禪宗決疑集

1. The Gateway of the Still Source and the Clear Stream

Dharmas do not arise of themselves; whatever exists appears through causes. To clear away all doubts, one must eliminate even the subtlest delusions. I shall now recount how I applied myself to practice in former years, so that students may see and hear of it and thereby practice with ease.

I was one who entered the monastic life late, yet I devoted myself entirely to a firm resolve for the Way, heedless of danger or death, advancing single-mindedly straight ahead. Even when encountering demons or calamities, I never forgot that resolve; whether meeting humiliation or honor, I remained single-minded and unwavering. Therefore, I was called obstinate.

Without a heart as firm as iron and stone, how could one endure such a task? When I was young, although I lived amid the five desires^[2], it was as though I were merely strolling through a garden. Though defilements abounded and worldly affairs pressed upon me, whenever I encountered circumstances I remained uncontrived, and my mind was always serene.

I did not rejoice in gain, yet my responsive functioning was inexhaustible; nor did I grieve over loss, remaining presently unobstructed.

When I first began studying and practicing, I passed through many hardships, yet even after examining matters to their utmost, I still found no place toward which to proceed. In the strength of my prime, I worked harder than others and practiced with courageous vigor, yet it was difficult to reach the ultimate point. Now I speak frankly to fellow practitioners and analyze the causes. The Way is propagated through people, whether monastics or laypeople.

2. The Gateway of Diligence in Leaving the Dust Behind

At the age of twenty-six, I, Zhichet, received the precepts, observed the vegetarian fasts, and devoted myself to mindfulness of the Buddha.

At thirty-one, I left home and became a monk, practicing Chan and studying the Way. My teacher, Venerable Yunfeng^[3], instructed me to investigate the saying: “The myriad dharmas return to the One; to what does the One return?” Afterward, Brother Guang and I traveled together to the hermitage of Master Hetang in Kui Prefecture. The place was very tranquil, so I decided to make it my dwelling. Before the Buddha image, I personally burned incense and made a vow, setting a fixed period of three years in which I was resolved to practice even unto death. At the same time, I swore: “If I become lax, desire to sit or lie down, seek comfort, or allow my body to touch a bed or chair, I willingly accept falling into the Avici Hell^[4], with no day of release.”

From then on, I practiced walking meditation day and night, sitting only during the two daily periods for rice and gruel. Even when drinking tea or water, I did not stop walking. When fellow practitioners or benefactors came to visit and inquire after me, I did not receive them.

I spoke as little as possible and continually raised the saying: “The myriad dharmas return to the One; to what does the One return?” I fixed my attention solely upon this word “One,” applying myself with utmost earnestness and arousing the sensation of doubt. At times, when the practice gained strength, my mind was like a clear blue sky without a wisp of cloud. I knew only the sensation of doubt concerning the word “One.” My mind was alive and responsive, like a pearl rolling freely in every direction across a tray, entirely unobstructed.

Upon reaching this state, I did not know that I had a body walking upon the earth, nor was I aware of movement or stillness, cold or heat in the world. Turning my body, bending down or looking up, urinating or defecating—all occurred without any calculating or discriminating mind. I merely followed that sensation of doubt wherever my feet happened to carry me.

When eating rice or gruel, my hands simply picked up the spoon and set down the chopsticks; nor did I know whether the food tasted pungent, sour, salty, or bland. Only then did I understand what it means for practice to be concentrated upon a single point, with nothing but pure thought following pure thought without interruption.

I mention this matter because those who have not yet applied themselves to practice may doubt and disbelieve it. I shall therefore provisionally offer two brief analogies. Suppose that in the world there is a valiant warrior who, in a towering rage, enters an army of a million soldiers and seizes its commander. Wishing to achieve victory and establish merit, he pays no heed to danger or death. Once his fury is aroused, he advances straight ahead without any thought of retreat. One who studies the Way is likewise.

We seek the unsurpassed and wondrous Way in order to repay the profound weight of the four debts of gratitude^[5]. Using this body given by our parents, we burn a stick of incense, a finger, or an arm; once we arouse a single thought of diligence, we forget all pain. Why is this? Because there is no second thought. The moment one becomes aware of pain, one has fallen into a second thought.

These two analogies are intended to inspire deep faith in this matter among students, so that they will harbor no doubt. Only when practice is thorough can there be a point of correspondence. At the same time, these analogies may serve as a standard for carrying out effective practice.

3. The Gateway of Stepping Back and Then Advancing Again

I shall now explain what occurs when practice lacks strength. The sensation of doubt concerning this word “One” suddenly arises and suddenly disappears. This happens because one has fallen into torpor or become distracted. If one forcibly strives to arouse the doubt, the practice not only fails to gain strength but retreats ever further.

Most practitioners do not know how to deal with this regression; therefore, I shall offer a brief analogy to clarify it. Suppose a poor man hears that jewels can be found ten thousand miles away and immediately sets out in search of them. After traveling one thousand or two thousand miles, or perhaps five thousand miles, he gives rise to a mind of retreat and no longer wishes to continue.

Just as he begins to turn back, he suddenly laments: “If I return, all my previous effort will have been wasted, and I shall forever endure hunger, poverty, and hardship.” He then reflects: “Everyone who goes there receives a share of those jewels. Why should I abandon the journey?” At that moment, he rouses himself, firmly resolves to advance, reaches the destination, gathers the jewels, and becomes wealthy, bringing benefit, peace, and happiness to his entire household.

All worldly affairs are likewise. I offer this analogy of advance and retreat so that when one’s application to practice lacks strength, one may cause it to gain strength. In truth, I fear that later students will grow weary and abandon the path halfway; therefore, I use this account to urge them onward with renewed effort!

4. The Gateway of Admonition and Encouragement When the Mind Retreats

This section presents two circumstances—retreat and lack of strength in practice—which students must not conflate into a single matter. I shall now further clarify the word “retreat” so that students may recognize it. Retreat means retreating from the bodhi-mind, retreating from enduring resolve, and retreating from the mind of diligence.

One no longer wishes to bow to the Buddha, practice the Way, visit spiritual teachers, draw close to fellow practitioners, or raise the critical phrase, but delights only in idleness and indulgence. If this thought of retreat arises—whether because one has overexerted the mind, because karmic obstructions are deep and heavy, or because one’s wholesome roots are weak—one should repeatedly go before an image of the Buddha or a bodhisattva, bow with utmost sincerity, burn a stick of incense, disclose one’s faults, and seek repentance.

One should then courageously raise the critical phrase. This thought acts like boiling water melting ice. At that moment, there remains solely a single pure thought; students must understand this clearly.

When I first encountered such a thought of retreat, I immediately burned incense, disclosed my faults, repented, and prayed for the Buddha’s compassionate protection. I then raised the critical phrase, and the thought of retreat vanished at once. This is something I personally experienced, and I record it here to exhort later students.

5. The Gateway of Encouraging the Lax to Be Diligent

This addresses the case in which one’s practice has not gained strength. If no sense of doubt arises upon the huatou, or if one is unable to raise the huatou, or if it is present at times and lost at others, or if one pursues sounds and forms, or engages in conditioned entanglements, or delights in sleep and rest, all of this is due to laziness and to letting body and mind run loose. One does not apply the mind earnestly to the matter of birth and death and is attached everywhere; therefore, the practice gains no strength.

When one’s practice is not yet mature, these two ailments frequently arise. I set my mind upon the huatou and resolve to arouse the sense of doubt, with no need to discriminate or reject what is right and wrong. Once the sense of doubt arises, this thought immediately vanishes.

Everything stated above serves no other purpose than to determine the point at which practitioners should apply themselves, so that the mind may be pure and lively, without a single other thought, casting aside all former understanding derived from study, from the Buddha’s teachings, from the words of the patriarchs, and from the sayings of the Hundred Schools and various philosophers^[6]. At that very moment, discriminating consciousness is sealed off, and the minds of sage and ordinary being are utterly cut off.

Having reached this point, one may investigate the huatou, investigate the word “No” (wu), or raise the saying, “The ten thousand dharmas return to the One; to where does the One return?” Any of these will do. Once one takes it up, one must summon one’s vigor, exert one’s strength, and advance directly forward without turning one’s head back. Only upon returning all the way home and sitting securely will there be true peace and joy.

6. The Gate of Resolving Doubt Concerning Obstructive Attachments (Exhorting Those Who Cling to Views to Arouse the Sense of Doubt)

The two gong’ans above both originated with Venerable Zhaozhou^[7] and have often been raised in Chan monasteries. Regarding this word “No,” I have often seen fellow practitioners holding interpretations that cling to nonexistence, existence, annihilation, or permanence. Those who cling to “nonexistence” say: “When Master Zhaozhou said ‘No,’ he meant that the ten thousand dharmas are originally empty and the fundamental nature is originally empty.

What is there to doubt?” Those who cling to “existence” say: “When Master Zhaozhou said ‘No,’ he was pointing to ‘existence’; to say ‘No’ means that within ‘nonexistence’ there is ‘existence.’ What, then, is there to doubt?” Those who cling to “annihilation” say: “When Master Zhaozhou said ‘No,’ he meant that all existence is empty and there is not a single thing for us to grasp. Why should there be any doubt?” Those who cling to “permanence,” meanwhile, say: “When Master Zhaozhou said ‘No,’ he meant that the true nature abides forever, serene and unmoving.

Why entertain doubt?” Alas! These errors arise from one-sided interpretations. If one maintains that there is no need to employ the sense of doubt in order to attain unsurpassed bodhi, then only the Maitreya who was born heavenly and the Shakyamuni who awakened naturally^[8] could do so.

Consider those in the world who possess refined skills: none has ever achieved mastery without inquiry and doubt. This single word “doubt” refers to the mind’s reflection and resourceful deliberation; the meaning is the same, though the names differ. Thus, in the Shurangama assembly, each of the twenty-five practitioners^[9] who attained perfect penetration had doubt and therefore realized awakening.

Everyone knows this, so there is no need to explain it in detail.

7. The Gate of Ultimately Correcting Errors (Ultimate Errors)

This explains the investigation of the word• “No.” Practitioners hear a venerable master say that they should paste this word “No” over their eyes; the eyes then become the word “No,” and the word “No” becomes the eyes. The practitioner need only contemplate^[10] in this manner and will immediately comprehend the word “No.” Then, sitting cross-legged upon the meditation platform, clenching the fists, gritting the teeth, and opening both eyes wide, one gazes at this word “No.” When small, it is as small as a mote of dust; when large, it is as vast as the sky.

