頓悟入道要門論

I bow my head in reverence to all Buddhas throughout the ten directions and to the assemblies of great bodhisattvas. Now, as I compose this treatise, I fear that it may not accord with the mind of the Buddha, and I therefore beg leave to repent; if it accords with the mind of the Buddha, I dedicate it entirely to all sentient beings, praying that in future lives they may all attain Buddhahood.

Question: What Dharma must one cultivate to attain liberation swiftly?

Answer: Only the single gateway of sudden awakening enables one to attain liberation swiftly.

-What is sudden awakening?

-“Sudden” means swiftly eliminating deluded thoughts. “Awakening” means awakening to the fact that there is nothing to attain.

-From what should cultivation begin?

-It should begin from the root.

-What does it mean to cultivate from the root?

-The mind is the root.

-How do we know that the mind is the root?

-The Lankavatara Sutra says: “When the mind arises, the various dharmas arise; when the mind ceases, the various dharmas cease.” The Vimalakirti Sutra says: “If one wishes to attain a pure land, one must purify one’s mind; as one’s mind is pure, so is the Buddha-land pure.” The Sutra of the Bequeathed Teaching says: “Merely restrain the mind in one place, and there is nothing that cannot be accomplished.” A sutra says: “Sages seek the mind and do not seek the Buddha; foolish people seek the Buddha and do not seek the mind.

The wise discipline the mind and do not discipline the body; foolish people discipline the body and do not discipline the mind.” The Sutra of the Names of the Buddhas says: “Transgressions arise from the mind and are likewise extinguished through the mind.” Therefore, know that all good and evil originate in one’s own mind; hence it is said that the mind is the root.

Those who seek liberation must first understand the root. If they do not comprehend this principle, they labor arduously in vain; seeking from external characteristics, they truly cannot attain it. The Sutra of the Chan Gate says: “If one seeks from external characteristics, even after passing through many kalpas, one will ultimately be unable to attain it. If one cultivates through inward awakening and contemplation, one immediately realizes bodhi within a single thought.”

-What Dharma should one use to cultivate the root?

-Only practice seated meditation; then dhyana and samadhi will be attained. The Sutra of the Chan Gate says: “To seek the sacred wisdom of the Buddha, dhyana and samadhi are essential. Without dhyana and samadhi, thoughts and imaginings become agitated and destroy those roots of goodness.”

-What is dhyana? What is samadhi?

-When deluded thoughts do not arise, that is dhyana. To sit and behold one’s original nature is samadhi. The original nature is your unborn mind.

Samadhi means that, when confronting objects, the mind does not arise and remains unmoved when blown upon by the eight winds. The eight winds are: gain (material gain), loss (decline and deprivation), disgrace (humiliation), honor (exaltation), praise (commendation), ridicule (denigration), suffering (pain), and pleasure (joy). If a person attains such samadhi, although still an ordinary being, that person immediately enters the station of a Buddha.

Why? Because the Bodhisattva Precepts Sutra says: “When sentient beings receive the Buddha’s precepts, they immediately enter the station of all Buddhas.” One who attains this is called liberated and is also said to have reached the other shore, surpassed the six paramitas, and transcended the three realms. Such a person is a bodhisattva of great power, a Venerable One of immeasurable power, and a great being.

-Where must the mind abide in order to be abiding?

-For the mind to abide where there is no abiding is abiding.

-What is the place of no abiding?

-Not abiding anywhere at all is abiding in the place of no abiding.

-What does it mean not to abide anywhere at all?

-Not abiding anywhere at all means not abiding in good or evil, being or nonbeing, inside or outside, or the interval between them; not abiding in emptiness, nor abiding in non-emptiness; not abiding in samadhi, nor abiding in the absence of samadhi. This is not abiding anywhere at all. Precisely this not abiding anywhere at all is the place of abiding. One who attains this is said to possess the non-abiding mind. The non-abiding mind is the mind of the Buddha.

-What is this mind like?

-This mind is neither blue, yellow, red, nor white; it is neither long nor short, neither coming nor going; it is neither defiled nor pure, neither arising nor ceasing, but serene and ever tranquil. This is the form of the original mind, and it is also the original body. The original body is the Buddha-body.

-By what can this body and mind be seen? Can they be seen with the eyes, the ears, the nose, the body, the mind, and so forth?

-This seeing is not like any of those kinds of seeing.

-Since it is unlike any of those kinds of seeing, by what is it seen?

-It is seen by the self-nature. Why? Because the self-nature—one’s own nature—has always been pure, serene, empty, and tranquil; and precisely within this empty and tranquil essence, this seeing can arise.

-If even the pure essence cannot be possessed, then from where does this seeing arise?

-It is like a bright mirror: although no images are present within it, it can reflect all images. Why? Because the bright mirror has no mind. If those who study the Way have minds that are not defiled by anything, if the deluded mind does not arise, and if the mind that clings to self and possessions ceases, they naturally attain purity; and because of this purity, this seeing can arise.

The Dhammapada says: “Within ultimate emptiness, clearly establish—this is a good spiritual friend.”

-In the Chapter on the Vajra Body, the Nirvana Sutra says: “Unable to see, yet seeing clearly; having no knowing, yet not being without knowledge.” What does this mean?

-“Unable to see” means that because the essence of the self-nature has no form or characteristics and cannot be possessed, it is said to be “unable to see.” Yet this ungraspable seeing, in its essence, is serene and tranquil; it neither comes nor goes, does not depart from the stream of worldly life, yet cannot be swept away by that stream. Calm and free, this is precisely seeing clearly.

“Having no knowing” means that because the self-nature is formless and fundamentally without discrimination, it is said to have “no knowing.” “Yet not being without knowledge” means that within this non-discriminating essence are fully present wondrous functions as numerous as the sands of the Ganges. Because it can distinguish all things, there is nothing it does not know; therefore it is said to be “not without knowledge.” A prajna verse says: “Prajna does not know, yet there is nothing it does not know; prajna does not see, yet there is nowhere it does not see.”

-A sutra says: “Not seeing being or nonbeing is true liberation.” What does it mean not to see being or nonbeing?

-When the pure mind is realized, this is called “being”; yet not giving rise therein to the thought that one has attained the pure mind is called “not seeing being.” Attaining the state in which thoughts neither arise nor abide, yet not giving rise to the thought that one has attained non-arising and non-abiding, is called “not seeing nonbeing.” Therefore it is said not to see being or nonbeing. The Surangama Sutra says: “To establish knowing upon seeing and knowing is the root of ignorance; seeing and knowing without seeing is nirvana.” This is also called liberation.

-What does it mean for there to be nothing seen?

-If one sees men, women, and all colors, forms, and images, yet does not give rise to a mind of love or hatred toward them, this is no different from not seeing them at all. This is what it means for there to be nothing seen.

-When one confronts all colors, forms, and images, this is called seeing. When one does not confront colors, forms, or images, is that also called seeing?

-It is called seeing!

-When confronting an object, there is seeing; when not confronting an object, how can there be seeing?

-When we speak now of seeing, it does not depend upon whether one is or is not confronting an object. Why? Because the nature of seeing is constant. When an object is present, it sees the object; when no object is present, it sees the absence of an object. Therefore, know that objects themselves come and go, while the nature of seeing neither comes nor goes. The other faculties—the ears, nose, tongue, body, and so forth—are likewise.

-At the very moment of seeing an object, is there an object within the seeing?

-No object is established within the seeing.

-At the very moment of seeing no object, is the absence of an object present within the seeing?

-The absence of an object is not established within the seeing.

-When there is a sound, there is hearing; when there is no sound, can there still be hearing?

-There is still hearing.

-When there is a sound, hearing occurs because of the sound; when there is no sound, how can there be hearing?

-When we speak now of hearing, it does not depend upon whether sound is present or absent. Why? Because the nature of hearing is constant. When sound is present, it is heard immediately; when sound is absent, there is still hearing.

-Who is the one who hears in this way?

-It is one’s own nature of hearing, also called the knower who hears.

-In this gateway of sudden awakening, what is taken as its Principle? What is taken as its Aim? What is taken as its Essence? What is taken as its Function?

-No-thought—the mind’s non-arising—is taken as the Principle. The non-arising of the deluded mind is taken as the Aim. Purity is taken as the Essence. Wisdom is taken as the Function.

-It has been said that no-thought is taken as the Principle, but what kind of thought is absent in no-thought?

-No-thought means the absence of wrong thoughts; it does not mean the absence of right mindfulness.

—What are wrong mindfulness and right mindfulness?

—Mindfulness of existence and mindfulness of nonexistence are wrong mindfulness; not being mindful of either existence or nonexistence is right mindfulness. Mindfulness of good and mindfulness of evil are wrong mindfulness; not being mindful of either good or evil is right mindfulness. Likewise, mindfulness of suffering and happiness, arising and cessation, grasping and relinquishing, enmity and kinship, love and hatred—all are wrong mindfulness. Not being mindful of suffering, happiness, and so forth is right mindfulness.

—What is right mindfulness?

—Right mindfulness is mindfulness solely of bodhi.

Can bodhi be attained?

Bodhi cannot be attained.

—Since it cannot be attained, how can one be mindful solely of bodhi?

—Bodhi is merely a provisionally established name; in reality, it cannot be attained. Nor is there any attainment before or after. Because it cannot be attained, there is no mindfulness. This very non-mindfulness alone is called true mindfulness. Bodhi is without any object of mindfulness. To be without any object of mindfulness means that the mind is absent in all circumstances; this is to be without any object of mindfulness.

The foregoing explanations of non-mindfulness are all provisionally established names used as expedient means according to circumstances; they remain of one essence, neither two nor different. The essential point is to know that having no mind in all circumstances is “non-mindfulness.” When non-mindfulness is attained, liberation naturally follows.

—What does it mean to practice the conduct of a Buddha?

—Not practicing any conduct is to practice the conduct of a Buddha. It is also called right conduct and noble conduct. As stated above, it means not practicing existence or nonexistence, love or hatred, and so forth. In the Bodhisattva Chapter of the fifth fascicle of the Great Vinaya, it is said: “All noble ones do not practice the conduct of sentient beings; not practicing the conduct of sentient beings is noble conduct.”

—What is right view?

—Seeing without anything being seen is right view.

—What does it mean to see without anything being seen?

—When seeing all forms, one does not give rise to defilement or attachment. When there is no defilement or attachment, no mind of love or hatred arises. This is seeing without anything being seen. When one attains seeing without anything being seen, this is called the eye of a Buddha; ultimately, there is no other eye. If, when seeing all forms, love and hatred arise, then something is seen. Seeing something is the eye of sentient beings; ultimately, there is no other eye that constitutes the eye of sentient beings. The other faculties are likewise.

—It is said that Wisdom is taken as Function. What is Wisdom?

—Knowing that the two natures are empty is liberation. Knowing the two natures as not empty, one cannot attain liberation. This is called Wisdom; it is also called clearly discerning the wrong and the right, and also understanding Essence and Function. The emptiness of the two natures is Essence; knowing that the two natures are empty is liberation. Furthermore, giving rise to no doubt is called Function. To say that the two natures are empty means not giving rise to a mind of existence or nonexistence, good or evil, love or hatred.

—Through what does one enter this gate?

—One enters through dana-paramita.

—The Buddha taught the six paramitas—the practices that lead to the other shore or to the ultimate—as the conduct of bodhisattvas. Why is only dana-paramita taught here? How can it be sufficient for entry?

—Deluded people do not know that the other five perfections—moral discipline, patience, diligence, meditative concentration, and wisdom—all arise from dana. By cultivating dana alone, all six practices are fulfilled.

What is given away?

Dana means relinquishing the two natures.

—What are the two natures?

—Dana means relinquishing the natures of good and evil. Dana means relinquishing the natures of existence and nonexistence, love and hatred, emptiness and non-emptiness, concentration and non-concentration, purity and impurity. When all are completely relinquished, the emptiness of the two natures is attained.

When the emptiness of the two natures is attained, one must not give rise to the perception that the two natures are empty, nor may one give rise to the thought that there is an act of giving. This is the true practice of dana-paramita and is also called the complete cessation of the myriad conditions. The complete cessation of the myriad conditions is precisely the emptiness of the nature of all dharmas.

