60
TEN DIRECTIONS
A SINGLE FIST, JUST this, is the ten directions. A sincere heart, just one, is simply the ten directions crystal clear. The ten directions squeeze out the marrow from the bone.
Shakyamuni Buddha said to the assembly, “In the buddha land of the ten directions, there is only the dharma of the One Vehicle.”
The ten directions spoken of here have taken up the buddha land and made it what it is. Thus, without taking it up, there can be no buddha land. Because it is the buddha land, the Buddha is its host.
This Saha World can be called Shakyamuni Buddha’s land. Take up this Saha World, clarify whether it is eight liang or half a jin, and examine whether the buddha land of the ten directions is seven or eight feet.
The ten directions enter one direction and enter one buddha. This being so, the ten directions appear in the ten directions. Because the ten directions are one direction, this direction, self direction, present direction, and the ten directions are the eyeball direction, fist direction, bare pillar direction, and lantern direction. The ten direction buddhas in the ten direction land are neither large nor small, neither pure nor stained.
Thus, “only a buddha and a buddha” in the ten directions admire one another. To slander one another and talk about merits and shortcomings, good and bad, cannot be regarded as turning the dharma wheel or expounding dharma. But rather, all buddhas and buddha children support and greet one another. In receiving the buddha ancestors’ dharma, you study in this way without criticizing and insulting one another as do those demons outside the way.
When we open the Buddha sutras transmitted to China, and look at the details of Shakyamuni Buddha’s lifetime of teaching, we see that he never regarded some buddhas as inferior and other buddhas as superior, nor did he call some buddhas not buddhas. What is not found in the Buddha’s teaching are judgments on other buddhas. Words of other buddhas criticizing Shakyamuni Buddha are not known, either.
Regarding this, Shakyamuni Buddha said to the assembly, “I just know the essence. So do the buddhas in the ten directions.”
Know that I just know the essence is to draw a circle. The drawn circle means “That pole is that long. This pole is this long.”
The Buddha’s words, in the ten directions means: “I just know the essence. So does Shakyamuni Buddha.” It is no other than “I just realize the essence. So do the buddhas in this direction.” It is I form, know form, this form, all form, ten directions form, Saha Land form, Shakyamuni Buddha form.
All these forms are buddha sutras. All buddhas and buddha lands are not two. They are neither sentient nor insentient, neither delusion nor enlightenment, neither wholesome nor unwholesome, nor neutral, neither pure nor defiled, neither forming nor maintaining, neither disintegrating nor empty. They are neither permanent nor impermanent, neither existent nor nonexistent, neither self nor other. They are free from the four views [on existence and nonexistence]; they go beyond the one hundred negations. They are just the ten directions, just the buddha lands. Thus, the ten directions have a head but no tail.
Changsha Jingcen, said to the assembly, “The entire world of the ten directions is a single eye of a monk.”
It means the single eye of monk Gautama. The single eye of monk Gautama is “I have the treasury of the true dharma eye.” Even if he had entrusted it to Ananda, it would be the single eye of monk Gautama. Corners and spots in the world of the ten directions are the objects of Gautama’s eye. This entire world of the ten directions is one within the monk’s eye. There are eyes that go beyond this.
[Changsha continued,] “The entire world of the ten directions is the everyday words of a monk.”
Everyday means ordinary. As a colloquial expression in Japan, we say “common.” Thus, a monk’s common words are the entire world of the ten directions. The words and speech are straightforward, as everyday words are the entire world of the ten directions. Investigate clearly that the entire world of the ten directions is everyday words.
As the ten directions are inexhaustible, they are the entire ten directions. Words are used in an everyday manner. It is like searching for a horse, salt, water, and a chalice [all called saindhava]. It is like offering water, a chalice, salt, and a horse. Who knows that a great person beyond measure turns body and turns brain within this phrase? It is turning words within a phrase. It is the everyday activity of an ocean mouth and a mountain tongue [of the Buddha]. Thus, one covers the mouth and covers the ears. This is the true thusness of the ten directions.