Whether concealed or manifest, one recognizes it correctly, and one’s practice thereby gains strength on the spot. I have also heard of practitioners receiving instruction from a teacher in this way: “A monk asked Master Zhaozhou, ‘Does a dog have Buddha-nature?’ Master Zhaozhou said, ‘No.’” The teacher then tells them to raise the word “No.” The practitioners trustingly accept this and practice accordingly: while walking, it is “No”; while sitting, it is “No”; while eating rice and putting on clothes, it is also “No.” At all times they contemplate the word “No,” either rapidly or slowly.

They further say: “When reciting slowly, throughout all times one does not deliberately recite, yet it recites itself; one recites this word ‘No’ freely and without obstruction.” They also say: “When reciting rapidly, recite for the length of an entire breath before stopping, continuing cyclically in this manner.” They regard this as mature practice.

I have heard such things said and greatly fear that later practitioners may be misled; therefore, I venture to offer two brief examples so that everyone may understand. Consider this slow recitation: it resembles standing on high ground and throwing down a bean, allowing it to bounce wherever it will without obstruction. Rapid recitation, meanwhile, resembles standing in a watchtower and beating out one round upon the night-watch drum; as soon as one round ends, another begins.

What benefit is there in that? The two methods of contemplating and reciting the word “No” described above are followed by many among the fourfold assembly^[11]; when spoken of, they sound like a jest. How regrettable!

Some investigate the saying, “The ten thousand dharmas return to the One; to where does the One return?” When asked where precisely the sense of doubt should be aroused, they speak incoherently. Some say the sense of doubt should be aroused upon the words “to where?”; others say it should be aroused upon the words “does the One return”; still others say upon both clauses, or only upon the latter clause. Each person insists upon a separate• path and refuses to change.

It is truly incomprehensible!

8. The Gate of Penetrating Thoroughly to the Profound Source (Reaching the Source and Exhausting the Depths)

I am ashamed that, while still engaged in study and practice, I have not yet ascended the hall and entered the master’s chamber^[12], but have merely stolen a glimpse of the meaning at the entrance. It is like a man who manages precious jewels for a king. The jewels are not his own, yet he can distinguish genuine from false, precious from base, light from heavy.

If members of the royal household need any of them, he supplies what they require for their use, without confusion. In the same way, the unsurpassed wondrous Dharma of the Buddhas and patriarchs is not mine, yet I have some slight knowledge of the stages of practice and of what is deviant or correct, profound or shallow, and I present this so that everyone may understand. I vow to resolve this sense of doubt together with my fellow practitioners and certainly not to deceive one another.

A monk asked Master Zhaozhou: “Does a dog have Buddha-nature?”

Master Zhaozhou replied: “No!”

The monk continued: “Crawling creatures and all sentient beings have Buddha-nature. Why does a dog not have Buddha-nature?”

Master Zhaozhou replied: “No!”

At that very moment, if the monk had said that he understood, Master Zhaozhou would immediately have spat into his mouth and berated him severely. Zhaozhou would have had to remain silent so that these words would not be transmitted in the world. If the monk at that time had been unable to comprehend these words, his entire body would have fallen into the sense of doubt.

He would then have brought under control all two hundred and sixty joints of his bones and all eighty-four thousand pores of his body, causing even his breath to cease flowing freely. The monk would have reached out, seized Master Zhaozhou, pulled him close, and said: “The Buddha taught that crawling creatures and all sentient beings possess Buddha-nature. Why does the Venerable say that a dog has no Buddha-nature?

What does this mean?” Master Zhaozhou would again have said: “No!” At this point, the monk’s sense of doubt would have grown still heavier. While walking, he would doubt: “Why did he say ‘No’?” While sitting, he would doubt: “Why did he say ‘No’?” While dressing and eating, he would also doubt: “Why did he say ‘No’?” Amid suffering and joy, favorable and adverse circumstances, he would likewise doubt: “Why did he say ‘No’?” Throughout the twelve periods of the day and night, there would not be a single moment’s pause.

Only because he could not accept Master Zhaozhou’s statement, “A dog has no Buddha-nature,” he would have to defeat Zhaozhou upon this very word• “No” and would not stop until he had made everyone detest him.

Below is an explanation of where practitioners should apply their questioning; this must be examined carefully and attentively. When applying questioning, one must first arouse a sense of indignation and question why Master Zhaozhou said, “No.” This indignation—if no sound is uttered, it remains pent up within the mind; if one utters a sound while covering the mouth and nose, it comes forth like the growl of one subduing a tiger.

It is like a person who has suffered humiliation: when the questioning mind cannot be resolved, this pent-up inner sound invariably arises. Whether it is voiced or left unvoiced, practitioners themselves should know how to proceed. The questioning here is to question why Master Zhaozhou said “No”; it is not to contemplate Master Zhaozhou’s word “No.” Nowadays, most practitioners contemplate the word “No” and recite this word “No.” How truly lamentable!

When practitioners reach this point, their minds must remain lucid, and they must examine whether this monk had a questioning mind at that moment. He then continued to ask, “All sentient creatures, down to insects, possess Buddha-nature; why does a dog not possess Buddha-nature?” This single question penetrated his very bones and marrow. The monk sought death rather than life, pressing Master Zhaozhou until, with equanimity, he uttered the single word “No.” Even if he wished to take it back, he could not.

At that moment, the monk wished to die, yet could not die. From ancient times until now, this questioning has remained unresolved. Thus, what people of former times questioned is precisely what people today question, and what people today question is precisely the statement made by Master Zhaozhou.

Suddenly, from within the mass of questioning, a sound bursts forth, and one completely perceives and understands the news from the other shore.^[13] Enough! Say no more; the more one speaks, the farther one strays from the Way.

9. The Gateway of Pointing to the Source and Returning to the True

A monk asked Master Zhaozhou, “The myriad dharmas return to the One; where does the One return?” Master Zhaozhou said, “When I was in Qingzhou, I had a cloth robe made that weighed seven jin.” This monk’s questioning differed from that of the other monk, causing Master Zhaozhou to expend his lips and tongue once again. To say that the robe weighed seven jin was no trivial matter; what does it mean? Because the weighing was inaccurate, no one would buy it.

From ancient times until now, in Chan monasteries it has often been raised: “The myriad dharmas return to the One; where does the One return?” I cannot reveal this “One” outright. Once the place of “returning to the One” has been realized, practitioners will readily discern and understand it. Thus, the Lotus Sutra states: “Only this one matter is true; if there are two, they are not genuine.” This One is precisely the source of sentient beings, the wondrous Way of all Buddhas, the mother of the myriad dharmas, and the most honored among all sages.

Deluded about it, one cannot escape samsara; awakened to it, one brings birth and death to an end and attains liberation. Again, raise the saying: “The myriad dharmas return to the One; where does the One return?” When questioning, one should question only this word “One”; that “One” is precisely mind. (This mind is the mind of numinous knowing, not the physical heart or the discriminating mind.) Mind itself is the One. (The One is the sovereign of all sages and is therefore called the mind-king.) Why do I analyze it so carefully?

Because I fear that when practitioners first enter the Way and present their questions, their teachers may not clearly explain the questioning mind, while the practitioners themselves may not know the proper sequence for presenting their questions. Moreover, if they do not encounter a good spiritual friend, then ultimately, although they may hear that there are virtuous and knowledgeable teachers, they do not draw near to them to seek an examination of principle and phenomena, dispel doubts and delusions, but instead cling to their own views and thereby waste their lives.

How truly lamentable!

Therefore, I only wish practitioners to direct themselves toward this word “One” and arouse questioning. First raise: “The myriad dharmas return to the One; where does the One return?” Raise it three or five times, releasing or holding it as appropriate. Afterward, do not raise “the myriad dharmas return to the One”; simply arouse the questioning mind upon the word “One.” The questioning is: “Where does the One return?” The three words “where does it return” serve precisely to investigate where this “One” goes to establish its life and destiny.

Yet do not question these three words; arouse questioning only upon the word “One.” If you fear that the questioning mind will not arise upon the word “One,” then raise again: “Ultimately, where does the One return?” When raising the huatou, it is acceptable either to utter it aloud or not to utter it aloud. Yet one must not proceed too rapidly or too slowly. It should be like striking a bell or chime: when the measured rhythm is even, the sound is smooth and harmonious.

The essential point is to arouse the questioning mind upon the huatou. Whether or not it proves effective, one must practice in precisely this manner. Do not believe others who say, “There is no need to open your mouth when raising the huatou.” If you believe these words, sealing your mouth and suppressing your voice, illness will surely arise later.

10. The Gateway of Avoiding Illness Through Harmonious Breathing

I shall now discuss how practitioners who do not present their questions clearly may later fall ill, harming the mind and damaging their health.

I myself have seen fellow practitioners who remained silent and said nothing; many of them later suffered from vomiting blood. When questioned about the cause, they said that their virtuous and knowledgeable teachers had not told them to open their mouths when raising the huatou. I earnestly told them, “That illness arose precisely because the qi injured the heart.

The heart governs the blood vessels; when the heart can no longer exercise governance, qi and blood flow astray. The essential thing is for the breath to be steady, the blood vessels relaxed, and the four great elements harmonized; then the Way will flourish.” Consider a provisional analogy: suppose someone in the world loses a precious object and searches for it day and night. At times he silently reflects; at times he opens his mouth to make inquiries; at times he grieves and laments.

Later, perhaps someone points it out to him, or perhaps he finds it by searching all around. When one investigates principle and phenomena in this way, how could opening or closing the mouth, speaking or remaining silent, movement or stillness interfere with the questioning mind? Furthermore, practitioners should trace the origin of this illness.

It may arise from eating one’s fill, carrying heavy burdens, climbing mountains, or running. These four activities are sources from which illness may arise, for they obstruct the breath. If one does not open the mouth and audibly raise the huatou, the qi will become pent up and knotted within the chest, harming body and mind and obstructing the questioning mind.

If one then mistakenly claims that the illness arose from seated meditation, would that not be a grave injustice?

11. The Gateway of Those with Superior Faculties

This section discusses how three classes of virtuous and knowledgeable teachers entered the gate in different ways and how the causes and conditions of their seeing the Way also differed. Some awakened to the Way through the scriptural teachings. Others, through the power of prajna cultivated in past lives, awakened to the Way without investigating Chan.

Still others awakened to the Way after only a short period of vigorous effort in investigating Chan. These three classes of virtuous and knowledgeable teachers certainly cannot teach the subtle details of practice to beginners. They may speak of the upward path of the Chan school and guide those of superior faculties, but they cannot guide those of middling or inferior faculties.

