少室六門

CHANT ON THE HEART SUTRA

Ma ha bat nha ba la mat da Heart Sutra

The sea of wisdom is pure and clear,

Its meaning profound, its principle hard to fathom.

Paramita, crossing to the shore of awakening,

Is guided solely by the mind.

Hearing and knowing its countless meanings,

Bind them together as thread through a needle.

The sages of old revered it;

The great Way lies within this single sutra.

Avalokiteshvara Bodhisattva

The Bodhisattva transcends holy wisdom,

The six bases are assuredly equal.

With mind empty, vision and knowledge are vast;

Spiritual powers are unobstructed.

Entering meditation, one accords with the true Dharma;

Spiritual transformations follow east and west.

Roaming throughout the ten directions,

One sees no trace of the Buddha’s passage.

When practicing the profound prajnaparamita

For six years he sought the great Way,

His practice never departing from the body.

The mind of wisdom is liberation;

One path ascends to the shore of awakening.

The Way is quiescent and empty;

Rely upon the teachings of the Master of the Way.

The Buddha revealed the meaning of equality,

Himself surpassing myriad people.

He clearly saw that all five skandhas are empty

The five skandhas arise through craving and attachment;

Provisionally combined, they form the body.

Blood and flesh, sinews and bones,

Skin wrapping a heap of dust.

Deluded people delight in clinging attachment;

The wise sever affection for the body.

When the four marks are wholly extinguished,

Only then is it called the true.

He crossed beyond all suffering and distress

The body suffers because it is bound by delusion;

Self and others arise from the mind’s own confusion.

Nirvana is the pure Way—

Who, following it, would cling with the mind?

From the skandhas, dhatus, and six sense objects arise

Calamity and suffering, with karma following close behind.

If one knows that the mind is free from suffering,

Upon hearing this, one soon awakens to bodhi.

Shariputra

Through the root of mind, one realizes the Way;

When the mind is pure, benefit increases greatly.

Like a lotus rising above the water,

One immediately understands that the Way is originally harmonious.

Ever abiding in the mark of quiescent extinction,

In wisdom none can surpass him.

Having escaped beyond the three realms,

He relinquishes the realm of Saha.

Form does not differ from emptiness; emptiness does not differ from form

Form and emptiness are of one source;

Those who have not realized this see them as two.

The followers of the two vehicles give rise to discrimination;

Clinging to marks, their minds become deceptive.

Apart from emptiness, where could another form be?

Without form, the meaning of emptiness is boundless.

The pure nature is unborn;

To realize this is nirvana.

Form itself is emptiness; emptiness itself is form

Apart from emptiness, how could emptiness exist?

Apart from form, form has no shape!

Form and emptiness share one source;

The pure realm thereby finds peace.

Apart from emptiness, emptiness has no subtle wonder.

Apart from form, form cannot be clearly discerned.

Form and emptiness are not marks;

Whence, then, could physical shape be established?

Feeling, perception, formation, and consciousness are likewise so

Feeling and perception receive the various conditions;

Formation and consciousness store them in abundance.

When the discriminating mind is brought to an end,

Illness no longer has any connection.

The liberated mind is unobstructed;

Remove attachment and clearly see the source of mind.

Thus it is said: they too are likewise.

Nature and marks are all the same.

Shariputra

Shari: a discussion of the marks of the body;

Putra: it points only to the one mind.

The Bodhisattva’s strength is steadfast;

The four marks cannot shake it.

When the Way is accomplished, there is no attachment to self;

Seeing the Dharma-nature is beyond words.

When all defilements are utterly extinguished,

The whole body is truly pure gold.

All dharmas bear the mark of emptiness

All Buddhas teach the Dharma of emptiness;

Shravakas seek among marks.

Searching the sutras for the principle of the Way,

When will such study ever cease?

When the mark of reality is perfectly realized,

The mind that has nothing to cultivate shines forth.

Passing entirely beyond the Dharma realm,

What worry remains in freedom?

Neither arising nor ceasing

The essence of the Dharmakaya is pure;

Being without marks is originally true.

Like empty space appearing everywhere,

Its essence endures through myriad kalpas.

Neither commonality nor attachment exists;

New and old alike are empty.

It harmonizes with light yet is unstained by darkness;

The three realms honor it alike.

Neither defiled nor pure

Suchness lies beyond the three realms;

Defilement and purity have never existed.

Shakyamuni revealed skillful means,

Teaching myriad dharmas that differ from one another.

Within emptiness, what dharma could exist?

They merely reveal the mysterious principle.

From the beginning, not a single thing has existed;

How then could purity or defilement be formed?

Neither increasing nor decreasing

The essence of the Tathagata is without marks,

Filling all of empty space.

Beyond existence, how could anything come to be?

Within existence, where can emptiness be seen?

Shapes and forms are like the moon in water;

Sounds are like wind passing the ear.

How could the Dharmakaya increase or decrease?

The three realms still lie nowhere outside it.

Therefore, within emptiness

Bodhi is not outside;

How difficult to seek it through hearing!

Without marks, yet not without marks—

Measurement causes one to lose the clue.

World and no world,

Its radiance illumines the entire sky.

From the beginning it has been unobstructed;

Where could anything impede it?

There is no form, feeling, perception, formation, or consciousness

Apart from form, there is originally emptiness;

Apart from feeling, thought too is empty.

Formation and consciousness truly do not exist;

Utterly extinguish existence and return to emptiness.

Clinging to existence, one finds no real existence;

Relying upon emptiness, one loses emptiness again.

When both form and emptiness are wholly relinquished,

Only then are spiritual powers realized.

There is no eye, ear, nose, tongue, body, or mind

The six faculties have no separate nature;

They are established only through marks.

Forms are distinguished and sounds echo back;

Self and others play upon the tip of the tongue.

The deluded nose distinguishes fragrance from stench;

Body and mind fall into sensual desire.

When craving and attachment within the six bases cease,

For myriad kalpas one escapes samsara.

There is no form, sound, smell, taste, touch, or dharma

Luminous wisdom has neither shape nor sound,

Nor smell, taste, or touch.

The six sense objects arise from delusion;

The ordinary mind confuses and doubts itself.

When birth and death cease within birth and death,

One realizes bodhi on the very spot.

The Dharma-nature is empty and does not abide;

Only beware of becoming mired in delusion.

There is no eye dhatu, up to and including no mind-consciousness dhatu

The six consciousnesses arise following delusion;

The dependent nature is clearly understood.

Eye, ear, together with body and mind—

Who can examine them for themselves?

Tongue and nose follow inverted views;

The king of mind must retreat in submission.

Do not linger among the six consciousnesses;

Suddenly awakening, one becomes equal to the Tathagata.

There is no ignorance and also no ending of ignorance, up to and including no aging and death and also no ending of aging and death

The twelve links of dependent origination appear;

Birth arises, and aging follows.

When there is a body, there is ignorance;

How could arising and ceasing differ?

When the body ceases, ignorance ceases;

The ripening of retribution never arrives.

Knowing the body to be like an illusion,

One swiftly awakens to the unconditioned.

There is no suffering, origin, cessation, or path

In the three realms, the Four Noble Truths arise;

The meaning of the sudden teaching is clearly distinguished.

End suffering and eliminate its cause;

The noble path is naturally accomplished.

Shravakas bring deluded thoughts to rest;

Pratyekabuddhas find peace of mind.

If one wishes to understand the fruit of Buddhahood clearly,

Do not let the mind become stagnant or stop.

There is no wisdom and also no attainment

Dharmas have never either existed or not existed;

Wisdom is difficult to fathom.

Joyous: defilement is left behind;

Luminous: radiance fills the ten directions.

Hard to Conquer: directly present before one;

Far-Going: the great place of the Way.

Immovable: crossing to the shore of awakening;

Good Wisdom: the Dharma King.

Because there is nothing to attain

Who can attain the essence of quiescent extinction?

Upon what could true emptiness depend?

From the beginning it has had no appearance;

Provisionally, the three Dharma gifts are revealed.

The four wisdoms are metaphors for expounding the Dharma;

The six paramitas are gates to be crossed.

The ten bhumis and the Dharma of the three vehicles

Are beyond the reckoning of all sages.

Bodhisattva

The Buddha Way is not easily known;

Sattva means an ordinary being.

Sentient beings should see their nature;

Revere the Buddha without departing from the mind.

The wise people of the world

Discuss the Dharma in its subtle and coarse aspects.

Suddenly awakening to the equality of mind,

All marks are wholly eliminated.

Because of relying on prajnaparamita

Prajna is wisdom;

Paramita has no place of reliance.

The empty mind and its nature pervade everywhere;

Within and without, all is unconditioned.

The empty nature penetrates all discourse;

How many in the three realms can realize it?

Great wisdom clearly comprehends the profound Dharma;

All praise it: Inconceivable!

The mind is without obstruction

The liberated mind is unobstructed;

Its intent encompasses all empty space.

In the four directions there is not a single thing;

Above and below are empty as well.

Coming and going, the mind is free;

Neither persons nor dharmas obstruct it.

Seeking the Way, one sees no thing;

Following conditions, one escapes suffering and affliction.

Because there is no obstruction, there is no fear

Facing life and death, the mind is afraid;

In the unconditioned, the nature is peaceful.

When objects are forgotten, the mind immediately ceases;

The sea of the nature is silent and boundless.

The three bodies return to the pure realm;

The eight consciousnesses sever causes and conditions.

The six superknowledges accord with true marks;

Turning back is returning to the original source.

Far removed from inverted and delusive dreams

Do not establish dharmas as existent or nonexistent,

Nor cultivate a Dharma lying between.

See the nature, and birth and death cease;

There is nowhere to seek bodhi.

Leaving the body to search for the Buddha

Is inversion throughout an entire lifetime.

Sitting in stillness, the body is peaceful and at ease;

The fruit of the unconditioned is naturally accomplished.

Ultimate nirvana

The nature is unborn and ultimate.

Purity is nirvana.

Ordinary beings should not fathom the sages;

Without understanding, myriad difficulties arise.

Learning becomes non-learning;

The Buddha’s wisdom is profound and wondrous.

Clearly discern the principle of no-mind;

Without attachment, the mind becomes still.

The Buddhas of the three times

Speak of the past, yet it is not real;

The future is not true.

The present is the cause of awakening;

No dharma—the wondrous Dharma.

The three bodies return to the one;

The one nature wholly embraces all.

Past, present, and future are empty;

The one Dharma is naturally accomplished.

By relying on prajnaparamita, one attains anuttara-samyak-sambodhi

The Buddha’s wisdom is profound and unfathomable;

Its discerning wisdom is vast and boundless.

Its miraculous transformations and mind are unsurpassed;

Its compassion illuminates the ten directions.

How wondrous is the mind of quiescent extinction,

From which more than myriad dharmas arise.

Bodhisattvas possess many skillful means,

Universally delivering all sentient beings.

Therefore, know that prajnaparamita is the great divine mantra, the great illuminating mantra

Prajna is a wondrous, efficacious mantra,

Severing all doubts concerning the five skandhas.