The emptiness of the nature of dharmas means having no mind in any circumstance. When one has no mind in any circumstance, not a single characteristic can be attained. Why?

Because the intrinsic nature is empty, not a single characteristic can be attained. That no characteristic can be attained is the true characteristic. The true characteristic is the characteristic of the Tathagata’s wondrous form-body.

The Diamond Sutra says: “To be free from all characteristics is called the Buddhas.”

—The Buddha taught the six paramitas. Why is only one now taught and considered complete? Please explain how the one encompasses all six practices.

—The Sutra of Brahma’s Questions says: “The bodhisattva Jaliniprabha said to Brahma: If a bodhisattva relinquishes all afflictions, this is called dana-paramita. Being unattached to any dharma is called sila-paramita. Not being offended by any dharma is called ksanti-paramita.

Being free from characteristics with regard to all dharmas is called virya-paramita. Abiding nowhere with regard to all dharmas is called dhyana-paramita. Engaging in no conceptual proliferation—meaningless, frivolous discourse—with regard to all dharmas is called prajna-paramita.” These are called the six practices.

It is now said that these six practices are not different: in brief, the first is relinquishing, the second is not arising, the third is non-mindfulness, the fourth is freedom from characteristics, the fifth is non-abiding, and the sixth is freedom from conceptual proliferation. These six practices are provisionally named as expedient means according to circumstances; when one reaches the wondrous principle, they are neither two nor different.

Simply understand that when one thing is relinquished, all is relinquished; when one thing does not arise, nothing arises. Those on the path of delusion who fail to accord with and comprehend this will invariably consider them different. Fools become ensnared in numerical categories of dharmas and therefore continue endlessly to revolve in birth and death.

I tell you students of the Way: cultivate only dana, and the myriad dharmas will be perfectly fulfilled; how, then, could the other five practices not be complete?

The three trainings function equally. What are the three trainings? What does equal functioning mean?

The three trainings are moral discipline, meditative concentration, and wisdom.

—What is the meaning of moral discipline, meditative concentration, and wisdom?

—Purity free from defilement is Moral Discipline. Knowing that the mind is unmoving and remaining tranquil in the presence of objects is Meditative Concentration. When knowing that the mind is unmoving, one does not give rise to the perception of being unmoving; when knowing that the mind is pure, one does not give rise to the perception of purity. One can even distinguish good and evil, yet remains undefiled and free in their midst. This is called Wisdom.

When one knows that the essence of moral discipline, meditative concentration, and wisdom cannot be attained and thus makes no distinctions, they are of one and the same essence. This is called the equal functioning of the three trainings.

—If the mind abides in purity, is this not attachment to purity?

—When one abides in purity without giving rise to the perception of abiding in purity, this is nonattachment to purity.

—When the mind abides in emptiness, is this not attachment to emptiness?

—If the perception of emptiness arises, this is called attachment to emptiness.

—If the mind abides in non-abiding, is this not attachment to non-abiding?

—Merely give rise to no conception, and there will be nothing to which one is attached. If you wish to penetrate this thoroughly and understand the mind that abides nowhere, then, while sitting upright, simply be aware of the mind. Do not think about anything; do not think about any good or evil.

The affairs of the past have already gone, so do not think about them; then the mind of the past naturally ceases. This is called having no affairs of the past. The affairs of the future have not yet arrived, so neither anticipate nor seek them; then the mind of the future naturally ceases.

This is called having no affairs of the future. Present affairs are already present; with regard to all affairs, simply know not to become attached. Nonattachment means not giving rise to a mind of love or hatred; then the mind of the present ceases.

This is called having no affairs of the present. Not being included within the three times is also called being without the three times. When the mind arises and departs, do not follow its departure; the departing mind will naturally cease.

When the mind arises and remains, likewise do not follow its remaining; the remaining mind will naturally cease. This is the mind that does not abide; it is abiding in non-abiding. If you yourself know clearly that, while abiding in an abode, there is only that which abides, yet neither any place of abiding nor the absence of a place of abiding exists, then you understand.

If you yourself know clearly that the mind does not abide anywhere, this is called clearly seeing the original mind and also clearly seeing one’s nature. This very mind that abides nowhere is the mind of a Buddha; it is also called the mind of liberation, the mind of bodhi, the unborn mind, and the emptiness of the nature of form. The sutra refers to this when it says: “attaining the patient acceptance of the non-arising of dharmas.”

If you have not yet attained this, you must strive! Strive! You need to apply yourself further; when the work is accomplished, you will naturally understand. To “understand” means to be without mind in every circumstance; this is understanding. “Without mind” means being without the false mind, not being without the true mind. The false mind is the mind of love and hatred. The true mind is the mind without love or hatred. When there is simply no mind of love and hatred, the two natures are empty. When the two natures are empty, liberation occurs naturally.

—Is effort to be applied only while sitting in meditation, or can it also be applied while walking?

—When I now speak of applying effort, I do not mean only while sitting. Whether walking, standing, sitting, or lying down, and while performing tasks, one must constantly apply effort at all times without interruption. This is called abiding constantly.

—The Vaipulya Sutra speaks of five kinds of Dharma-body: the Dharma-body of True Character, the Dharma-body of Merit, the Dharma-body of Dharma-nature, the Dharma-body of Responsive Transformation, and the Dharma-body of Space. Which of these is this very body of ours?

—Knowing that the mind is indestructible is the Dharma-body of True Character. Knowing that the mind encompasses the myriad phenomena is the Dharma-body of Merit. Knowing that the mind is no-mind is the Dharma-body of Dharma-nature.

Teaching responsively according to beings’ capacities is the Dharma-body of Responsive Transformation. Knowing that the mind has no form and cannot be apprehended is the Dharma-body of Space. One who thoroughly understands this meaning knows that there is no attainment or realization.

One who neither acquires nor realizes anything realizes the Buddha’s Dharma-body. If one maintains that there is something attained, something realized, and regards this as realization, one is a person of wrong views and overweening pride, called a follower of an outside path. Why is this?

The Vimalakirti Sutra says: “Sariputra asked the goddess, ‘What Dharma have you attained, and what Dharma have you realized, that you possess such eloquence?’ The goddess replied, ‘It is because I have neither attained nor realized anything that I am able to be thus. If there were anything attained or realized, then within the Buddha-Dharma I would be a person of overweening pride.’”

—The sutras speak of Equal Enlightenment and Wondrous Enlightenment. What is Equal Enlightenment? What is Wondrous Enlightenment?

—Form itself is emptiness (“Form itself is emptiness” means seeing form without mind, or seeing that the nature of form is itself empty); this is called Equal Enlightenment. Because the two natures are empty, it is called Wondrous Enlightenment. Furthermore, neither enlightenment nor non-enlightenment is called Wondrous Enlightenment.

—Are Equal Enlightenment and Wondrous Enlightenment different or not different?

—The two names are provisionally established as expedients according to circumstances, but their fundamental essence is one, neither dual nor different. This is true of all dharmas as well.

—The Diamond Sutra says: “There is no Dharma that can be taught; this is called teaching the Dharma.” What does this mean?

—The essence of prajna is ultimately pure, without a single thing that can be apprehended; this is called “no Dharma that can be taught.” Yet within the empty and quiescent essence of prajna are fully present wondrous functions as numerous as the sands of the Ganges, so that there is nothing it does not know; “this is called teaching the Dharma.” Therefore it is said: “There is no Dharma that can be taught; this is called teaching the Dharma.”

—The sutra says: “If a good man or good woman receives, upholds, reads, and recites this sutra, and is despised by others, that person’s evil karma from past lives, which should have caused a fall into the evil destinies, will, because of the contempt suffered in this life, immediately be extinguished, and that person will attain unsurpassed complete and perfect enlightenment.” What does this mean?

—Suppose a person has not yet encountered a great spiritual friend and has only created evil karma. That person’s originally pure mind is obscured by the three poisons and ignorance and cannot manifest; therefore it is said that the person should fall into the evil destinies. “Because of the contempt suffered in this life” means that today the person brings forth the resolve to seek the Buddha Way, causing ignorance to be completely extinguished and the three poisons no longer to arise.

The original mind then becomes luminous, deluded thoughts no longer disturb it, and all evils are forever eradicated; therefore this is described as being despised by others in this life. When ignorance is completely extinguished and deluded thoughts no longer arise, one is naturally liberated; therefore it is said that one will attain bodhi. The very moment when the resolve is brought forth is called “this life”; it does not mean another lifetime.

—The sutra also says: “The Tathagata possesses the five eyes.” What does this mean?

—Seeing forms with purity is called the physical eye. Seeing the essence with purity is called the heavenly eye. Being able to distinguish subtly among all objects of form, including good and evil, without defilement or attachment, and attaining mastery amid them, is called the wisdom eye. Seeing that there is nowhere to see is called the Dharma eye. Neither seeing nor not seeing is called the Buddha eye.

—Furthermore, the sutras speak of the Mahayana and the Supreme Vehicle. What do these mean?

—The Mahayana is the bodhisattva vehicle; the Supreme Vehicle is the Buddha vehicle.

—How does one cultivate in order to attain this vehicle?

—One who cultivates the bodhisattva vehicle is a practitioner of the Mahayana. Having realized the bodhisattva vehicle, one no longer gives rise to contemplation and reaches the state of non-cultivation—peaceful, tranquil, and constantly quiescent, with neither increase nor decrease. This is called the Supreme Vehicle, which is the Buddha vehicle.

—The Nirvana Sutra says: “Much samadhi and little wisdom do not free one from ignorance; little samadhi and much wisdom increase wrong views; samadhi and wisdom in equal measure are called liberation.” What does this mean?

—To distinguish among all good and evil is wisdom; not giving rise to love or hatred toward what is distinguished, and not becoming defiled by or attached to it, is samadhi. This is the equal functioning of samadhi and wisdom.

—If refraining from discussion and speech is called samadhi, can one be said to be in samadhi precisely while discussing and speaking?

—When I now speak of samadhi, it does not depend on either speaking or not speaking; one remains constantly in samadhi. Why? Because when one uses the nature of samadhi to speak and distinguish, that speaking and distinguishing are themselves samadhi.

If one uses the empty mind to contemplate form, then while contemplating form one is also empty. When one does not contemplate form and neither speaks nor distinguishes, one is also empty. Seeing, hearing, understanding, and knowing are likewise.

Why? Because when the intrinsic nature is empty, it is empty in every circumstance. Being empty, it does not grasp; non-grasping is equal functioning.

Because bodhisattvas constantly employ this Dharma of equal emptiness—all things being empty—they are able to reach the ultimate. Therefore it is said: “Samadhi and wisdom in equal measure are called liberation.”

I shall give you another analogy to make this clear, so that you may awaken, understand, and dispel your doubts. It is like a bright mirror reflecting images: does the mirror’s light move? —It does not move. When it is not reflecting, does it move? —It does not move. Why? —Because the bright mirror reflects by means of insentient light; therefore, when it reflects, it does not move, and when it does not reflect, it also does not move. Why? Because within the insentient there is neither movement nor non-movement.

It is also like sunlight shining upon the world: does the light move? —It does not move. When it does not shine, does it move? —It does not move. Why? —Because that light is insentient and illuminates by means of insentient light; therefore it does not move, and when it does not illuminate, it likewise does not move. Illumination is wisdom; non-movement is samadhi.

If bodhisattvas employ this Dharma of the equal functioning of samadhi and wisdom, they attain unsurpassed enlightenment. Therefore it is said: “The equal functioning of samadhi and wisdom is itself liberation.” “Insentient” means being without ordinary emotions; it does not mean being without noble responsiveness.

—What are ordinary emotions? What is noble responsiveness?

—If the two natures—being and non-being, love and hatred—arise, these are ordinary emotions. When the two natures are empty,

that is noble responsiveness.

—The sutra says: “The path of speech is cut off, and the sphere of mental activity ceases (the path of language is severed; the domain of mental activity is extinguished).” What does this mean?

—Words are used to reveal the meaning; once the meaning is realized, words must cease. The meaning is emptiness; emptiness is the Way; in the Way, words cease. Therefore it is said: “The path of speech is cut off.” “The sphere of mental activity ceases” means that when one realizes the meaning of ultimate reality, one no longer gives rise to contemplation. Because contemplation does not arise, there is non-arising; because there is non-arising, the natures of all forms are empty; because the natures of forms are empty, the myriad conditions all cease. When the myriad conditions have all ceased, this is “the sphere of mental activity ceases.”