Therefore, an ancient worthy said, “If students of the Way do not possess the Dharma eye, they must have the eye needed to travel abroad in search of instruction.” Likewise, Zhongni^[14] said, “Observe his motives, examine the causes of his actions, and investigate where he finds repose.” Therefore, when traveling on foot in search of the Dharma, we must possess the true eye needed to journey abroad and seek instruction.

12. The Gateway of Serene Contemplation in the Chan Monastery

Now, to speak in detail of the essential discipline within the monastic community: it is the practice of sitting meditation in stillness. From ancient times to the present, when the Buddhadharma flourished and monastic communities prospered, devas and dragons offered protection, benefactors placed their faith and reverence in them, provisions were abundant, and the permanent community was well supplied. Everywhere, assemblies were gathered for sitting meditation, and everyone who aspired to the Way devoted themselves to cultivation—sometimes three or five hundred monks, sometimes one or two thousand members of the assembly.

The two stewards of the Eastern and Western quarters^[15] planned and managed affairs so that inside and outside were of one accord, their minds spread out evenly like the earth. Each one observed causes and understood effects; everyone saw the Way and illuminated the mind. The three virtues and six flavors^[16], the four requisites, and the seven treasures were all fully provided, with nothing lacking.

Thus, in the Sangha hall, the bodhisattvas studying prajnaparamita did not touch water with either hand and did not burden their minds with the hundred tasks. Apart from the two daily periods of gruel and rice, they concentrated wholly upon the Way. Those of superior faculties did not leave their seats, but single-mindedly investigated the One Vehicle, remaining alert day and night and maintaining right contemplation.

Later, they clarified the great matter^[17], became great vessels of the Dharma, gathered the cause and realized the fruit, became exemplars of the lineage^[18] within the monastic community, and opened a great forge in which to temper students.

To begin the work of cultivation, first mount the meditation platform. The essence of dignified conduct lies in sincerity and attentiveness. Sit upright in the full lotus posture, with the eyes directed toward the nose and the nose aligned with the navel; keep the teeth together and clasp the two hands. When the breath has become regulated, raise the huatou: “A monk asked Master Zhaozhou, ‘Does a dog have Buddha-nature?’ Master Zhaozhou replied, ‘No.’” There is no need to move the mouth or tongue; silently investigate it, setting realization as the appointed goal. This explains the forms of sitting meditation within the monastic community so that everyone may know them.

13. The Gate of Dwelling in Seclusion within the True Lineage

This section discusses the true lineage of transmission. After the Fifth Patriarch of Huangmei^[19] passed away and before Baizhang established the monastic community, groups of three or five people lived in mountain forests, tilling the soil and planting crops. They had no time even to trim their fingernails, yet at all times they kept their attention fixed upon the Way, never forgetting it from thought to thought.

Thus, each of them became a great vessel of the Dharma. Later, each went to a different region, expounding the Dharma for the benefit of sentient beings. When those who came to study had grown numerous, Master Baizhang then established the monastic community.

Here, the practice of the earlier patriarchs and masters, who dwelt in seclusion and cultivated amid the hardships of mountain forests, is presented so that everyone may know it.

14. The Gate of the Holy Assembly at Jetavana

This section discusses the origin of the Dharma of equality. When the Buddha was at Jetavana together with one thousand two hundred and fifty bhikshus, he invariably practiced alms-begging because he wished to teach benefactors to abandon stinginess and greed and avoid the three realms of hell beings, hungry ghosts, and animals. The food received in the bowl was divided into three portions: one portion was given to hungry ghosts, birds, beasts, and fish; one portion was given to poor people who came to beg; and one portion was consumed to sustain the body for practicing the Way and seeking the Buddha-fruit of unsurpassed bodhi.

When the Buddha carried his bowl out of Jetavana, he always wore the three robes, maintained right contemplation, and fixed his gaze six cubits^[20] ahead. He did not turn his head, and his steps were gentle, light, and untroubled; he gathered his mindfulness and walked with his gaze directed straight ahead. Thus, in every place, whether during the winter or summer retreat, the Buddha and the great assembly entered this samadhi of loving-kindness, as everyone knows.

These three Dharma gates do not go beyond the One Mind. The Buddhas and patriarchs employed skillful means in practicing the Way according to the time and the capacities of beings. Students should not cling rigidly to one side.

I have critically examined each of these three methods so that the fourfold assembly of later students will not fall into delusion.

15. The Gate of Awakening to the Mysterious Principle of the Lineage

If we discuss this matter, it is not found in silently sitting in meditation, nor in plowing fields and planting crops, nor in putting on the robe and carrying the bowl. Then tell me: ultimately, where is it found? (A long silence.) What is it? What is it?

Because students are unable to comprehend this principle, they should raise the huatou and arouse doubt as explained above; there is no need to repeat it. Students need only clearly understand that the huatou is living and dynamic, never stagnant in one place. Whether walking, standing, sitting, lying down, putting on clothes, eating, sweeping, splitting firewood, carrying water, urinating or defecating, remaining silent, moving or still, turning the body, bending or raising the head, receiving guests, undergoing suffering or joy, meeting favorable or adverse conditions—the Way is present in all of these.

One must therefore possess skillful means oneself.

One who knows how to carry out this work is like a skilled player of kickball: when the ball touches his head, he heads it; when it touches his shoulder, he knocks it away with his shoulder; when it touches his elbow, he strikes it with his elbow; when it touches his hand, he hits it with his hand; when it touches his knee, he sends it aloft with his knee; and when it touches his foot, he kicks it. Turning around, he sends it with one kick beyond the goal; it soars to the Heaven of the Thirty-Three^[21], goes straight to the eighteenth heaven^[22], passes beyond the Brahma heavens, rises to the Four Formless Heavens^[23], and then returns to its original place.

It is likewise with this: nothing can seize it, and no one can obstruct it. Why? Because it is entirely alive and free, the three realms cannot grasp it, and no-mind cannot retain it.

Its wondrous functioning is such, its freedom is such, and its ease and bliss are such. Therefore, it is no wonder that the three realms cannot contain it; even all the dust-mote lands throughout the empty space of the ten directions cannot encompass it. It comes and goes as it pleases, entirely unobstructed.

Students, tell me: is that the ball, or is that the player? Do you understand? Do you know?

Enough! Enough! If you were to meet Ajita and personally receive a prediction of Buddhahood, and this analogy were presented, would you awaken to it?

Generally, both belief and disbelief arise from your own mind. To believe without believing is like a mirror reflecting a mirror: both mind and mirror vanish, so why labor to make them still? If one rejects existence and grasps nonexistence, attachment to the Dharma becomes an illness.

The hundred dharmas^[24], the ten mysteries^[25], the thousand sutras, and the myriad treatises all guide students back to the Ten Faiths^[26]. If a person believes with a true mind, that person will certainly become a Buddha. When practice and understanding accord, it is like a pond settling into clarity, in which the moon’s reflection appears distinctly.

Believe that nature is one’s own mind; believe that mind is one’s own nature. Nature is originally one’s own mind; mind is originally one’s own nature. Mind and nature are thusness itself: trust yourself and honor yourself.

16. The Gate of Returning to the Ultimate Reality of the Source

What has been presented above is not merely my own intention. Rather, through studying all the sacred scriptures, reading various kinds of books, citing events of the past, verifying them against events of the present, and adding what has been accurately seen and heard, I have found that many among the fourfold assembly apply their minds in differing and mistaken ways, hold one-sided views, do not know the deviant from the correct, and cannot distinguish right from wrong.

Alas! Born in the age of the declining Dharma, far removed from the Buddha, they do not understand the myriad differentiated conditions presently before their eyes. Thus, although those who actually undertake the practice investigate different critical phrases, the place where they apply their minds and arouse doubt is no different: with every critical phrase, doubt must be aroused.

Therefore, an ancient worthy said, “Without doubt, there is no awakening.” Was this not already said in former times? No one has ever accomplished the great matter without doubt. One must therefore possess right knowledge and right view, so as never to fall into a wild fox’s den and waste an entire lifetime.

Nor would the loss end with a single lifetime: for hundreds of thousands of myriad lifetimes, the seed of bodhi would not sprout. We who occupy the position of students cannot bear to see or hear of this. At this crossroads, one should resolve doubts and dispel delusion.

I shall first set forth, one by one for students of later generations to see, the admonitions to the assembly, the occasions of responsive encounter and analogies found in the scriptures and teachings and in the recorded sayings of the Buddhas and patriarchs, together with those points in my own practice where the work became effective. If, upon hearing a single word, the ground of the mind opens and becomes clear, or through a single sentence, the heaven of one’s nature^[27] suddenly shines forth, then one will not have failed the lifelong aspiration to inquire and learn.

If the ground of the mind does not open and the heaven of one’s nature does not shine brightly, then grasp each clue firmly and spring straight forward like a cat. Suddenly, it may be as though one again encounters a good spiritual friend who points out the preceding cause. When a single thought accords, ten thousand taels of pure gold are consumed in a day.

At that very moment, beings in the three evil destinies together realize bodhi, and the four weighty debts of gratitude are repaid at once.

I, Zhi Che, am also merely a fellow student, and I hope that the wise will kindly guide and support me. I vow that in future lives, wherever we may be, we shall together be Dharma companions. The verse says:

From ancient times to the present, filial devotion and reverence; principle and phenomena perfectly interfused,

Essence and function cultivated together, secretly assisting the sovereign’s transforming rule^[28]•

The teachings of the sala trees^[29], observed by all in the fourfold assembly,

The Dharma gate of repentance, the practices and vows of bodhi.

Recalling how, in former days, I left the dust through my elder brother’s admonitions,

Who also checked my indolence, halted delusive objects, and ended bewilderment.

From ancient times to the present, filial devotion and reverence; principle and phenomena perfectly interfused.

Above, the successive states of activity and stillness in the practice of investigating the critical phrase have been presented, together with a detailed account of the activities and periods of rest of members of the fourfold assembly who have newly entered the Path. Below, the foundation, beginning and end, origin, and destination will be presented for students.

What is the foundation? The five precepts are the foundation. What are the beginning and end?

An enduring mind that never changes is the beginning and end. What is the origin? That which precedes even the Kalpa of Emptiness^[30] is the origin.

What is the destination? The place where this one great matter comes to rest is the destination. Students who wish to understand clearly the origin and destination of this one great matter should steadfastly uphold the five precepts, diligently cultivate the ten wholesome actions, not allow the attention to chase after external objects, and not permit the mind to become scattered.

