大乘開心顯性頓悟真宗論

A layman asked: The Buddha-Dharma is profound and mysterious, beyond the measure of ordinary people; its scriptures are vast and their meanings hard to know. I beg to ask the Chan Master about the essential Dharma. Please set forth expedient means for a moment, speaking directly and pointing directly, without forsaking common conventions, in the hope that nothing be kept secret.

The Chan Master Đại Chiếu (Great Illumination) replied: Excellent! When I hear your question, it is as though the spiritual capacity of a Bodhisattva is nearly ripened. I am now forty-five years of age, and I have entered the way for more than twenty years, yet I have never heard anyone ask a question exactly in this sense. What is the matter that makes you wish to resolve your doubts? You should ask directly and speak directly, and there is no need to speak in roundabout ways.

QUESTION: One who wishes to enter the Way—what Dharma should he cultivate, what Dharma should he contemplate, what Dharma should he realize, what Dharma should he seek, what Dharma should he awaken to, what Dharma should he attain, so as to reach Bodhi?

ANSWER: There is not a single Dharma that can be contemplated, nor is there anything to seek. There is not a single Dharma to be realized, nor is there anything afterward. There is not a single Dharma to be awakened to, nor is there any Way worth cultivating. This itself is Bodhi.

QUESTION: From beginningless time until now, this disciple has drifted in birth-and-death, turning his back on the principle. Suddenly hearing the words of the sudden teaching, I am bewildered and unclear; my consciousness is dim and knows not where it is. I am like a drunkard not yet sober. I humbly beg you to ferry across this deluded one, to bestow upon me a little favor in answering my questions, so as to make this an expedient means by which to harmonize with the truth. I ask: What is true nature?

ANSWER: When no deluded mind arises, there is constantly the markless, pure character.

QUESTION: What is self-nature?

ANSWER: Seeing, hearing, understanding, and knowing—the four great elements and all dharmas—all have self-nature.

QUESTION: From where does self-nature arise?

ANSWER: It arises from the deluded mind.

QUESTION: How does one depart from self-nature?

ANSWER: When the deluded mind does not arise, that is departing from self-nature.

QUESTION: What is the Way, what is the principle, what is the mind?

ANSWER: Mind is the Way, mind is the principle—that is, the mind. Outside the mind there is no principle; outside the principle there is no mind. The mind being even and equal is called the principle.

The principle being able to illumine is called the mind. Mind and principle being equal is called the Buddha-mind. One who attains this principle does not see any birth-and-death; the ordinary and the sage are not different, object and wisdom are not two, principle and phenomena are wholly blended together, and the defiled and the pure are one and the same.

The principle illumines like the true and real; all is the Way, and self and other are both departed from. To practice at one moment is to practice all; there is no before, after, or in-between. To open or to gather, all is self-mastery—this is called the Way.

QUESTION: What is one who accords with the right principle?

ANSWER: When the mind does not stir up and arise, constantly without features or marks—that is one who accords with the right principle.

QUESTION: What is according with the Way?

ANSWER: An upright mind that does not cling to anything—that is according with the Way.

QUESTION: What is delusion?

ANSWER: Not knowing one's own mind is delusion.

QUESTION: What is inversion (topsy-turvy confusion)?

ANSWER: Stirring up myriad thousands of realms is called inversion.

QUESTION: What is one's own mind, and what is the deluded mind?

ANSWER: If discrimination arises, that is the deluded mind; not discriminating is one's own mind.

QUESTION: From where do the discriminating mind and the non-discriminating mind arise?

ANSWER: The discriminating mind arises from inversion; the non-discriminating mind arises from right wisdom.

QUESTION: The discriminating mind and the non-discriminating mind, taken together, from where do they arise?

ANSWER: They arise from the place of no-self.

QUESTION: Since there is a place from which they arise, how can one say there is inversion and there is right wisdom?