—What is suchness?

—“Thusness” means unmoving. Because the mind is true thusness, it is called “thusness.” Therefore, know that the Buddhas of the past practiced this conduct and attained the Way; the Buddhas of the present practice this conduct and likewise attain the Way; and the Buddhas of the future will practice this conduct and likewise attain the Way. What the Buddhas of the three times cultivate and the Way they realize do not differ; hence it is called “thusness.” The Vimalakirti Sutra says: “The Buddhas are thus; Maitreya is also thus; and even all sentient beings are likewise thus.” Why is this? Because Buddha-nature is never cut off, for this nature exists.

—Are form itself as emptiness and the ordinary person himself as a sage to be suddenly awakened to?

—Yes.

—What is meant by form itself as emptiness and the ordinary person himself as a sage?

—When the mind is defiled, that is form; when the mind is undefiled, that is emptiness. When the mind is defiled, one is an ordinary person; when the mind is undefiled, one is a sage. Furthermore, true emptiness yet wondrous existence is form itself; form’s lack of true reality is emptiness itself. When emptiness is spoken of here, it means that the nature of form is empty in itself, not that form must first be destroyed before there is emptiness. When form is spoken of, it means that the nature of emptiness itself possesses form, not that form can produce form.

—The sutra speaks of the Dharma-gate of exhaustion and inexhaustibility. What does this mean?

—Because the two natures are empty, seeing and hearing do not arise; this is exhaustion. Exhaustion means the exhaustion of all outflows, the causes of birth and death. Inexhaustibility means that within the essence of non-arising are fully present wondrous functions as numerous as the sands of the Ganges. They manifest responsively according to circumstances and are all complete, while the fundamental essence itself neither diminishes nor suffers loss. This is called inexhaustibility. Such is the Dharma-gate of exhaustion and inexhaustibility.

—Are exhaustion and inexhaustibility one or different?

—In essence they are one, but in expression they differ.

—If in essence they are one, why is it said that they differ?

—Oneness is the essence of expression, and expression is the function of the essence. Because the function responds according to circumstances, the essence is said to be the same while the expressions differ. It is like the one sun in the sky.

If various basins filled with water are placed upon the earth, a sun appears in each basin. All the suns within the basins are perfectly round and complete, no different from the sun in the sky; hence their essence is said to be the same. Yet because each is designated according to its basin, distinctions exist; therefore, they are said to differ.

Thus it is said that the essence is the same while the expressions differ. Every sun appearing in a basin is perfectly round and complete, in no way inferior to the actual sun in the sky; hence it is called “inexhaustible.”

—The sutra says, “Neither arising nor ceasing.” What dharma does not arise? What dharma does not cease?

—Evil dharmas do not arise, and wholesome dharmas do not cease.

—What is evil? What is wholesome?

—A mind defiled by outflows is evil. A mind undefiled by outflows is wholesome. Simply be free from defilement and outflows, and evil dharmas will not arise. When freedom from defilement and outflows is attained, purity is perfect and luminous, serene and ever quiescent, ultimately unchanging. This is called the non-ceasing of wholesome dharmas. This itself is neither arising nor ceasing.

—The Bodhisattva Precepts say: “When sentient beings receive the Buddha’s precepts, they immediately enter the rank of the Buddhas. When their rank is the same as that of the Greatly Awakened Ones, they are then truly children of the Buddha.” What does this mean?

—The Buddha’s precepts are the pure mind itself. If someone resolves to cultivate pure conduct and attains a mind that appropriates nothing, this is called receiving the Buddha’s precepts. All Buddhas of the past cultivated the pure conduct of non-appropriation and attained the Buddha Way.

If someone in the present age resolves to cultivate the pure conduct of non-appropriation, that person’s merit and functioning are equal to those of the Buddhas and do not differ; hence it is said that the person “enters the rank of the Buddhas.” The awakening thus attained is identical to the Buddha’s awakening. Therefore, it is said: “When their rank is the same as that of the Greatly Awakened Ones, they are then truly children of the Buddha.” Wisdom arises from the pure mind; this pure wisdom is called a child of the Buddhas and is also called a true child of the Buddha.

—Regarding the Buddha and the Dharma, did the Buddha precede the Dharma, or did the Dharma precede the Buddha? If the Dharma came first, which Buddha taught that Dharma? If the Buddha came first, upon which teaching did he rely to attain the Way?

—The Buddha both precedes the Dharma and follows the Dharma.

—On what grounds is it said that the Buddha and Dharma precede and follow one another?

—If spoken of in terms of the Dharma of quiescent cessation, the Dharma comes first and the Buddha afterward. If spoken of in terms of the written Dharma, the Buddha comes first and the Dharma afterward. Why is this? Because all Buddhas attain Buddhahood by virtue of the Dharma of quiescent cessation; thus, the Dharma comes first and the Buddha afterward.

The sutra says: “That which is the teacher of the Buddhas is the Dharma.” Only after attaining the Way did the Buddha extensively teach the twelve divisions of scripture to guide and transform sentient beings. Relying on the Dharma taught by the Buddha, sentient beings cultivate and attain Buddhahood. Thus, the Buddha comes first and the Dharma afterward.

—What is meant by comprehending the teaching but not the principle?

—When words and conduct contradict each other, one comprehends the teaching but not the principle.

—What is meant by comprehending both the principle and the teaching?

—When words and conduct do not differ, one comprehends both the teaching and the principle.

—The sutra says: “Arriving without arriving, and not arriving yet arriving.” What does this mean?

—To speak of arriving while one’s conduct does not arrive is called arriving without arriving. For one’s conduct to arrive while one speaks of not arriving is called not arriving yet arriving. When both conduct and speech arrive, this is called arriving and arriving.

—The Buddhadharma neither exhausts the conditioned nor abides in the unconditioned. What is meant by not exhausting the conditioned? What is meant by not abiding in the unconditioned?

—Not exhausting the conditioned means that, from the initial arising of the aspiration until one attains complete and perfect awakening beneath the Bodhi tree, and thereafter enters nirvana between the twin sal trees, not a single dharma throughout that entire interval is abandoned. This is not exhausting the conditioned.

Not abiding in the unconditioned means that although one cultivates non-thought, one does not take non-thought as an attainment. Although one cultivates emptiness, one does not take emptiness as an attainment. Although one cultivates bodhi, nirvana, signlessness, and non-action, one does not take signlessness or non-action as an attainment. This is not abiding in the unconditioned.

—Does hell exist or not?

—It both exists and does not exist.

—Why does it both exist and not exist?

—When the mind creates all manner of evil karma, hell exists accordingly. If the mind is undefiled, then because self-nature is empty, there is no hell.

—Do sentient beings undergoing punishment possess Buddha-nature?

—They possess the same Buddha-nature.

—Since they possess Buddha-nature, when they enter hell, does Buddha-nature enter together with them?

—It does not enter together with them.

—Then, at the very moment sentient beings enter hell, where is Buddha-nature?

—It also enters together with them.

—If it enters together with them, then when sentient beings undergo punishment, does Buddha-nature also undergo punishment with them?

—Although Buddha-nature follows sentient beings and enters together with them, while sentient beings undergo the suffering of punishment, Buddha-nature has from the beginning never undergone it.

—Since it enters together with them, why does it not undergo suffering?

—Sentient beings possess characteristics, and whatever possesses characteristics undergoes formation and decay. Buddha-nature is without characteristics, and what is without characteristics is empty in nature. Therefore, the nature of true emptiness cannot decay. It is like someone piling firewood in empty space: after a long time the firewood decays, but empty space does not. Empty space represents Buddha-nature, and firewood represents sentient beings. Therefore, it is said that Buddha-nature enters together with them but does not undergo suffering together with them.

—When the eight consciousnesses are transformed into the four wisdoms and the four wisdoms are gathered into the three bodies, how many consciousnesses collectively become one wisdom, and how many individually become one wisdom?

—The five consciousnesses of the eye, ear, nose, tongue, and body collectively become the Wisdom of Accomplishing Activities. The sixth, the mental consciousness, individually becomes the Wisdom of Wondrous Observation. The seventh, the manas consciousness, individually becomes the Wisdom of Equality. The eighth, the storehouse consciousness, individually becomes the Great Perfect Mirror Wisdom.

—Are these four wisdoms different or the same?

—Their essence is the same, but their names differ.

—Since their essence is the same, why do their names differ?

—Their names are established according to their respective functions. (This answer is missing from the original text; the translator added it to complete the meaning.)

—Since their names are established according to their respective functions, when they are one essence, what is the Great Perfect Mirror Wisdom?

-Serene, quiescent, perfectly luminous, and unmoving: this is the Great Perfect Mirror Wisdom. Not giving rise to love or hatred toward any sense-object is the emptiness of the two natures; the emptiness of the two natures is the Wisdom of Equality. To be able to enter the spheres of the faculties—the eyes, ears, nose, tongue, and body—skillfully discerning without giving rise to confused thoughts, and attaining mastery, is the Wisdom of Wondrous Observation. To be able to cause the faculties to function according to circumstances, all entering Right Samadhi without any dual characteristics, is the Wisdom of Accomplishing What Is to Be Done.

-If the four wisdoms are condensed into the three bodies, how many wisdoms together constitute one body, and how many wisdoms separately constitute one body?

-The Great Perfect Mirror Wisdom alone constitutes the Dharma-body. The Wisdom of Equality alone constitutes the Reward-body. The Wisdom of Wondrous Observation together with the Wisdom of Accomplishing What Is to Be Done constitute the Transformation-body. These three bodies are also merely provisionally named for the sake of distinction, so that those who have not yet understood may contemplate them. For one who has fully comprehended this principle, there are not even three bodies functioning. Why? Because the essential nature is without characteristics; it is established from the fundamental non-abiding, yet there is not even any fundamental non-abiding.

-What does it mean to see the Buddha’s true body?

-Not seeing existence or nonexistence is seeing the Buddha’s true body.

-Why is not seeing existence or nonexistence said to be seeing the Buddha’s true body?

Existence is established in dependence upon nonexistence, and nonexistence is revealed in dependence upon existence. If existence is fundamentally not established, where could nonexistence remain? Since nonexistence does not remain, from where could existence arise? Existence and nonexistence arise by serving as causes for one another. Since they arise by serving as causes for one another, they are both subject to arising and ceasing. Simply departing from these two views is seeing the Buddha’s true body.

-Even existence and nonexistence cannot be apprehended; much less can a true body be established. On what basis, then, is it established?

-It is established because the question is asked. When there is no question, even the name “true body” cannot be established. Why? It is like a bright mirror: when it faces objects, their images appear; when it does not face objects, no images whatsoever are seen.

-What does it mean never to be apart from the Buddha?

-When the mind neither arises nor ceases, remains quiescent in the presence of objects, and is ultimately empty and still at all times, this is never being apart from the Buddha.

-What is the unconditioned Dharma?

-It is the conditioned.

-You are now being asked about the unconditioned Dharma; why do you answer, “the conditioned”?

-The conditioned is established because of the unconditioned, and the unconditioned is revealed because of the conditioned. If the conditioned is fundamentally not established, from where could the unconditioned arise? If one speaks of the true unconditioned, it is neither clinging to the conditioned nor clinging to the unconditioned; this is the true unconditioned Dharma. Why? The Sutra says: “If one clings to the characteristics of dharmas, one clings to self and person; if one clings to the characteristics of non-dharmas, one clings to self and person. Therefore, one should cling neither to dharmas nor to non-dharmas.” This is attaining the true Dharma. If one thoroughly comprehends this principle, this is true liberation and realization of the nondual Dharma-gate.

-What is the meaning of the Middle Way?

-It is the meaning of the two extremes.

-You are now being asked about the meaning of the Middle Way; why do you answer with the meaning of the two extremes?

-The two extremes are established because of the middle, and the middle arises because of the two extremes. If there were no two extremes in the first place, from where could the middle arise? The middle now spoken of exists because of the two extremes. Therefore, know that the middle and the two extremes are established in dependence upon one another and are all impermanent. Form, feeling, perception, formations, and consciousness are likewise so.