Whether active or still, at leisure or occupied, they should constantly maintain right mindfulness. Only then will they have some measure of accord with the practice described above. The fourfold assembly mentioned above consists of bhikshus, bhikshunis, upasakas, and upasikas.

First, two duties of laypeople are presented:

1/ Foremost is to be filial and obedient toward one’s parents, and to honor the six classes of relatives^[31], both within and outside the family.

2/ One must understand distinctions of seniority and rank, of honor and lowliness, among the people of the town and neighborhood; one should be humble and benevolent, with superiors and inferiors living in harmony and mutual respect.

This is the heart of a filial child toward his or her parents. People commonly speak of the two words “filial obedience,” yet do not know that their principle is exceedingly sublime and vast. With regard to their bodies, one provides food and drink, clothing, bedding, and medicine; with regard to one’s heart, one must honor, support, and attend upon them.

This is filial piety. Obedience means complying with one’s parents’ expressions and reasonable wishes, and doing nothing contrary to their will. If one possesses such a mind of filial obedience, superiors and inferiors will live in harmony and mutual respect, and one’s parents will be at peace.

This is the excellent worldly way of filial devotion and reverence; how could it differ from the principle of Heaven? If, in addition, one observes vegetarian fasts, keeps the precepts, recollects the Buddha, practices Chan, and seeks the Mahayana Dharma in order to end birth and death and attain liberation, then this is truly great filial piety and great goodness, belonging to the supramundane Path. Once the four debts of gratitude have been repaid and beings in the three realms have been aided, why worry that the kindness of one’s parents in this lifetime has not been repaid?

Below, the five precepts are explained in correspondence with the five constant virtues. (The five constant virtues of Confucianism)

1/ Not killing is called benevolence.

2/ Not stealing is called righteousness.

3/ Not engaging in sexual misconduct is called propriety.

4/ Not drinking intoxicants is called wisdom.

5/ Not speaking falsely is called trustworthiness.

Since members of the fourfold assembly wish to recollect the Buddha and practice Chan, they should steadfastly uphold these five precepts. Concerning the precept against sexual misconduct, the Buddha’s teaching recognizes that the two lay assemblies cannot observe complete celibacy; therefore, it speaks only of the precept against sexual misconduct, in accommodation with their practice. The Surangama Sutra says: “People in the world who do not seek to leave the household life cannot relinquish affectionate attachment to their wives and concubines, but their minds should not give rise to sexual misconduct.

If the mind is serene, clear, and radiant, then at the end of life they will be born in the Heaven of the Four Heavenly Kings. If they can uphold complete celibacy without violation and diligently recollect the Buddha, then at the end of life they will certainly be born by transformation within a lotus blossom in the Land of Ultimate Bliss; of this there is absolutely no doubt.” The two monastic assemblies dare not violate this precept concerning sexual desire.

Those who leave the household life depart from worldly customs; with rounded heads and square robes, they enter the state of sages and transcend the ordinary, and are called the Treasure of the Sangha. They are called a “treasure” because, like a clear and radiant mani jewel, they cause the eyes of those who see them to become purified, the ears of those who hear them to become purified, the tongues of those who speak of them to become purified, and the bodies of those who touch them to become purified.

They are also called the Sangha, the Field of Merit•. If anyone praises them and makes offerings to them, that person will obtain immeasurable merit and blessings. It is like sowing one seed in fertile soil and harvesting ten thousand seeds.

Therefore, the Treasure of the Sangha is an excellent field of merit for sentient beings. Thus, for those who have left the household life, even the arising of a thought or the stirring of an intention constitutes breaking a precept, including the precept against sexual misconduct.

The first of the five precepts is the precept against killing, while the first of the five constant virtues is benevolence; therefore, not killing may be called benevolence. Benevolence is loving-kindness, patience, and universal love; it delights in life and abhors death. Thus it is said: “Having seen it alive, one cannot bear to see it die; having heard its cry, one cannot bear to eat its flesh.” Therefore, the noble person stays far from the kitchen, the place where living beings are killed. This is the admonition concerning benevolence.

Righteousness is propriety, equality, and great function. When something is fitting and ought to be done, one does it; when an object is appropriate to use and ought to be taken, one takes it. One does not perform unrighteous deeds or take things unjustly. Therefore, when a noble person sees profit, he thinks of righteousness. In the time of Confucius, people did not pick up lost property on the road. Confucius said: “Wealth gained through unrighteousness is to me like floating clouds.” This is the admonition concerning righteousness.

Propriety means loyalty, conformity, and great decorum. The Family Sayings states: “In ancient times, in the state of Lu, there was an unmarried man who lived alone. A widow living nearby also lived alone.

One night, amid violent wind and rain, the widow’s house collapsed, and she ran to the man’s house seeking shelter. The man shut the door and would not let her enter. The widow reproached him: ‘Why are you so inhumane as to refuse me entry?’ The man replied: ‘I have heard that men and women under sixty years of age must not stay together.

You are still young, and I too am still young. That is why I cannot let you enter.’ The widow said by way of comparison: ‘Why can you not be like Liu Xiahui?’ The man said: ‘Liu Xiahui could do so, but I cannot. I wish to take what I cannot do and thereby learn from what Liu Xiahui could do.’ When Confucius heard these words, he said: ‘Excellent!

Among those who wished to learn from Liu Xiahui, there has never been anyone like this man.’ How then could there be any sexual misconduct? This is the admonition concerning propriety.

Wisdom means discernment, illumination, and profundity; knowledge means understanding and is like the sun. A person possessing knowledge is like the sky containing the sun. Beneath the character tri (知), “to know,” the character nhật (日), “sun,” is written to form the character trí (智), “wisdom.” The sun of wisdom in the sky illuminates every dark place.

Therefore, when drinking alcohol causes the true nature to become confused, the mind of wisdom does not shine clearly. When clouds cover it, the sun of wisdom cannot shine. Thus, the sutra says: “Drinking alcohol entails thirty-six instances of losing merit.” Therefore, the Book of Documents also strictly prohibits drinking alcohol.

Xi and He^[32] became addicted to alcohol, disgracing themselves and ruining their virtue; hence King Yu detested fine wine and delighted in hearing wholesome counsel. Emperor Wu of Liang did not taste the five pungent plants^[33] or strong liquor for forty-six years. The emperor held that: “If one does not drink alcohol, one will not become deluded and obstructed.” Confucius said: “Do not allow yourself to be overcome by wine.” All regarded alcohol as something that clouds the mind and disorders the nature.

All sages prohibited drinking alcohol. This is the admonition concerning wisdom.

Trustworthiness means sincerity, truthfulness, and genuineness. In ancient times, there were two worthy men, one surnamed Fan and the other Zhang. Before traveling a thousand miles away, they promised to meet again after half a year. Fan said: “On the fifteenth day of the ninth month, I shall come to visit and converse with you.” Zhang prepared a banquet for his guest. On the appointed day, Fan arrived. Being a sincere noble man, he did not speak falsely. This is the admonition concerning trustworthiness.

The admonitions concerning the five constant virtues are wholesome principles for regulating the world: acting in accordance with the principle of Heaven and preserving the wholesome Way until death. If there is even the slightest error, one will ruin oneself and lose one’s virtue, and there will be no wholesome Way worthy of serving as an example for later generations. How much more so within our teaching, where the four assemblies all recollect the Buddha and practice meditation, wishing to seek the wondrous, unsurpassed Way!

This is the great wholesome cause and condition for transcending the world, forever escaping samsara and reaching the shore of the great bliss of nirvana. If a person does not observe these five precepts yet wishes to escape samsara and reach the shore of nirvana, it is utterly impossible.

17. Cultivating Essence and Function Together, Secretly Assisting the Sovereign’s Governance (Cultivating Essence and Function Together, Secretly Assisting the King in Governing the Nation)

This section discusses the merit of the ten wholesome actions.

The ten wholesome actions are fundamentally of one essence with the ten unwholesome actions; they merely receive different names according to defiled or pure conditions, just as making a fist and opening the hand have only one essence, while their functions lie in a person’s opening and closing of the hand. Opening is the ten unwholesome actions; closing is the ten wholesome actions. The ten unwholesome actions comprise three unwholesome bodily karmas: killing, stealing, and sexual misconduct; four unwholesome verbal karmas: false speech, frivolous speech, divisive speech, and harsh speech; and three unwholesome mental karmas: greed, anger, and delusion.

When the ten unwholesome actions cease, the ten wholesome actions are thereby present. The five precepts are the essence, and the ten wholesome actions are the function. For example, everyone has a body and necessarily makes use of the hands and feet.

If the body had no hands or feet, how could it act? If the hands and feet had no body, to what could they be attached? The hands and feet rely upon the body and exercise their functions throughout the myriad dharmas, establishing the world.

This is perfectly clear and beyond doubt.

Practitioners must take the five precepts as the essence and the ten wholesome actions as the function. Only when essence and function proceed together can Buddha-work be accomplished. If all people in the world devotedly observe the five precepts, purely practice the ten wholesome actions, always conduct themselves with restraint in their occupations, business dealings, and daily lives, regulate their living, and provide filial care for their parents, this will move the eight classes of beings^[34]—devas, nagas, and so forth—to descend to Jambudvipa and protect the world.

The rains and winds will come in due season, the harvests will be abundant, all under heaven will be peaceful, and the myriad people will joyfully engage in their livelihoods. We now dedicate this wholesomeness so that the ruler of the nation may take the four seas as his home and the people as his children, so that the foundations of the nation may be vigorously revitalized; other countries may come to establish friendly relations, the renown of virtue may spread everywhere, and the ten directions may render allegiance.

Without imposing penal laws, peace will naturally be attained; blessings and longevity will be boundless, and the rivers and mountains will be united. Golden branches will flourish beautifully, and jade leaves will diffuse their fragrance. The wind of Yao^[35] will forever spread afar, and the sun of Shun^[36] will always shine brightly.

18. The Bequeathed Precepts at the Twin Sala Grove, Reverently Observed by All

The sutra says: “Failure to observe the five precepts cuts off the paths of humans and devas.” The five precepts are the first of all precepts and foremost among the myriad wholesome actions. The sutra further says: “It is like building a house: first, one must construct a firm foundation. If one builds the foundation in empty space, the house can never be completed.” Long ago, in the Twin Sala Grove, as he was about to enter nirvana, the Blessed One said to the great assembly of devas and humans: “After my passing, you should rely upon the pratimoksha; it shall be your teacher.” The pratimoksha is precisely these precepts.