All afflictions are utterly removed;

In purity, separation itself ceases.

The waves of the four wisdoms are inexhaustible;

The eight consciousnesses are filled with divine power.

The lamp of mind illuminates the Dharma realm;

Right there is bodhi.

It is the unsurpassed mantra

Supreme, with none its equal,

It delivers those lost in delusion.

Foremost within the three realms,

The great vow gives rise to compassion.

In accord with the minds of sentient beings,

Skillful means guide them home.

Each person crosses to the shore of awakening,

All through their own true strength.

It is the unequaled mantra, equal to the unequaled

A thousand sages of old attained Buddhahood;

Nothing surpasses the power of the Dharma.

True emptiness extinguishes all characteristics,

Yet manifests throughout the Saha world.

When sentient beings suffer, it appears;

When worldly demons arise, it departs.

Even the stones of the kalpas shall all perish,

But the true nature ever abides.

It can remove all suffering; it is true and not false

With great vows and great compassion,

The Buddha delivers beings life after life,

Transmitting the Dharma and teaching the truth,

Urging myriad people to practice with haste.

Turn the mind around and behold the true characteristic;

End suffering and attain the unborn.

Forever leave the evil paths behind,

With the heart serene, peaceful, and joyful.

Therefore, the prajnaparamita mantra is proclaimed

Now the principle of true suchness is explained;

Those who do not yet understand should swiftly turn their minds around.

The six thieves and ten evils are cleansed;

The karma of Mara is immediately extinguished.

The divine mantra eliminates the three poisons;

The five-petaled flower of mind unfolds.

When the fruit ripens, the work of the Way is accomplished;

Taking a step, one beholds the Tathagata.

Thus the mantra is proclaimed: gate gate paragate parasamgate bodhi svaha

Gate is the true guiding principle,

Establishing the place of practice in accordance with conditions.

The Tathagata is the most honored;

The ordinary mind must not attempt to fathom him.

Neither in the middle nor on either side,

Neither short nor long.

Prajnaparamita

Ever abides through myriad kalpas.

2. Treatise on Breaking Through Characteristics

Someone asked: If a person aspires to seek the Buddha’s Way, what practice requires little effort yet grasps the most important and essential point?

The answer was: There is only the single practice of contemplating the mind, which encompasses all dharmas. This is the practice that requires little effort yet grasps the most important and essential point.

Question: How can a single practice encompass all dharmas?

Answer: The mind is fundamentally the root of the myriad dharmas. All dharmas arise from the mind. If one thoroughly understands the mind, the myriad dharmas are all contained therein. It is like a great tree: all its branches, flowers, and fruit initially arise from its roots. When one wishes to fell the tree, one need only sever its roots, and the tree dies. If practitioners of the Way understand the mind, they expend little effort and easily attain results; but if they do not understand the mind, they merely waste their labor to no avail. Therefore, all good and evil deeds arise from one’s own mind; apart from the mind, they can be found nowhere.

Question: Why is contemplating the mind said to constitute clear understanding?

Answer: Through long practice of the cultivation of wisdom, the great bodhisattvas clearly understand that the four great elements and the five skandhas are fundamentally empty and that no self truly exists. They clearly see that the functioning arising from their own mind forms two distinct kinds of mind.

What are these two? The first is the pure mind; the second is the defiled mind. These two minds have both naturally existed within the realm of one’s nature since the beginning. Though separate from each other, they unite when conditions arise and mutually stand in opposition. The pure mind always delights in wholesome causes. The defiled essence always contemplates evil karma. If one is undefiled, one is a sage and can immediately leave all suffering far behind and reach the bliss of nirvana. But if one follows the defiled mind and creates karma, one is bound and obscured. Such a person is an ordinary being who must wander through the three realms and endure every form of suffering. Why is this so? It is because the defiled mind obscures the essence of true suchness.

The Sutra of the Ten Stages teaches: “Within the bodies of sentient beings is the vajra Buddha-nature, like the sun—bright, perfectly full, vast, and boundless. Yet because it is obscured by the dark clouds of the five skandhas, it is like a lamp inside a jar, whose light cannot shine outward.”

The Nirvana Sutra also teaches: “All sentient beings possess Buddha-nature, but because it is obscured by ignorance, they cannot attain liberation.” Buddha-nature is the capacity for awakening. One need only awaken oneself, help others awaken, and make the wisdom of awakening shine clearly; this is called liberation. Therefore, one should know that the nature of awakening is the root of all goodness. From this root grows the tree of merit and virtue, which bears the fruit of nirvana. Contemplating the mind in this way may be called clear understanding.

Question: As taught above, the nature of awakening is the root of true suchness, Buddha-nature, and all merit and virtue. What, then, is the root of the ignorant mind?

Answer: Although the ignorant mind contains eighty-four thousand afflictions and desires, together with innumerable evils, they all arise from the three poisons as their root. These three poisons are greed, hatred, and delusion.

These three poisonous states of mind encompass all evils. It is like a great tree: though it has only one root, it produces innumerable leaves. Likewise, each of these three poisonous roots produces evil karma that increases day by day beyond all comparison. From within the essential nature of these three poisonous states of mind, the six faculties manifest; they are also called the six thieves and are precisely the six consciousnesses.

Through these six consciousnesses, the faculties receive their objects, giving rise to attachment and craving toward all external phenomena. They constantly create evil karma and obscure the essence of true suchness; hence they are called the six thieves. Because of these three poisons and six thieves, the bodies and minds of sentient beings are thrown into disorder. They sink into birth and death, transmigrating through the six paths and enduring every suffering. It is like a great river that originates from a small spring. Because the small spring flows on without ceasing, it becomes vast and overflowing, with waves extending for ten thousand miles. If someone blocks the spring at its source, all its streams of water will cease.

Those who seek liberation can transform the three poisons into the three groups of pure precepts and transform the six thieves into the six paramitas. They will then naturally leave the ocean of suffering far behind forever.

Question: The three realms and six paths are vast and boundless. How can one escape all their endless suffering merely through the single practice of contemplating the mind?

Answer: All karmic retribution within the three realms arises from the mind. If one can now abide in no-mind within the three realms, one immediately escapes the three realms. The three realms are precisely the three poisons. Greed is the Desire Realm, hatred is the Form Realm, and delusion is the Formless Realm. Therefore, they are called the three realms. Through these three poisons, beings create karma of differing weight, receive differing retributions, and are divided among six states of existence, which are called the six paths.

Question: How does the relative weight of karma divide beings among the six paths?

Answer: Sentient beings do not understand the cause of attaining perfect awakening. Their minds are deluded as they perform good deeds, and because they have not yet escaped the three realms, they are born into the three lighter states of existence.

What are the three lighter realms? They are these: those who, deludedly following the ten wholesome deeds, vainly seek pleasure and have not yet freed themselves from greed are born in the heavenly realms; those who, deludedly clinging to the five precepts, vainly give rise to love and hatred and have not yet freed themselves from anger are born in the human realm; and those who, deludedly cling to conditioned phenomena, hold wrong beliefs, and seek blessings, and have not yet freed themselves from ignorance are born in the realm of the asuras. These three divisions are called the three lighter realms.

What are the three heavier realms? Those who, following the three poisonous states of mind, commit all manner of evil karma must fall into the three heavier realms. Those whose karma of greed is heavy fall into the realm of hungry ghosts. Those whose karma of anger is heavy fall into the hell realm. Those whose karma of ignorance is heavy fall into the animal realm. These three heavier realms, together with the three lighter realms described above, constitute the six paths.

Thus, know that all karmic suffering arises from the mind. One need only gather in and master the mind and abandon all that is wrong and evil; then the suffering realms of drifting and revolving through samsara within the three realms and six paths will naturally cease, and one will immediately attain liberation.

Question: The Buddha taught, “I passed through three great asaṃkhya kalpas, enduring immeasurable diligence and hardship, and only now have I attained Buddhahood.” Why is it now said that merely by following the contemplation of mind and subduing the three poisons, one may be called liberated?

Answer: The Buddha’s words are neither false nor deceptive. Those asaṃkhya kalpas are precisely the three poisonous states of mind. The Sanskrit term asaṃkhya means “incalculable.” Within these three poisons are innumerable evil thoughts, and every single thought is a kalpa. Therefore, the number of kalpas truly cannot be calculated, and they are called the three great asaṃkhya kalpas.

The nature of true suchness has been obscured by the three poisons. If one cannot pass beyond this mind with its innumerable evil and poisonous thoughts, how can this be called liberation? If one can now transform the three poisonous states of greed, anger, and ignorance into the three gates of liberation, one is regarded as having passed beyond the three great asaṃkhya kalpas. Sentient beings in the Dharma-ending age have dull and foolish faculties and do not comprehend the profound, hidden meaning of the “three great asaṃkhya kalpas” in the Buddha’s teaching. They believe that attaining Buddhahood requires passing through innumerable kalpas. Does this not cause practitioners to become confused, give rise to doubt, and retreat from the path of seeking awakening?

Question: Great bodhisattvas attain Buddhahood only by observing the three groups of pure precepts and practicing the six paramitas. You now teach students merely to follow the contemplation of mind without cultivating moral discipline. How, then, can they attain Buddhahood?

Answer: The three groups of pure precepts are precisely the mind that has subdued the three poisons. When the three poisonous states of mind are subdued, innumerable wholesome qualities gather together. Because innumerable wholesome dharmas all gather within the mind, they are called the three groups of pure precepts.

The six paramitas are the purification of the six faculties. The Sanskrit term paramita means “reaching the other shore.” When the six faculties are pure and are not defiled by the six sense objects, one immediately crosses the river of afflictions and reaches the shore of awakening. Therefore, they are called the six paramitas.

Question: The sutras teach that those who cultivate the three groups of pure precepts vow to eliminate all evil, vow to cultivate all good, and vow to deliver all sentient beings. You now speak only of subduing the three poisonous states of mind. Does this not contradict the meaning of the sutras?

Answer: The scriptures spoken by the Buddha are words of truth. When great bodhisattvas cultivated the path and planted causes in the past, they made three vows in order to counteract the three poisons. Vowing to eliminate all evil, they constantly observed the precepts to counteract greed. Vowing to cultivate all good, they constantly practiced samadhi to counteract anger. Vowing to deliver all sentient beings, they constantly cultivated wisdom to counteract ignorance.

By observing these three pure practices—moral discipline, samadhi, and wisdom—they can transcend the three poisons and attain Buddhahood. When evil no longer remains, this is called elimination. When wholesome qualities are complete, this is called cultivation. Once one can eliminate evil and cultivate good, all the myriad practices are accomplished. Benefiting oneself, benefiting others, and rescuing all sentient beings is called ferrying others to the shore of awakening.

Thus, know that the cultivation of moral discipline is never separate from the mind. If the mind is pure, all Buddha lands are likewise pure. Therefore, the sutra teaches: When the mind is defiled, sentient beings are defiled; when the mind is pure, sentient beings are pure. If one wishes to attain a pure land, the mind must be pure. Because the mind is pure, the Buddha land is immediately pure, and the three groups of pure precepts are naturally fulfilled.

