining the way of all buddhas is always completed by the power of miracles.
Causing water to spout out of the head is a practice of the Lesser Vehicles. It is merely a minor miracle. On the other hand, fetching water is a great miracle. The custom of fetching water and carrying firewood has not declined, as people have not ignored it. It has come down from ancient times to today, and it has been transmitted from there to here. Thus, miracles have not declined even for a moment. Such are great miracles, which are no small matter.
Dongshan Liangjie, who would later become Great Master Wuben, was once attendant to Yunyan, who said, “Liangjie, what are miracles?”
Dongshan politely brought his hands together at his chest and stood near him.
Yunyan asked again, “What are miracles?”
Dongshan bade farewell and walked away.
In this story, words are heard and the meaning of miracles is understood. There is merging, like a box and its cover joining. Know that it is a miracle to have a disciple like Dongshan who does not veer off, or to have a high ancestor like Yunyan who does not come forward. Do not think that the miracles they are speaking of are the same as those outside the way or in the Two Lesser Vehicles.
On the road of buddhas there are also great miracles that happen at the top or bottom of the body. The entire world of ten directions is the true body of a single monk. Thus, the Nine Mountains and the Eight Seas around Mount Sumeru, as well as the ocean of thusness and the ocean of all wisdom, are no other than water spouting from the top, bottom, and center of the body. It is also water spouting from the top, bottom, and center of the formless body. The spouting out of fire is also like this.
Not only is there the spouting out of water, fire, and air, but also there is the spouting out of buddhas from the top and bottom of the body. There is the spouting of ancestors from the top and bottom of the body. There is the spouting of immeasurable eons from the top and bottom of the body. There is also the spouting out of the ocean
of the world of phenomena and the swallowing of the ocean of the world of phenomena from the top of the body. To spit out the lands of the world seven or eight times and to swallow them two or three times is also like this. The four, five, or six great elements, all elements, and immeasurable elements, are also great miracles that appear and disappear, are spit out, and swallowed. The great earth and empty space are miracles that are swallowed and spit out.
Miracles have the power of being activated by a mustard seed and responding to a tuft of hair. Miracles arise, abide, and return to the source beyond the reach of consciousness. The various aspects of buddha miracles are beyond long or short—how can this be measured by discriminatory thinking?
Long ago, when a sorcerer who had the five miraculous powers was attending the Buddha, he asked, “You have six miraculous powers and I have five. What is the one I am missing?”
The Buddha called to him, “Sorcerer.”
“Yes,” he responded.
The Buddha said, “What miraculous power are you asking about?”
Thoroughly study the meaning of this dialogue. How did the sorcerer know that the Buddha had six miraculous powers? The Buddha has immeasurable miraculous wisdom, which is not limited to six miraculous powers. Even if you see six miraculous powers, you cannot master them. How can those who have lesser miraculous powers dream of the Buddha’s six miraculous powers?
You should say, “When the sorcerer saw Old Man Shakyamuni, did he actually see the Buddha? When he saw the Buddha, did he actually see Old Man Shakyamuni? If the sorcerer saw Old Man Shakyamuni and recognized the Buddha, did he also see himself, the sorcerer of the five miraculous powers?”
Study the sorcerer’s questions and study going beyond this dialogue. Isn’t this question about the Buddha’s six miraculous powers like counting the treasure of a neighbor? What is the meaning of Old Man Shakyamuni’s words, What miraculous power are you asking about? He did not say whether the sorcerer has this miraculous power or not. Even if Old Man Shakyamuni had spoken about it, how would the sorcerer have understood the single miraculous power? Although the sorcerer had five miraculous powers, they are not the same as the five miraculous powers of the Buddha.
Treasury of the True Dharma Eye Page 41