At that time, the Blessed One taught the observance of these precepts not only for the great assembly of devas and humans at the Nirvana assembly, but also for all of us today. These precepts have been transmitted from Buddha to Buddha and handed down from patriarch to patriarch. Practitioners who wish to recollect the Buddha and practice meditation in order to penetrate the great matter must observe these precepts.

Under no circumstances should they listen to false teachers and those of wrong views who claim that lying, drinking alcohol, and eating meat do not obstruct bodhi, or that stealing and sexual misconduct do not impair prajna. Such people are criminals of hell, rakshasas, and retinues of evil spirits; they are not disciples of the Buddha. They usurp the right to discuss the Dharma gate, speak falsely of prajna, destroy people’s pure and wholesome faith, and sever the wisdom-life of the Buddhas.

Such people will fall into the Avici Hell, from which there will never be a day of release.

Practitioners among the four assemblies who have entered the true Dharma gate must possess complete right understanding. Therefore, the sutra says: “A human body is difficult to obtain, and the true Dharma is difficult to encounter.” Today, we have fortunately obtained human bodies and have also encountered the true Dharma. If we meet people of such wrong views, we must possess discerning eyes.

Why do I labor to set forth this matter? Because I fear that beginners in studying the Way, whose right faith is not yet complete, may encounter people who regard false Dharma as true and true Dharma as false; who, when copying scriptures, place earlier passages afterward and later passages before them; and whose words are inaccurate. Those who follow such wild assertions will neither understand nor know, and will indulge their bodies and minds without restraint.

It will be like pouring oil into flour, so that they can no longer be separated, causing people to go astray for an entire lifetime. And not merely for one lifetime: for hundreds of kalpas and thousands of lifetimes, they will forever remain descendants of Mara. How truly pitiable!”

I have encountered such people before: they fell silent, tongue-tied, with not a word they could bring forth; they merely joined their palms, turned around, and fled far away. Why? Because upon reaching this place, there is no gate through which to enter, nowhere to set one’s foot, no ground upon which to establish oneself, and no place to open one’s mouth. Why? Because the deviant cannot encroach upon the true. Have you not heard an ancient worthy say, “Your abilities are limited, while that in me which cannot be spoken is inexhaustible”? How true these words are! The five precepts have already been discussed above. Because they restrain what is deviant and bring evil to an end, they are called precepts.

19. The Dharma Gate of Repentance and the Bodhi Vows and Practices

During each of the six periods of the day and night, practitioners should approach an image of a Buddha or bodhisattva, prostrate themselves with all five limbs touching the ground, burn a stick of incense, and openly make repentance. There and then, invite the Three Jewels to bear witness; state your personal name and Dharma name, kneel upright with palms joined, and supplicate:

I take refuge in all the Buddhas throughout the dust-mote lands of the ten directions and all of space.

I take refuge in all the honored Dharma teachings throughout the dust-mote lands of the ten directions and all of space.

I take refuge in all the Sangha of sages and saints throughout the dust-mote lands of the ten directions and all of space.

I humbly beseech the Three Jewels not to withhold their loving-kindness, but compassionately to descend and bear witness to this repentance. I, named ….., from beginningless time until this very day, through karmic obstructions accumulated over many lives, offenses committed throughout many kalpas, the three poisons and ignorance, and the grave obstructions of the ten evils, have created immeasurable and boundless evils—unspeakable, unspeakable, through unspeakably many revolutions^[37].

Today, having cleansed body and mind, before all the Buddhas of the ten directions, all the great bodhisattvas, the Greatly Compassionate Father, the wonder-working Bodhisattva Avalokitesvara, and the assembly of saints, we prostrate ourselves with all five limbs touching the ground and openly make repentance. With one-pointed mind we take refuge, and offenses as numerous as the sands of the Ganges are extinguished. (Repeat the preceding two sentences three times.) We ask only that all the Buddhas and great bodhisattvas, with their heavenly eyes that see afar, heavenly ears that hear afar, and swift knowledge of others’ minds, illuminate and watch over us, blessing and sustaining us so that we may practice in due order, advance upon the Way without demonic obstruction,

swiftly illumine prajna wisdom, never regress from the mind of Bodhi, purify the six sense faculties, dispel every anxiety, abide in a single thought of the unconditioned, sweep clean the ten directions, transcend the three realms, swiftly reach the shore of awakening, escape the four kinds of birth, and quickly attain Bodhi.

If in this life our conditions are meager, our work upon the Way remains unaccomplished, and our lifespan is brief, then when impermanence arrives, may we rely upon the power of prajna, attain right mindfulness in the present moment, remain free from mental confusion, and be reborn according to our vows in a Buddha-land. Thereafter, may we bow before the Buddhas and bodhisattvas and personally receive their instruction.

Having practiced in accordance with our vows, may we return again to the Saha world, be born male into the household of a wealthy elder, cultivate the ten wholesome deeds, and live in prosperity in a great city. May we not forget our former lives, and may our sole wish be that our parents, free of emotional attachment, permit us to leave the household life. Entering the Way while still young, may our wisdom surpass that of others; may we soon encounter an enlightened teacher, investigate Chan and study the Way, master the scriptures, thoroughly comprehend the Buddhist sutras, study only the Supreme Vehicle, and devote ourselves wholly to its essential purport.

Through a single word, may we see clearly the causes of many kalpas; or within a single phrase, may we penetrate the fruits of many lives. Clearly illumined and thoroughly liberated, may we come and go in perfect freedom and, according to our wishes, be reborn in Buddha-realms or heavenly realms, repay the four kindnesses, rescue the beings of the three realms, and enable all sentient beings throughout the Dharma realm to attain omniscient wisdom together.

May all Buddhas bear witness: all the Buddhas of the ten directions and the three periods of time, all bodhisattvas-mahasattvas, Mahaprajnaparamita.

I have set forth these ordinary matters to guide beginners, and respectfully entrust those of lofty understanding to expound them anew for later generations of students. I am ashamed that my words are many while their principles remain unclear, and sincerely and respectfully hope that virtuous friends will correct them, so that all who see or hear them may rejoice accordingly, board the compassionate vessel of prajna, offer praise and acclaim, and together realize Bodhi.

20. Recalling the Former Realm of Leaving the Dust and Receiving an Elder Brother’s Instruction

In the third year of the Yuantong era, the year Yihai (1335), I, Zhicun, received the five precepts for laypeople. In the fifth month of the year Gengchen (1340), I entered the monastery, and on the eighth day of the twelfth month I shaved my head and became a monk, bowing and requesting Venerable Yunfeng to be my teacher. On the day I left home, I received these earnest admonitions from my next elder brother, the layman Li Shi: “Leaving the household life is no minor cause and condition.

It is the work of entering the ranks of sages, transcending the ordinary, and continuing the wisdom-life of the Buddhas. This is the undertaking of a great man, and you must therefore exert yourself. Now you have dared to depart from your parents and brothers, to relinquish wife, children, household, and livelihood.

Have you not heard the ancient worthy say, ‘When one person leaves the household life, nine generations^[38] are reborn in heaven’? These words are certainly true. Yet though they are true, I see so many monastics before my eyes whose conduct is such that, if all they desire is for nine generations to be reborn in heaven, that certainly cannot be attained!

Having left the household life, you must establish firm resolve. Do not resemble ordinary monks whose minds and intentions race about, running east and west, seeking fame and pursuing profit, vainly wasting their time. Nor should you contend over self and others or discuss rights and wrongs; do not praise yourself and disparage others.

When beaten, face it and patiently endure; when someone spits in your face, do not even wipe it away (when humiliated, there is no need to justify yourself). Do not indulge in sleep and rest; do not crave food and drink. The many affairs of the world cannot all be recounted.

From the very first step you take upon leaving home—whether lifting or setting down your foot, walking, standing, sitting, or lying down—you must firmly remember the huatou. If you forget the huatou, you betray the protection afforded by the sovereign and the nation, and you betray the donors who have provided the four requisites: food and drink, clothing, bedding, and medicine. Guard this huatou, living and dying together with it.

Bring forth a great aspiration and resolve solely to understand this one great matter of causes and conditions; only then will you not betray your aspiration to leave home, investigate, and study. Therefore, the sutra says, ‘Fully repay the four kindnesses and rescue all beings of the three realms; why worry that you will fail to repay the kindness of your present parents and of nine generations?’ Since you dwell in a realm of much suffering and little joy, whether you attain something or attain nothing, you must still preserve the huatou.

If you find an entrance into peace and bliss, you must certainly return and instruct your family.”

I, Zhicun, silently received the foregoing instruction. I had gone only a few steps beyond the gate when the layman waved and said, “Once gone, where will you return?” I turned my head, joined my palms, bowed in gratitude, silently accepted his words, and departed. I engraved them upon my bones and inscribed them in my heart, and to this day I have not dared forget them. His instructions concerning worldly affairs and his admonitions regarding practice were detailed, orderly, and specific in every respect; if all the minor points were recorded, they would be exceedingly numerous. Here I have recorded only a brief account at the end of this book.

21. Further Admonitions Against Indolence: Stilling Objective Conditions and Ending Delusion

Here I continue discussing the matter mentioned above. During a conversation on the night of the Pavarana ceremony^[39], in the Chan hall of the mountain retreat^[40], Head Seat^[41] Dunji spoke with compassion for practitioners: “Recently society has undergone upheaval and people’s hearts have changed greatly. The Buddhadharma is in decline, monasteries lie abandoned, and spiritual teachers do not appear. Thus it is impossible to find anyone possessing right view and understanding who can reveal the direct path of the Dharma gates of Buddha-remembrance and Chan investigation to the fourfold assembly of Buddhists now present.”

He therefore came and said to me: “I ask the Venerable to record, in their proper sequence, the stages of practice through which you formerly gained strength, together with the admonitions your own elder brother gave you on the day you left the household life, in order to instruct beginners studying the Way and help them become more diligent. If this could be done, it would truly be most fortunate!”

I replied, “From ancient times to the present, there have been many Dharma instructions for the assembly given by venerable masters and virtuous spiritual friends, yet sentient beings still do not believe them. How much less would they believe me, who left the household life late, whose practice and understanding are shallow, who has idly squandered my time at the gate of emptiness and brought no benefit to the Teaching! Although I have long applied my mind to this Dharma gate, I have not yet reached the ultimate point of the principle of the Way. Ashamed of my commonplace words and meager virtue, how would I dare undertake this matter?”

The head monk continued, “Among students today, some delight in extensive learning, while others have slow and dull faculties. When they read the admonitions of the venerable masters of old, they say, ‘The wisdom of those virtuous spiritual friends had deep and firmly rooted foundations. Upon first entering the Way, they needed no additional effort; as soon as they heard the teaching, they awakened completely.