ANSWER: If one does not know one's own mind, that is to enact myriad thousands of inversions; if one knows one's own mind, that is right wisdom.

QUESTION: Now you speak of knowing and not knowing—from where do they arise?

ANSWER: Knowing arises from awakening; not knowing arises from deluded thinking.

QUESTION: All sentient beings dwell within deluded thinking—how can they also dwell within right wisdom?

ANSWER: All sentient beings do not dwell within right wisdom; in truth, neither is there deluded thinking.

QUESTION: I presently have deluded thinking—how can you say there is right wisdom?

ANSWER: From of old until now, you truly have no deluded thinking. To speak now of deluded thinking is like a person who has drunk the Lan Đản (intoxicating) herb seeking a needle in empty space—but in empty space there truly is no needle.

QUESTION: From of old there has fundamentally been no delusion. Then all practitioners—what do they cut off in order to seek the Way?

ANSWER: There is nothing whatsoever to cut off, and no Way to seek.

QUESTION: There is no Way to cultivate and nothing to seek—then why does the Buddha in the scriptures speak of cutting off deluded thinking?

ANSWER: The Buddha in truth never taught people to cut off deluded thinking. If one cuts off deluded thinking, that is not departing from deluded thinking. All sentient beings, because of delusion, see that there is something attained; because of delusion, see that there is something cut off; and because of delusion, see that there is a Dharma of deluded thinking. The Buddha did not speak a single word about a Dharma of deluded thinking. It is like a physician who, facing a sick person, speaks of medicine; if there is no illness, he does not speak of medicine.

QUESTION: The Buddha, then, did not speak of a Dharma of deluded thinking. So that deluded thinking—who created it?

ANSWER: Sentient beings create it themselves. If one attains right wisdom, then it is non-existent.

QUESTION: Why is it that, not creating right wisdom, beings instead create deluded thinking everywhere?

ANSWER: Not knowing right wisdom, there is deluded thinking; if one knows deluded thinking, (then there is right wisdom).

QUESTION: Since there is right wisdom, then it includes deluded thinking—so how can you say there is no deluded thinking?

ANSWER: Sentient beings in truth have neither deluded thinking nor right wisdom; both of these cannot exist.

QUESTION: If both cannot exist, then there are no ordinary beings and also no sages?

ANSWER: There are also ordinary beings, and there are also sages. This is simply because you yourself do not know it.

QUESTION: What is ordinary, and what is sagely?

ANSWER: If you discriminate, that is an ordinary being; if you do not discriminate, that is a sage.

QUESTION: Discriminating is ordinary, not discriminating is sagely. Then is a little child, who does not discriminate long from short, a sage?

ANSWER: To give rise to this view is truly the conduct of an utter fool. A little child, being young, does not know good from bad—like an ignorant person who does not know the noble from the base. How could that be called non-discrimination? Rather, with regard to the principle of suchness one should constantly practice discrimination, and the mind will attain the wisdom of non-discrimination.

QUESTION: To act yet not give rise to a mind (about that act)—is that the wisdom of non-discrimination?

ANSWER: You should examine the place where the mind is calm and the place where the mind arises, and then you must clearly know that the mind, from of old until now, is fundamentally pure, not defiled by external conditions. With regard to all matters, you should see clearly. The nature of causes and conditions cannot exist—that is, knowing that causes and conditions are likewise non-existent, and yet not non-existent either. That is to say, all the myriad phenomena—ruler and minister, father and mother, benevolence and righteousness, ritual propriety and trustworthiness, and so forth—exist in the world. This itself is not destroying the dharmas of the world. Therefore the scripture says: "Without destroying worldly dharmas, one enters Nirvana."

