Huineng, Old Buddha Caoxi, taught human beings and devas at the time of his pari-nirvana. On this occasion, Shitou advanced and asked Huineng which teacher he should study with. Huineng said, “Go and see Xingsi [Qingyuan].” He did not say, “Go and see Huairang [Nanyue].” Thus, the ancient buddha’s treasury of the true dharma eye was authentically transmitted by Qingyuan alone. Even if Qingyuan and Nanyue are acknowledged as excellent students who both attained the way, Qingyuan is the only authentic disciple. Huineng confirmed his disciple Qingyuan as his heir. Thus, Huineng became the father of Qingyuan when Qingyuan became his heir. In this way, Qingyuan’s attaining the marrow is clear. The authentic heritage of the ancestral teaching is clear.
As an heir, the fourth generation from Qingyuan, Dongshan authentically succeeded in the treasury of the true dharma eye and opened the eye to the wondrous heart of nirvana. Other than this, there is no transmission or school. He never taught the assembly, either with a fist or by blinking, that they should call themselves the “Caodong School.” Furthermore, since he had no mediocre stream among his students, no student called it the “Dongshan School,” let alone the “Caodong School.”
The name “Caodong School” seems to be a combination of Dongshan and Caoshan. If so, Yunju and Tong’an should also be added. Yunju is a guiding master of humans and devas, more venerable than Caoshan. I suppose that the “Caodong School” is so called because skin bags outside presumed that Dongshan was someone who could be compared shoulder to shoulder with them. It is like floating clouds covering the world beneath the bright sun.
Rujing, my late master, said: “Although there are a number of those in all directions who ascend the lion seat and are regarded as masters of humans and devas, there are none who understand buddha dharma.”
Thus, they [such false teachers] established the teaching of the “Five Schools” and are stagnant with phrases on top of phrases. They are truly enemies of buddha ancestors.
Sometimes the sect of Huanglong, Zen Master Huinan, is called the “Huanglong School,” but people will soon know about the mistake.
In fact, when the World-Honored One was alive, he did not call his teaching the “Buddha School,” “Vulture Peak School,” or “Jeta Grove School.” He did not call it “My Mind School” or the “Buddha Mind School.” In which discourses did he call it the “Buddha Mind School”? Why, then, do people nowadays call it the “Buddha Mind School”? For what reason would the World-Honored One name the teaching after his mind? How would the teaching be the “mind”?
If there is to be a “Buddha Mind School,” there should be a “Buddha Body School,” “Buddha Eye School,” “Buddha Ear School,” or “Buddha Nose-and-Tongue School.” There should be a “Buddha Marrow School,” “Buddha Bones School,” “Buddha Leg School,” or “Buddha Land School.” But there are none of these. Therefore, know that the “Buddha Mind School” is a false name.
When Shakyamuni Buddha broadly took up the reality of all things in the buddha land of the ten directions, and taught in the buddha land of the ten directions, he did not say that he had established a school in the buddha land of the ten directions. If the name “school” is within the teaching of buddha ancestors, it should exist in the buddha land. If it were in the buddha land, the name would form a part of the Buddha’s discourses. But it does not, so we know that the name “school” is not an accoutrement of the buddha land. The ancestors did not speak of the name “school,” so we know that it is not one of the furnishings of the ancestors’ abode. This not only is ridiculed by other people and prohibited by all buddhas, but is also ridiculed by the self. Refrain from using these names. Do not say there are Five Houses in the Buddha’s teaching.
Later on, there was a childish fellow called Zhicong [meaning Wisdom Brilliance]. He collected one or two phrases of the ancestors. He spoke about the teachings of the Five Houses and called them the Human and Deva Eyes. People do not understand this, and some of those who are beginners or immature students think that it is authentic and hide the book in their robes. It is not “human and deva eyes,” but it blinds human and deva eyes. How could it have the power of completely covering the treasury of the true dharma eye?