People of shallow faculties like us cannot do this. Today, let us merely sow the seeds of prajna and await their fruition in a future life.’ I, Wenmin, have heard many people speak this way. They are truly pitiable, for they have given rise to a mind of retreat.

If the Master were to set forth for others, just once, the unremitting practice he formerly carried out, those who saw or heard it would certainly awaken faith. They would then practice accordingly, advance with diligence, and reach the ultimate realization. If, among the fourfold assembly in future generations, even one person attained realization and brought birth and death to an end, would that kindness not be immense?” Although the head monk was wholeheartedly concerned for students of the Way, I truly did not yet dare assume this responsibility.

The next day, after the morning gruel, I went to the abbot’s quarters to pay my respects to Master Gudao. The Master and I had shared a close friendship for seventeen years. On that occasion, I related what Head Monk Dunji had said. The Master likewise observed, “The Buddhadharma now stands at the brink of peril, so this work will serve as a model for beginners studying the Way.”

I immediately replied, “If one has not yet saved oneself, how can one save others? The sutra clearly states: If one does not personally practice diligently, how can one exhort others to be diligent?”

The Master then said, “The sutra also states, ‘One who liberates others before oneself is a bodhisattva who has aroused the resolve.’ The ancient Confucian sages likewise said, ‘How could one bear to sit idly watching victory and defeat, seeing something tilt without steadying it, or fall without supporting it?’”

Unable to decline, I returned to my mountain chamber, cleared the six faculties, opened the path of the wisdom eye, and roamed freely at ease, neither fettered nor bound. I broke the chains restraining the monkey-mind and flung wide the gate confining the horse of thought, letting them come and go unhindered at will; from then onward, all was utterly joyous. Yet I could not bear to remain at leisure, and so I raised anew the old, long-neglected koan I had investigated before and thoroughly unsettled the students!

But when viewed everywhere with the true eye, this was merely stirring up wind and waves on level ground, seizing the students by their hands and feet and striking them about at random, leaving them no place to apply themselves. At this point, it was again necessary to set them right and bring them to stability. What is genuine must be called genuine.

But tell me: how is this genuine matter to be entrusted to students? Be keenly alert and grasp the genuine matter directly. Each of you must strive to assume responsibility for it and bear in mind the saying, ‘The ten thousand dharmas return to the One; where does the One return?’ Beginning today, from morning until night and from night until morning, getting into bed and rising from bed, going out the door and entering the house, whether in motion or stillness, at leisure or busy, you should continuously raise this huatou without interruption, whether speaking or silent, as circumstances permit.

When you go to pay homage to the Buddha, immediately release the huatou and, with utmost sincerity, make vows and repent. After completing your vows, when you reach the passage on paramita, resume raising the huatou. Or, when chanting a sutra, upon finishing the fascicle and reaching the passage on paramita, proceed in the same way as before. When duties are pressing, examine yourself.

I further said to the students: Written words and speech cannot fully describe the states encountered in investigating Chan, so I shall speak of them only briefly here. As for the arising of conditions and objects, all of them issue from the mind. If the mind does not arise, from where could objects arise? Therefore, the sutra says, ‘The entire ocean of karmic obstacles arises from deluded thoughts.’ It also says, ‘Whatever possesses characteristics is false and illusory.’ And again, ‘One should never grasp at any state whatsoever.’

I have seen that most students, when told that such states exist, become delighted, but when told that these states are illusory and unreal, they immediately become afflicted. All such states arise from torpor and distraction. Torpor comes from a lazy mind, while distraction arises from an unrestrained mind.

A lazy mind is the source of torpor, and an unrestrained mind is the root of distraction. Thus, in torpor, the perceived states differ; in distraction, their forms vary. All are countless transformations produced by deluded thought in a single instant.

If the mind did not move delusively, how could this occur? When either of these two mental states arises, immediately rise from your seat, rouse your spirit, and make body and mind refreshed and at ease. Raise the huatou and courageously arouse the sensation of doubt; then that thought will immediately disappear.

If someone does not believe these words, they may cite the Surangama Sutra as proof that the fifty kinds of skandha demons truly exist. But have they not heard the World-Honored One tell Ananda that these fifty kinds of skandha demons are all the five skandhas—form, feeling, perception, formations, and consciousness—produced by deluded thought? The transient defilements conceal the host; when one is deluded, the guest takes the opportunity to leap in and create disturbances.

At this point, sweep away all views of ordinary beings and sages, erasing every trace for the students. Tell me, what is the host? It is: ‘The ten thousand dharmas return to the One; where does the One return?’ What is the guest?

It is that the moment the mind moves, afflictions immediately arise. Here, although the essence is not two, its functions are not one. Some investigate the word ‘no’; some investigate the saying ‘original face’; and some investigate the question ‘Who is it that recites the Buddha’s name?’ Although the koans differ, the locus of doubt does not.

Therefore, the sutra says, ‘Returning to the source, the nature is nondual, but the skillful means comprise many gates.’ Thus, students should guard their own huatou and courageously press into it. When they reach the point where no further pressure can be applied, suddenly their entire body will be penetrated through and through. They will go directly to the other shore, ascend the solitary peak, build a thatched hermitage, rebuke the Buddha, and revile the Patriarchs.

If they attain this degree, they may call a Buddha-state a demon-state, or call a demon-state a Buddha-state. Thus it is said: ‘Acting contrary to convention while teaching in accord with the Way, even ghosts and spirits cannot fathom the deeds of such a person.’ If you have not yet attained this, then: ‘Take utmost care, take utmost care! If you wish to avoid incurring the karma of the Avici Hell, never slander the wheel of the true Dharma.’ Students should be vigilant!

If one’s practice has penetrated to some small degree and one recognizes the wondrous clarity that is constantly present before one’s eyes—so that touching it does not disperse it and sweeping it does not remove it—one still must not become attached to it. If you take this shadowy manifestation of consciousness to be the truth, it will lead you into emotional and conceptual views, causing arrogance and conceit to arise, and you will be unable to advance.

You will open your mouth wide and constantly prattle recklessly about prajnaparamita, saying, “The Buddha is merely thus; the patriarchs are merely thus!” You will also cite the scripture: “That Dharma is equal; it is definitively sealed by the one seal.” Then you will say, “A person of great awakening does not cling to trifling matters. Upon reaching this point, there are no precepts to uphold and no precepts to violate.” You will regard this as the realm of the Mahayana, failing to understand or recognize that you have fallen among the retinue of Mara, deceiving yourself and misleading others.

Is this not pitiable? The scripture says: “Even though such a person may possess much meditative concentration, his wisdom will assuredly fall into the path of Mara. Those of the highest grade become kings of Mara, those of the middle grade become subjects of Mara, and those of the lowest grade become female maras.” Practitioners must be particularly wary of this and must not consider their slight realization sufficient.

Take care! Take care!

If anyone among the four assemblies of later practitioners attains clear realization, please consult the Essentials of Chan by Master Gaofeng. It contains a passage in which Master Xueyan asks Master Gaofeng whether he can maintain mastery. When the question is asked for the third time, it must be examined again with the utmost care.

If you cannot pass through that point, relinquish that realization and take the Master’s point of doubt as the doubt for everyone as well. (There is no need to record it again here, for it has already been recorded in the Profound Writings on the Pure Land.) When practice reaches this point, it must be carefully preserved. Therefore it is said: “In accordance with conditions, exhaust old karma; do not create new karma.” If, as when the weather turns warm again, all species flourish and the grace of virtue permeates and nourishes them, then one’s practice has not been in vain.

The matters described above concerning the actual practice were respectfully drawn from essential points in the scriptures, teachings, and recorded sayings to serve as evidence for practitioners. These matters were never mine. I merely attained “jellyfish Chan”^[43] and then went hand in hand with fellow practitioners, investigating the path of emancipation.

Whenever there was something that did not accord, I certainly did not dare let it pass. Thus, when Zigong asked about the way of friendship, Confucius replied: “Sincerely admonish your friend, then skillfully guide him.” I do not begrudge words to true friends but urge them onward so that they may advance without delay. It is truly difficult to associate with those whose faith is shallow.

Moreover, if one wishes to discuss what the predecessors had not penetrated, one must investigate it to the very root. Why? If a father has no sincere child to remonstrate with him, will not the family way decline?

Therefore, I harbor many grievances on behalf of both monastics and laity. Whenever I encounter someone whose words and conduct do not accord with the principle of the Way, I analyze the matter for them frankly and do not rest content until it is entirely clear.

As for myself, my practice has fallen into a hazy and muddled state, and the power of the Way has not yet been perfected. Suddenly, time has passed swiftly; old age and illness press upon me. Just as I begin to exert myself, the day of death is already near. Alas! I ask only that my fellow practitioners each cherish the Way, that every one of them reach the profound principle and clearly awaken to the original mind, and that we vow to be companions in the Dharma life after life.

Notes:

^[1] Western Shu: Sichuan Province, China.

^[2] The five desires: five kinds of craving.

A. The five desires, also called the five subtle desires, the subtle five desires, or the five subtle objects of form, are five kinds of craving arising from attachment to the five sensory objects: forms, sounds, fragrances, flavors, and tangible objects. They are:

1. Desire for forms: craving for worldly beauty.

2. Desire for sounds: craving for sounds.

3. Desire for fragrances: craving for pleasant scents.

4. Desire for flavors: craving for delicious food.

5. Desire for tangible objects: craving for physical contact.

In contrast to the coarse five desires of this Desire Realm are the five desires of the Form and Formless Realms, which are called the pure five desires.

(According to the Sutra of the Buddha’s Bequeathed Teaching; the Treatise on the Great Perfection of Wisdom, fascicles 17 and 37; and the Great Calming and Contemplation, fascicle 4, latter part.)

B. The five desires: desire for wealth, desire for forms, desire for food and drink, desire for fame, and desire for sleep.

1. Desire for wealth: craving for riches.

2. Desire for forms: craving for worldly beauty.

3. Desire for food and drink: craving for eating and drinking.

4. Desire for fame: craving for reputation.

5. Desire for sleep: craving for sleep and rest.

According to: the Subcommentary on the Meaning Expounded According to the Avatamsaka Sutra, fascicle 27, and the Dharma Enumeration of the Tripitaka of the Great Ming, fascicle 24. (According to TĐPHHQ, vol. 3, p. 2948.)