-What are called the five skandhas?

-To become defiled by form in relation to form, with feeling arising in accordance with form, is called the form skandha. To receive the eight winds—gain, loss, disparagement, praise, acclaim, ridicule, suffering, and pleasure—and to delight in cultivating various false beliefs, arising from this reception, is called the feeling skandha. To be deluded in mind and cling to perceptions, with feeling arising in accordance with perception, is called the perception skandha.

To gather together the various formations, with feeling arising in accordance with formations, is called the formations skandha. To falsely give rise to discrimination and attachment within the equal essence, with feeling arising in accordance with consciousness, is called the consciousness skandha. Therefore, they are called the five skandhas.

-The Sutra speaks of the twenty-five realms. What are the twenty-five realms?

-They are receiving a body in a subsequent life. A body in a subsequent life means undergoing birth among the six paths. Because sentient beings in the present life are deluded in mind and delight in accumulating various karmic deeds, they will later inevitably undergo birth according to their karma; therefore, it is called a subsequent life.

-If there is a person in the world who practices wholeheartedly, attains ultimate liberation, realizes the patient acceptance of the non-arising of dharmas, forever departs from the three realms, and does not receive a subsequent body, that person realizes the Dharma-body. The Dharma-body is precisely the body of the Buddha.

-How are the names of the twenty-five realms distinguished?

-The fundamental essence is one, but because names are assigned according to function, there are distinctly twenty-five realms. The twenty-five realms are the ten unwholesome deeds, the ten wholesome deeds, and the five skandhas.

-What are the ten unwholesome deeds and the ten wholesome deeds?

-The ten unwholesome deeds are killing, stealing, sexual misconduct, false speech, frivolous speech, divisive speech, harsh speech, covetousness, anger, and wrong views. The ten wholesome deeds are the reverse: not committing the ten unwholesome deeds listed above.

-You previously spoke of no-thought, but I have not yet thoroughly understood it.

-No-thought means having no mind anywhere, being without all objects, having no thoughts of seeking, and never giving rise to mental agitation in relation to the various forms and objects. Attaining no-thought is called true mindfulness. If one takes the arising of thoughts and deliberations to be mindfulness, that is false mindfulness, not right mindfulness.

Why? The Sutra says: “If one teaches people the six recollections—the recollection of the Buddha, the Dharma, the Sangha, the precepts, generosity, and the devas—this is called non-recollection.” Having the six recollections is called false mindfulness. Being without the six recollections is called true mindfulness.

The Sutra says: “Good man! By abiding in the Dharma of no-thought, we attain such golden forms adorned with the thirty-two marks and emit great radiance illuminating all worlds. The merit is inconceivable; even the Buddha could not fully describe it, much less could those of the various vehicles know it.”

One who attains no-thought has the six faculties undefiled and naturally enters the knowledge and vision of all Buddhas. Attaining this is called the Buddha-treasury, and it is also called the Dharma-treasury, for it can encompass all Buddhas and all Dharmas. Why? Because it is no-thought. The Sutra says: “All Buddhas are born from this Sutra.”

-Since you say there is no-thought, on what basis is the phrase “entering the Buddha’s knowledge and vision” established?

-It is established from no-thought. Why? The Sutra says: “From the fundamental non-abiding, all Dharmas are established.” It also says: “It is like a bright mirror. Although there are no images within the mirror, it can manifest myriad images. Why? Because the mirror is bright, it can manifest myriad images.” Because the mind of one who studies the Way is undefiled, deluded thoughts do not arise; thoughts of self and person cease; and the mind is ultimately pure. Because of this purity, immeasurable knowledge and vision can arise.

-What is sudden awakening? (This question is absent from the text; perhaps it was omitted from the Chinese edition, so the translator has added it.)

-Sudden awakening means attaining liberation in this very life. How can this be known? It is like a lion cub: as soon as it emerges from its mother’s womb, it is indeed a lion.

One who cultivates sudden awakening is likewise: at the very moment of practice, one immediately enters the stage of Buddhahood. It is also like bamboo shoots that arise in spring: within that very spring, the shoots become equal to the bamboo, with no difference between them. Why?

Because they are hollow within. One who cultivates sudden awakening is likewise. Because deluded thoughts are swiftly eliminated, self and person are forever brought to an end, and one is ultimately empty and still, one becomes equal to the Buddha, with no difference whatsoever.

Therefore, it is said: “Right within the ordinary being is the sage.” One who cultivates sudden awakening does not depart from this very body, yet immediately transcends the three realms. The Sutra says: “Without destroying the world, one transcends the world; without abandoning the afflictions, one enters nirvana.”

-What of one who does not cultivate sudden awakening?

-One who does not cultivate sudden awakening is like a jackal entering a pride of lions: even after hundreds of thousands of

kalpas, it will never become a lion.

-Is the nature of suchness truly empty or truly not empty? If it is said to be not empty, then it has characteristics. If it is said to be empty, then it is annihilation. Upon what should all sentient beings rely in their practice in order to attain liberation?

The nature of true suchness is both empty and not empty. Why? Because the wondrous essence of true suchness has neither form nor appearance and cannot be apprehended; thus it is said to be empty. Yet within the empty and formless essence are fully present wondrous functions as numerous as the sands of the Ganges, and there is nothing to which it does not respond and manifest; thus it is said to be not empty. The sutra says: “Understand the one, and a thousand things follow; be deluded about the one, and ten thousand errors arise.”

If a person preserves the one, all things are accomplished; this is the wondrous art of awakening to the Way. The sutra says: “The myriad phenomena and all forms are manifested through the seal of the one Dharma. How can all manner of views arise within the one Dharma? Such karmic activity has conduct as its root.”

If a person refuses to subdue the mind, yet relies upon words and meanings and considers this realization, that cannot be so. One who clings in this way deceives oneself and others, and both oneself and others will fall. Make every effort!

Make every effort! Examine this carefully. Simply do not receive whatever comes; remain without mind in every circumstance.

One who attains this immediately enters nirvana and realizes the patience of the non-arising of dharmas. This is also called the Dharma gate of nonduality, also called freedom from contention, and also called the samadhi of one practice. Why?

Because it is ultimately pure, without self and without person, giving rise to neither affection nor aversion. The two natures are empty; there is no place for views to arise. This is the consummation of true suchness, in which nothing is attained.

This treatise is not to be transmitted to those without faith; it is to be transmitted only to those of the same understanding and practice. You must examine whether the person before you possesses sincere faith and is capable of receiving it without retreating. Only for such a person should you expound and instruct, enabling that person to awaken. I composed this treatise for those with karmic affinity, not in pursuit of fame or gain.

The Buddhas expounded a thousand sutras and ten thousand treatises solely because sentient beings are deluded and their mental dispositions differ. In accordance with their erroneous attachments, the Buddhas taught remedial Dharmas, and thus distinctions exist. Yet if one speaks of the ultimate principle of liberation, it is simply this: do not receive whatever comes; remain without mind in every circumstance, perpetually still and open like space. With ultimate purity, one is naturally liberated.

Do not seek empty fame by speaking of true suchness while your mind resembles an ape or monkey. When words and deeds contradict each other, this is called deceiving oneself, and one will fall into the evil paths. Do not seek the fleeting pleasure of empty fame while failing to understand the calamities you must endure for many kalpas.

Make every effort! Make every effort! Sentient beings must liberate themselves; the Buddha cannot liberate them.

If the Buddha could liberate sentient beings, then the Buddhas of ages past, as numerous as motes of dust, should already have liberated all sentient beings. Why, then, do we still revolve in birth and death to this day, unable to attain Buddhahood? Therefore, know that sentient beings must liberate themselves; the Buddha cannot liberate them.

Make every effort! Make every effort! Attend to your own cultivation and practice; do not rely upon the power of another Buddha.

The sutra says: “Those who seek the Dharma must not seek it through attachment to the Buddha.”

—In later ages, how should one live together with groups devoted to miscellaneous studies?

—Merely harmonize with their light, without sharing in their karma; occupy the same place without dwelling in the same way. The sutra says: “Though following the current, one’s nature remains ever thus.” Those who study the Way must above all reflect: “For the sake of the great causal matter—liberation—I dare not slight those who have not yet studied; I revere those from whom I learn as I would the Buddha. I do not exalt my own virtue or envy the excellence of others. I examine my own conduct and do not pry into the faults of others.” Then, wherever they may be, they will encounter no obstruction and will naturally attain joy.

The Diamond Sutra says: “One who has penetrated the Dharma of no-self is called by the Tathagata a true bodhisattva.” It also says: “Neither grasping nor rejecting, one forever severs birth and death; being without mind in every circumstance, one is called a child of the Buddhas.” The Nirvana Sutra says: “The Tathagata realizes nirvana and forever severs birth and death.”

—The Vimalakirti Sutra says: “If one wishes to attain a pure land, one must purify one’s mind.” What is purification of the mind?

—Take ultimate purity as purity.

—What does it mean to take ultimate purity as purity?

—Neither purity nor non-purity is ultimate purity.

—What does it mean to be neither pure nor non-pure?

—To be without mind in every circumstance is purity. Having attained purity, not giving rise to the conception of purity is called non-purity. Having attained non-purity, likewise not giving rise to the conception of non-purity is called non-non-purity.

—What do practitioners take as realization?

—They take ultimate realization as realization.

—What is ultimate realization?

—Neither realization nor non-realization is called ultimate realization.

—What are non-realization and non-non-realization?

—Outwardly, not being defiled by form, sound, and so forth, and inwardly, the mind not giving rise to deluded thoughts: attaining this is called realization. Having attained realization, not giving rise to the conception of realization is called non-realization. Having attained non-realization, likewise not giving rise to the conception of non-realization is called non-non-realization.

—What is liberation of mind?

—Neither a mind of liberation nor the absence of a mind of liberation is called true liberation. The sutra says: “Even the Dharma must be relinquished, how much more so what is not Dharma.” Dharma means existence; what is not Dharma means nonexistence. Simply not clinging to either existence or nonexistence is true liberation.

—How is the Way attained?

—Take ultimate attainment as attainment.

—What is ultimate attainment?

—Neither attainment nor non-attainment is called ultimate attainment.

—What is ultimate emptiness?

—Neither empty nor non-empty is called ultimate emptiness.

—What is the samadhi of true suchness?

—Neither samadhi nor the absence of samadhi is called the samadhi of true suchness. The sutra says: “There is no fixed dharma called unsurpassed, complete, perfect enlightenment, nor is there any fixed dharma that the Tathagata can teach.” The sutra says: “Although cultivating emptiness, one does not take emptiness as realization, nor may one give rise to the conception of emptiness. Although cultivating samadhi, one does not take samadhi as realization, nor may one give rise to the conception of samadhi. Although attaining purity, one does not take purity as realization, nor may one give rise to the conception of purity.”

If, upon attaining samadhi, attaining purity, or attaining the state of being without mind in every circumstance, one immediately gives rise to the conception of having attained such things, these are all deluded thoughts. One is then bound and cannot be called liberated. If, upon attaining such a state, one clearly knows it oneself and attains sovereignty, one must nevertheless not regard it as realization, nor give rise to the conception that one has thereby attained liberation. The sutra says: “If one gives rise to a mind of diligence, this is delusion, not diligence. If one can remain inwardly free from delusion, this is boundless diligence.”

—What is the Middle Way?

—Neither a middle nor two extremes is the Middle Way.

—What are the two extremes?

—Having a mind of that and a mind of this constitutes the two extremes.

—What are the mind of that and the mind of this?

– Outward attachment to form and sound is called that mind. Inwardly giving rise to delusive thoughts is called this mind. If outwardly one is not defiled by form, this is called the absence of that mind. If inwardly one does not give rise to delusive thoughts, this is called the absence of this mind. Therefore, there are no two sides. Since the mind has no two sides, how could there be a middle? To attain this is called the Middle Way. It is truly the Way of the Tathagata. The Way of the Tathagata is the liberation realized by all awakened persons. A sutra says: “Space has neither a middle nor two sides; the bodies of all Buddhas are likewise.” Yet the emptiness of all forms means that the mind is absent in every place. The absence of mind in every place means that the nature of all forms is empty. These two meanings are not different; this is also called the emptiness of form and also called the emptiness of the dharma of form.

