Without studying this key point and simply speaking of throw away, he may think of being released from the hands, or escaping from the body. This is not yet freedom from the limited view of the Lesser Vehicles. How could he have reached the utmost profundity of the Great Vehicle? Further, how could he know the key for going beyond? It is impossible to say that Zonggao had consumed the tea and rice of buddha ancestors.
To study with a master and endeavor is no other than thoroughly experiencing speaking of mind, speaking of essence at this very moment in your body and mind, and studying through before and after life. There are not two or three things [other than this single matter].
Once Bodhidharma said to Huike,” If you put all the outside conditions to rest, your mind will not be agitated. With your mind like a wall, you will enter enlightenment.”
Huike spoke of mind, spoke of essence in various ways but could not merge with realization for a long time. But one day he got it all of a sudden. So, he said to Bodhidharma,” Now I have put all the conditions to rest for the first time.”
Knowing that Huike had realization, Bodhidharma did not push him further. He only said,” Have you attained annihilation?”
Huike said,” No, I haven’t.”
Bodhidharma said,” What is your experience?”
Huike said,” It is always so clear that I cannot explain it.”
Bodhidharma said,” This is the essential mind transmitted by all buddhas and ancestors from the past. You have now attained it. Maintain it well.”
Some people doubt this story and others expound it. Nevertheless, it is one of the stories about Huike studying with Bodhidharma. At first, when Huike examined speaking of mind, speaking of essence, he did not have realization. After accumulating effort and developing virtue, he finally understood Bodhidharma’s words.
Foolish people say that when Huike first examined speaking of mind, speaking of essence, he did not understand it, because speaking of mind, speaking of essence was at fault. They say that Huike later had realization by throwing away speaking of mind, speaking of essence. They say so because they do not thoroughly understand the words with your mind like a wall, you will enter enlightenment. They lack discernment in study of the way.
The reason for this is that soon after you arouse the aspiration for enlightenment and begin the practice of the buddha way, even if you are closely engaged in rigorous practices, you may not hit one mark out of one hundred activities. But by following a teacher or by following a sutra, you may finally hit a mark. This hitting a mark is due to the missing of one hundred marks in the past; it is the maturing of missing one hundred marks in the past.
Listening to the teaching, practicing the way, and attaining realization are all like this. Although yesterday’s speaking of mind, speaking of essence missed one hundred marks, this missing directly hits the mark today.
Even if you are immature and cannot attain mastery at the beginning of practicing the buddha way, you should not give up the buddha way and try to attain it by going through other ways. It is difficult for those who are not familiar with the process of practicing the buddha way to clarify the openings and blockages of the buddha way.
The buddha way is the buddha way even when you first arouse the aspiration for enlightenment. It is the buddha way when you attain authentic enlightenment. It is the buddha way altogether at the beginning, in the middle, and at the end. It is like journeying a long distance; one step is within one thousand li, one thousand steps are within one thousand li. The first step and the one-thousandth step are different, but are equally within the one thousand li.
But extreme fools think that you haven’t reached the buddha way while studying it, and that you experience the buddha way only at the time of having the fruit [of enlightenment]. They think so because they don’t know taking up and expounding the way, taking up and practicing the way, taking up and realizing the way. People learn that only those who are deluded practice the buddha way and have great enlightenment. They do not know or hear that even those who are not deluded practice the buddha way and have great enlightenment. So, they think such a thing.
As speaking of mind, speaking of essence before merging with realization is the buddha way, you speak of mind, speak of essence, and merge with realization. Do not assume that merging with realization only means that a deluded person becomes greatly enlightened for the first time. A deluded person becomes greatly enlightened. An enlightened person becomes greatly enlightened. A person who is beyond enlightened becomes greatly enlightened. A person who is beyond deluded becomes greatly enlightened. A person who has merged with realization merges with realization.
This being so, speaking of mind, speaking of essence is straight-forward buddha dharma. Zonggao did not understand this point and advised not to speak of mind, speak of essence. This is not a teaching of buddha dharma. Still, there is no one in Great Song China nowadays to even come close to Zonggao.
Dongshan, venerable alone among all ancestors, had penetrated speaking of mind, speaking of essence, as speaking of mind, speaking of essence. Ancestors in various places who had not penetrated this did not speak of it as in the story of Dongshan and Shenshan [mentioned earlier].
Dongshan said to Shenshan, Inside that temple there is someone speaking of mind, speaking of essence. The ancestral teaching expressed in this statement has been authentically transmitted by Dongshan’s dharma descendants since he emerged in the world. Those in other gates have not seen or heard it, even in a dream. Then how should they know the way to receive and study it, even in a dream? This has only been handed down heir to heir. How can those who don’t receive it master the foundation of the buddha way?
The meaning of Donshan’s statement is that, inside and outside, there is someone speaking of mind, speaking of essence; that outside and inside, mind is speaking; and outside and inside, essence is speaking. Endeavor to study this thoroughly. There has been no speaking that is not essence. There has been no mind that is not speaking.