^[3] Master Yunfeng (1219–1293): the Dharma name of Chan Master Miaogao, a member of the Dahui lineage of the Linji school, who lived during the Yuan dynasty and was a native of Changle, Fuzhou. He was a Dharma successor of Yanxi Guangwen at Jingci Monastery on Mount Jingshan, Hangzhou. (According to TĐPHHH, vol. 2, p. 1099.)

^[4] Avici Hell: the eighth of the eight hot hells, located beneath the earth of Jambudvipa, 20,000 yojanas below the surface and itself 20,000 yojanas in depth and breadth. Anyone who commits one of the five heinous offenses must fall into this hell after death. “Uninterrupted” has five meanings:

1. Uninterrupted fruition: after death, one falls directly into it without passing through an intermediate-state body.

2. Uninterrupted suffering: suffering is undergone continuously.

3. Uninterrupted time: it continues without interruption for the duration of one kalpa.

4. Uninterrupted life: the lifespan continues without interruption throughout one kalpa.

5. Uninterrupted bodily form: the bodies of the offenders completely fill the hell, leaving no space between them. (According to TĐPHHH, vol. 7, p. 6076.)

^[5] The four kinds of gratitude: this expression has several meanings:

1. Gratitude to one’s mother, father, the Tathagata, and the Dharma master who expounds the Dharma. (According to the Sutra on the Mindfulness of the True Dharma.)

2. Gratitude to one’s parents, sentient beings, the sovereign, and the Three Jewels. (According to fascicle 2 of the Mahayana Sutra of Contemplating the Mind-Ground of the Buddha’s Original Birth.)

3. Gratitude to teachers and elders, parents, the sovereign, and benefactors.

4. Gratitude to all under heaven, the sovereign, honored teachers, and parents. (According to TĐPHHQ, vol. 7, p. 4705.)

^[6] The Hundred Schools and Various Masters are Chinese sages such as Master Zhuang, Master Lie, Master Yang, Master Mo, Master Han Fei, Master Shen, Master Huainan, Master Xun, and others.

^[7] Zhaozhou: a Chinese Chan master who lived during the Tang dynasty. He was from He Village (according to another account, Linzi in Qingzhou), bore the surname Hao, and had the Dharma name Congshen. He entered monastic life at Hutong Monastery in Caozhou (according to another account, Longxing Monastery in Qingzhou).

Before receiving the full precepts, he traveled to Chiyang to visit Nanquan Puyuan, who recognized him as a vessel of the Dharma. He received the precepts at the Liuli ordination platform on Mount Song, then returned to Nanquan and relied upon him for twenty years. Later, he successively studied under the Chan masters Huangbo, Baoshou, Yanguan, Jiashan, and Wutai.

When he was eighty years old, the assembly invited him to become abbot of Guanyin Monastery in the eastern quarter of Zhaozhou, where he widely propagated the Chan tradition for forty years. He deeply revered and admired the Inscription on Faith in Mind by the patriarch Sengcan. His profound words resounded throughout the realm, and his encounter dialogues and instructions to the assembly—such as “Does a dog have Buddha-nature?” and “The supreme Way is not difficult”—were widely transmitted and recited.

His work is the three-fascicle Recorded Sayings of Great Master Zhenji. (According to TĐPHHQ, vol. 7, p. 5815.)

^[8] “Maitreya by nature and Shakyamuni of himself”: Buddha Shakyamuni naturally awakened and became a Buddha. The Outline of the Four Teachings records: “Where is there a Maitreya who is so by nature, or a Shakyamuni who is so of himself?” (According to Ding Fubao’s Dictionary of Buddhist Studies.)

^[9] Practitioner. Also called a person of practice or a cultivator, referring to those who cultivate the Buddha Way. The twenty-five practitioners in the Śūraṅgama Sūtra are bodhisattvas and arhats, each of whom attained perfect penetration. Altogether, there are twenty-five kinds of perfect penetration: the six sense faculties, six sense objects, six consciousnesses, and seven elements. Among them, perfect penetration through the faculty of hearing is supreme. (According to TĐPHHQ, vol. 7, p. 6032).

^[10] Khán has several meanings:

1. To concentrate on examining and repeatedly investigating a particular encounter-dialogue of the ancients. The section on Chan Master Zhenru Fang in NĐHN, fascicle 12, records: “Chan Master Fang of Zhenru Cloister in Zhenzhou went to study under Master Langya and investigated only the kōan ‘The Cypress Tree.’”

2. To visit or call upon someone. The Recorded Sayings of Mingjue, fascicle 2, records: “While the Master was in Mingzhou, he once called upon a scholar-official. While they were seated, the scholar-official asked: ‘When you discussed the kōan “Zhaozhou Sees Through the Old Woman” with Elder Qing, did you truly penetrate it?’”

The section on Venerable Dongshan in the Anthology of the Patriarchal Hall, fascicle 6, records: A monk asked, “Does the person who is not ill inquire after the Venerable?” The Master replied, “It would be more fitting for me to inquire after him. Why would he pay any attention to me?”

3. To receive or entertain. The section on Venerable Danxia in the Anthology of the Patriarchal Hall, fascicle 4, records: “The Master went to Luojing to seek instruction from National Preceptor Huizhong. Upon meeting the attendant, the Master immediately asked, ‘Is the Venerable at home?’ The attendant replied, ‘He is, but he does not receive guests.’”

The Extensive Record of Yunmen, fascicle 6, records: “When a guest comes, one must receive him; when a thief comes, one must drive him away.”

4. To look after or tend to. The section on Venerable Dongshan in the Anthology of the Patriarchal Hall, fascicle 6, records: “Two monks once traveled together to Dongshan. One fell ill and lay resting in the Nirvana Hall, while the other looked after him. One day, the sick monk called his traveling companion and said, ‘I wish to depart.’ At that moment, they both departed together.”

5. To watch out or beware, expressing an admonition or warning. The section on Layman Lu Hang, Vice Censor-in-Chief, in NĐHN, fascicle 18, records: Layman Lu Hang, the Vice Censor-in-Chief, was seated by the hearth with Master Yuantong. The layman said, “There is no need to bring up the causes and conditions of the various schools. I ask the Master to instruct me with one direct statement.” Master Tong bowed and sternly said, “Watch the fire!” The layman hurriedly lifted his robe and suddenly attained great awakening.

The section on Chan Master Qinshan Wencui in the Essentials of the United Lamps, fascicle 22, records: “Tongan harbors no good intention; one must remain on guard.” (According to TĐTTHV, p. 343).

^[11] Fourfold assembly: Also called the four groups, the four divisions of the assembly, or the four divisions of disciples: bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās. It may also refer to the four ordained assemblies: bhikṣus, bhikṣuṇīs, śrāmaṇeras, and śrāmaṇerīs. (According to TĐPHHQ, vol. 5, p. 4727).

^[12] Entering the master’s chamber: Entering the master’s chamber to receive a Dharma teaching and inherit the Dharma lineage, or entering the chamber to study and practice. (According to TĐPHHQ, vol. 5, p. 3177).

^[13] The other side (na bian): Refers to the realm of realization, transcending time and lying beyond the Three Realms. By contrast, the mundane realm is called zhe bian (this side). (According to TĐPHHQ, vol. 3, p. 2761).

^[14] Zhongni: The courtesy name of Confucius. Confucius was named Qiu and was a native of the state of Lu.

^[15] The two stewards of the Eastern and Western Halls: The stewards of the Eastern Hall and Western Hall, also called the Eastern Rank and Western Rank. The Eastern Rank is a collective designation for monks versed in worldly affairs who hold administrative offices. Their seats are arranged on the eastern side of the Buddha Hall or Dharma Hall. Those of great learning and virtue who hold the senior monastic offices and leading positions have their seats arranged on the western side and are therefore called the Western Rank. (According to TĐPHHQ, vol. 2, p. 1585).

^[16] Three qualities and six flavors: The three qualities and six flavors of food. The three qualities are tenderness, purity, and conformity with the Dharma; the six flavors are bitter, sour, sweet, pungent, salty, and bland. According to the Introductory Chapter of the Mahāparinirvāṇa Sūtra, fascicle 1 (Southern recension), when the Buddha was about to enter nirvana, the upāsakas prepared various foods and drinks as offerings to the Buddha and the Sangha. These foods and drinks were delicious and possessed all three qualities and six flavors. Later, “the three qualities and six flavors” became part of a verse recited during the daily formal meal in monasteries: “The three qualities and six flavors are offered to the Buddha and the Sangha....” (According to TĐPHHQ, vol. 5, p. 4096).

^[17] The great matter: The realization of the Chan Dharma and liberation from birth and death, which the Chan school regards as the great matter of every person. The section on Yiyan in the Extensive Record of Yuanxian, fascicle 29, records: “As long as the conceptual mind has not ceased, clever notions will continually arise. This is called the realm of intellectual cleverness and is also called Māra’s army beneath the bodhi tree; it must be thoroughly eradicated. Thereafter, when advancement has a path, there will be hope of realizing the Chan Dharma.” (According to TĐTTHV, p. 177).

^[18] Exemplar of the school: Also called a patriarchal master, master of the school, or good spiritual friend—that is, an accomplished teacher specializing in the transmission and instruction of the Chan school. Such a person is an eminent monk who has realized the essential principle of Chan, skillfully employs expedient means to guide disciples, and helps them advance correctly toward awakening. The Essentials of the Śākya Clan, upper fascicle (Taishō 54, 260b), records: “An exemplar of the school is a teacher who transmits and teaches the Chan school. Furthermore, the character zong is pronounced like zun, implying reverence; it means one who specializes in teaching the Dharma of emptiness and is revered by all.” (According to TĐTTHV, p. 851).

^[19] Huangmei: The name of a county in the southeastern part of Hubei Province, China. Huangmei County contains East Mountain and West Mountain, where the Fourth Patriarch Daoxin and the Fifth Patriarch Hongren practiced Chan and attained the Way. The Fifth Patriarch used this county as his base for propagating the East Mountain Dharma teaching.

Daoxin resided at Zhengjue Monastery on Shuangfeng Mountain (West Mountain), seventeen kilometers northwest of Huangmei County. Hongren expanded his teaching activities at Zhenhui Monastery on Fengmao Mountain (East Mountain), seventeen kilometers northeast of Huangmei County. The Sixth Patriarch Huineng inherited the robe and bowl of the Fifth Patriarch Hongren and propagated the Dharma at Dongjian Monastery in the southwestern outskirts of Huangmei County.