This text, the Human and Deva Eyes, was edited by Senior Monk Zhicong in the Wannian Monastery of Mount Tiantai about the twelfth month, the fifteenth year of the Chunzhi Era (1188). This was done recently, but it could possibly be accepted if the statements were correct. However, his work is confusion as well as ignorance. There is no eye of studies or eye of practice, not to mention the eye of seeing buddha ancestors. This text should not be used. The editor is not as wise and brilliant as his name implies; rather he is foolish and blind. He collected the words of those who had not known or met themselves, and he did not collect the words of those who are true persons. So we know that he did not recognize true persons.
People who study scriptures in China tend to talk about schools, because they like to make comparisons among them. But the treasury of the true dharma eye of buddha ancestors has been entrusted from heir to heir. There is no way to compare it, and there is nothing it can be confused with.
However, careless elders of the present day groundlessly use the names of the schools in an attempt to establish themselves without being concerned with the buddha way. The buddha way is not their buddha way. It is the buddha way of all buddhas and ancestors. It is the buddha way of the buddha way.
Minister Tai said to King Wen, “The world is not one person’s world; it is the world’s world.”
Even a secular person has such wisdom and such words. You, children inside the house of buddhas and ancestors, should not groundlessly let your ignorance obscure the great way by naming yourselves after a school. It is ridiculous. If you do so, you are not people of the buddha way.
If there were to be the name of a school, the World-Honored One would have used it himself. But he did not. How can you as his descendant do that after his pari-nirvana? Who is more skillful than the World-Honored One? No one is. Creating such a name has no merit. If you go against the authentic way of buddha ancestors, and establish a school yourself, how can there be Buddha’s descendants who regard your school as their school? Reflect on the past and think of the present, and do not make a mistake.
The only wishes of the World-Honored One’s disciples who were left behind were not to vary one hairbreadth from how he was when he was alive in the world, to be concerned about not reaching one millionth part of him, to rejoice upon arriving, and not to go against his will. In this way, vow to see and meet the World-Honored One birth after birth and hear his teaching.
To oppose the teaching of the World-Honored One, which was given while he was alive, and to establish the name of a school is not to be a disciple of the Tathagata or a descendant of ancestors. It is worse than committing a serious crime. Practitioners of dharma who neglect the Tathagatha’s unsurpassed enlightenment and call themselves by the name of their own school take lightly, oppose, and ignore the teachers of the past. It is a lack of faith in the merit of the World-Honored One in the days when he was alive in the world. There is no buddha dharma in the house of such people.
For this reason, upon authentically succeeding in the work of studying buddhas, do not attempt to learn the names of the schools. What buddhas and ancestors entrust and authentically transmit is the treasury of the true dharma eye, unsurpassed enlightenment. All the dharma that belongs to buddha ancestors has been entrusted by the buddhas. There is no new extra dharma. This is the bones of the dharma and marrow of the way.
Presented to the assembly of the Yoshimine Temple, Yoshida County, Echizen Province, on the sixteenth day, the ninth month, the first year of the Kangen Era [1243].
51
THE REALITY OF ALL THINGS
ACTUALIZING BUDDHA ANCESTORS is reality thoroughly experienced. Reality is all things. All things are reality thusness; original nature thusness; body thusness; mind thusness; world thusness; cloud and rain thusness; walking, standing, sitt
ing, and lying down thusness; sadness, joy, motion, and stillness thusness; staff and whisk thusness; taking up the flower and smiling thusness; inheriting dharma and giving predictions thusness; studying and endeavor of the way thusness; pine purity and bamboo joints thusness.
Shakyamuni Buddha said [in the Lotus Sutra]:
Only a buddha and a buddha can thoroughly experience the reality of all things. What is called all things is reality thusness, original nature thusness, body thusness, capacity thusness, activity thusness, cause thusness, condition thusness, effect thusness, reward thusness, root-branch-and-beyond thusness.