[Changsha continued further,] “The entire world of the ten directions is the whole body of a monk.”
One hand points to heaven. This is heaven. One hand points to the earth. This is the earth. Thus, “In heaven above and earth below, I alone am the honored one.” This is the entire world of the ten directions that is the whole body of a monk. The head top, eyes, nostrils, skin, flesh, bones, and marrow—each is the monk’s body that penetrates the entire ten directions. It does so without disturbing the entire ten directions. It takes up the monk’s body of the entire ten directions, and sees the monk’s body of the entire ten directions without measuring.
[Changsha continued,] “The entire world of the ten directions is the radiant light of the self.”
The self means nostrils before the birth of your parents. The nostrils, being by accident in the hand of the self, are called the entire world of the ten directions. Yet, the self is right here, actualizing the fundamental point, opening the hall, and seeing the Buddha.
Although the eyeball has been switched to a black bead by someone else, going straight ahead you meet the assembly of a great house. Although calling is easy and responding is difficult, when you are called, you turn your head. When you turn your head, what use can it be? Still, you turn your head toward the person who called.
A meal waits for you to eat it. A robe waits for you to wear it. What a pity you don’t take it while it wants you to. I have already given you thirty blows.
[Changsha continued,] “The entire world of the ten directions is within the radiant light of the self.”
The eyelid, just one piece, is called the radiant light of the self. When it opens all of a sudden, it is called within. What you see in the eye is called the entire ten directions. This being so, sleeping on the same bed, you both know there is an opening in the cover.
[Changsha continues,] “In the entire world of the ten directions, there is no single person that is not the self.”
Thus, each practitioner, each fist, in the ten directions, cannot help but be the self. There are no ten directions that are not the self. Each and every self is the ten directions. The ten directions of each and every self are intimately immersed in the ten directions. Because the life vein of each and every self is altogether in the hand of the self, the self passes on the original nourishment to the self.
How now are Bodhidharma’s eye and Gautama’s nostrils in the womb of a bare pillar? Let me say: “They come and go. The ten directions leave everything to all ten directions.”
Xuansha, Great Master Zongyi, said, “The entire world of the ten directions is one bright pearl.”
From this we clearly know that one bright pearl is the entire world of the ten directions. Those with divine heads and demon faces abide in this bright pearl as their grotto hut. Descendants of buddha ancestors make it their eye. Male and female householders regard it as the head top and fist. Beginners and latecomers regard it as putting on the robe and eating a meal. My late master Rujing called it a mud ball and threw it at my fellow practitioners.
As it is a move transmitted person to person, the eyeball of the ancestral school has been plucked out. When it is plucked out, the entire ancestral school makes a move. This bright pearl shines within the eyeball.
Priest [Yuezhou] Qianfeng was asked by a monk, “The World-Honored Ones in the ten directions are all on the one path to nirvana. Let me ask you: Where is the path?”
Qianfeng drew a line with his staff
in the air and said, “It’s here.”
Qianfeng’s words It’s here mean the ten directions. The World-Honored Ones is the staff. The staff is It’s here. The one path is no other than the ten directions.
However, do not hide the staff inside Gautama’s nostrils. Do not stick the staff in the staff’s nostrils.
Yet, do not accept that Old Man Qianfeng has already dealt with the World-Honored Ones in the ten directions, all on the one path. Just say, It’s here. It is not that It’s here does not exist. Is it not that Old Man Qianfeng has been confused by a staff after all?
Know that vitalizing the nostrils is no other than the ten directions.
Presented to the assembly of the Yoshimine Temple, Echizen Province, Japan, on the thirteenth day, the eleventh month, the first year of the Kangen Era [1243].
61
SEEING THE BUDDHA
SHAKYAMUNI BUDDHA SAID [in the Diamond Sutra] to the assembly, “When you see forms and beyond forms, you see the Tathagata.”