Thereafter, monastic communities arose everywhere, and Huangmei County became a renowned Buddhist center, known in history as Huangmei Buddhism. The county contains Laozu Monastery, Fourth Patriarch Monastery, and Fifth Patriarch Monastery, its three largest Chan monasteries. Thirteen kilometers northwest of Huangmei County is a mountain where many plum trees grow; it is therefore called Huangmei Mountain, or Yellow Plum Mountain.

Emperor Shengzu of the Qing dynasty bestowed upon it a plaque inscribed, “The Foremost Mountain under Heaven.” (According to TĐPHHQ, vol. 2, p. 1900).

^[20] Cubit: the length of one forearm, an ancient Indian unit of length. There are two types: the open-hand cubit and the closed-fist cubit. For the open-hand cubit, the fingers are fully extended, and the distance from the elbow to the tip of the middle finger is called one open-hand cubit; the closed-fist cubit is the distance from the elbow to the end of the fist.

The length of a cubit is described differently in various sutras and treatises. According to fascicle 12 of the Abhidharmakosa Treatise and fascicle 2 of the Great Tang Records on the Western Regions, seven barley grains (S: Yaya) equal one finger joint (S: Anguliparva), twenty-four finger joints equal one cubit, and four cubits equal one bow-length (S: Dhanus). The terms barley grain, finger joint, and bow-length mentioned above are all names of ancient Indian units of length.

According to fascicle 12 of the Dharani Collection Sutra, however, the length of the cubit depends on the length of the mantra master's own forearm. Some sources state that one cubit equals two spans (one span is approximately 23 cm long). From this, we know that in Esoteric Buddhist practices, practitioners may use measurements of differing lengths and widths based on their own cubit. (According to TĐPHHQ, vol. 7, p. 5912).

^[21] Heaven of the Thirty-Three: Trayastrimsa Heaven, the heaven with thirty-three celestial rulers, one of the six heavens of the Desire Realm. In Buddhist cosmology, this heaven is situated on the summit of Mount Sumeru and is the second heaven of the Desire Realm. Each of its four sides is 80,000 yojanas wide.

At each of the four corners of the summit stands a mountain 500 yojanas high, and the Vajrapani yaksa deity guards this heaven. The palace (the City of Sudarsana) at the center is the dwelling place of Sakra. Surrounding the city are four gardens where the celestial hosts amuse themselves.

Northeast of the city stands the Parijataka tree, whose blossoming flowers spread their fragrance very far. Southwest of the city is the Hall of Excellent Dharma, where the celestial hosts assemble to discuss the principles of the Dharma. In each of the four directions there are eight cities; together with the city at the center, these constitute the thirty-three celestial cities.

According to fascicle 25 of the Sutra of the Contemplation of the True Dharma, after the Buddha's mother Maya passed away, she was reborn in this heaven. The Buddha ascended to this heaven and taught the Dharma for three months to liberate his mother. Belief in the Heaven of the Thirty-Three and the Yama Heaven was already flourishing during the Vedic period in India. (According to TĐPHHQ, vol. 5, p. 4205).

^[22] The eighteenth heaven: the Akanistha Heaven, the highest of the nine heavens of the Fourth Dhyana. (According to TĐPHHQ, vol. 6, p. 5185).

^[23] Four heavens of emptiness: the Four Formless States, the four stations of emptiness in the Formless Realm: the Station of Infinite Space, the Station of Infinite Consciousness, the Station of Nothingness, and the Station of Neither Perception nor Non-Perception. (According to TĐPHHQ, vol. 5, p. 4797).

^[24] One Hundred Dharmas: the one hundred conditioned and unconditioned dharmas posited by the Consciousness-Only school.

1.There are eight mind dharmas.

2.There are fifty-one mental-factor dharmas, comprising: five omnipresent factors, five object-determining factors, eleven wholesome factors, six root afflictions, twenty secondary afflictions, and four indeterminate factors.

3.There are eleven form dharmas.

4.There are twenty-four formations dissociated from mind.

5.There are six unconditioned dharmas.

(According to TĐPHHQ, vol. 1, p. 221).

^[25] Ten Mysteries: the ten profound gates that reveal the characteristics of the Dharma-realm of the unobstructed interpenetration of all phenomena, originating in Master Chengguan's Subcommentary Elaborating the Meaning of the Commentary on the Avatamsaka Sutra. Because understanding their meaning enables one to enter the subtle and wondrous ocean of the Avatamsaka Sutra, they are called the Profound Gates. Because these ten gates arise with one another as conditions, they are called dependent origination. Because the ten gates mutually identify with and interpenetrate one another, functioning together without obstruction, they are called unobstructed. They comprise:

1.The gate of simultaneous, complete correspondence.

2.The gate of the unobstructed freedom of breadth and narrowness.

3.The gate of the mutual containment yet distinctness of the one and the many.

4.The gate of the free mutual identity of all dharmas.

5.The gate in which the hidden and the manifest are both accomplished.

6.The gate in which the subtle and minute mutually contain and establish one another.

7.The gate of Indra's net of the Dharma-realm.

8.The gate of revealing the Dharma through phenomena to engender understanding.

9.The gate in which the distinct dharmas of the ten times are differently accomplished.

10. The gate in which host and companions are perfectly luminous and fully endowed with virtues. (According to TĐPHHQ, vol. 6, p. 5229).

^[26] Ten Faiths: the ten mental resolutions constituting the first ten stages among the fifty-two stages of bodhisattva practice. These ten belong to the stage of faith and enable practitioners to perfect the practice of faith. The Chapter on the Names of Worthies and Sages in the first fascicle of the Sutra of the Bodhisattva's Garland of the Fundamental Activities lists the ten as: the mind of faith, the mind of mindfulness, the mind of diligence, the mind of concentration, the mind of wisdom, the mind of precepts, the mind of dedication, the mind of protecting the Dharma, the mind of relinquishment, and the mind of vows. (According to TĐPHHQ, vol. 6, p. 5321).

^[27] Innate nature: the nature of mind, original nature, or Buddha-nature inherently present in every sentient being.

^[28] Royal transformation: the edification carried out by the Son of Heaven. (According to HNĐTĐ, fascicle 4, p. 456)

^[29] Sala (scientific name: Shorea robusta)• an abbreviation of the twin sala trees, the place where the Buddha entered nirvana. (According to Đinh Phúc Bảo's PHĐTĐ)

^[30] Before the Empty Kalpa: denotes the time before heaven and earth existed, before one's parents gave birth to one; it also describes the state before all discriminating consciousness and dualistic distinctions have arisen. This is a metaphor for the original face, the intrinsically pure Buddha-nature of sentient beings. (According to TĐPHHQ, vol. 3, p. 2147).

^[31] Six close relatives: six classes of relatives—father, mother, elder brother, younger brother, wife, and child.

^[32] Xi and He: the collective designation for the two clans Xi and He. According to legend, Emperor Yao once commanded Xi Zhong, Xi Shu, He Zhong, and He Shu to reside in the four directions and devise the calendar.• (According to HNĐTĐ, fascicle 9, p. 192).

^[33] Five pungent plants: the five acrid vegetables. According to fascicle 8 of the Great Buddha's Surangama Sutra, if these five pungent plants are eaten cooked, they arouse sexual desire; if eaten raw, they increase anger. Therefore, those who seek awakening should not eat these five vegetables. There are various accounts of the five pungent plants, but they may be condensed into two:

1.••• According to the second fascicle of the Brahma's Net Sutra, the five pungent plants are scallions, garlic chives, shallots, garlic, and hingu.

2.••• According to the second fascicle of the Commentary on the Meaning of the Bodhisattva Precepts, the five pungent plants are garlic, scallions, shallots, garlic chives, and Chinese onions. (According to TĐPHHH, vol. 3, p. 3007).

^[34] Eight classes: the eight classes of spirits and deities who protect the Buddhadharma are: devas; nagas; yaksas; gandharvas, spirits of fragrance (celestial musicians); asuras; garudas, golden-winged birds; kimnaras (nonhuman singers); and mahoragas (great serpent deities). Through his awe-inspiring virtue, the Buddha transformed the beings of the eight classes, causing them all to take refuge and become members of the Buddha's retinue, dwelling in the enjoyment realms of the Buddhas and safeguarding the Buddhadharma.

Moreover, the eight classes may refer to the hosts of spirits commanded by the Four Heavenly Kings: gandharvas, pisacas, kumbhandas, pretas, nagas, putanas, yaksas, and raksasas. Depending on the passage, scriptures sometimes speak of devas, nagas, and so forth, and sometimes identify the eight classes as gandharvas, pisacas, and so forth. Records of the creation of images of these eight classes have existed in China since ancient times. (According to TĐPHHH, vol. 1, p. 370).

^[35] Yao: son of Emperor Ku, of the Yi Qi clan, personal name Fangxun, styled Taotang Shi; one of the five sovereigns of legendary antiquity: Fuxi, Shennong, the Yellow Emperor, Tang Yao, and Yu Shun. The second part of the Appended Statements in the Book of Changes records: “After Shennong died, the Yellow Emperor, Yao, and Shun succeeded him.” (According to HNĐTĐ, fascicle 2, p. 1142).

^[36] Shun: one of the Five Sovereigns, of the Yao clan, personal name Chonghua; known in historical records as Yu Shun or Shun. He later transmitted the throne to Yu and died at Cangwu. (According to HNĐTĐ, fascicle 6, p. 1113).

^[37] Inexpressible, inexpressible, inexpressible revolutions: An extremely large number, one of the ten extremely large numbers used in Buddhism.

^[38] Nine generations: great-great-grandfather, great-grandfather, grandfather, parents, oneself, children, grandchildren, great-grandchildren, and great-great-grandchildren.

^[39] Pravāraṇā: On the final day of the rains retreat, each bhikshu declares before the other bhikshus the offenses he has committed in relation to the three matters of what has been seen, heard, or suspected, and repents of them. Through repentance, he attains purity and joy; hence it is called Pravāraṇā. This day is known as the Day of the Sangha's Pravāraṇā and the Day on Which the Sangha Receives Its Years of Seniority. (According to TĐPHHQ, vol. 5, p. 4955).

^[40] Mountain quarters: living quarters, a monastery, or a reading room on a mountain. (According to HNĐTĐ, vol. 3, p. 777).

^[41] Head seat: the senior seat, the leader of the assembly, the monk who presides over the Sangha hall. He is a model within the monastic community, serving as the eye of wisdom that illuminates devas and human beings. (According to TĐPHHQ, vol. 6, p. 5634).

^[42] Solitary peak: a lofty mountain peak standing alone. (According to HNĐTĐ, vol. 4, p. 221).

^[43] Jellyfish Chan: a kind of Chan devoid of active functioning.