If one destroys the dharmas of the world, that is the ordinary being drifting in birth-and-death. Those conditioned dharmas of the world each have no sovereign master; they borrow the various conditions to combine, yet their substantial nature is all empty, and in the ultimate sense they cannot exist. If a person can see in this way, that is called seeing one's nature. That is to say, within discrimination one attains the wisdom of non-discrimination: constantly practicing discrimination yet not discriminating. This is not destroying the dharmas of the world. Therefore the scripture says: "Discriminating the marks of all combinations, one enters the foremost meaning without stirring." This is the awakened one who, right within movement, gives rise to stillness.

QUESTION: The Vimalakīrti Sūtra says: "Constantly seek no-thought and the wisdom of true marks. With regard to worldly dharmas, desire little and know contentment; with regard to world-transcending dharmas, seek without weariness. Without forsaking dignified deportment, yet constantly following worldly conventions, give rise to spiritual powers and wisdom to guide and lead sentient beings." What does this mean?

ANSWER: This meaning is the wondrous function of the Buddhas of the three times. Only one who has realized awakening can know it; the mind cannot fathom it.

QUESTION: One who constantly seeks the true marks of no-thought—upon what does he rely as his object? The scriptures have said that giving and keeping the precepts are the blessings rewarded in the realms of humans and gods. Are these not, then, with-thought? Why is there such a difference and disparity, causing all students to harbor doubt and not believe?

ANSWER: Do not disbelieve; you are a person who does not understand the matter. The Buddha's saying that giving and keeping the precepts are blessings in the realms of humans and gods is because sentient beings are for the most part within deluded thinking. The Buddha has countless skillful expedient means; following the dispositions of sentient beings, he spoke a Dharma of deluded thinking in order to lure them into the gate of the Great Vehicle. If you do not believe, allow me to cite the scriptures to prove it and make it clear to you:

The Lotus Sūtra says: "These nine divisions of my teaching are spoken in accord with sentient beings, taking the Great Vehicle as the root." It also says: "In the Buddha-lands of the ten directions there is only the One Vehicle Dharma; provisional designations are used to guide and lead sentient beings, but the Small Vehicle is not used to deliver sentient beings." It also says: "There is only this one truth; if there are two, then they are not the true."

The Sūtra on All Dharmas Being Without Practice says: "If a person discriminates the precepts (the discipline), then there are no precepts. If a person sees that there are precepts, then he has lost the precepts."

Based on this, one may say: clearly the Buddha spoke of the ultimate gate, not of people having no blessings. The point is to guide sentient beings and cause them to enter the Buddha's wisdom. The sages and worthies of the three times speak of the mind attaining self-mastery, the mind attaining liberation, the mind attaining sagehood—this is the greatest seal of the Buddhas of the three times, breaking your doubts.

QUESTION: The Buddhas speak the One Vehicle Dharma in order to transform sentient beings. Now everyone may attain awakening. Why, then, do you say it confuses sentient beings? Is this not a fault?

ANSWER: Do not give rise to this notion. The Buddhas, out of great compassion, seeing that sentient beings fall into the three evil paths so very often, opened up the expedient and spoke of the six pāramitās. Practicing giving, keeping the precepts, and forbearance, one can depart from the three evil paths and attain birth in the realms of gods and humans. Practicing vigor, meditative concentration, and wisdom, one can depart from the sufferings within birth-and-death and in the future become a Buddha.

QUESTION: Why is it that the Buddhas of the past spoke of the Three Vehicles, and the Buddhas of the present also speak of the Three Vehicles?

ANSWER: The Buddhas of the past, present, and future all speak of the Three Vehicles.

QUESTION: By what meaning is this known to be so?

ANSWER: The Lotus Sūtra says: "If I were further to praise the Buddha Vehicle, sentient beings would sink into suffering and distress. If they did not believe this One Vehicle Dharma, but went on to destroy it and disbelieve it, they would fall into the three evil paths. I would rather not speak the Dharma and quickly enter Nirvana. But then, recalling the expedients used by the Buddhas of the past, I too, having now attained the Way, likewise speak of the Three Vehicles"—so that you may clearly know that the Buddhas of the past all spoke of the Three Vehicles, guiding sentient beings into the One Vehicle.