Question: The sutras teach the six paramitas, also called the six means of crossing over. They are generosity, moral discipline, patience, diligence, meditative concentration, and wisdom. You now say that purification of the six faculties constitutes the paramitas. How can this be consistent? Furthermore, what is the meaning of these six means of crossing over?

Answer: To cultivate the six means of crossing over, one must purify the six faculties and subdue the six thieves. To relinquish the thief of the eyes and detach oneself from all objects, forms, and colors is called generosity. To restrain the thief of the ears and not indulge or run heedlessly after sounds is called moral discipline.

To subdue the thief of the nose and remain inwardly composed and unmoved by odors, whether fragrant or foul, is called patience. To control the thief of the tongue, neither craving delicious flavors nor becoming infatuated with chanting, recitation, and discourse, is called diligence. To vanquish the thief of the body and remain pure and unmoved amid the body’s desire for tactile sensations is called meditative concentration.

To tame the thief of the mind, not following the current of ignorance but constantly cultivating the wisdom of awakening, is called wisdom. The six means of crossing over are skillful means for ferrying beings to the shore of awakening. The six paramitas are like boats and rafts capable of carrying sentient beings to the other shore; therefore, they are called the six means of crossing over.

Question: The sutras teach that when Buddha Shakyamuni was still a bodhisattva, he consumed three dou and six sheng of milk porridge before attaining Buddhahood. Because he first drank milk and afterward realized Buddhahood, how could he have attained liberation solely through the contemplation of mind?

Answer: This teaching is indeed neither false nor deceptive. It is true that because he consumed milk, he afterward attained Buddhahood. However, concerning the consumption of milk, two meanings must be distinguished. The milk consumed by the Buddha was not the impure milk of the world, but the pure Dharma milk of true suchness. The three dou are the three groups of pure precepts. The six sheng are the six paramitas. It was only after consuming this pure Dharma milk of true suchness that he realized Buddhahood. If one claims that the Tathagata consumed the impure, foul-smelling cow’s milk of the world, would that not be a grave error and slander?

True suchness is like indestructible vajra, and the undefiled Dharma-body is forever removed from all the sufferings and afflictions of the world. How could it require impure milk to ward off hunger and thirst? The sutra teaches: That cow dwells neither in the highlands nor in damp lowlands; it eats neither grain nor rice bran; and it does not live in a herd with bulls.

This cow is described as an analogy for Mahavairocana Buddha. Out of great loving-kindness and compassion for all sentient beings, from within the pure Dharma-essence he manifests the wondrous Dharma milk of the three groups of pure precepts and the six paramitas to nourish all who seek the path of liberation. This pure milk of the cow of true purity was not consumed by the Tathagata alone for the attainment of the Way; all sentient beings who are able to consume it will attain perfect, unsurpassed enlightenment.

Question: In the sutras, the Buddha taught that sentient beings must build and repair monasteries and stupas, cast and paint images, burn incense, scatter flowers, keep lamps burning day and night, circumambulate reverently, observe fasting precepts, bow in worship, and perform all manner of meritorious deeds before they can attain Buddhahood. If the single practice of contemplating the mind encompasses all practices, then must not the Buddha’s teachings above be false and deceptive?

Answer: The scriptures spoken by the Buddha contain innumerable skillful means. Because all sentient beings have inferior faculties and meager wisdom and cannot understand the exceedingly profound principles, conditioned dharmas are used as analogies to explain the unconditioned Dharma. If one does not cultivate these practices within the mind but merely seeks outwardly in hopes of gaining merit, that is truly unreasonable!

To speak of monasteries and stupas is to indicate a place of purity. If one completely eliminates the three poisons, keeps the six sense faculties constantly pure, and makes body and mind tranquil and at ease, so that both within and without are pure, this is called building and repairing monasteries and stupas.

To speak of casting and painting images is to indicate all sentient beings’ quest for the Buddha Way. It means cultivating the practice of awakening and following the wondrous, true form of the Tathagata; how could it refer to casting or painting with such materials as gold and bronze? Therefore, those who seek the path of liberation take the body as the furnace, the Dharma as the blazing fire, wisdom as the skillful artisan, and the three groups of pure precepts together with the six paramitas as the casting mold.

In this way, they smelt and refine the Buddha-nature of true suchness within themselves, bringing it into conformity with every standard of the precepts, faithfully practicing according to the Buddha’s teachings without the slightest error, and naturally accomplishing the true form. This is the ultimately wondrous and eternally abiding form-body, not a conditioned dharma subject to decay.

If those who seek the Way do not understand the meaning of casting and painting images in this way, on what basis can they be said to gain merit?

Burning incense likewise does not refer to worldly incense possessing material form, but to the incense of the unconditioned true Dharma. When its fragrance rises, all evil karma and ignorance are extinguished.

There are five kinds of incense of the true Dharma:

First is the incense of morality, which can put an end to all evil and cultivate all good.

Second is the incense of samadhi: having profound faith in the Mahayana Dharma, with a mind that never retreats.

Third is the incense of wisdom: constantly examining and contemplating one’s own body and mind.

Fourth is the incense of liberation: being able to eliminate all the bonds of delusion and darkness.

Fifth is the incense of the knowledge and vision of liberation: constantly contemplating with lucid insight, penetrating all things without obstruction.

These five kinds of incense are the most precious of all; nothing in the world can compare with them.

When the Buddha was in the world, he taught his disciples to use the fire of wisdom to kindle these kinds of priceless, precious incense as offerings to the Buddhas of the ten directions. Sentient beings today do not clearly understand the true meaning of the Tathagata. They merely use an external fire to burn worldly incense wood and diffuse the fragrance of this obstructive material substance in hopes of obtaining blessed rewards. How could they possibly obtain them?

Scattering flowers has the same meaning. It means taking the exposition of the true Dharma as the various flowers of merit, thereby bringing abundant benefit to sentient beings, universally sowing and nourishing them, and adorning all places through the nature of true suchness. These flowers of merit are praised by the Buddha; they abide eternally in the ultimate state and never wither or fall. Those who scatter such flowers will obtain immeasurable blessed rewards. If it were said that the Tathagata taught sentient beings to scatter flowers by cutting and plucking blossoms, thereby injuring plants and grasses, there could be no such principle.

Why is this? Those who uphold the pure precepts do no harm to any of the myriad beings between heaven and earth. Even accidentally causing injury already entails grave wrongdoing; how much more so would deliberately violating the pure precepts and harming myriad living things in order to seek blessings for oneself? This would be seeking benefit only to bring about harm. How could it be so?

As for keeping a lamp perpetually burning, this refers to the mind of true awakening. The awakened mind is luminous and clearly knowing, and is therefore likened to a lamp. Thus, all who seek the path of liberation take their own body as the lamp, the mind as the wick, and moral conduct as the oil.

Luminous wisdom is like the flame that shines perpetually. This is precisely the lamp of true awakening, illuminating all the darkness of delusion. If one can use this Dharma of wisdom to awaken many people in succession, it is like one lamp lighting hundreds of thousands of lamps, continuing without end; therefore, it is called perpetually burning.

In the past there was a Buddha named Dipankara, the Lamp-Lighter, whose name likewise derives from this meaning. Foolish sentient beings do not understand the Tathagata’s teachings of skillful means. They engage entirely in mistaken practices, cling to conditioned dharmas, and light worldly oil lamps in an attempt to illuminate the meaning of emptiness, while claiming to follow the Buddha’s teachings.

Is this not delusion?

Why is this? By emitting a single ray of light from between his eyebrows, the Buddha could illuminate eighteen thousand worlds. What benefit, then, could a worldly oil lamp provide? Careful reflection immediately reveals that this is unreasonable.

As for circumambulating reverently during the six periods of day and night, this means that within the six sense faculties one constantly follows the Buddha-Dharma, continually cultivates the practices of wakeful awareness, and disciplines the six sense faculties without ever allowing them to run free. This is called circumambulating reverently during the six periods.

When circumambulating a stupa is spoken of as an expression of reverence, that stupa signifies the body. Therefore, one must cultivate wakeful awareness and constantly examine the body and mind, without ceasing from thought to thought. This is called circumambulating the stupa reverently.

All the sages of the past circumambulated in this manner until they attained nirvana. People today do not understand this meaning. They do not cultivate wakeful awareness within their minds, but seek only outwardly, using their obstructive material bodies to circumambulate worldly stupas. Thus, although they labor throughout day and night, their true self-nature gains not the slightest benefit.

As for observing fasting precepts, one must clearly understand their meaning. If one does not understand this principle, one merely labors in vain.

Fasting means rectification—that is, making body and mind upright and correct, without allowing them to become distracted. Observance means guarding—that is, guarding the moral disciplines and upholding them in accordance with the Dharma. Accordingly, one outwardly restrains the six sense faculties, inwardly subdues the three poisons, and diligently maintains wakeful awareness and contemplation so that both body and mind become pure. Understanding the principle in this way is called observing the fasting precepts.

As for food, one should know that there are five kinds of food:

First is the food of delight in the true Dharma, meaning to abide correctly by the true Dharma and joyfully practice in accordance with it.

Second is the food of the joy of meditative concentration, meaning that within and without are serene and pure, and body and mind are peaceful and joyful.

Third is the food of mindfulness, meaning to be constantly mindful of the Buddhas, with contemplation in the mind and recitation by the mouth in mutual accord.

Fourth is the food of aspiration, meaning that while walking, standing, lying down, and sitting, one always seeks to fulfill wholesome vows.

Fifth is the food of liberation, meaning that the mind remains constantly pure and does not allow the dust of worldly phenomena to defile it.

Habitually partaking of these five kinds of food is called observing the fast. If someone does not partake of these five kinds of pure food yet claims to be observing the fast, there is no such principle. Consuming only the food of delusion and darkness and taking that to be understanding is called breaking the fast. Having broken the fast, how could one gain merit?

Among worldly people are foolish and deluded persons who do not understand this principle. They let body and mind run unrestrained after evil deeds, craving the four kinds of passions without giving rise to any sense of shame. They merely abstain from external foods and consider themselves to be observing the fast, but there is no such principle.

As for making prostrations, one must do so in accordance with the true Dharma. Inwardly, the principle must always be clearly illuminated; outwardly, one must know how to adapt appropriately to circumstances. Understanding this meaning is called acting in accordance with the true Dharma.

Reverence means respect, and prostration means submission. It means respecting the true nature and subduing ignorance and darkness; this is called making prostrations.

If one can forever put an end to the evil disposition and preserve wholesome mindfulness without interruption, then even without attending to outward forms, this too is called making prostrations. This form of prostration is the mark of the Dharma. The Blessed One, wishing worldly people to express humility, also practiced ritual prostration. Therefore, outwardly the body bows down, while inwardly the mind is reverent. There is awareness outwardly and illumination inwardly; nature and form accord with one another.