If, apart from “the absence of mind in every place,” you seek to attain bodhi and liberation, the quiescence of nirvana, meditative concentration and seeing the nature, that is utterly impossible. “The absence of mind in every place” is itself the attainment of bodhi and liberation, the quiescence of nirvana; even the six paramitas are all the domain of seeing the nature. Why is this so? The Diamond Sutra says: “There is not the slightest dharma that can be attained; this is called unsurpassed, complete, perfect enlightenment.”

– If one practices all forms of conduct and brings them to complete fulfillment, can one receive a prediction of enlightenment?

– No.

– If one does not practice and accomplish all dharmas, can one receive a prediction of enlightenment?

– No.

– If so, by what dharma can one receive a prediction?

– It is neither by practice nor by non-practice that one receives a prediction. Why is this so? The Vimalakirti Sutra says: “The nature and characteristics of all conditioned activities are impermanent.” The Nirvana Sutra says: “The Buddha told Kasyapa: ‘That conditioned activities are permanent is impossible.’” You need only be without mind in every place; then there is no practice, yet neither is there the absence of all practices. This is called receiving a prediction. To speak of the absence of mind in every place means having no mind of love or hatred. To speak of having no love or hatred means that, on seeing something good, one does not give rise to a mind of attachment, and on seeing something bad, one likewise does not give rise to a mind of hatred.

Having no attachment is called having no defiled mind; this is precisely the emptiness of the nature of form. The emptiness of the nature of form means that the myriad conditions are all extinguished. When the myriad conditions are all extinguished, liberation is naturally attained.

You must examine this carefully. If you have not yet attained lucid awakening and thorough understanding, you must ask promptly and not let the matter pass. If you practice according to these teachings yet do not attain liberation, I vow to undergo punishment in the great hells on your behalf for the rest of my life. If I deceive you, wherever I may be born hereafter, may I be devoured by lions, tigers, and wolves. If you do not diligently practice according to these teachings, there can be no assurance. Once this body is lost, it will be difficult to regain one even in ten thousand kalpas. Strive! Strive! You must know this for yourselves.


RECORD OF THE MASTER’S REPLIES TO THOSE WHO CAME TO INQUIRE AND HIS INSTRUCTIONS TO THE ASSEMBLY

The Master told the students:

– I do not understand Chan, and in the end there is not a single dharma that I can teach anyone. Do not trouble yourselves to stand here for long; go away on your own! Nevertheless, the number of students gradually increased, and they came day and night to present their questions. The Master had no choice but to answer their inquiries, his eloquence unobstructed.

Several Dharma masters came and asked:

– We intend to ask a question. Would the Master be willing to answer? The Master said:

– The moon’s reflection lies beneath the deep pool; you may try to grasp it as you please. (The Chan school holds that language cannot express the truth; one merely relies upon language to perceive the truth beyond language. Thus, an answer is like the moon’s reflection appearing beneath a pool. One who wishes to see the real moon must rely upon that reflection and look upward toward the sky; only then will one see it. If one clings stubbornly to the moon’s reflection beneath the pool, one will never see the real moon throughout one’s entire life.)

– What is Buddha?

– The clear pool is right before you; what could it be if not Buddha? (The pure mind is Buddha. If, when facing objects, the mind does not arise, what could it be if not Buddha? Therefore, when the Master said, “The clear pool is right before you,” he meant that the mind facing objects remains unmoved like a clear pool. At that moment, what could it be if not Buddha? The Chan school points directly to the mind as Buddha and does not seek Buddha externally. If one employs the mind to seek Buddha, that is carrying Buddha to seek Buddha; one will never see Buddha.)

They were all bewildered and understood nothing. After a while, one of them asked again:

– What Dharma does the Master teach to deliver people?

– This poor monk has never had a single dharma with which to deliver anyone.

– How can a Chan master be so benighted?

– What Dharma does the Venerable teach to deliver people?

– I expound the Diamond Prajnaparamita Sutra.

– How many times have you expounded it?

– More than twenty times.

– Who spoke this sutra? The Dharma master cleared his throat and replied sternly:

– The Chan master is fond of jesting. Do you not know that the Buddha spoke it?

– “If anyone says that the Tathagata has taught a Dharma, that person slanders the Buddha and does not understand the meaning of what I have said” (Diamond Sutra). Yet if one says that this sutra

was not spoken by the Buddha, one slanders the sutra. Venerable, please explain this. The Dharma master remained silent and could not answer. A moment later, the Master asked again:

– The sutra says: “If one sees me through form or seeks me through sound, that person practices a deviant path and cannot see the Tathagata.” Venerable, tell me: what is the Tathagata?

– At this point, I am completely bewildered.

– Since you have never awakened before, what is it that you call bewilderment?

– I ask the Chan master to explain it to me.

– Venerable, you have expounded the sutra more than twenty times, yet you still do not know the Tathagata? The Dharma master bowed and implored him for instruction. The Master said:

– Tathagata means the suchness of all dharmas. How could you have forgotten this?

– It must mean the suchness of all dharmas.

– What the Venerable says is so, yet it is still not so.

– The sutra’s words are clear; how could it still not be so?

– Is the Venerable thus?

– Thus.

– Are trees and stones thus?

– Thus.

– Is the suchness of the Venerable the same as the suchness of trees and stones?

– They are not two.

– Then how do the Venerable and trees and stones differ?

The Dharma master could not answer. He then praised him, saying: “This is a superior man with whom it is difficult to contend in debate.” After a while, he asked again:

– How does one attain great nirvana?

– Do not create the karma of birth and death.

– What is the karma of birth and death?

– Seeking great nirvana is the karma of birth and death; rejecting impurity and grasping purity is the karma of birth and death; having attainment and realization is the karma of birth and death; and failing to transcend the gate of counteractive remedies is the karma of birth and death.

– How does one attain liberation?

– Originally, there is no bondage, so there is no need to seek liberation. Function straightforwardly and act straightforwardly; this is the Unequaled Equal. (Because no one can equal the Buddha, he is called Unequaled; because all Buddhas are equal to one another, they are called Equal. “Unequaled Equal” refers to the Buddha.)

The Dharma master praised him:

– A Chan master such as the Venerable is truly rare. Having offered this praise, the Dharma master bowed in thanks and withdrew.

A lay practitioner came and asked:

– If the mind itself is Buddha, what is Buddha? The Master said:

– Point out what you suspect is not Buddha. The lay practitioner remained silent. The Master continued:

– When one understands, Buddha pervades every object; when one has not awakened, one is forever far removed.

A Vinaya master named Faming came and said:

– Chan masters mostly fall into emptiness. The Master said:

– On the contrary, lecturers mostly fall into emptiness.

Faming was alarmed and asked:

– Why do they fall into emptiness?

– Sutras and treatises are paper, ink, and written words. Paper, ink, and written words are all empty, being incapable of existing apart from the convergence of conditions. Even though names, phrases, sentences, and texts are established upon sounds, are they not also empty? Lecturers cling tightly to the substance of the teachings; how could they not fall into emptiness?

– Does the Chan master fall into emptiness?

– I do not fall into emptiness.

– Why do you not fall into emptiness?

– Written words and so forth all arise from wisdom. With the great function manifest before one, how could one fall into emptiness?

– Know that one who fails to comprehend even a single dharma cannot be called “Siddhartha.”

– Vinaya master, not only have you fallen into emptiness, but you have also misused a name. Faming’s expression changed, and he asked:

– Where is the error?

– Vinaya master, since you are not yet proficient in the sounds of Chinese and Sanskrit, how can you expound the teachings?

– I ask the Chan master to point out Faming’s error.

—Do you not know that “Siddhārtha” is Sanskrit? (“Siddhārtha” is Sanskrit; in full, it is Sarvārthasiddha. In Chinese it is translated as “The Fulfillment of All Aims.” The old transliteration “Tất-đạt” is erroneous and phonetically incomplete.)

Although Faming recognized his error, anger still remained in his heart, and he asked again:

—The Sutras, Vinaya, and Treatises are all words of the Buddha. Why does one who reads and recites them and practices according to their teachings not see the nature?

—It is like a mad dog chasing a shadow, whereas a lion bites the person. The Sutras, Vinaya, and Treatises are functions of the self-nature; the one who reads and recites them is the Dharma-nature.

—Does Amitabha Buddha have parents and a family name?

—Amitabha Buddha’s family name is Kauśika. His father’s name is Candrottara, and his mother’s name is Śreṣṭharūpā.

—From which scripture does this come?

—It comes from the Collection of Dharanis.

Faming bowed in gratitude, offered praise, and withdrew.

A Dharma master well versed in the Tripitaka came and asked:

—Does suchness undergo change?

The Master replied:

—It undergoes change.

—The Chan master is mistaken.

—Venerable sir, do you possess suchness?

—I do.

—If it definitely does not undergo change, then you are an ordinary monk. Have you not heard that “A spiritual friend can transform the three poisons into the three groups of pure precepts, transform the six consciousnesses into the six supernormal powers, transform afflictions into bodhi, and transform ignorance into great wisdom”? If suchness does not undergo change, then you, Venerable sir, are truly a non-Buddhist who advocates spontaneity.

—If so, does suchness undergo change?

—If you cling to the view that suchness undergoes change, that too is non-Buddhist.

—Chan Master, you just said that suchness undergoes change, and now you say that it does not. Which is really correct?

—For one who clearly sees the nature, as a mani pearl reveals colors, it is permissible to say that it undergoes change, and it is also permissible to say that it does not. One who does not see the nature hears that suchness undergoes change and immediately conceives of change; hearing that it does not undergo change, he immediately conceives of non-change.

The Dharma master praised him, saying:

—Know that the Southern School—the sudden-enlightenment Chan of the South—is truly unfathomable.

A follower of the Daoist path came and asked:

—Is there any Dharma in the world that surpasses spontaneity?

The Master replied:

—There is.

—What Dharma can surpass it?

—The ability to know spontaneity.

—Is primordial qi the Dao?

—Primordial qi is itself primordial qi; the Dao is itself the Dao.

—If so, must there not be two?

—Knowledge and that which knows are not two.

—What is wrong, and what is right?

—When the mind follows things, that is wrong; when things follow the mind, that is right.

Vinaya Master Yuan came and asked:

—Does the Venerable exert effort in his practice?

The Master replied:

—I exert effort.

—How do you exert effort?

—When hungry, I eat; when tired, I sleep.

—Everyone does the same. Is their exertion the same as yours, Master?

—It is not the same.

—Why is it not the same?

—When they eat, they do not simply eat but demand a hundred different necessities; when they sleep, they do not simply sleep but calculate a thousand affairs. Therefore, it is not the same.

Yuan fell silent.

The venerable Yunguang came and asked:

—Chan Master, do you know where you will be born?

The Master replied:

—Having never died, why discuss birth? To know birth is itself the Dharma of non-birth; one does not speak of the Dharma of non-birth apart from the Dharma of birth. The Patriarch said, “This very birth is itself non-birth.”

—Can one who has not seen the nature also attain this?

—If one does not oneself see the nature, that does not mean there is no nature. Why? Seeing itself is the nature; if there were no nature, seeing would be impossible.

Conscious awareness itself is the nature, hence it is called the nature of consciousness. Understanding itself is the nature, hence it is called the nature of understanding. That which can give rise to the myriad dharmas is called the Dharma-nature, and is also called the Dharma-body.

Patriarch Aśvaghoṣa said, “What is called Dharma is precisely the mind of sentient beings. If the mind arises, all dharmas arise; if the mind does not arise, dharmas have nothing upon which to arise, nor are there even names and words.” Deluded people do not know that the Dharma-body is without form or image yet can respond to things and manifest forms. They then say, “The verdant green bamboo is entirely the Dharma-body; the luxuriant yellow flowers are none other than prajnaparamita.” If yellow flowers were prajnaparamita, then prajnaparamita would be the same as insentient things.

If green bamboo were the Dharma-body, then the Dharma-body would be the same as plants and trees. Thus, when someone ate bamboo shoots, he would be eating the Dharma-body. Such sayings are too numerous to record.