QUESTION: What is the One Vehicle?

ANSWER: Mind is the One Vehicle.

QUESTION: How does mind know the One Vehicle?

ANSWER: You should see that the mind is empty and penetrating, without marks—this is the One Vehicle.

QUESTION: Seeing clearly that the mind is empty and penetrating, without features or marks, is the One Vehicle—is this attaining the sagely fruit?

ANSWER: It is attaining the sagely fruit.

QUESTION: Is there the ordinary?

ANSWER: There is also the ordinary.

QUESTION: Are the ordinary and the sagely different, or not different?

ANSWER: They are not at all different. If once one awakens, then in the morning one is ordinary and by evening a sage. If one does not awaken, then one receives birth in the six paths.

QUESTION: Now you speak of awakening—awakening to what?

ANSWER: Awakening to the mind.

QUESTION: The ordinary mind and the sagely mind—are they one or different?

ANSWER: One.

QUESTION: How are they one?

ANSWER: Seeing clearly the pure nature that from of old until now is undefiled and unattached—that is the one.

QUESTION: Who knows that it is undefiled and unattached?

ANSWER: The mind knows that it is undefiled and unattached.

QUESTION: How does the mind know that it is undefiled?

ANSWER: The Buddhas of the three times all say the mind has no form or substance, and in the ultimate sense cannot exist. Therefore one can know that it is undefiled.

QUESTION: Since it has no form or substance, how can one know it is undefiled?

ANSWER: Precisely because it has no form or substance, one knows it is undefiled. If there were features, marks, location, or place, there would be defilement.

QUESTION: Earlier you spoke of mind; I do not yet know how many kinds of mind there are.

ANSWER: If you awaken, then even one mind cannot exist. If you do not awaken, then there are countless minds, beyond all counting.

QUESTION: That is the ordinary mind; what is the sagely mind?

ANSWER: If you hold to marks, that is the ordinary mind; departing from marks, that is the sagely mind.

QUESTION: How is the mind that holds to marks and the mind that does not hold to marks? Please point out its essential meaning.

ANSWER: For any practitioner, if he sees the mind coming and going, that is the mind of long and short. Seeing good and bad, love and hate, joy and anger, the wrong and the right, ordinary and sagely, self-mastery or non-self-mastery; seeing Nirvana and liberation, seeing Buddhas and Bodhisattvas, seeing the ultimate and the non-ultimate, seeing understanding and non-understanding, seeing vigor, meditative concentration, wisdom, and so forth—this is the deluded-thinking mind of the ordinary being.

QUESTION: What is the true sagely mind?

ANSWER: Not giving rise to a single thought, nor seeing a single thing—this is the mind of the sage.

QUESTION: Has the Chan Master attained the mind of the sage?

ANSWER: I too have not attained it.

QUESTION: Since you have not attained it, how do you know?

ANSWER: I now have not attained it and also do not know. Therefore the scripture says: "No wisdom and also no attainment." Precisely because there is no attainment, that is the Bodhisattva.

QUESTION: This principle, in the ultimate sense, belongs to what?

ANSWER: It belongs to not a single thing. If it had any belonging, that would be the cycle of birth-and-death. If it has no belonging, it is, in the ultimate sense, constantly abiding.

QUESTION: All sentient beings, because the eight consciousnesses turn, do not attain self-mastery. What are the eight consciousnesses?

ANSWER: The eight consciousnesses are: the eye-consciousness, the ear-consciousness, the nose-consciousness, the tongue-consciousness, the body-consciousness, the mind-consciousness, the manas-consciousness, and the ālaya-consciousness. They are called "consciousness" because of the meaning of distinguishing-and-discerning. For example, when the eye comes into accord with form, the mind-consciousness within discriminates—now good, now bad—and following its grasping, marks immediately arise and are perfumed into the manas-consciousness.