If one does not practice in accordance with the Dharma in this way, but merely clings deludedly to external forms, while inwardly indulging greed and ignorance and constantly committing evil karma, then outwardly one merely wearies the body to no avail, falsely displaying a dignified demeanor. Unashamed before the sages and deceiving ordinary people, one cannot escape the realm of samsara. How could this constitute merit?

Question: As taught in the sutras, if one wholeheartedly recollects the Buddha, one will certainly attain rebirth in the Western Pure Land. By following this single practice alone, one will surely attain Buddhahood. Why, then, is it necessary to speak of contemplating the mind in search of liberation?

Answer: In speaking of recollecting the Buddha, one must practice right mindfulness. Recollecting with a clear understanding of its meaning is right mindfulness; recollecting without understanding its meaning is wrong mindfulness. With right mindfulness, one will certainly attain rebirth there; but with wrong mindfulness, how could one be born in that land?

Buddha means awakening—that is, being awake and clearly aware. This means being awake to and clearly aware of body and mind, without allowing evil thoughts to arise.

Recollection means remembering and keeping in mind. This means always remembering the precepts and never forgetting to strive diligently onward. Understanding this meaning is called recollection. Therefore, know that recollection essentially lies in the mind, not in its expression through the voice.

One uses a fish trap to catch fish; once the fish is caught, do not cling to the trap. One uses words to seek their meaning; once the meaning is understood, do not cling to the words.

Since it is called recollecting the Buddha, one must clearly understand the meaning and method of recollecting the Buddha. If the mind is not sincere and the mouth merely recites empty words, while the mind harbors greed, anger, and ignorance and is increasingly obscured by discrimination between self and others, then turning a foolish, deluded, and benighted mind outward to seek the Buddha is merely wasted effort without benefit!

One should know that recitation and recollection are truly different in meaning. Reading aloud with the mouth is called recitation; constantly remembering inwardly is called recollection. Therefore, one should know that recollection arises from the mind and is called the practice of awakening and clear awareness, whereas recitation proceeds from the mouth and is merely the form of sound.

By clinging to external forms and seeking the underlying principle, one will never attain it. Thus, the sages of old who practiced recollection of the Buddha did not pursue external words; they only examined the mind carefully. The mind is the source of every wholesome quality and the foremost of all virtues.

The perpetual peace and bliss of nirvana arise from the true mind, while transmigration through the three realms also arises from the mind. The mind is the path leading beyond the world and the gateway to liberation. Once the path is known, why worry that the destination is difficult to reach?

Once the gateway is understood, why fear that one cannot pass through it?

Question: In the Bathhouse Sutra, the Buddha taught that bathing the Sangha brings immeasurable blessings. This would mean that merit must be accomplished through actions. Does the practice of contemplating the mind accord with this teaching?

Answer: When the sutra speaks of “bathing the Sangha,” it is certainly not referring to a conditioned worldly activity. The Blessed One taught the Bathhouse Sutra for his disciples, wishing them to observe the method of bathing. The warm chamber refers to this body. It means kindling the fire of wisdom to heat the pure water of the precepts, bathing the true-suchness Buddha-nature within the body, and observing the seven Dharma practices to adorn oneself. The intelligent and discerning bhiksus of that time all understood the Buddha’s intention, practiced according to his teaching, accomplished merit, and together realized the fruits of the sages.

Sentient beings today do not understand this. They use worldly water to bathe this obstructive material body and call that following the sutra. Is this not a mistake? Moreover, the true-suchness Buddha-nature is not a mundane physical form, and the defilements of affliction have from the beginning been without form. How, then, could the obstructive material water of the world be used to bathe the unconditioned body? Since the act itself does not accord with the teaching, how could one thereby awaken to the Way?

If one wishes the body to become pure, one must contemplate that this body was originally born of impure craving, that defilements are heaped upon it, and that it is filled with impurity inside and out. Bathing this body in pursuit of purity is like trying to clean a moat: only when the moat has dried up can it become clean! Reflecting in this way, one clearly understands that external bathing of the body is not the Buddha’s teaching. A worldly activity is borrowed as an analogy for the true Dharma, within which are implied seven meritorious offerings.

What are the seven? First, pure bathing water; second, kindling a fire to warm the water; third, a cleansing substance; fourth, a willow twig for cleaning the mouth; fifth, pure powder for scrubbing; sixth, oil for anointing the body; and seventh, an undergarment. These seven things were originally presented as metaphors for seven Dharma practices. By relying on these seven practices, all sentient beings can become pure and adorned and can eliminate the poisonous states of mind and the defilements of delusion and darkness.

What are these seven practices? First, pure observance of the precepts, which eliminates all faults and offenses, just as pure water washes away dirt. Second, wisdom that clearly illuminates within and without, just as kindling a fire can heat the bathing water. Third, discernment and judicious selection that eliminate all evil, just as a cleansing substance removes grime. Fourth, truthfulness, which ends all deluded thoughts, just as a willow twig helps clean the mouth. Fifth, right faith, resolute and free from doubt, just as pure powder rubbed upon the body can ward off harmful winds. Sixth, patience and gentleness, just as oil applied to the body makes the skin smooth and supple. Seventh, shame and remorse for evil karma, just as an undergarment covers the unsightly parts of the body.

The seven teachings set forth above contain the profound and hidden meaning of the sutras. They were all expounded for those of keen faculties and wisdom who possess the capacity for the Mahayana, not for ordinary people of inferior faculties and wisdom.

People today do not understand these principles. Because their understanding is shallow, they regard only outward, form-based deeds as merit. They spend immense sums of money, fashioning images and building stupas, squandering human effort.

Even when they devote themselves wholeheartedly, they merely harm themselves and delude others, unaware of how deeply shameful this is. When will they ever awaken? When they see conditioned dharmas, they cling to them with all their hearts; when they hear of the unconditioned Dharma, they become bewildered and confused.

They covet only the petty benefits immediately before them—how could they know the great suffering yet to come? To cultivate and study in this way is merely to weary oneself and waste one’s strength, forsaking the right and following the wrong. Who could say that this brings merit?

One need only gather and restrain the mind, illuminate within, remain wakefully and clearly aware without, forever eradicate greed, anger, and delusion, and guard the six sense faculties so that external objects cannot disturb them. Then innumerable merits will naturally adorn one, innumerable Dharma gates will all be accomplished, and transcending the ordinary to realize sagehood will appear directly before one’s eyes. One may awaken to the Way in an instant—why wait until one’s hair has turned white?

The true and profound Dharma gate cannot be fully expressed. Here I have merely given a brief account of certain aspects of contemplating the mind. Accordingly, a verse says:

The fundamental teaching of my Dharma is to seek the mind;

Know that this mind is originally sovereign and sustaining.

In seeking the mind, do not rely upon the knowing mind;

What Buddha-nature could there be outside the mind?

The moment the mind gives rise to even the slightest dharma,

The corresponding offense immediately arises with it.

The fundamental teaching of my Dharma is to seek the mind,

Not to seek the conditioned form of the Buddha.

The three realms are empty, without a single thing!

If you wish to seek the Buddha, do not entertain deluded doubts:

Seek only within the mind, and you will surely attain Buddhahood;

How could this mind and the Buddha differ?

3. THE TWO ENTRANCES

Although there are many ways of entering the Way through cultivation, fundamentally they do not go beyond two kinds: first, entering the Way through principle; second, entering the Way through practice.

Entering the Way through principle means relying upon the scriptural teachings to understand the essential purport and firmly believing that all sentient beings share the same true nature, which is merely obscured by deluded thoughts arising in dependence upon conditions, preventing that true nature from being revealed. If one can abandon deluded thoughts and return to the true nature, gathering the mind into unity as though gazing at a stone wall, with neither self nor other and no distinction between sage and ordinary being;

if one steadfastly abides in this without wavering and is no longer bound by the words and phrases of the scriptural teachings, then one accords with the profound principle, no longer engages in discrimination, and enters the naturally quiescent and unconditioned state.

This is called entering the Way through principle.

Entering the Way through practice comprises four practices. All other practices are likewise encompassed within these four. The four practices are: the practice of repaying grievances, the practice of adapting to conditions, the practice of seeking nothing, and the practice of accordance with the Dharma.

What is the practice of repaying grievances? It means that when practitioners undergo suffering, they should reflect: “Since beginningless ages, lacking anyone to guide me, I have forsaken the root and followed the branches, drifting through the three realms, constantly giving rise to resentment and hatred and causing immeasurable harm. Although I have committed no such fault in this present life, this suffering is the ripening of evil karma created in the past, like a ripe fruit falling from the tree. It is not inflicted by heaven, nor is it inflicted by other people.” Having reflected in this way, they willingly endure it without uttering a single complaint.

The sutra teaches: “When encountering suffering, do not grieve.” Why is this so? Because one has understood it thoroughly. When such a mind arises, one is in accord with the profound principle. By enduring injustice, one advances along the Way; therefore, this is called the practice of repaying grievances.

The second is the practice of adapting to conditions. Sentient beings possess nothing that is truly a “self”; everything is determined by causes, conditions, and the force of karma. All the suffering and happiness we experience arise according to conditions. If we receive favorable results and honors, these also come from deeds performed in the past. When the conditions are exhausted, they return to emptiness—what is there to rejoice in? Gain and loss both depend upon external conditions, while the mind itself truly undergoes neither increase nor decrease. Thus joyful events do not disturb one’s mind, and one silently accords with the Way. Therefore, this is called the practice of adapting to conditions.

The third is the practice of seeking nothing. Worldly people live perpetually in delusion. Wherever they may be, they cannot escape greed and attachment; thus, this is called seeking. The wise understand the truth and act contrary to worldly ways. Their minds rest peacefully, with nothing to be done, while their bodies move and respond according to conditions. All things are empty; there is nothing worthy of desire or delight. Good and bad circumstances pursue one another in succession, and dwelling in the three realms is like living in a burning house. Once one possesses this body, there is suffering—who can find peace? Clearly understanding this, one relinquishes all affairs, puts an end to all thoughts, and seeks nothing further.

The sutra teaches: “Wherever there is seeking, there is suffering. Only by seeking nothing does one find happiness.” Clearly understand that seeking nothing is indeed the practice of a cultivator. Therefore, this is called the practice of seeking nothing.

The fourth is the practice of accordance with the Dharma. True nature is originally pure; this principle is called Dharma. When one believes in and understands this principle, all characteristics are empty, and there is no further defilement or attachment, neither self nor other.

The sutra teaches: “The Dharma has no sentient beings; therefore, it is free from all the defilements associated with sentient beings. The Dharma has no self; therefore, it is free from all the defilements associated with self.”

If those possessing wisdom can believe in and understand this principle, their conduct will accord with the Dharma. Since the essence of Dharma is inherently free from stinginess, they can use their bodies, lives, and possessions to practice the paramita of generosity without any reluctance. Thoroughly understanding the emptiness of the three aspects, they are neither dependent upon nor attached to anything, seeking only to eliminate defilements.