What is called buddha nature is all speaking. What is called beyond buddha nature is all speaking. When you study the nature of buddha nature, not to study having buddha nature is not the study of the way; not to study having beyond buddha nature is not the study of the way.
Those who study that speaking is essence are authentic descendants of buddha ancestors. Those who accept with trust that essence is no other than speaking are buddha ancestors who are authentic descendants.
To say that mind shakes while nature remains still is an outsider’s view. To say that essence is still and serene while forms change is an outsider’s view. The study of mind, the study of essence in the buddha way is not like that. The practice of mind, the practice of essence in the buddha way is not the same as that of outsiders. The clarification of mind, the clarification of essence, in the buddha way is not shared by those outside the way.
In the buddha way there is speaking of mind, speaking of essence by someone; there is speaking of mind, speaking of essence by a person beyond; there is beyond speaking of mind, speaking of essence by someone; there is beyond speaking of mind, speaking of essence by a person beyond. There is speaking of mind as well as not yet speaking of mind. There is speaking of essence as well as not yet speaking of essence.
If you do not study speaking of mind by a person beyond, you have not yet reached the field [of realization]. If you do not study speaking of mind by someone, you have not yet reached the field. Speaking of mind studies a person beyond. A person beyond studies speaking of mind. Speaking of mind studies the person. The person studies speaking of mind.
The total expression by Linji is “a person with no rank,” but he has not expressed “a person with rank.” The rest of the study and the expression have not been realized. We should say that he did not yet arrive on the ground of thorough study.
Because speaking of mind, speaking of essence is no other than speaking of buddha, speaking of ancestor, you should see with your ears and see with your eyes.
> In this story, Shenshan said, Who is that? For actualizing this statement, Shenshan could have ridden on this statement before and after. Who is that? is a speaking of mind, speaking of essence inside. Thus, when Who is that? is said, or when Who is that? is thought, there is speaking of mind, speaking of essence.
Such speaking of mind, speaking of essence has not been known by others. Not recognizing their own son as the thief, they regard the thief as their son.
Dongshan said, My dharma uncle, your question has completely killed [fully illuminated] that person. Hearing this statement, mediocre people who study the way think that someone who speaks of mind, speaks of essence is immediately killed by the question, Who is that? They think that this question indicates that Shenshan did not even realize whether or not he was right in front of the person. They think that Shenshan had no view at all, so this was a dead phrase. But it is not necessarily so.
Those who have penetrated this speaking of mind, speaking of essence are rare. Completely killed is not being killed one or two out of ten. Rather, it is being killed ten out of ten.
At this very moment when Shenshan asked the question, who can say that it did not shelter the sky and cover the earth? This question—Who is that?—is illuminating the past, cutting through; illuminating the present, cutting through; illuminating the future, cutting through; illuminating this very moment, cutting through.
Shenshan asked again, Who is speaking of mind, speaking of essence? Although the who he said before and this who are like three Zhangs [with the same family name], they are like four Lis [with different personalities].
Dongshan said, In death, find life. Do not assume that in death means being completely killed. It is not that Dongshan pointed to speaking of mind, speaking of essence and said that this is the who.
This who is someone who speaks of mind, speaks of essence. Do not assume that this someone cannot expect to be completely killed [fully illuminated].
Dongshan’s statement In death, find life, actualizes the form and sound of someone is speaking of mind, speaking of essence. The completely killed includes death that is one or two out of ten [incomplete death]. Although life is fully life, it is not that death turns into life. It is life that drops away from beginning to end.
In the buddha way, ancestor way, there has been the teaching of speaking of mind, speaking of essence. This has been thoroughly examined. When you study this further, you are completely killed, and actualize the experience of find life.
Know that from the Tang Dynasty until today there have been many who do not understand that speaking of mind, speaking of essence is the buddha way. They are not familiar with speaking of mind, speaking of essence in teaching, practice, and realization. As a result, they make confused statements. What a pity! They should be saved from the moment before this lifetime and after this lifetime.
Let me say that speaking of mind, speaking of essence is an essential point of the Seven Original Buddhas.
Presented to the assembly of the Yoshimine Temple, Yoshida County, Echizen Province, in the first year of the Kangen Era [1243].
50
THE BUDDHA WAY
HUINENG, OLD BUDDHA Caoxi, once instructed the assembly, “From myself to the Seven Original Buddhas of the Past, we count forty ancestors.”
When we investigate this statement, there are forty buddhas from the Seven Original Buddhas to Huineng. When you count buddhas and ancestors, you count in this way. If you count in this way, the Seven Original Buddhas are seven ancestors. The thirty-three ancestors are thirty-three buddhas. What Huineng says is so. This is the buddha’s authentically transmitted instruction. The direct heirs alone authentically transmitted this way of counting.
From Shakyamuni Buddha through Huineng there are thirty-four ancestors. The succession of buddhas and ancestors is handed down in the same way that Mahakashyapa met the Tathagata and the Tathagata attained Mahakashyapa.