Relying on this perfuming, there is again grasping-and-clinging, which then in turn perfumes the eighth ālaya-consciousness. Because it is the place where the seeds of karmic consciousness are stored up, it is given the name "Store." Such are these consciousnesses, and the other consciousnesses are likewise.

When all sentient beings create karma and receive its retribution, it is first because the store-consciousness, successively becoming a cause, creates future karma. Therefore, because of conceiving, they receive fruits without cease, and in the end suffer the misery of birth-and-death in the six paths. Thus one who has not yet fully awakened the mind is then deluded and confused by the eight consciousnesses. To speak of the eight consciousnesses means: taking what is already there as the cause, and relying on present conditions, they arise. The creating of cause-and-condition combines and is born, becoming the cause for the future.

Now, wishing to cut them off and not let them arise again, one should truly and rightly contemplate clearly: from where does the eye-consciousness come into being? Does it exist from form, from the eye, or from the mind? If it existed from the mind, then a blind person has a mind—why has he no eye-consciousness?

A dead person has eyes—why can he not discriminate forms? If it existed from form, (that too cannot be), for form is obstructive matter without knowing. Thus these various conditions cannot be separated out and discerned individually; only when the mind fully awakens can one know.

When the eye sees form, the eye together with its causes and conditions is empty. The eye and its conditions being empty, then form too is empty. If one clearly recognizes that the substance of these three things is empty, then immediately there is no discrimination.

Because there is no discrimination, the mind-consciousness discriminates yet does not discriminate; the seventh consciousness wishes to grasp yet is unable to grasp.

Within the eighth consciousness, there is then no perfuming of defiled seeds. Because there are no seeds, and there is no longer love of life and death, it is silent and constantly abiding, untroubled by the place of arising-and-ceasing.

QUESTION: The Buddha has three bodies—from where are they attained?

ANSWER: The three bodies of the Buddha are attained from the eight consciousnesses. By transforming the eight consciousnesses into the four wisdoms, and gathering the four wisdoms into the three bodies. This is how, from cause to fruit, there come to be three distinct bodies.

QUESTION: What is the meaning, and how is it known?

ANSWER: From the eye-, ear-, nose-, tongue-, and body-consciousnesses is transformed the Wisdom of Wondrous Contemplation (Wonderful Observing Wisdom). From the sixth mind-consciousness is transformed the Wisdom of Accomplishing What Is to Be Done (Perfecting Wisdom). From the seventh manas is transformed the Wisdom of the Nature of Equality. From the eighth ālaya is transformed the Great Perfect Mirror Wisdom.

QUESTION: These four wisdoms—what is their meaning, that you say it thus?

ANSWER: The first five consciousnesses are also called the five faculties. These five faculties are gates of wisdom that separately shine upon the manifest realm without false defilement; therefore these five consciousnesses are made into the Wisdom of Wondrous Contemplation. The sixth mind-consciousness is also called the mind-faculty.

This is the gate of wisdom upon which one should diligently and earnestly become enlightened. Once enlightened, it is then pure, in accord with the Dharma; the true and the conventional are both examined and seen; wisdom is accomplished, the mind-consciousness is transformed into wisdom, and that wisdom can shine forth. The consciousness no longer discriminates; transformed into wisdom-conduct, it is therefore called the Wisdom of Accomplishing What Is to Be Done.

The seventh manas-consciousness then no longer grasps-and-clings; naturally there is no love and no hate, so all dharmas are equal. Therefore it is called the Wisdom of the Nature of Equality.

Within the eighth ālaya-consciousness, it is then empty; the defiled seeds are all made pure—like a bright mirror hung in the midst of empty space, where all the myriad images appear within it, yet this bright mirror does not give rise to the notion "I am able to manifest images." Nor do the images say "We are born from the mirror." Since there is no subject and object, this wisdom is called the Great Perfect Mirror Wisdom.

QUESTION: The four wisdoms being thus, what are the three bodies?