They teach and transform sentient beings according to conditions without clinging to characteristics. In this way, they cultivate for themselves while also benefiting others, and they can furthermore adorn the Way of bodhi. As it is with generosity, so it is with the other five paramitas.

They cultivate the six paramitas to eliminate deluded thoughts, yet in truth there is nothing being done. This is called the practice of accordance with the Dharma.

A verse teaches:

Externally, sever all conditions;

Internally, let not a single affliction arise.

With the mind as still as a stone wall,

Only then may one perhaps enter the gate of Chan.

Clearly understand the Buddha’s meaning and the mind’s source;

Cultivate along the direct path and stray no more hereafter.

When practice and understanding accord with one another,

One is called a Patriarch who transmits the Way of Chan.

4. THE DHARMA GATE OF PACIFYING THE MIND

(This section is recorded in the works Records of the Mirror of the School and Treasury of the True Dharma Eye.)

While deluded, a person pursues dharmas. Once understanding is attained, dharmas pursue the person. When one understands, consciousnesses govern forms; when one is deluded, forms govern consciousnesses.

Whenever a discriminating and calculating mind arises, all the mind’s present deliberations and measurements are but dreams and delusions. If one understands the mind and reaches quiescent cessation without the slightest stirring of thought, this is called true awakening.

Question: What is the mind’s present act of discrimination and estimation?

Answer: When one sees all dharmas as existent, that existence does not exist of itself; rather, the mind itself discriminates and estimates them to be existent. When one sees all dharmas as empty, that emptiness is not empty of itself; rather, the mind itself discriminates and estimates them to be empty. The same is true of all dharmas: it is entirely because the mind itself discriminates and estimates them to be existent, and the mind itself discriminates and estimates them to be empty. Furthermore, suppose someone commits every kind of wrongdoing: if that person can perceive the Dharma king within, liberation is attained at once.

One who rises above phenomena and clearly understands them possesses great strength. One who perceives the Dharma from within phenomena will never lose right mindfulness, wherever one may be. One who gains understanding through written words possesses little strength. One who understands that phenomena are themselves Dharma and that Dharma is itself phenomena possesses profound strength. Every action and movement, whether vertical or horizontal, ascending or descending, neither departs from the Dharma realm nor enters into the Dharma realm.

To use the Dharma realm to enter the Dharma realm is the conduct of a fool. In general, ultimately no action ever departs from the mind’s Dharma realm. Why is this? Because the essence of mind is itself the Dharma realm.

Question: People in the world study all manner of things; why do they not attain the Way?

Answer: Because they still perceive a self, they do not attain the Way. This self is the “I.” The consummate person does not grieve when encountering suffering or rejoice when encountering pleasure, because such a person does not perceive a self. Having forgotten the self, one no longer recognizes suffering or pleasure. Upon reaching emptiness and nonbeing, when even the self itself is forgotten, what phenomenon could remain unforgotten?

Question: Since all dharmas are empty, who cultivates the Way?

Answer: If there is a “who,” then the Way must be cultivated. If there is no “who,” then there is no need to cultivate the Way. That “who” is the “I.” If there is no “I,” then no discrimination between right and wrong arises regarding phenomena. Right is merely what the “I” itself deems right, while in reality the phenomenon contains no right. Wrong is merely what the “I” itself deems wrong, while in reality the phenomenon contains no wrong.

To be without mind in this very mind is to penetrate the Buddha Way. Not to give rise to fixed views regarding the phenomena immediately before one is called attaining the Way.

One who opens the eye of wisdom directly penetrates phenomena upon seeing them and clearly knows them to their very source.

The wise accord with phenomena and not with themselves; thus, they have neither acceptance nor rejection, neither compliance nor opposition. Fools accord with themselves and not with phenomena; thus, they have acceptance and rejection, compliance and opposition.

To perceive no phenomenon whatsoever is called seeing the Way. To do nothing whatsoever is called acting in accordance with the Way. Then one sees everywhere as the realm of emptiness and every place as the Dharma realm. Wherever one may be, there is neither abiding nor doing; this is seeing the Buddha.

If one perceives forms and characteristics, one will see demons and ghosts everywhere. By clinging to forms and characteristics, one falls into hell. By contemplating all dharmas, one attains liberation.

If one perceives discriminations, memories, and thoughts, one must undergo tortures such as cauldrons of boiling water and furnaces of burning coals. The marks of birth and death will immediately appear before one’s eyes.

If one perceives the nature of the Dharma realm, that itself is the nature of nirvana.

The absence of discrimination, memory, and thought is the nature of the Dharma realm.

Mind is originally without form or color, so it is not existent. Since its functioning is never abandoned, it is not nonexistent. Since, while functioning, it is always empty, it is not existent. Since, while empty, it is always functioning, it is not nonexistent.

A verse teaches:

This single mind is truly hard to find;

Vast, it encompasses the Dharma realm; narrow, it enters a needle’s point!

Seeing evil, it does not give rise to aversion;

Nor does it toil painfully for the sake of good.

It does not forsake the wise to follow fools,

Nor does it abandon delusion to seek awakening.

Penetrating the great Way, it is truly boundless;

Comprehending the Buddha-mind, it is truly limitless.

It shares no single path with either ordinary beings or sages;

Transcending all, it is called the Patriarch.

5. TREATISE ON AWAKENING TO THE NATURE

In general, the Way takes quiescent extinction as its essence, while cultivation takes relinquishing forms and characteristics as its guiding principle. Therefore, the sutra teaches: “Quiescent extinction is itself bodhi, because all forms and characteristics have been brought to an end.”

Buddha means awakened—that is, awake and clearly knowing. One whose mind is awake and clearly knowing understands the Way of bodhi and is therefore called a Buddha.

The sutra teaches: “To relinquish all forms and characteristics is to be called the Buddhas.” Thus, one should know that all existing forms and characteristics are precisely the characteristic of “no characteristic.” They cannot be seen with the eyes and can be known only through wisdom. If anyone hears this Dharma and gives rise to a single thought of faith and acceptance, that person has initiated the Mahayana Dharma and immediately transcends the three realms.

The three realms are precisely greed, anger, and delusion. When greed, anger, and delusion are transformed into morality, concentration, and wisdom, this is called transcending the three realms.

Yet greed, anger, and delusion also have no real nature; they are merely names assigned in relation to sentient beings. If one constantly turns inward and illuminates one’s own mind with clear awareness, one will see that the nature of greed, anger, and delusion is precisely Buddha-nature. Apart from greed, anger, and delusion, there is truly no separate Buddha-nature.

The sutra teaches: “From the beginning, all Buddhas have always dwelt within the three poisons, nurturing the pure dharmas and becoming world-transcending ones.” The three poisons are precisely greed, anger, and delusion.

To speak of the Mahayana or the Supreme Vehicle is to speak of the sphere of conduct of bodhisattvas. Nothing is not this Dharma, yet nothing is this Dharma. To cultivate this Dharma throughout the day without ever having cultivated any dharma—this is the Buddha Vehicle. The sutra teaches: “No vehicle is the Buddha Vehicle.”

If someone clearly knows that the six sense faculties are unreal, that the five skandhas are merely provisional names, and that, upon searching throughout them, no substantial ground can be found anywhere, one should know that this person has understood the Buddha’s teaching. The sutra teaches: “The assembly of the five skandhas is called the meditation monastery. Illumining the mind and opening into clear understanding is the Mahayana Dharma. Not remembering or conceptualizing any dharma is called meditative concentration.” If one clearly understands this teaching, then walking, standing, lying down, and sitting are all meditative concentration.

Clearly knowing that mind is empty is called seeing the Buddha. Why is this? The Buddhas of the ten directions all employ this emptiness of mind. To see nothing within the mind is called seeing the Buddha. To relinquish the mind without regret or attachment is called great generosity.

To be free from both agitation and stillness is called the supreme method of seated meditation. Why is this? Ordinary beings all incline toward agitation, while followers of the Lesser Vehicle all incline toward stillness. Therefore, transcending the meditative sitting of ordinary beings and followers of the Lesser Vehicle is called the supreme method of seated meditation. If one understands this, all characteristics will naturally unravel without being abandoned, and all illnesses will naturally be cured without treatment. These are all due to the power of concentration in the supreme meditation Dharma.

To use the mind to seek the Dharma is delusion; not to use the mind to seek the Dharma is awakening. Not being bound by written words is called liberation. Not being defiled by the six sense objects is called preserving the Dharma. Departing from birth and death is called leaving the household life. No longer receiving a body in a future life is called attaining the Way. Not giving rise to deluded thoughts is called nirvana. Not abiding in ignorance is called great wisdom. Where no affliction remains is called entering nirvana. Where no form or characteristic remains is called the other shore.

When deluded, there is this shore; when awakened, there is no this shore. Why is this so? Ordinary people all incline toward abiding on this shore. One who clearly understands the Dharma of the Supreme Vehicle has a mind that abides neither on this shore nor on the other shore, and therefore can transcend both shores. If one sees the other shore as different from this shore, then in one's mind there is truly no meditative concentration.

Afflictions are called sentient beings; awakened, clear knowing is called bodhi. They are neither one nor different; they are separated only by delusion and awakening. When deluded, there is a worldly realm from which to escape; when awakened, there is no worldly realm from which one can escape.

Within the Dharma of equality, one does not see ordinary beings as different from sages. The sutra teaches: “Ordinary people cannot enter this Dharma of equality, nor can sages practice it. This Dharma of equality can be practiced only by great bodhisattvas and the Buddhas, the Tathagatas.” If one sees life as different from death or movement as different from stillness, this is called inequality. Not seeing afflictions as different from nirvana is called equality. Why is this so? Because afflictions and nirvana share the same nature of emptiness.

Therefore, when followers of the Lesser Vehicle sever afflictions and enter nirvana, all of this is illusory, for they become attached to nirvana. Bodhisattvas know that the true nature of afflictions is empty; thus, they do not abandon emptiness and therefore constantly abide in nirvana.

As for nirvana: “nir” means not being born, and “vana” means not dying. Transcending birth and death is called entering nirvana. When the mind no longer has anywhere to come or go, one enters nirvana. Therefore, know that nirvana is precisely the empty mind.

When Buddhas enter nirvana, it is where deluded thoughts no longer remain. When bodhisattvas enter the bodhimanda, it is where afflictions no longer remain. A place of serene quiescence is precisely where there is no greed, anger, or delusion.

Greed is the Desire Realm, anger is the Form Realm, and delusion is the Formless Realm. If a single thought arises in the mind, one immediately enters the three realms. As soon as a single thought in the mind ceases, one immediately leaves the three realms. Therefore, know that the arising and cessation of the three realms, and the existence and nonexistence of the myriad dharmas, are all due solely to this one mind.

To speak of this one mind alone may seem to negate all insentient things—the myriad objects such as bamboo, wood, tiles, and stones. Yet if one knows that “mind” is merely a provisional name and has no real substance, one immediately knows that the mind is inherently quiescent, neither existent nor nonexistent. Why is this so? Ordinary people all incline toward generating the mind and therefore call it existent. Followers of the Lesser Vehicle all incline toward extinguishing the mind and therefore call it nonexistent. Buddhas and bodhisattvas have never generated the mind and have never extinguished the mind; therefore, it is called the mind that is neither existent nor nonexistent. The mind that is neither existent nor nonexistent is called the Middle Way.