The Tathagata’s words root-branch-and-beyond thusness is the self-expression of the reality of all things, the self-expression of all teachers. It is studying together as one, because studying is no other than studying together as one.
Only a buddha and a buddha is the reality of all things. The Reality of all things is only a buddha and a buddha. Only a buddha is all things. And a buddha is all things. When you hear the words all things, do not assume it is one or many. When you hear the word reality, do not study it as void or original nature. Reality is only a buddha; reality is and a buddha.
Can experience is only a buddha; thoroughly is and a buddha. All things are all things that are only a buddha. Reality is and a buddha. When all things are truly all things, they are called only a buddha. When all things are reality, they are called and a buddha.
Thus, when all things are all things, there is reality thusness, original nature thusness. When reality is reality, there is reality thusness, original nature thusness. That only a buddha and a buddha appear in the world is speaking, practice, and realization of the reality of all things. Speaking is can thoroughly experience. Although thoroughly, it is can experience, because it is beyond beginning, middle, and end; it is reality thusness, original nature thusness. Thus, it is described as “wholesome in the beginning, middle, and end.”
Can thoroughly experience is the reality of all things. The Reality of all things is reality thusness. Reality thusness is can thoroughly experience original nature thusness. Original nature thusness is can thoroughly experience body thusness. Body thusness is can thoroughly experience capacity thusness. Capacity thusness is can thoroughly experience activity thusness. Activity thusness is can thoroughly experience cause thusness. Cause thusness is can thoroughly experience condition thusness. Condition thusness is can thoroughly experience effect thusness. Effect thusness is can thoroughly experience reward thusness. Reward thusness is can thoroughly experience root-branch-and-beyond thusness.
The words root-branch-and-beyond thusness are indeed thusness actualized. This being so, the effect in the buddha stage is beyond an effect in cause and effect. Thus, the effect in cause and effect is no other than the effect in the buddha stage. Because this effect is immersed in form, original nature, body, and capacity, then form, original nature, body, and capacity of all things are immeasurably and boundlessly reality. Because this effect is beyond form, original nature, body, and capacity, then form, original nature, body, and capacity of all things are all together reality. When you become one with reality, then such words as original nature, body, and capacity—immersed in effect, reward, cause, and condition—hit the mark eight or nine out of ten. When you become one with reality, then original nature, body, and capacity—immersed in effect, reward, cause, and condition—hit the mark ten out of ten.
Reality thusness is not one reality, nor is it one thusness. It is thusness immeasurable, boundless, unspeakable, and unfathomable. Do not make one hundred or one thousand as a measure. Make all things a measure. Make the measure of reality the measure.
It means that only a buddha and a buddha can thoroughly experience the reality of all things; only a buddha and a buddha can thoroughly experience the true nature of all things; only a buddha and a buddha can thoroughly experience the true body of all things; only a buddha and a buddha can thoroughly experience the true capacity of all things; only a buddha and a buddha can thoroughly experience the true activity of all things; only a buddha and a buddha can thoroughly experience the true cause of all things; only a buddha and a buddha can thoroughly experience the true condition of all things; only a buddha and a buddha can thoroughly experience the true effect of all things; only a buddha and a buddha can thoroughly experience the true reward of all things; only a buddha and a buddha can thoroughly experience the true root-branch-and-beyond of all things.
In this way, the buddha land in the ten directions is just only a buddha and a buddha. There is no one or half only a buddha and a buddha other than this. Only and and are to possess body in body and to realize reality in reality. It is like having original nature as body and letting it be original nature.
In this way, Shakyamuni Buddha said [in the Lotus Sutra], “I and buddhas in the ten directions can understand this.”
Thus, the very moment of can understand and the very moment of can understand this are equally each and every [experience of] time being. If I were different from buddhas in the ten directions, how could the Buddha have actualized the words I and buddhas in the ten directions? Because this place is beyond the ten directions, the ten directions are in this place.