ANSWER: The Great Perfect Mirror Wisdom is the Dharma-body. The Wisdom of the Nature of Equality is the Reward-body. The Wisdom of Accomplishing What Is to Be Done and the Wisdom of Wondrous Contemplation are the Transformation-body.

QUESTION: On what grounds do you say it thus?

ANSWER: It is spoken with reference to the present. When the power of concentration is complete, all the uncontaminated merits are full and replete with meaning. Like a bright mirror manifesting all images without discrimination, therefore this wisdom is called the Dharma-body. When the deluded mind is exhausted and the nature of equality is accomplished, attaining the myriad practices—this is by means of the Reward-body. When the six faculties are undefiled and one delivers sentient beings far and wide, departing from defilement oneself and causing others to depart from it, leading people to understand and cultivate causes—this is by means of the Transformation-body.

QUESTION: Sentient beings wish to seek the fruit of Buddhahood. Among the three bodies, which body should one cultivate first?

ANSWER: The scripture says: "From the equal, one enters the Dharma-body, which flows forth the Reward-body; from this Reward-body flows forth the Transformation-body; from the Transformation-body flows forth the Three Treasuries of teaching and the twelvefold division of the scriptures." For this reason, one should first cultivate the Dharma-body. To speak of the Dharma-body is to speak of the right contemplation of the Middle Way—of wondrous existence and wondrous non-existence.

If one awakens to this principle, that is the Dharma-body. Because one has seen the Dharma-body, one knows that one's own body and mind, from beginningless time until now, have constantly turned against the Dharma. Once one has seen the Dharma, one must then be diligent—earnestly applying one's intention without interruption—and then one naturally attains purity, in harmonious accord with SUCHNESS.

When Suchness is constant and does not cease, then the mind-as-suchness has been accomplished; this is the Reward-body. Therefore the Dharma-body is innate, while the Reward-body comes through cultivation. As for the Transformation-body, the scripture says: "Manifesting myriad thousands of bodies is called the Transformation-body."

QUESTION: The three bodies being thus, what are the Three Treasures?

ANSWER: The three bodies of the Buddha are also called the Three Treasures: the Buddha-Treasure, the Dharma-Treasure, and the Saṅgha-Treasure.

QUESTION: How many kinds of Three Treasures are there?

ANSWER: If one speaks fully, the Three Treasures are of three kinds.

QUESTION: What are the three?

ANSWER: First, the Three Treasures of One Substance; second, the Three Treasures of Distinct Marks; third, the Three Treasures of Abiding-and-Maintaining.

QUESTION: What are the Three Treasures of One Substance?

ANSWER: The substance of the true mind, the awakened nature in its purity, is called the Buddha-Treasure. Replete with meaning and possessing functions as numerous as the sands of the Ganges, it is called the Dharma-Treasure. The single flavor of the meaning of these functions is called the Saṅgha-Treasure.

QUESTION: What are the Three Treasures of Distinct Marks?

ANSWER: The Distinct Marks are: this very body itself is called the Buddha-Treasure. Being able to give medicine according to the illness, wishing of oneself to cultivate, is called the Dharma-Treasure. The four great elements and the five aggregates harmonizing without opposing one another is called the Saṅgha-Treasure.

QUESTION: What are the Three Treasures of Abiding-and-Maintaining?

ANSWER: Abiding-and-Maintaining is: skillfully receiving from above and passing on to below, all matters being pure and equal—this is called the Buddha-Treasure. Speaking according to circumstance so that those who hear give rise to joy—this is called the Dharma-Treasure. Within the assembly and the scriptural gate, not contradicting good expedients, able to harmonize with all and not disputing with one another—this is called the Saṅgha-Treasure.

QUESTION: Why are these called TREASURE?

ANSWER: This original nature (the foremost meaning) does not dwell within, without, or in-between; it cannot be weighed, nor can its value be measured—therefore it is called the Three Treasures. This is said by way of analogy. If it had a price, then it would not be called a treasure; this is why it is called the priceless wish-fulfilling mani-jewel.