Therefore, know that if one uses the mind to study the Dharma, both mind and Dharma are deluded. If one does not use the mind to study the Dharma, both mind and Dharma are awakened. Delusion is being deluded within awakening. Awakening is being awakened within delusion. One who possesses right view knows that the mind is fundamentally empty of emptiness and thereby transcends both delusion and awakening. Only when there is neither delusion nor awakening is it called right understanding and right view.

Form is not form by itself; because of mind, it is form. Mind is not mind by itself; because of form, it is mind. Therefore, know that the two characteristics of mind and form both arise and cease.

Existence stands in relation to nonexistence. Nonexistence stands in relation to existence. This is called true seeing.

In true seeing, there is nothing not seen, yet there is also nothing seen. One sees throughout the ten directions, yet has never seen anything. Why is this so? Because there is nothing to be seen, because one sees what cannot be seen, and because seeing is not seeing.

Whatever ordinary people see is called deluded perception. Only when one reaches quiescent cessation and sees nothing is it called true seeing.

Because mind and objects confront one another, seeing arises. If no mind arises within, no object arises without. Thus, only when both mind and objects are pure is it called true seeing. Understanding in this way is called right understanding and right view.

Not seeing any dharma is called attaining the Way. Not understanding any dharma is called understanding the Dharma. Why is this so? Because one sees neither the seen nor the unseen, and understands neither the understood nor the ununderstood. Seeing that does not see is called true seeing. Understanding that does not understand is called true understanding.

This true seeing is not seeing merely what is immediately before one's eyes; it is also seeing what cannot be seen. This true understanding is not understanding merely what is immediately before one's eyes; it is also understanding what cannot be understood. Wherever there is something understood, it is all called nonunderstanding. Only when there is nothing to be understood is it called true understanding. Both understanding and nonunderstanding are not understanding.

The sutra teaches: “Not abandoning wisdom is called delusion.” If the mind is empty, both understanding and nonunderstanding are true. If the mind exists, both understanding and nonunderstanding are illusory.

When one understands, the dharmas follow the person. When one has not yet understood, the person follows the dharmas. If the dharmas follow the person, even what is not Dharma becomes Dharma. If the person follows the dharmas, even Dharma becomes what is not Dharma.

If the person follows the dharmas, each and every dharma is illusory. If the dharmas follow the person, all dharmas are true.

Therefore, sages do not use the mind to seek the Dharma, nor do they use the Dharma to seek the mind. They do not use the mind to seek the mind, nor do they use the Dharma to seek the Dharma. Thus, mind does not give rise to Dharma, and Dharma does not give rise to mind. Mind and Dharma are both quiescent; therefore, sages constantly abide in samadhi.

As soon as the mind of sentient beings arises, the Buddha-Dharma ceases. As soon as the mind of sentient beings ceases, the Buddha-Dharma arises. When the mind arises, the true Dharma ceases. When the mind ceases, the true Dharma arises. Clearly knowing that all dharmas are entirely independent of one another is called being one who has attained the Way. Clearly knowing that the mind does not depend on any dharma, such a person constantly abides in the bodhimanda.

When deluded, there is sin; when one understands clearly, there is no longer any sin. Why is this so? Because the nature of sin is empty. When deluded, one sees what is not sin as sin. If one understands clearly, sin itself is no sin. Why is this so? Because sin fundamentally abides nowhere.

The sutra teaches: “Dharmas have no real nature; when truly applying this, harbor no doubt. Once doubt arises, it becomes sin.” Why is this so? Because sin arises from doubt. If one understands in this way, all karmic offenses from previous lives immediately vanish.

When deluded, the six consciousnesses and five skandhas are all dharmas of affliction, birth, and death. When awakened, the six consciousnesses and five skandhas are all dharmas of nirvana, free from birth and death. Practitioners do not seek the Way outside themselves. Why is this so? They clearly know that the mind itself is the Way. Once the mind is attained, there is truly no mind to attain. Once the Way is attained, there is truly no Way to attain. If anyone says that the Way can be attained by using the mind to seek it, this is all called wrong view.

When deluded, there are Buddha and Dharma. When awakened, there are neither Buddha nor Dharma. Why is this? The place of awakening itself is the Buddhadharma.

For one who cultivates the Way, when the body perishes, the Way is accomplished, just as when a seed’s husk splits, a sprout emerges. This body of karmic retribution is continuously changing and impermanent; not a single dharma within it is firm or real. One should simply accord with this and cultivate unceasingly, neither becoming weary of and seeking to escape birth and death, nor becoming infatuated with birth and death. If, in every thought, one is constantly free from deluded thinking, one can realize nirvana with residue in this very life; upon relinquishing this body, one will attain the patient acceptance of the non-arising of dharmas.

When the eyes see forms, they are not defiled by forms; when the ears hear sounds, they are not defiled by sounds. All such states are liberation. When the eyes are not bound by forms, the eyes are a gateway opening onto the path of meditation. When the ears are not bound by sounds, the ears are a gateway opening onto the path of meditation.

In brief, to see the true nature of forms is to be liberated at all times. To see only the appearances of forms is to be bound at all times. Not being bound by afflictions is called liberation; apart from this, there is no other liberation.

One who skillfully contemplates forms knows that forms do not arise in the mind and the mind does not arise in forms; thus, forms and mind are both pure. When there is no deluded thinking, every mind is a Buddha-land. When there is deluded thinking, every mind is a hell.

Sentient beings create deluded thoughts and use mind to give rise to mind; therefore, they constantly dwell in hell. Bodhisattvas clearly contemplate and discern deluded thoughts and do not use mind to give rise to mind; therefore, they constantly dwell in Buddha-lands. If one does not use mind to give rise to mind, every mind enters the realm of emptiness, and every thought returns to the realm of stillness, passing from one Buddha-land to another.

If one uses mind to give rise to mind, no mind is still, and every thought returns to the realm of agitation, passing from one hell to another.

If, in a single thought, the mind arises, there immediately arise the two kinds of karma, wholesome and unwholesome, as well as heaven and hell. If, in a single thought, the mind does not arise, there are neither the two kinds of karma, wholesome and unwholesome, nor heaven and hell.

The intrinsic essence is originally neither existent nor nonexistent. For ordinary beings it exists; for sages it does not. Because sages do not possess such a mind, their hearts are empty and penetrating, as vast as heaven and earth. When the mind attains nirvana, it does not see nirvana as existing. Why is this? Because the mind itself is nirvana. If one sees nirvana outside the mind, this is called attachment to wrong views.

All afflictions are seeds of the Tathagata, for wisdom is attained through afflictions. Yet one may only say that afflictions give rise to the Tathagata; one cannot say that afflictions themselves are the Tathagata.

Therefore, body and mind are the field, afflictions are the seeds, wisdom is the sprout, and the Tathagata is the ripened grain. The Buddha is within the mind just as agarwood fragrance is within the tree. If afflictions are completely extinguished, the Buddha is revealed from within the mind. If the decayed wood is entirely removed, the agarwood is revealed from within the tree. Thus, one should know that there is no agarwood apart from the tree and no Buddha apart from the mind. If fragrance existed outside the tree, it would be a different fragrance. If a Buddha existed outside the mind, it would be a different Buddha.

When the three poisons are present in the mind, it is called a defiled and evil land. When the three poisons are absent from the mind, it is called a pure land.

The sutra teaches: “If a land is made impure and filled with defilement and evil, it is impossible for the Buddhas, the World-Honored Ones, to manifest within it.”

Impurity, defilement, and evil refer to ignorance and the three poisons. The Buddhas, the World-Honored Ones, refer to the pure and awakened mind.

All speech, without exception, is the Buddha’s Dharma. If what one speaks is always empty, then even speaking throughout the day remains the Way. If what one speaks is always existent, then even remaining silent throughout the day is still not the Way. Therefore, the Tathagata’s speech does not depend upon silence, silence does not depend upon speech, and speech is not separate from silence. If one thoroughly understands speech and silence, one abides in samadhi at all times. When one understands and speaks, speech itself is liberation. When one does not understand and remains silent, silence itself is bondage. Therefore, if speech is free from appearances, speech is also called liberation; but if silence is attached to appearances, silence itself is bondage.

The nature of written words is originally liberation. Written words cannot create bondage; bondage itself comes and creates written words.

The Dharma has neither high nor low. If one sees high and low, it is not the Dharma.

What is not the Dharma is the raft. What accords with the Dharma is the practitioner. When the practitioner rides upon that raft, one crosses beyond what is not the Dharma and thereby attains what accords with the Dharma.

According to worldly convention, there are men and women, noble and lowly. According to the Dharma of the Way, there are neither men and women nor noble and lowly. Therefore, although the celestial maiden had awakened to the Way, her female form did not disappear.

Xa Nặc understood the true principle, while Ninh Di was regarded as lowly. All this shows that there are neither male and female nor noble and lowly; these distinctions arise solely from a single appearance. For twelve years, the celestial maiden sought the characteristics of a woman but ultimately could not find them. From this, one should know that even if she sought the characteristics of a man throughout those twelve years, they likewise could not be found. The twelve years signify the twelve ayatanas.

Apart from the mind there is no Buddha; apart from the Buddha there is no mind. It is just as there is no ice apart from water and no water apart from ice.

To say that there is no Buddha apart from the mind does not mean departing far from the mind; it merely teaches one not to become attached to the appearance of the mind. The sutra teaches: “Not seeing forms and appearances is called seeing the Buddha.” This means being free from the appearance of the mind.

To say that there is no mind apart from the Buddha means that the Buddha is revealed from within the mind. The mind can give rise to the Buddha, and thus the Buddha is born from the mind; yet the Buddha has never given rise to the mind. It is just as fish are born in water, but water cannot give birth to fish. When one wishes to see fish, before seeing the fish, one first sees the water. When one wishes to see the Buddha, before seeing the Buddha, one first sees the mind. Thus, one should know that after seeing the fish, there is no longer any water, and after seeing the Buddha, there is no longer any mind. If one does not forget the mind, one is still deluded by the mind. If one does not forget the water, one is still deluded by the water.

Sentient beings and bodhi are also like water and ice. Scorched by the three poisons, they are called sentient beings. Purified through the three liberations, they are called bodhi. Frozen by the three months of winter, it is called ice. Melted by the three months of summer, it is called water. Apart from ice, there is no other water. Apart from sentient beings, there is no other bodhi.

One should clearly know that the nature of ice is the nature of water, and the nature of water is the nature of ice. Sentient beings themselves are bodhi. Sentient beings and bodhi share a single nature, just as wu-tou and fu-tzu originally come from the same root and differ only through processing. Because delusion and awakening are different states, they bear the two names sentient beings and bodhi. When a snake transforms into a dragon, its scales do not change; when an ordinary being transforms into a sage, the face still does not change. One need only understand that, within the mind, wisdom illuminates inwardly, while in the body, the precepts maintain purity outwardly.