This being so, to encounter all things that are reality means that spring enters blossoms and a person encounters spring. The moon illuminates the moon and a person meets the self. Or, a person sees fire. These are equally the true meaning of encountering.
In this way, reality studying reality is called a buddha ancestor receiving transmission of dharma from a buddha ancestor. This is all things confirming the enlightenment of all things. It is only a buddha transmits dharma to only a buddha; and a buddha receives transmission of dharma from and a buddha.
Thus, there is the coming and going of birth and death. Thus, there is aspiration, practice, enlightenment, and nirvana. In taking up aspiration, practice, enlightenment, and nirvana, you thoroughly study and guide the coming and going of birth and death and the true human body; you grab hold of them and you let go of them. Making this the life vein, blossoms open and fruit is born. Making this bones and marrow, there is Mahakashyapa and there is Ananda.
The reality thusness of wind, rain, water, and fire can thoroughly experience. The original nature thusness of blue, yellow, red, and white can thoroughly experience. With this body and capacity, you transform the ordinary and enter the sacred. With this effect and reward, you go beyond buddha and beyond ancestor. Through this cause and condition, you pick up dirt and turn it into gold. Through this effect and reward, there is transmission of dharma and entrustment of the robe.
The Tathagata said [in the Lotus Sutra], “Thus, I expound the mudra of reality.”
It means: Thus, I practice the mudra [definite expression] of reality. Thus, I listen to the mudra of reality. Thus, I realize the mudra of reality. Study thoroughly and experience thoroughly in this way. The meaning of this is like “A pearl rolls on a board and a board rolls on a pearl” [the dynamic interaction of subject and object, practice and enlightenment].
The Chandra Surya Pradipa Buddha said [in the Lotus Sutra], “I have expounded the meaning of the reality of all things to you.”
Study this statement and know that buddha ancestors unfailingly make expounding the meaning of reality a single great matter. Buddha ancestors, together with the eighteen realms, unfold the meaning of reality. Before body and mind, after body and mind, at the very moment of body and mind [in the past, present, and future], they expound reality, original nature, body, capacity, and so on. Those who do not thoroughly experience, expound, understand, and beyond-understand reality are not buddha ancestors; they are demons and animals.
Shakyamuni Buddha said [in the Lotus Sutra], “The entire unsurpassable, complete enlightenment of all bodhisattvas belongs to this sutra. This sutra opens the gate of skillful means and demonstrates reality.”
What are called all bodhisattvas are all buddhas. Buddhas and bodhisattvas are not different types of beings. It is not that
one is older and the other is younger, or that one is superior and the other is inferior. This bodhisattva and that bodhisattva are not two beings, not self and other. They are not limited to the past, future, and present, but there is a dharma procedure of practicing the bodhisattva path for becoming a buddha.
Bodhisattvas become buddhas at the first moment of arousing the aspiration for enlightenment, and they become buddhas at the place of wondrous enlightenment. There are bodhisattvas who have become buddhas uncountable times—one hundred, one thousand, ten thousand billion times. Those who speak of abolishing practice and doing nothing after becoming buddhas are ordinary people who do not know the path of buddha ancestors.
What are called all bodhisattvas are the original ancestors of all buddhas. All buddhas are the original teachers of all bodhisattvas. Even if unsurpassable enlightenment is practiced and realized in the past, present, or future, before the body and after the mind, it is altogether this sutra in the beginning, middle, and end. Belongs and being made to belong are altogether this sutra. At this very moment, you realize all bodhisattvas mentioned in this sutra.
The sutra is neither sentient nor insentient, neither created nor uncreated. Yet, upon realizing a bodhisattva, realizing a person, realizing reality, and realizing the sutra, the gate of skillful means opens. The gate of skillful means is an unsurpassable merit of the buddha fruit, things abiding in the world of phenomena, and the everlasting reality of the world.
Treasury of the True Dharma Eye Page 65