QUESTION: The Lao [Laozi] scripture says: "The Way of the Buddha does nothing, yet there is nothing it does not do." What does this mean?

ANSWER: The Way of the Buddha is of itself non-doing (wu-wei); sentient beings give rise to attachment to a self as great as Mount Sumeru, and so it becomes doing (conditioned action). This meaning the intellect cannot know and the mind cannot fathom; only one who has realized awakening clearly knows it. Only by constant effort does one, at a single stroke, greatly awaken.

QUESTION: The scripture says: "All dharmas arise from this scripture." What does this mean?

ANSWER: The scripture is the mind. The mind can manifest all things. The practitioner who cultivates attains perfect illumination without obstruction, and the supreme right Way shines forth thereby. The Buddhas at first cultivate themselves, and afterward transform sentient beings—there is no Dharma they do not enact. Therefore it is said, "they arise from this scripture."

QUESTION: The scripture says: "Shouldering the work of the Tathāgata." What does this mean?

ANSWER: You should only turn your reflection back upon your own nature, not abiding in permanence; awakening to the principle of no-body (bodilessness)—who is there to shoulder anything? Fully penetrating the deep principle of Prajñā, and for others expounding it widely—this is to shoulder the right Dharma, to bear the supreme meaning, causing sentient beings to accomplish merit. Therefore it is called "shouldering the work of the Tathāgata."

QUESTION: The scripture says: "The Tathāgata delivers sentient beings." What does this mean?

ANSWER: You should yourself understand that the true nature of sentient beings is, from of old, fundamentally pure; because the six faculties give rise to conceiving, the illness of afflictions is born. If one contemplates that the arising of afflictions is fundamentally non-existent, then what is there that should be delivered? Therefore, if one says the Tathāgata delivers, that is to grasp at self, person, sentient being, and a being's lifespan.

QUESTION: "The Vajra Prajñāpāramitā Sūtra"—what does this mean?

ANSWER: Vajra is the form-mind; Prajñā is purity; pāra is the other shore; mitā is "to arrive."

QUESTION: "Not grasping at marks, suchness-of-suchness unmoving"—what does this mean?

ANSWER: If your mind gives rise to going and coming, that is a conditioned dharma, all of which are unsettled marks. If your mind does not arise, then there is no going and no coming—this is the unconditioned dharma. Within the unconditioned dharma, both the moving and the unmoving are departed from. This is constant abiding. Therefore it is called (suchness-of-suchness unmoving).

QUESTION: The Bathhouse Sūtra says: "Offering the full seven things so that sentient beings may bathe and become clean attains immeasurable blessings." What is the meaning of those blessings? Please indicate it.

ANSWER: The scripture has spoken the truth, without falsehood. If you complete the seven things of bathing, then inner and outer must be in accord (mutually responsive), and the blessings and virtues are immeasurable. If you depart from the seven things of bathing, or if you let loose your mind-nature, give rein to greed and anger, meddle in matters of right and wrong, and cause people misery—that is to draw blood from the Buddha's body.

Constantly polish and wipe clean the three karmas, bathing in this way. It is like washing a vessel: when the filth and mud are gone, one stops. Only when the mind is pure and does not give rise to greed and anger is one naturally equal; this is departing from discrimination.

Using the water of discrimination, wash clean all the dust and filth, or whatever causes confusion, so that all becomes pure and clean.

QUESTION: If this mind of the three poisons is counteracted, does it become the six pāramitās?

ANSWER: You must have a brave and vigorous mind, diligent toward the three poisons, and bring forth three vows. First, the vow to cut off all evil, in order to remove the poison of Anger. Second, the vow to do all good deeds, in order to remove the poison of Delusion. Third, the vow to deliver all sentient beings, in order to cure the poison of Greed. By being able to cut off and able to cultivate with respect to the three poisons, they are transformed into the three groups of pure precepts.