Face-to-face with the Buddha, they remain deluded and seek for him through countless kalpas; deluded within the essence of Dharma, they run about seeking outside. Therefore, for one who understands the Way, walking, standing, sitting, and lying down are all the Way; for one who awakens to the Dharma, complete freedom in every direction is all the Dharma.

—Can empty space give rise to numinous awareness? Does the true mind engage with good and evil? Is a person of craving and desire in accord with the Way? Will one who clings to right and wrong eventually attain unobstructed mind? Does one whose mind arises upon contact with objects possess samadhi? Does one who abides in quietude possess wisdom? Does one who harbors contempt for others possess a self? Does one who clings to emptiness or existence possess wisdom? Are those who seek realization through words, those who seek the Buddha through ascetic practices, those who seek the Buddha apart from the mind, and those who cling to the mind as Buddha in accord with the Way? I ask the Chan Master to answer each in turn.

—Empty space does not give rise to numinous awareness. The true mind does not engage with good or evil. Those deeply submerged in craving and desire have shallow capacities. Those bustling about over right and wrong have not attained penetration. Those whose minds arise upon contact with objects have little samadhi. Those who forget everything in quietude possess submerged wisdom. Those who belittle others through pride have self-conceit. Those who cling to emptiness or existence are both foolish. Those who seek realization through words become even more obstructed. Those who seek the Buddha through ascetic practices are deluded. Seeking the Buddha apart from the mind is non-Buddhist; clinging to the mind as Buddha is demonic.

—If so, then ultimately nothing can exist?

—The ultimate is you, Venerable sir; it is not that ultimately nothing can exist.

Yunguang rejoiced, bowed in gratitude, and withdrew.

The Master ascended the Dharma hall and instructed the assembly:

—You are fortunate; simply take good care of this state of having nothing to do. Those who laboriously contrive things are merely burdening themselves with cangues and shackles, are they not? Every day, from morning until night, you rush about saying, “I practice Chan and study the Way; I penetrate the Buddhadharma.” Yet the more you do so, the less it has anything to do with the matter.

You merely pursue sounds and forms—when will it ever end? In former times, this poor monk went to consult the Venerable Master in Jiangxi—Patriarch Mazu. The Venerable taught me: “Your own household treasury is complete with everything.

Use it freely; there is no need to seek outside.” From that point onward, this poor monk ceased all seeking. I make use of my own treasure wherever I go; one may truly say that life is delightful. There is not a single dharma that can be grasped, nor a single dharma that can be rejected.

I see no dharma possessing the mark of arising and ceasing, nor any dharma possessing the mark of coming and going. Throughout the worlds of the ten directions, there is not a single mote of dust that is not a treasure of one’s own household. Simply examine your own mind carefully: the Three Jewels of one essence are always naturally manifest before you; there can be no doubt.

Do not deliberate; do not seek. The mind-nature has always been pure. The Avatamsaka Sutra says, “All dharmas are unborn; all dharmas are unceasing.

If one can understand in this way, all Buddhas are ever present.” The Vimalakirti Sutra says, “Contemplate the body’s true characteristic; contemplate the Buddha in the same way.” If you do not allow thoughts to move in pursuit of sounds and forms, and do not give rise to interpretations based on appearances, you will naturally have nothing to do. Go! Do not stand here long.

Take care!

That day, the great assembly remained gathered and did not disperse. The Master asked:

—Why do you remain here and not leave? This poor monk has already presented the matter to you face-to-face, yet are you still unwilling to desist? If there is anything you doubt, do not mistakenly apply your minds and waste your energy. If you have doubts, you may ask as you please.

A man named Fayuan asked:

—What is the Buddha? What is the Dharma? What is the Sangha? What are the Three Jewels of one essence? I beg the Master compassionately to instruct me.

The Master replied:

—Mind is Buddha; there is no need to use Buddha to seek Buddha. Mind is Dharma; there is no need to use Dharma to seek Dharma. Buddha and Dharma, harmoniously united and nondual, are the Sangha; this is the Three Jewels as a single essence.

The sutra says: “Mind, Buddha, and sentient beings—these three are no different.” When body, speech, and mind are pure, this is called the Buddha appearing in the world; when the three karmas are impure, this is called the Buddha entering extinction. It is like anger, in which there is no joy, and joy, in which there is no anger: there is only one true mind, not two essences. Inherent wisdom is originally just so; the untainted is present before you.

It is like a snake transforming into a dragon without changing its scales: when sentient beings turn their minds around and become Buddhas, they do not change their faces. The nature is originally pure and does not await cultivation to be perfected. To maintain that there is attainment or cultivation is to be no different from a person of overweening pride.

True emptiness is unobstructed, and its responsive functioning is inexhaustible, without beginning or end. A person of sharp faculties suddenly awakens to the function that is unequaled and peerless; this is anuttara-samyak-sambodhi, unsurpassed perfect enlightenment. The mind has no form or appearance; this is the subtle and wondrous form-body.

Absence of characteristics is the true characteristic, the Dharma-body. Essence, nature, and characteristics are all empty; this is the boundless body of empty space. Adorned with the myriad practices, it is the Dharma-body of merit and virtue.

This Dharma-body is the root of the myriad transformations and is named according to its functions: because the functioning of wisdom is inexhaustible, it is called the Inexhaustible Treasury; because it can give rise to the myriad dharmas, it is called the Fundamental Dharma Treasury; because it is complete with all wisdom, it is called the Treasury of Wisdom; because the myriad dharmas return to Suchness, it is called the Tathagata Treasury.

The sutra says: “Tathagata means the Suchness of all dharmas.” It also says: “Among all worldly dharmas that arise and cease, there is not a single dharma that does not return to Suchness.”

A visitor asked:

—This disciple does not yet know which is foremost: a Vinaya Master, a Dharma Master, or a Chan Master. I respectfully beg the Venerable Master compassionately to instruct me.

The Master replied:

—A Vinaya Master is one who opens the Vinaya treasury, transmits the standards of conduct as the very life of the teaching, thoroughly understands observance and transgression, and comprehends allowances and prohibitions. He maintains dignified deportment as an exemplar and universally proclaims the threefold karman procedure, thereby establishing the initial cause for the four fruits—stream-enterer, once-returner, non-returner, and arhat. If he were not an elder of profound virtue, how could he be equal to such a responsibility?

—A Dharma Master is one who sits upon the lion throne, whose eloquent exposition flows like water, who illuminates the mysterious gateway before great assemblies, opens the wondrous gate of prajna, and equally bestows the emptiness and quiescence of the three aspects of giving. If he were not a dragon or elephant among practitioners, how could he dare undertake this responsibility?

—A Chan Master is one who grasps the essential pivot of the Way and penetrates the source of mind. Coming and going, contracting and extending, moving freely in every direction, he responds and manifests according to beings. Phenomena and principle are wholly identical; he swiftly beholds the Tathagata, uproots the deep root of birth and death, and attains samadhi here and now. Unless one abides in meditation and serene contemplation, everything concerning this realm remains obscure.

One receives a Dharma practice according to one’s faculties. Although the three gates of training differ, when the meaning is realized and words are forgotten, they are equally the One Vehicle—how could there be any distinction? Thus the sutra says: “Within the Buddha lands of the ten directions, there is only the Dharma of the One Vehicle; there are neither two nor three, except when the Buddha teaches by skillful means, provisionally employing names and terms to guide sentient beings” (Lotus Sutra).

The visitor said:

—The Venerable Master has profoundly penetrated the Buddha’s intent and possesses unobstructed eloquence.

He then asked further:

—Are the three teachings of Confucianism, Daoism, and Buddhism the same or different?

The Master replied:

—When used by a person of great capacity, they are the same. When rigidly grasped by a person of limited faculties, they are different. Their functions all arise from the one nature above; according to differing faculties, they are perceived as distinct and become three. Delusion or awakening depends upon the person, not upon whether the teachings are the same or different.

Dharma Master Daoguang, who specialized in expounding Consciousness-Only, came and asked:

—What mind does the Chan Master use to cultivate the Way?

The Master replied:

—This old monk has no mind that can be used and no Way that can be cultivated.

—Since there is no mind that can be used and no Way that can be cultivated, why do you gather the assembly every day and exhort people to study Chan and cultivate the Way?

—This old monk does not possess even a patch of ground in which to plant an awl, so where could I gather an assembly? This old monk does not even have a tongue, so when have I ever exhorted or instructed anyone?

—The Chan Master is lying to my face.

—This old monk does not even have a tongue with which to exhort people, so how could I know how to lie?

—Truly, I do not understand the Chan Master’s words and arguments.

—This old monk himself does not understand them either.

Dharma Master Zhi, who specialized in expounding the Avatamsaka Sutra, came and asked:

—Why do you not accept that “the lush green bamboo is wholly the Dharma-body, and the profusion of yellow flowers is entirely prajna”?

The Master replied:

—The Dharma-body has no characteristics; responding and manifesting within green bamboo, it assumes a form. Prajna is without knowing; in relation to yellow flowers, it reveals an appearance. It is not that those green bamboos and yellow flowers themselves possess the Dharma-body and prajna. The sutra says: “The true Dharma-body of the Buddha is like empty space; responding to beings, it manifests forms like the moon in water.” If yellow flowers were prajna, prajna would be the same as insentient things. If green bamboo were the Dharma-body, green bamboo would also be capable of responsive functioning. Does the lecturer understand?

—I do not understand this meaning.

—For one who has seen the nature, it is permissible to say that it is so, and also permissible to say that it is not so. One speaks according to the function, without being obstructed by right or wrong. If one has not seen the nature, then when speaking of green bamboo, one clings to green bamboo; when speaking of yellow flowers, one clings to yellow flowers; when speaking of the Dharma-body, one is obstructed by the Dharma-body; and when speaking of prajna, one does not understand prajna. Thus disputes arise.

Dharma Master Zhi bowed in thanks and withdrew. Someone asked:

—If one employs the mind in cultivation, how long will it take to attain liberation?

The Master replied:

—Employing the mind in cultivation is like using liquid mud to wash away grime. Wondrous and profound prajna is originally unborn of itself; when its great function is present, no period of time need be discussed.

—Can ordinary beings also attain this?

—One who has seen the nature is no longer an ordinary being. One who suddenly awakens to the Supreme Vehicle has already transcended both the ordinary and the sacred. The deluded discuss ordinary beings and debate sages; the awakened transcend birth and death and nirvana. The deluded speak of phenomena and principle; the awakened manifest the great function everywhere. The deluded seek attainment and realization; the awakened have nothing to attain and nothing to seek. The deluded expect realization in distant kalpas; the awakened swiftly see it at once.

A Dharma Master who expounded the Vimalakirti Sutra came and asked:

—The sutra says: “Those six heterodox teachers and the others are your teachers. You left home because of them; when those teachers fall, you also fall along with them. Those who give to you are not called fields of merit; those who make offerings to you fall into the three evil paths. Slander the Buddha, revile the Dharma, do not enter the ranks of the assembly, and never attain extinction. Only if you are thus should you accept food” (Vimalakirti Sutra). I ask the Chan Master to explain this.

The Master replied:

—A deluded person who follows the six sense faculties is said to follow the six teachers. Seeking Buddha outside the mind is called following an external path. Seeing that there is something to be given is not called a field of merit. Giving rise to a mind that accepts offerings is to fall into the three evil paths. If you can slander the Buddha—that is, not cling to seeking Buddha; revile the Dharma—that is, not cling to seeking the Dharma; not enter the ranks of the assembly—that is, not cling to seeking the Sangha; and never attain extinction—that is, the functioning of wisdom manifest here and now. If anyone can understand in this way, that person immediately obtains the food of meditative delight and Dharma joy.

A lay practitioner came and asked:

—There are people who, when asked about Buddha, answer “Buddha,” and when asked about Dharma, answer “Dharma,” calling this the one-word Dharma gate. I do not know whether this is correct.

The Master replied:

—It is like a parrot learning to speak human words but being unable to speak for itself, because it lacks wisdom. It is like using water to wash water or fire to burn fire; ultimately, it has no meaning or principle whatsoever.

Someone asked:

—Are “words” and “speech” the same or different?