You see forms and beyond forms is seeing through [forms and beyond] with the body. Thus, you see the Tathagata. When the practice of opening the eye to see the Tathagata is actualized, you see the Buddha. The vital path of seeing the Buddha is the practice of seeing the Buddha.
When you see buddha-as-self elsewhere and buddha-as-self outside of buddha, they may be seen [as indistinguishable] as branches and vines. However, when you study seeing the Buddha, understand seeing the Buddha, drop away seeing the Buddha, vitally grasp seeing the Buddha, and utilize seeing the Buddha, it is [varied] like seeing the Sun-Face Buddha and seeing the Moon-Face Buddha.
These ways of seeing the Buddha are equally seeing the Buddha with inexhaustible faces, with inexhaustible bodies, with inexhaustible minds, and with inexhaustible hands and eyes.
From the moment of arousing the aspiration for enlightenment, you take steps on the journey in the endeavor of the way. Merging with realization and thorough understanding are all the vital eye, bones, and marrow that run into seeing the Buddha. This being so, the total world of self, the total direction of other, this and that, are all the practice of seeing the Buddha.
In investigating the Tathagata’s statement, When you see forms and beyond forms, those who lack the eye of study assume that to see forms as beyond forms is itself seeing the Tathagata. They think that since forms are beyond forms, they are the Tathagata. Although a part of their small view is like this, the meaning of the Buddha’s statement is not so.
Know that to see through forms and to see through beyond forms is actually seeing the Tathagata. There is Tathagata, and there is beyond Tathagata.
Fayan, Great Zen Master of the Qingliang Monastery, said, “If you see that all forms are beyond forms, you don’t see the Tathagata.”
These words by Fayan are words of seeing the Buddha. When we examine these words, they stand out and extend their hands. Listen to his words with your ears. Listen to his words of seeing the Buddha with your eyes.
Those who studied the meaning of his words in the past say:
All forms are Tathagata forms. There is never a single form that merges with what is not the Tathagata forms. Never regard forms as beyond forms. To do so is to escape from your own parents. Because these forms are nothing but the Tathagata forms, Fayan said that all forms are all forms.
However, these words by Fayan are the utmost statement of the Mahayana, confirmed by masters in various places. Accept his words with trust and practice, and do not take them lightly like feathers flying in the east or west wind. See thoroughly that all forms are Tathagata forms and not beyond forms. See the Buddha in this way, make up your mind, realize trust, and maintain these words. Chant these words and become familiar with them.
Thus, keep seeing and hearing these words with your ears and eyes. Have the words drop away in your body, mind, bones, and marrow. Have the words seen through your mountains, rivers, and entire world. This is the practice of studying with buddha ancestors.
Do not think that your own words and actions cannot awaken your own eye. Turned by your own turning words, you see and drop away your own turning of buddha ancestors. This is the everyday activity of buddha ancestors.
In this way, there is a single path to study. No forms are beyond forms, beyond forms are all forms. Because beyond forms are all forms, beyond forms are indeed beyond forms. Study that forms that are called beyond forms, and forms that are called all forms, are both Tathagata forms.
Inside the house of study, there are two types of commentaries—those made by seeing the scriptures and those made without seeing the scriptures. This is what a vital eye studies. If you have not penetrated the scriptures by seeing with the eye, it is not studying thoroughly with the eye. Without studying thoroughly with the eye, you do not see the Buddha.
In seeing the Buddha, there is seeing where forms are and seeing where beyond forms are. It is [as Huineng said] “I don’t understand buddha dharma.”
In not seeing the Buddha, there is seeing where forms are and seeing where beyond forms are. It is [as Huineng said] “There is someone who understands buddha dharma.” This is understanding Fayan’s words eight or nine out of ten.
This being so, say further on this matter of grave importance: “If you see the reality of all things, that is to see the Tathagata.”
All of these words have been caused by the teaching of Shakyamuni Buddha, and are not the skin, flesh, bones, and marrow of any others.
When Shakyamuni Buddha taught at Vulture Peak, Bhaishajyaraja Bodhisattva said to the assembly, “If you get close to a dharma teacher, you will directly attain the bodhisattva way. If you follow the teacher and practice, you will see buddhas as many as the sands of the Ganges.”