Sentient beings deliver the Buddha, and the Buddha delivers sentient beings; this is called equality. Sentient beings deliver the Buddha: afflictions give rise to awakening. The Buddha delivers sentient beings: awakening puts an end to afflictions. It is not that there are no afflictions, nor is it that there is no awakening. Therefore, know that without afflictions, there would be nothing from which awakening could arise; without awakening, there would be nothing by which afflictions could be eliminated. While one remains deluded, the Buddha delivers sentient beings; once one is awakened, sentient beings deliver the Buddha. Why is this? A Buddha does not become a Buddha by himself; he is brought to Buddhahood entirely through sentient beings.

The Buddhas regard ignorance as the father who begets them and craving as the mother who gives birth to them. Ignorance and craving are both other names for sentient beings. Sentient beings and ignorance are like the right hand and the left hand; in truth, they are no different.

When deluded, one is on this shore; when awakened, one is on the other shore. If one clearly knows that mind is empty and sees no forms, one immediately transcends delusion and awakening. Having transcended delusion and awakening, there is no other shore either. The Tathagata abides neither on this shore nor on the other shore, nor does he abide in midstream.

Midstream is the state of those of the Lesser Vehicle; this shore is the state of ordinary people; the other shore is bodhi.

The Buddha has three bodies: the Transformation Body, the Reward Body, and the Dharma Body. If sentient beings constantly plant wholesome roots, the wholesome Transformation Body manifests. If they constantly cultivate wisdom, the Reward Body manifests. If they constantly clearly understand the unconditioned Dharma, the Dharma Body manifests.

Traveling throughout the ten directions and delivering beings through skillful means appropriate to each place—this is the Buddha’s Transformation Body. Eliminating delusion, cultivating wholesome dharmas, and attaining the Way on Snow Mountain—this is the Buddha’s Reward Body. Neither speaking nor teaching, quiescent and eternally abiding—this is the Buddha’s Dharma Body.

If the principle is examined thoroughly, not even one Buddha exists; how, then, could there be three bodies? The three bodies are spoken of only in accordance with people of superior, middling, and inferior wisdom. Those of inferior wisdom, deluded about the practice of merit, perceive the Buddha’s Transformation Body. Those of middling wisdom, deluded about eliminating afflictions, perceive the Buddha’s Reward Body. Those of superior wisdom, deluded about attaining bodhi, perceive the Buddha’s Dharma Body.

Those endowed with the most surpassing wisdom inwardly illuminate perfect quiescence, clearly knowing that mind itself is Buddha and not relying upon mind to attain Buddhahood.

Therefore, know that the three bodies and the myriad dharmas can neither be grasped nor demonstrated. This is the liberated mind and the accomplishment of the Great Way. The sutra teaches: “The Buddha expounds no Dharma, delivers no sentient beings, and realizes no bodhi.” This is what it means.

Sentient beings create karma, and karma creates sentient beings. They create karma in this life and undergo its results in the next, never gaining release. Only the consummate person creates no karma within this very body and therefore undergoes no karmic results. The sutra teaches: “By creating no karma, one naturally attains the Way.” Could these be empty, false words?

A person can create karma, but karma cannot create a person. If a person creates karma, karma and the person arise together. If a person creates no karma, karma and the person perish together. Therefore, know that karma is created by the person, while the person is born through karma. If the person creates no karma, karma does not arise through the person. Likewise, a person can enlarge the Way, but the Way cannot enlarge the person. Ordinary people today constantly create karma, yet deludedly claim that there are no karmic results. Is this not grievous indeed?

If the principle is examined thoroughly, the preceding mind creates and the subsequent mind undergoes the result; when could there ever be release? If the preceding mind does not create, the subsequent mind need not undergo anything. How, then, could one deludedly perceive karmic retribution?

The sutra teaches: “Though one believes that there is a Buddha, to say that the Buddha practiced asceticism is called a wrong view. Though one believes that there is a Buddha, to say that the Buddha underwent the retribution of eating horse fodder is called incomplete faith and is called being an icchantika.

Clearly understanding the Dharma of the noble ones, one is called a noble person. Understanding the dharmas of the mundane world, one is called an ordinary person. One need only relinquish the dharmas of the mundane world and accomplish the Dharma of the noble ones; then the ordinary person immediately becomes a noble person.

Foolish people in the world seek noble ones only in distant places, not believing that the wisdom-mind which clearly understands is itself the noble one.

The sutra teaches: “Do not expound this sutra among those who lack wisdom.” This refers to the mind’s understanding of the Dharma.

Those without wisdom do not believe that this very mind, by understanding the Dharma, becomes a noble one. They seek only in distant places and study external things, delighting in images of Buddhas in empty space and in such things as lights, forms, fragrances, and so forth. All of this falls into wrong views; in their madness, they lose their original mind.

The sutra teaches: “If one sees that all characteristics are not characteristics, one immediately sees the Tathagata.” The eighty-four thousand Dharma gates all arise from this one mind. If the characteristics of the inner mind are quiescent, like empty space, one immediately breaks free from the root of the eighty-four thousand afflictive maladies within body and mind.

Ordinary people worry about death while alive and worry about hunger as soon as they are full; all of this is called great delusion. Therefore, the consummate person does not calculate what came before, does not worry about what comes after, and does not alter what is present, but at all times returns to the Way.

Verses Recited While Sitting Through the Night:

In the first watch, sit solemnly in the lotus posture;

The spirit silently illumines, the heart extending afar.

From the beginning, arising and ceasing have never truly existed;

Why weary the mind, seeking to extinguish ceasing and arising?

The myriad dharmas are all like magical illusions;

Their self-nature is originally empty—why must they be removed?

If one understands that mind-nature has no form,

Quiescent and lucid, it is naturally suchness itself.

In the second watch, the spirit grows still, more lucid and serene;

The mind holds no recollections or thoughts, abiding in true suchness.

Myriad forms and countless scenes all return to emptiness;

Attachment to being or nonbeing only worsens the illness.

Dharma-nature has never been either being or nonbeing;

Deluded ordinary people divide the false from the true.

If one always accords with the undivided Dharma,

Who can say an ordinary person differs from a noble one?

In the third watch, the mind is quiescent, like empty space;

It pervades the Dharma realms throughout the ten directions.

Mountains, rivers, cliffs, and walls offer no obstruction;

All are gathered within a single, common world.

The world’s true nature is the nature of true suchness;

Empty even of true nature, it contains everything.

It is not only the Buddhas who attain such a state;

All sentient beings are no different.

In the fourth watch, neither ceasing nor arising remains;

The Dharma realm is quiescent and even, like empty space.

Neither coming nor going, neither arising nor ceasing;

Neither being nor nonbeing, neither light nor darkness.

Seeing no dharmas, one attains the Buddha-eye;

Having no designation, one attains the name of Buddha.

Only the awakened truly understand;

The deluded wander about like the blind!

In the fifth watch, wisdom shines without bounds;

It extends throughout the trichiliocosm without stirring a thought.

If you wish to see true suchness, the nature of equality,

Do not give rise to mind amid the matters before your eyes.

The profound and wondrous principle cannot be fully fathomed;

Do not strive to pursue it, merely exhausting yourself.

A mind without a single thought knows the true quest;

If a seeking mind arises, you have not truly known!

A Verse on the True Nature:

The true nature has always been intrinsically wondrous,

Entirely severed from every deep root of emotion.

Contemplative illumination of emptiness extinguishes all forgetting;

The true body shines forth, quiescent and perfectly complete.

Treatise on the Bloodline

The arising of the three realms is all encompassed within one mind. The Buddhas, before and after, have all transmitted mind by means of mind, without establishing written words.

Question: If written words are not established, what is mind?

Answer: The one who now questions me is precisely your mind. The one who answers you is precisely my mind. If I had no mind, by what could I understand how to answer you? If you had no mind, by what could you understand how to question me? Thus, that which questions me is precisely your mind.

From innumerable kalpas until now, every act and movement, at all times and in all places, has been precisely your original mind, precisely your original Buddha. Mind itself is Buddha; so it is. Apart from this mind, ultimately no other Buddha can be found. Apart from this mind, there is no principle by which bodhi or nirvana may be found.

The self-nature is originally true; it is neither cause nor effect. Dharma is precisely the meaning of mind. One’s own mind is bodhi; one’s own mind is nirvana. If it is said that outside the mind there is a Buddha or bodhi that can be attained, there is truly no such principle.

Where, then, are Buddha and bodhi? It is like someone trying to grasp empty space with his hand—can he do so? Empty space originally has only a name and no form; it can neither be grasped nor released. Therefore, trying to grasp emptiness is impossible. To seek Buddha outside the mind is ultimately impossible. Buddha is realized through one’s own mind; why then abandon the mind and seek Buddha outside? All Buddhas, past and future, speak only of this one mind.

Mind itself is Buddha; Buddha itself is mind. Outside the mind there is no Buddha. Outside Buddha there is no mind. If it is said that there is a Buddha outside the mind, where is that Buddha? Since there is no Buddha outside the mind, how could the notion of seeing Buddha arise? Deceiving one another successively from beginning to end, people fail to understand their own minds and are consequently driven by insentient external objects, without the slightest freedom. If you still have no faith, you merely deceive yourself to no purpose; Buddha is not at fault.

Sentient beings are deluded and inverted, failing to understand that their own minds are precisely Buddha. If you know that your own mind is Buddha, you should not seek Buddha outside the mind.

Buddha does not save Buddha. To use the mind to seek Buddha is to fail to understand Buddha. Yet all who seek Buddha outside the mind are people who fail to understand that their own minds are Buddha.

Nor can one bring Buddha forth to bow to Buddha, or use the mind to recollect Buddha.

Buddha does not recite sutras. Buddha does not observe the precepts, nor does Buddha violate the precepts. Buddha neither observes nor violates them, and does not perform deeds of good or evil.

If you wish to seek Buddha, you must see the nature. The nature itself is Buddha. If you do not see the nature, recollecting Buddha, reciting sutras, fasting, and observing the precepts are all useless. Recollecting Buddha yields karmic fruits; reciting sutras brings intelligence; observing the precepts brings rebirth in the heavenly realms; and giving brings blessed rewards. But as for seeking Buddha, these can ultimately never succeed.

If you yourself are not clear, you should learn from good spiritual friends who have thoroughly understood the source of birth and death. One who has not seen the nature is not called a good spiritual friend. Otherwise, even if one can expound the twelve divisions of the scriptures, one will not escape the cycle of birth and death, but will suffer within the three realms without ever gaining release.

In ancient times, the bhikshu Sunaksatra could recite the twelve divisions of the scriptures, yet he was still unable to free himself from samsara because he had not seen the nature. If even the bhikshu Sunaksatra was like this, those of the present age who can expound three or five scriptures and regard them as the entirety of the Buddha-Dharma are truly foolish.