The Master replied:

—They are one. This is because words formed into sentences are called speech. For example, eloquent discourse pours forth unceasingly like water flowing in a great river; fine phrases unfold one upon another like a pearl placed at an angle in a round vessel; it extensively names the myriad phenomena like flowing water, and discriminates meanings

as vast as the ocean—this is speech. A word is a manifestation of the mind. Inwardly it contains profound subtleties; outwardly it displays wondrous forms. Though myriad affairs stir and agitate, it is not confused; though purity and impurity mingle, it constantly distinguishes them. Even the King of Qi was ashamed before the words of the Grand Master, and Bodhisattva Manjusri praised the words of Vimalakirti—how, then, could an ordinary person fathom it?

Vinaya Master Yuan came and asked:

“The Chan Master often says, ‘This very mind is Buddha,’ but this is unreasonable. A bodhisattva of the First Bhumi can manifest bodies throughout one hundred Buddha-worlds, and at the Second Bhumi this increases tenfold. Chan Master, please display some spiritual powers for us to see.”

The Master replied:

“Is the Acarya himself an ordinary being or a sage?”

“An ordinary being.”

“Since you are an ordinary monk, why do you ask about such a realm? The sutra says, ‘The benevolent one’s mind has high and low distinctions and does not accord with the Buddha’s wisdom.’ This is precisely such a case.”

“Every day the Chan Master says, ‘If one awakens to the Way, this very present body immediately attains liberation.’ This too is unreasonable.”

“Suppose a person does good throughout his life but suddenly steals something and is caught holding it in his hand. At that very moment, must this body be the body of a thief?”

“Yes.”

“Now, when one clearly sees the nature, why should one not attain liberation?”

“One certainly cannot attain it in this lifetime. One must pass through three great asamkhyeya kalpas—three innumerable eons—before attaining it.”

“Then can the asamkhyeya kalpas be numbered?” Master Yuan raised his voice and said:

“Can comparing a thief with liberation accord with principle?” The Master replied:

“The Acarya himself does not understand the Way, yet he cannot obstruct all those who understand it. Your own eyes are not open, yet you cannot prevent all those who see things.” Master Yuan’s expression changed, and as he walked away, he said:

“Confused old man, devoid of the Way!” The Master said:

“The very road on which you are walking is your Way.”

Dharma Master Hui, who specialized in expounding Calming and Contemplation, came and asked:

“Can the Chan Master distinguish demons?” The Master said:

“To give rise to mind is the heavenly demon; not to give rise to mind is the demon of the skandhas; either giving rise or not giving rise is the demon of afflictions. Within my true Dharma there is no such matter.”

“What is the meaning of the threefold contemplation in a single mind?”

“The mind of the past has already passed, the mind of the future has not yet arrived, and the mind of the present does not abide. Within these, what mind would you use to contemplate?”

“The Chan Master does not understand Calming and Contemplation.”

“Does the Lecturer understand it?”

“I do.”

“As Great Master Zhizhe said, calming is taught to break attachment to calming, and contemplation is taught to break attachment to contemplation. To abide in calming is to sink into birth and death; to abide in contemplation is to throw the mind and spirit into disorder. In that case, should one use mind to calm the mind, or give rise to a contemplating mind in order to contemplate? If there is a contemplating mind, that is the doctrine of eternalism. If there is no contemplating mind, that is the doctrine of annihilationism. To hold that it both exists and does not exist is the doctrine of dualistic views. I ask the Lecturer to examine this carefully and tell me.”

“If you ask in this way, nothing can be said.”

“Then how have you ever practiced Calming and Contemplation?”

Someone asked:

“Is prajna great?” The Master replied:

“It is great.”

“How great is it?”

“It has no bounds.”

“Is prajna small?”

“It is small.”

“How small is it?”

“You may look, but you cannot see it.”

“Where is prajna?”

“Where is there that is not prajna?”

A Dharma Master who expounded the Vimalakirti Sutra asked:

“Each of the bodhisattvas entered the Dharma gate of nonduality. Was Vimalakirti’s silence the ultimate?” The Master replied:

“It was not yet the ultimate. If the sage’s intent had been exhausted there, what would remain to be said in the third fascicle?” The Dharma Master remained silent for a moment and then said:

“I ask the Chan Master to explain to me why it was not yet the ultimate.” The Master said:

“According to the sutra, the first fascicle ‘introduces the assembly and summons the ten great disciples to bring their minds to abiding.’ In the second fascicle, ‘each bodhisattva explains entry into the Dharma gate of nonduality, using words to reveal the wordless; Manjusri uses the wordless to reveal the wordless; Vimalakirti uses neither words nor wordlessness, and therefore remains silent in order to gather up the words that came before.’ The third fascicle ‘gives rise to speech from within silence and again reveals the functioning of spiritual powers.’ Does the Lecturer understand?”

“This is truly marvelous. It is exactly so!”

“It is still not exactly so.”

“Why is it still not exactly so?”

“I spoke that way merely to break people’s emotional attachments. If we follow the sutra’s intent, it teaches only that form and mind are empty and quiescent, so that people may see their original nature. It teaches them to abandon contrived practice and enter genuine practice, rather than discussing and conjecturing on the basis of words, paper, and ink.

It is enough simply to comprehend the two characters ‘Jing Ming’—Vimalakirti’s Chinese name, meaning ‘Pure Name.’ ‘Pure’ is the fundamental essence. ‘Name’ is its manifested function. Manifested function arises from the fundamental essence, and from manifested function one returns to the fundamental essence. Essence and function are nondual.

The fundamental, or ancient, and the manifest, or present, are not different. Therefore, an ancient said, ‘Though the fundamental and the manifest differ, their inconceivability is one. Yet even the one is not one.’ If you understand the two characters ‘Jing Ming’ merely as a provisional designation, what more is there to say about the ultimate and the non-ultimate?

It is neither before nor after, neither root nor branch, neither Pure nor Name; it merely reveals to sentient beings their original nature of inconceivable liberation. If a person does not see the nature, throughout his entire life he will never perceive this principle.”

A monk asked:

“All dharmas are ultimately empty, and the nature of consciousness is likewise so. It is like a bubble on water: once it bursts, it never comes together again. When this body dies and is not born again, there is only emptiness; where, then, could there be any nature of consciousness?”

The Master replied:

“A bubble exists because of water; when the bubble bursts, how could the water cease to exist? The body exists because of the nature; when the body dies, how could one say that the nature is extinguished?”

“Since you say that the nature exists, bring it out and show it to me.”

“Do you believe that yesterday existed?”

“I do.”

“Bring yesterday here and show it to me.”

“Yesterday truly existed, but now it cannot be brought here.”

“That yesterday cannot be brought here does not mean that there was no yesterday. That you yourself do not see the nature does not mean that there is no nature. At this very moment, it stands before you, plainly visible, wearing robes, eating rice, walking, standing, sitting, and lying down, yet you do not recognize it. You truly deserve to be called ignorant and deluded. If you wish to see yesterday, it is no different from today. If you take the nature to search for the nature, you will never see it, even through myriad eons. It is like a person who does not see the sun—it does not mean that the sun does not exist.”

A Dharma Master who specialized in expounding the Qinglong Commentary came and asked:

“The sutra says, ‘There is no Dharma that can be spoken; this is called speaking the Dharma.’ How does the Chan Master understand this?” The Master replied:

“Because the essence of prajna is ultimately pure, without a single thing that can be apprehended, it is called ‘no Dharma.’ Within the empty and quiescent essence of prajna are wondrous functions as numerous as the sands of the Ganges; there is nothing it does not know. This is called ‘speaking the Dharma.’ Therefore it is said, ‘There is no Dharma that can be spoken; this is called speaking the Dharma.’”

A Dharma Master who expounded the Avatamsaka Sutra asked:

“Does the Chan Master believe that insentient things are Buddhas?” The Master replied, “I do not. If insentient things were Buddhas, the living would be inferior to the dead, and a dead donkey or dead dog ought to surpass a living person. The sutra says, ‘The Buddha-body is the Dharma-body. It is born of ethical discipline, samadhi, and wisdom; born of the three knowledges and six supernormal powers; born of all wholesome dharmas.’ If you say that insentient things are Buddhas, then, Venerable, were you suddenly to die at this moment, you would immediately become a Buddha.”

A Dharma Master asked:

“The merit of upholding the Prajnaparamita Sutra is exceedingly great. Does the Master believe this?” The Master replied:

“I do not.”

“If so, are the more than ten fascicles of accounts handed down concerning its miraculous efficacy all unworthy of belief?”

“When living people practice filial devotion, responses naturally occur; it is not white bones that can produce such responses. A sutra consists of paper, ink, and written characters. The nature of paper, ink, and written characters is empty, so where could miraculous efficacy reside? Its miraculous efficacy lies in the mind applied by the person who upholds the sutra, whereby spiritual power elicits responses from beings. Try placing a fascicle of scripture on a table with no one to receive and uphold it—can it produce miraculous efficacy by itself?”

A monk asked:

“I do not yet understand how all names and characteristics, the characteristics of dharmas, speech and silence, can be comprehensively understood at once, without before or after.” The Master replied:

—When a single thought arises, it has from the beginning neither form nor name. How, then, can one speak of before and after? Failing to understand that names and forms are originally pure, one falsely clings to before and after. The gate of names and forms is locked, and unless one has the key of wisdom, it cannot be opened. Whenever one speaks of the Middle Way, the ailment lies in the Middle Way; when one speaks of the two extremes, the ailment lies in the two extremes. Not knowing that present functioning is itself the unsurpassed Dharmakaya—the Buddha—delusion and awakening, gain and loss become the dharmas of ordinary people, who themselves give rise to arising and cessation and bury right wisdom. Whether one cuts off afflictions or seeks bodhi, both are rejections of prajna.

Someone asked:

—Why do Vinaya masters not believe in Chan?

The Master replied:

—Because its principle is profound and subtle, difficult to reveal, whereas names and forms are easy to preserve. Those who have not seen their nature do not believe in Chan. One who sees the nature is called a Buddha; only one who knows the Buddha can truly believe.

The Buddha is not far from people, but people distance themselves from the Buddha. Buddha is created by mind, yet the deluded seek him in written words. The awakened realize through the mind; the deluded cultivate causes and await results.

The awakened thoroughly understand that mind is without form; the deluded cling to things and hold the self to be themselves. For the awakened, prajna functions here and now; fools cling to emptiness or existence and become trapped in arising. The wise see the nature, comprehend forms, and function freely.

Those of dry wisdom argue until their mouths grow weary; those of great wisdom penetrate the fundamental essence, and their minds rest in peace and joy. Bodhisattvas encounter things and illuminate them clearly; shravakas fear that objects will obscure the mind. The awakened attain non-arising each day; the deluded are presently far removed from the Buddha.

Someone asked:

—How can one attain supernatural powers?

The Master replied:

—The numinous nature penetrates everywhere throughout the world. It passes unhindered through dust, mountains, rivers, rocks, and walls; in a single instant it travels ten thousand miles, coming and going without leaving a trace. Fire cannot burn it, and water cannot drown it.

Fools, lacking wisdom in their own minds, wish this body of the four great elements to fly through empty space. The sutra says: “Because ordinary people cling to forms, teachings are given according to what is appropriate for them: Mind has no shape or form, yet it is the subtle form-body; being without form is precisely true form. Since true form is empty in essence, it is called the boundless body of empty space.

Because it is adorned with the myriad practices, it is called the Dharmakaya of merit and virtue.” This very Dharmakaya is the root of the myriad practices. Names are assigned according to its functions, but in truth there is only the pure Dharmakaya.

Someone asked:

—For one who practices with single-mindedness, can the karmic obstructions of past lives be extinguished?

The Master replied:

—For one who has not seen the nature, they cannot yet be extinguished. For one who sees the nature, it is like the sun shining upon frost and snow. Again, for one who sees the nature, it is as though grass as vast as Mount Sumeru were gathered together: a single spark would burn it all away. Karmic obstructions are like grass; wisdom is like fire.

—How can one know that karmic obstructions have been exhausted?

—When the present mind penetrates freely, the events of former and later lives are all comprehended. It is like beholding the Buddhas of the past and the Buddhas of the future, with the myriad dharmas simultaneous. The sutra says: “To know all dharmas in a single thought is the seat of awakening, because it accomplishes omniscience.”

A lay practitioner asked:

—How can one abide in the true Dharma?