Next, one must understand the humble and yielding mind—that is, with respect to the five aggregates, give rise to five kinds of humble and yielding mind. First, vow to see all sentient beings and give rise to the notion that they are worthies and sages, while of oneself giving rise to the notion of being an ordinary being. Second, vow to see all sentient beings and give rise to the notion that they are kings, while of oneself giving rise to the notion of being a common subject.

Third, vow to see all sentient beings and give rise to the notion that they are masters and monks, while of oneself giving rise to the notion of being a disciple. Fourth, vow to see all sentient beings and give rise to the notion that they are father and mother, while of oneself giving rise to the notion of being a child. Fifth, vow to see all sentient beings and give rise to the notion that they are masters, while of oneself giving rise to the notion of being a servant.

The six pāramitās are also called the six perfections: giving, keeping the precepts, forbearance, vigor, meditative concentration, and wisdom. With regard to the six dusts, the six faculties are pure, the six paths produce no birth, and there is no attachment within or without—this is naturally the practice of giving, which is included in the dāna-pāramitā. Good and evil being equal and both unable to exist—this is included in the śīla-pāramitā (precepts).

Object and wisdom in harmony, opposition forever dissolved—this is included in the kṣānti-pāramitā (forbearance). Silent and unmoving, the myriad practices being natural—this is included in the vīrya-pāramitā (vigor). Flourishing in wondrous stillness, the Dharma-body manifesting of itself—this is included in the dhyāna-pāramitā (meditative concentration).

Wondrous stillness opening into brightness, without any change, ultimately constantly abiding, attached to nothing whatsoever—this is included in the prajñā-pāramitā. These are called the six pāramitās. In Sanskrit it is called pāramitā; in Chinese it is called "to reach the other shore."

QUESTION: This worldly person, coming here to ask, has only given rise to a calculating mind that produces delusion and confusion. The Chan Master has joyfully bestowed his (golden words), and I have no more doubts. Yet I have not dared to ask out all my intent, fearing to weary and trouble you.

ANSWER: If you have no doubts, you should not ask again. The Dharma cannot be questioned and answered; questioning and answering involve high and low. No questioning and no answering is the equal Dharma. If you seek broad views and understanding, that is to lose the root Way; you would also be obstructed by the obstacle of the known, and it would cause you to give rise to a doubting mind. If the mind is truly stagnant and stuck, then earnestly ask, so as to realize the truth.

QUESTION: The Laṅkāvatāra Sūtra says: "Depart far from the awareness-that-perceives and the perceived-object." What does this mean?

ANSWER: When the thought of awareness does not arise, that mind is at peace and tranquil.

QUESTION: Although this disciple is a worldly person, his mind-consciousness has long since entered the Way. Now, hearing the Master speak, all is the true right Way, the supreme awakening. I vow with single-minded sincerity, a mind that does not retreat, to swiftly realize and put an end to worldly conditions—the six consciousnesses, mind and body, all dwelling in emptiness.

With single-minded yearning and remembrance, sobbing and shedding tears without end, understanding clearly within my heart, I am deeply ashamed—how could weeping be enough! This heart aches with sorrow, hating myself that for many kalpas I have been deluded about the true principle. Had I not relied on the Chan Master's compassion, when would I have attained awakening?

Therefore this may be called a treatise on great liberation.

In composing this treatise, if it accords with the sagely intent, I beg to dedicate it to all sentient beings. If it does not accord with the sagely intent, I beg that my sins be extinguished. If there be a person who is not (of the same view and same conduct), it should not be transmitted, for fear they would use it to slander and destroy the Dharma of wisdom. If there be a person of weighty blessings who has truly awakened, transmit to him this great Dharma without stinting. This Dharma cannot be taken lightly, nor can it be disputed; one should only silently know within the heart: deluded thoughts do not arise, and the mind of self-and-possessions is extinguished.