To get close to a dharma teacher is like Huike attending Bodhidharma for eight years. Consequently, he grasped Bodhidharma’s marrow with his whole arms. It is also like Nanyue practicing for fifteen years. To attain the teacher’s marrow is called to get close to.
The bodhisattva way is [as Huineng said]:”I am like this. You are like this.” It is to directly attain activities of a twining vine on a branch [intimate practice with the teacher]. To directly attain is not drawing something from the past or initiating something new for the future. It is not grasping what is prevailing at present. But it is to drop away from getting close to the teacher. Thus, all attaining is directly attaining.
To follow the teacher and practice is to enliven the ancient precedent of being an attendant monk to the teacher. Study this thoroughly. At the very moment of practicing this, there is hitting the mark of seeing. That is where you see buddhas as the sands of the Ganges. Buddhas as many as the sands of the Ganges are vital and active—each and every one of them. However, do not get busy trying to see buddhas as many as the sands of the Ganges. First of all, endeavor to follow the teacher and practice. If you follow the teacher and practice, you will see buddhas.
Shakyamuni Buddha said to all the realized beings, “Enter deep into samadhi and see buddhas in the ten directions.”
The entire world is deep, because it is in the buddha land of the ten directions. It is neither broad nor narrow, neither large nor small. When you take up one side, the other side comes with it. This is called total inclusion.
The entire world is not seven feet, eight feet, or ten feet. It is total inclusion without outside. It is just enter.
To enter deep is samadhi. To enter deep is to see buddhas in the ten directions. Because of “entering so deep inside that no one can guide the person,” to enter deep is to see buddhas in the ten directions. Because “Even if you brought it, the person would not accept it” [as Dongshan said], buddhas are in the ten directions.
To enter deep is for a long, long time not to leave. To see buddhas in the ten directions is just to see the Tathagata lying down.
Samadhi is to enter but not to come out. If you are not suspicious and fearful of a true dragon, you have no doubts to let go of at the very moment of seeing the Buddha.
Because you see the Buddha by seeing the Buddha, you enter deep in samadhi from samadhi. It is not that the experience of samadhi, seeing the Buddha, and entering deep was created by a person of leisurely practice in the past and has been transmitted to another person in the present. Although it is not a newly sprouted bud, it is as it is. All transmission of the way, succeeding in the work, is like this. Practicing cause and receiving effect is like this.
Shakyamuni Buddha said to Samantabhadra Bodhisattva, “Know that those who receive, chant, memorize, study, and copy this Lotus Sutra immediately see Shakyamuni Buddha, just like hearing the sutra from the Buddha’s own mouth.”
That all buddhas see Shakyamuni Buddha and become Shakyamuni Buddha is called attaining the way and becoming buddhas. Such buddha activity is unfailingly attained through all seven types of practice. Those who engage in these know the very person as the very person. Because they are in the place of seeing Shakyamuni Buddha, they see Shakyamuni Buddha, just like hearing the sutra from the Buddha’s own mouth.
Shakyamuni Buddha has been Shakyamuni Buddha since he saw Shakyamuni Buddha. This being so, the voices from his tongue cover the billion worlds. What place in mountains and oceans is not buddha scripture? Thus, only those who copy the sutra see Shakyamuni Buddha.
The buddha mouth is always open throughout myriad years. What moments are not sutras? Thus, only those who accept the sutra see Shakyamuni Buddha.
The function of the eyes, ears, nose, and so on [in seeing the Buddha], must also be like this. The everyday activity of taking and discarding, before and after, right and left, is also like this.
How could we not rejoice to be born in the presence of the sutra and see Shakyamuni Buddha? You have been born to encounter Shakyamuni Buddha. When you encourage your body and mind, and receive, chant, memorize, practice, and copy the Lotus Sutra, you immediately see Shakyamuni Buddha.
Treasury of the True Dharma Eye Page 73