The Master replied:

—Seeking to abide in the true Dharma is deviant. Why? Because Dharma has neither deviation nor correctness.

—How can one become a Buddha?

—There is no need to cast aside the mind of sentient beings; it is essential only not to defile one’s own nature. The sutra says: “Mind, Buddha, and sentient beings—these three are without distinction.”

—If one understands in this way, does one attain liberation?

—Originally there is no bondage, so there is no need to seek liberation. Dharma transcends speech and written words; it cannot be sought within phrases and formulations. Dharma is neither past, present, nor future; it cannot be realized through cause and effect. Dharma transcends everything and cannot be compared. The Dharmakaya has no form or image, yet it manifests forms in response to beings. Do not seek liberation apart from the world.

A monk asked:

—What is prajna?

The Master said:

—What do you suspect is not prajna? Try to say.

—How can one see the nature?

—Seeing itself is the nature; without the nature, seeing would be impossible.

—What is practice?

—Simply not defiling one’s own nature is practice. Not deceiving oneself is practice. Great functioning manifest here and now is the unsurpassed Dharmakaya—the Buddha.

—Is there evil within the nature?

—Here, even good is not established.

—If neither good nor evil is established, where should the mind be applied?

—To use the mind upon the mind is a great inversion.

—Then what should one do?

—There is nothing to do, nor is there anything that should be.

Someone asked:

—If someone is rowing a boat and the hull scrapes against and kills snails and mussels, does the person bear the offense, or does the boat bear it?

The Master replied:

—Neither the person nor the boat has a mind; the offense lies precisely with you. It is like a violent wind breaking a tree and taking a life: there is no doer and no recipient, yet where in the world is not a place where sentient beings undergo suffering?

A monk asked:

—I still do not understand “the expression of entrusting one’s feelings,” “the expression of pointing to an object,” “the expression of speaking and remaining silent,” and even “the expression of raising the eyebrows and blinking the eyes,” and so forth. How can they be comprehended within the space of a single thought?

The Master replied:

—There is nothing outside the nature. For one whose functioning is wondrous, both movement and stillness are wondrous. For one whose mind is true, both speech and silence are wholly true. For one who realizes the Way, walking, standing, sitting, and lying down are all the Way. Because one is deluded about one’s own nature, myriad errors arise.

—How can the Dharma have a guiding principle?

—According to whatever standpoint is established, its various meanings immediately arise. Manjushri establishes all dharmas upon the root of non-abiding.

—Would that not be the same as empty space?

—Are you afraid that it is the same as empty space?

—I am.

—The awareness that is afraid is not the same as empty space.

—How can one understand what words cannot reach?

—At this very moment, as you are speaking, what place do you doubt they cannot reach?

More than ten venerable elders came together and asked:

—The sutra speaks of “destroying the Buddha-Dharma.” We do not know whether the Buddha-Dharma can be destroyed.

The Master replied:

—Ordinary people and non-Buddhists say that the Buddha-Dharma can be destroyed. Followers of the Two Vehicles say that the Buddha-Dharma cannot be destroyed. In my true Dharma, neither of these two views exists. If we speak of the true Dharma, not only ordinary people and non-Buddhists, but even followers of the Two Vehicles who have not yet reached Buddhahood are unwholesome people.

—Do true dharmas, illusory dharmas, empty dharmas, and non-empty dharmas each possess their own inherent nature?

—Although dharmas have no inherent nature, they manifest in response to things. Because mind is illusory, all dharmas are illusory. If there were even one dharma that was not illusory, illusion would necessarily possess a fixed nature. Because mind is empty, everything is empty. If there were even one dharma that was not empty, the meaning of emptiness could not be established.

When deluded, people follow dharmas; when awakened, dharmas follow people. Just as the myriad phenomena reach their ultimate in emptiness, and all the streams of the hundred rivers reach their ultimate in the sea, all sages and saints reach their ultimate in Buddhahood. The twelve divisions of scripture, the five collections of Vinaya, and the five Vedas reach their ultimate in mind. Mind is the wondrous root of total retention and the great source of the myriad dharmas. It is also called the treasury of great wisdom and non-abiding nirvana. Hundreds, thousands, and tens of thousands of names are all merely different names for mind.

—What is illusion?

—Illusion has no fixed form, like a whirling firebrand, a city of the gandharvas, a mechanical wooden person, a mirage, or flowers in empty space. None of them possesses any real dharma.

—What is called the great master of illusion?

—Mind is called the great master of illusion. The body is the great city of illusion. Names and forms are the clothing and provisions of the great illusion.

In worlds as numerous as grains of dust, there is nothing outside illusion. Ordinary people do not understand illusion and everywhere become deluded by illusory karma. Shravakas fear illusory objects and obscure their minds by entering quiescent cessation.

Bodhisattvas know that dharmas are illusory, penetrate the essence of illusion, and are not constrained by any names or forms. The Buddha is the great master of illusion: he turns the great illusory Dharma wheel, attains the great illusory nirvana, transforms illusory arising and cessation, realizes neither arising nor cessation, and transforms defiled lands as numerous as grains of dust into the pure Dharma realm.

A monk asked:

“Why is one who is unwilling to recite sutras called a ‘guest of words’—one who merely learns to speak?” The Master replied:

“Like a parrot that merely learns human speech without understanding human meaning. The sutras transmit the Buddha’s intent. One who does not realize the Buddha’s intent but merely recites is a person who learns words. Therefore, one should not be content merely to recite sutras.”

“Could there be a separate meaning apart from written words and spoken language?”

“What you have just said is also learned speech.”

“Both are language; why, then, does the Master not accept my words?”

“Listen carefully. There is a very clear passage in the sutras: ‘What I utter is speech that conveys meaning, not mere words. What sentient beings utter is verbal speech, not meaning. One who realizes the intent transcends speech; one who awakens to the principle transcends written words. The Dharma transcends spoken and written language—how could it be sought in phrases and sentences?’ Therefore, one who arouses bodhicitta realizes the intent and forgets the words, awakens to the principle and lets go of the sutras, just as one who catches the fish forgets the fish trap, and one who catches the hare abandons the snare.”

A Dharma teacher asked:

“Recollection of the Buddha is the ‘Mahayana with characteristics.’ What is the Chan Master’s view?” The Master replied:

“Even the characteristicless is still not Mahayana, much less that which has characteristics. The sutra says, ‘Ordinary beings cling to characteristics’; teachings are spoken for them according to what is appropriate.”

“I vow to be born in the Pure Land, but I do not yet know whether a Pure Land truly exists.”

“The sutra says: ‘If one wishes to attain a Pure Land, one must purify one’s mind. As the mind becomes pure, the Buddha-land becomes pure.’ If the mind is pure, the very place where one now abides is the Pure Land. It is like being born into the household of a king: one will certainly inherit the king’s estate. To arouse the mind toward the Buddha Way is to be born in a pure Buddha-land. If one’s mind is not pure, the very place where one now abides is a defiled land. Purity and defilement lie in the mind, not in the land.”

“Every day I hear the Way being spoken of, but I do not yet know who can see it.”

“One who possesses the wisdom-eye can see it.”

“I greatly delight in the Mahayana. How can I learn it?”

“To awaken is to attain it; not to awaken is not to attain it.”

“How can one awaken?”

“You must contemplate carefully.”

“What does it resemble?”

“It resembles nothing.”

“What is ultimate emptiness?”

“Emptiness is not ultimate.”

“What is existence?”

“Existence without characteristics.”

“Why do I not awaken?”

“Venerable sir, it is you yourself who have not awakened; it is not that someone else is obstructing you.”

“Does the Buddhadharma abide in the three boundaries—inside, outside, and between?”

“Seeing is in the characteristicless and is not outside it; its responsive functioning is inexhaustible and does not abide within; in the middle there is nowhere to dwell. None of the three boundaries can be apprehended.”

“This answer is very confused.”

“At the very moment when you utter the two words ‘very confused,’ are they inside or outside?”

“This disciple has examined inside and outside and found no trace.”

“If there is no trace, then clearly you know that everything said up to now has contained no confusion.”

“How can one become a Buddha?”

“This mind is Buddha; this mind becomes Buddha.”

“When sentient beings enter hell, does their Buddha-nature enter as well?”

“At this very moment, when one commits evil, is there also goodness?”

“No.”

“When sentient beings enter hell, their Buddha-nature is likewise.”

“What does it mean that all sentient beings possess Buddha-nature?”

“When its functioning is that of a Buddha, it is called Buddha-nature; when its functioning is that of a robber, it is called robber-nature; when its functioning is that of a sentient being, it is called sentient-being nature. Nature has no form or characteristics; names are assigned according to its functioning. The sutra says: ‘All sages and noble ones are distinguished by the unconditioned Dharma’ (Diamond Sutra).”

A monk asked:

“What is Buddha?” The Master replied:

“Apart from the mind, there is no Buddha.”

“What is the Dharma-body?”

“The mind is the Dharma-body. Because it can give rise to the myriad dharmas, it is called the Body of the Dharma Realm. The Treatise on the Awakening of Faith says: ‘What is called the Dharma refers to the mind of sentient beings; relying upon this mind, the meaning of the Mahayana is revealed.’”

“What is meant by saying that a vast scripture scroll is contained within a tiny mote of dust?”

“Wisdom is the vast scripture scroll. The sutra says: ‘There is a vast scripture scroll equal in measure to the trichiliocosm, contained within a tiny mote of dust.’ A single mote of dust is a single thought of the defiled mind. Therefore it is said, ‘Within a single thought-mote are proclaimed verses as numerous as the sands of the Ganges, yet people of the world themselves do not know it.’”

“What is called the citadel of great meaning? What is called the king of great meaning?”

“The body is the citadel of great meaning. The mind is the king of great meaning. The sutra says: ‘One who is widely learned is skilled in meaning but not skilled in speech. Speech is subject to arising and ceasing; meaning neither arises nor ceases. Meaning has no form or characteristics and lies beyond spoken words.’ The mind is the vast scripture scroll; the mind is the king of great meaning. If one does not clearly know the mind, one cannot be called skilled in meaning; one is merely a person who learns words.”

“The Prajnaparamita Sutra says, ‘Liberate the nine classes of sentient beings, all entering nirvana without remainder,’ and also says, ‘In truth, no sentient being attains cessation and liberation.’ How can these two scriptural passages be reconciled? People of ancient and modern times alike say, ‘One truly liberates sentient beings without clinging to the characteristics of sentient beings.’ I still have doubts; I beseech the Master to resolve them for me.”

“The nine classes of sentient beings are all fully present within a single body, becoming corresponding results according to the karma they create. Ignorance is birth from an egg; afflictions enclosing one within are birth from a womb; being saturated by the waters of craving is birth from moisture; the sudden arising of afflictions is birth by transformation. Awakening is immediately Buddha; delusion is called a sentient being.

A bodhisattva regards only the successive thoughts of the mind as sentient beings. If one thoroughly realizes that each successive thought in the mind is empty in its essence, this is called liberating sentient beings. A wise person effects liberation on the basis of their own original source—the mind.

Before form has arisen, it is already empty; one therefore knows that, in truth, no sentient being attains cessation and liberation.”

A monk asked:

“Is language the mind?” The Master replied:

“Language is a condition, not the mind.”

“Apart from conditions, what is the mind?”

“Apart from language, there is no mind.”

“If there is no mind apart from language, then what is the mind?”

“The mind has no form or characteristics. It is neither apart from language nor not apart from language. The mind is always still and silent, yet responds and functions freely. The Patriarch said: ‘If one thoroughly realizes the mind that is no-mind, only then does one understand the Dharma of mind-to-mind.’”

A monk asked:

“What is the joint cultivation of samadhi and wisdom?” The Master replied:

“Samadhi is the essence; wisdom is its function. From samadhi, wisdom arises; from wisdom, one returns to samadhi. Like water and waves, they are one essence, without before or after. This is called the joint cultivation of samadhi and wisdom. Those who have left the household life should not chase after words and pursue phrases. Walking, standing, sitting, and lying down are all the functioning of your own nature; where, then, could there be anything not in accord with the Way? Simply cease everything at once. If you do not follow the winds of external objects, the water of your nature will always be still of itself.

Nothing further. Take good care!”