In the same way that Shakyamuni Buddha studied with Kashyapa Buddha, masters and disciples exist to this day. In this way the treasury of the true dharma eye has been handed down from person to person. The essential life of buddha dharma is just this authentic transmission. Because buddha dharma is authentically transmitted in this way, it is the direct succession of entrusting.
This being so, the function, the essence, of the buddha way, is present with nothing lacking. This has been transmitted from India to China for eighteen thousand li. It has been transmitted from Buddha’s lifetime to the present day for over two thousand years.
Those who do not study this, do not correctly see the treasury of the true dharma eye, the wondrous heart of nirvana, which has been authentically transmitted by buddhas and ancestors. They groundlessly call it the “Zen School.” They call ancestors Zen ancestors, and then title the teachers Zen masters. Or, some people call themselves Zen students or the House of Zen. These are branches and leaves [forms] rooted in mistaken views.
In India and China from ancient times to the present, there has not been such a name as “Zen School.” Those who groundlessly refer to themselves in this way are demons who violate the buddha way, enemies who are not welcomed by buddhas and ancestors.
The Record within the Forests by Shimen says:
Bodhidharma first went from Liang to Wei. Walking to the foot of Mount Song, he leaned his walking stick at Shaolin. He just sat quietly facing the wall. It was not learning meditation, but because people could not understand his intention, they regarded Bodhidharma’s sitting as learning meditation.
Now, Zen meditation is part of all activities. How can it completely cover this sage? But when writing history, people of his time put him in the lineage of learning meditation, together with practitioners of decayed trees and dead ash.
This sage, however, never was limited to Zen meditation, and yet he was not apart from Zen meditation. It is just like in the Ijing [I-ching] that comes out from yin and yang, yet is not apart from yin and yang.
To call Bodhidharma the Twenty-eighth Ancestor is based on calling Mahakashyapa the First Ancestor. Bodhidharma is the Thirty-fifth Ancestor from Vipashyin Buddha [the First Original Buddha]. The Zen meditation of these Seven Original Buddhas and twenty-eight generations does not necessarily exhaust the way of enlightenment. For this reason, Shimen said, Zen meditation is part of all activities. How can it completely cover this sage?
Shimen had seen a [true] person to some extent. He had entered the inner chamber of the ancestors’ teaching, so he could say this. This is a rare and hard thing to meet with in the land of Great Song China these days. Even if it is Zen meditation, you should not call yourselves the “Zen School.” Realize that Zen meditation is not the entire practice in buddha dharma.
Therefore, those who intentionally call the great road of authentic transmission from buddha to buddha the “Zen School” have not seen, heard, or succeeded in the buddha way even in a dream. Do not think that there is buddha dharma in those who call themselves the “Zen School.” Who started calling themselves the “Zen School”? None of the buddhas and ancestors called themselves the “Zen School.” Only Papiyas, the king of demons, called his group the “Zen School.” Those who use the name of Papiyas belong to the “Demon School” and are not descendants of buddha ancestors.
In front of innumerable beings on Vulture Peak, the World-Honored One held up an udumbara blossom and blinked. The entire assembly was silent. Mahakashyapa alone broke into a smile. The World-Honored One said, “I have the treasury of the true dharma eye, the wondrous heart of nirvana. This, along with the robe, is entrusted to Mahakashyapa.”
What the World-Honored One entrusted to Mahakashyapa was I have the treasury of the true dharma eye, the wondrous heart of nirvana. There is no record of his saying, “I have the Zen School. This is entrusted to Mahakashyapa.” He said, along with the robe, but did not say, “along with the Zen School.” Thus, while the World-Honored One was alive, the name “Zen School” was not heard.
Bodhidharma, the First Chinese Ances
tor, once instructed Huike, the Second Ancestor:” The unsurpassable, wondrous way of all buddhas is to make effort in difficult and painful practices for vast eons, bearing what is hard to bear. Do not seek the true vehicle with little virtue, shallow wisdom, or a careless or proud mind.”
Bodhidharma also said, “The dharma seal of all buddhas is not obtained from a person.” Again, he said, “The Tathagata entrusted the treasury of the true dharma eye to Mahakashyapa.”
What is spoken here is the unsurpassable wondrous way of all buddhas, the treasury of the true dharma eye, and the dharma seal of all buddhas. At that time there was no name the “Zen School,” and there were no stories referring to the “Zen School.”
This treasury of the true dharma eye has been transmitted face to face by raising eyebrows and blinking. It has been transmitted and received with body, mind, bones, and marrow. It has been transmitted and received before the body and after the body. It has been transmitted and received within mind and outside of mind.
The name “Zen School” was not heard at the assembly of the World-Honored One and Mahakashyapa. The name “Zen School” was not heard at the assemblies of the First and Second Chinese Ancestors. The name “Zen School” was not heard at the assemblies of the Fifth and Sixth Chinese Ancestors. The name “Zen School” was not heard at the assemblies of Qingyuan and Nanyue. When did this name begin to be used and who started it? Possibly some students who were not actually students, and surreptitiously destroyed or stole the teaching, may have begun using this name.
Treasury of the True Dharma Eye Page 63