If you do not understand your own mind, reciting idle poetry and prose is of no use whatsoever. If you are determined to seek Buddha, you must proceed directly toward seeing the nature. That nature itself is Buddha.

Buddha is one who is free and at ease, one who has nothing to do and creates nothing.

If you do not see the nature, you will remain deluded all day long, laboriously seeking Buddha outwardly, yet ultimately you will not find Buddha.

Although there is nothing whatsoever to be attained, if you seek understanding, you should still learn from a good spiritual friend. You must seek earnestly and painstakingly so that the mind may clearly understand the great matter of birth and death. Do not let the years pass in vain, uselessly deceiving yourself.

Suppose you possess treasures piled as high as a mountain and relatives as numerous as the sands of the Ganges. When your eyes are open, you see them; when your eyes are closed, can you still see them? You should therefore know that all conditioned dharmas are dreams and illusions. If you do not urgently seek a teacher and study the Way, your entire life will pass in vain. Although the Buddha-nature is originally inherent within you, without relying upon a teacher, you ultimately will not understand it. Those who understand without relying upon a teacher are exceedingly rare.

If you yourself already possess the wholesome conditions to grasp and understand the intent of the sages, then you need not learn from a good spiritual friend. Such people possess innate knowledge from birth, and what they learn surpasses that of others.

If you do not yet clearly understand, you must study diligently and laboriously, relying upon the scriptures to gain understanding.

If you yourself clearly understand, you know even without study. You are unlike deluded people who cannot distinguish white from black, falsely claim to speak the Buddha’s teachings, preach false and erroneous doctrines, and slander the Buddhas. When such foolish people preach the Dharma, their words pour down like rain, yet all of it is the teaching of Mara, not the teaching of Buddha. The teacher is the king of maras, and the disciples are Mara’s subjects.

Deluded fools submit to being driven by external conditions, unaware that they must fall into the sea of suffering of birth and death. Yet those who have not seen their own nature falsely claim to be Buddhas. Such sentient beings are all guilty of grave offenses; they deceive all other sentient beings and cause them to fall into the realm of Mara.

If one does not see the nature, then even if one can expound the twelve divisions of the scriptures, all of it is the teaching of Mara. Such people belong to Mara’s retinue and are not disciples of the Buddha. Since they cannot distinguish white from black, how could they escape birth and death?

To see the nature is to be Buddha; not to see the nature is to be a sentient being. If, apart from the nature of sentient beings, there were a separate Buddha-nature that could be attained, where would Buddha now be? The nature of sentient beings is precisely Buddha-nature; outside the nature there is no Buddha. Buddha is precisely the nature. Outside one’s own nature, no Buddha can be attained; outside Buddha, no nature can be attained.

Question: If one does not see the nature, can one attain Buddhahood through practices such as recollecting Buddha, reciting sutras, giving, observing the precepts, practicing diligently, and performing many meritorious deeds?

Answer: It is impossible.

Question: Why is it impossible?

Answer: Any dharma that can be attained is a conditioned dharma. It belongs to cause and effect, brings karmic retribution, and is precisely a dharma of samsara. If one cannot escape birth and death, when will one ever attain the Buddha Way?

To attain Buddhahood is to see the nature. If one does not see the nature, even discourse on cause and effect is a teaching of non-Buddhist paths. If one is a Buddha, one does not follow non-Buddhist teachings. Buddha is one who has no karma and no cause and effect.

So long as any dharma that can be attained remains, it is all a slander of Buddha; on what basis could attainment be accomplished? So long as there is attachment to a single mind, a single capability, a single understanding, or a single viewpoint, one cannot attain Buddhahood.

Buddha neither observes nor violates. The nature of mind is originally empty, neither defiled nor pure. Dharmas have nothing to cultivate and nothing to realize; they have neither cause nor effect. Buddha does not observe the precepts. Buddha does not cultivate good deeds. Buddha does not commit evil deeds. Buddha is neither diligent nor indolent. Buddha is one who creates nothing.

So long as there is an attached mind, one cannot see Buddha. Buddha is not Buddha; do not seek to form an understanding of Buddha.

If one does not understand this meaning, then at all times and in all places one fails to comprehend one’s own mind. If one has not seen the nature yet constantly cherishes the notion of non-action, one is a person burdened with grave wrongdoing, a fool who has fallen into the emptiness of indeterminate neutrality, dazed like a drunken man and unable to distinguish good from bad.

If one wishes to cultivate the Dharma of non-action, one must first see the nature and only afterward put an end to all worries and conditioned thoughts. To attain the Buddha Way without seeing the nature is truly impossible.

Some people reject cause and effect, brazenly commit evil karma, and falsely claim that evil karma is fundamentally empty and that committing evil entails no offense. Such people must fall into the dark Avici Hell, with no day of release for all eternity. A wise person should not hold such a view.

Question: If every action and movement is at all times precisely the original mind, why is the original mind not seen when the physical body undergoes impermanence?

Answer: The original mind is always present directly before your eyes; it is only that you do not see it.

Question: If the mind is presently manifest, why is it not seen?

The Master asked in return: Have you ever dreamed?

Answer: I have dreamed.

He asked again: While dreaming, was it your body?

Answer: It was indeed my body.

He asked again: Were your words and actions different from you yourself, or not different?

Answer: They were not different.

The Master taught: Since they were not different, that body is precisely your Dharma body. That Dharma body, moreover, is precisely your original mind.

From innumerable kalpas until now, this mind has never differed from what it is at present. It has never undergone birth and death. It is neither born nor extinguished, neither increased nor diminished, neither pure nor defiled, neither good nor bad, neither coming nor going.

It has neither right nor wrong and possesses neither male nor female form. It is neither monastic nor lay, neither old nor young, neither noble nor ordinary. There is neither Buddha nor sentient being, neither cultivation nor realization, neither cause nor effect.

It has neither sinews and bones nor physical strength, nor does it have any appearance. It is like empty space: it cannot be grasped or cast aside. Mountains, rivers, walls, and rocks cannot obstruct it.

It comes and goes freely, with unhindered spiritual powers; it passes through the mountain of the five skandhas and crosses the river of birth and death. No karma whatsoever can bind this Dharma body.

This mind is wondrous, subtle, and difficult to see. This mind is not the same as physical form. This mind is what everyone plainly sees amid the clear and manifest unfolding of countless actions and movements—raising the hands and lifting the feet—yet when suddenly questioned about it, no one can say anything, as though they were wooden automatons. All make use of this mind themselves; why, then, do they not clearly know it?

The Buddha taught that all sentient beings are deluded and therefore create karma and fall into the river of birth and death. When they try to escape, they sink again, solely because they do not see their own nature.

If sentient beings were not deluded, why, when asked about things taking place in this very way, would not even one of them understand? They themselves raise their hands and move their feet; why do they not clearly know this?

Therefore, know that the words of the sages are never false; it is the deluded themselves who fail to understand. Thus, know that this Dharma is truly difficult to comprehend. Only a Buddha fully comprehends this Dharma, while devas, humans, and all sentient beings do not comprehend it.

When luminous wisdom comprehends this mind, it is called the nature of Dharma and is also called liberation, for it is not bound by birth and death. Since no dharma can bind such a person, that person is called the Tathagata, the Great King of Sovereignty; also called the Inconceivable; also called the Holy Essence; also called the Deathless One of Eternal Life; and also called the Great Immortal. Though the names differ, they refer to the same essence.

In discerning all things everywhere, the sage never departs from his own mind. The capacity of mind is vast, and its functioning is inexhaustible. When present at the eyes, it sees forms; when present at the ears, it hears sounds; when present at the nose, it smells fragrances; when present at the tongue, it knows flavors. Even all actions and movements are one’s own mind. One need only bring all speech and words to an end, and at every moment there is one’s own mind.

Therefore, it is said that the form of the Tathagata is inexhaustible, and so too is his wisdom. Inexhaustible form is precisely one’s own mind. The mind’s faculty of knowing can skillfully discern everything; all actions and every application are entirely wisdom. Mind has no form, and wisdom is likewise inexhaustible.

Therefore, it is said that the form of the Tathagata is inexhaustible, and so too is his wisdom. The physical body composed of the four great elements is precisely affliction. The physical body must undergo arising and cessation. The Dharma body abides eternally, yet abides nowhere. The Tathagata’s Dharma body is eternally unchanging.

Therefore, the sutra teaches: “Sentient beings should know that each person inherently possesses Buddha-nature.” Mahakasyapa merely realized his own nature. One’s own nature is mind. Mind is nature. This is identical to the mind of all Buddhas. The Buddhas of the past and the Buddhas who followed transmitted only this mind. Apart from this mind, no Buddha can attain realization.

Deluded sentient beings do not know that their own mind is Buddha. All day long they rush about seeking outside themselves, reciting the Buddha’s name and bowing to the Buddha—but where do they know the Buddha to be? One should not hold such a view. One need only know one’s own mind; outside the mind there is truly no other Buddha.

The sutra teaches: “All forms are false and illusory.” It also teaches: “Wherever one may be, there is Buddha.”

One’s own mind is Buddha; do not bring forth a Buddha to bow to the Buddha. Even if the forms of Buddhas and bodhisattvas should suddenly appear before your eyes, you must certainly not bow in reverence. Our mind is quiescent and empty, fundamentally devoid of such forms. To cling to forms is to be a mara, and all who do so fall into false paths. If such appearances are unreal and arise only from the mind, there is no need to bow. Those who bow do not know; those who know do not bow. To bow is to be taken in by mara. Fearing that students may not understand, I distinguish and explain this clearly.

Within the essential nature of the Buddhas and Tathagatas, there are absolutely no such forms. You must always bear this in mind: whenever you see strange or unusual states, you must not accept or grasp them, nor should you become afraid or harbor doubts. Our mind has always been pure; how could it contain such forms? Even if forms such as devas, nagas, yakshas, ghosts and spirits, Sakra, Brahma kings, and so forth appear, do not give rise to reverence, nor should you be afraid.

Our mind has always been quiescent and empty. All forms are deceptive appearances; simply do not cling to forms. If, having reached an understanding of the Buddha and the Dharma, you suddenly see forms of Buddhas, bodhisattvas, and so forth and give rise to reverence, you thereby fall back into the state of a sentient being.

If you wish to understand directly, simply do not cling to any form. There are no other words beyond this; all else is uncertain and unreal. Illusions have no fixed form; this is precisely the Dharma of impermanence. Simply do not cling to forms, and you accord with the intent of the sages. Therefore, the sutra teaches: “To be free from all forms is to be called a Buddha.”

Question: Why is it impermissible to bow in reverence to the Buddhas and bodhisattvas?

Answer: The heavenly demon Papiyan and the asuras can also manifest supernatural powers and assume the appearance of bodhisattvas. All such transformations belong to heterodox paths; none of them are Buddhas. The Buddha is precisely your own mind; do not mistakenly bow in worship.

“Buddha” is a phonetic transcription from Sanskrit, translated in meaning as the awakened nature.

Awakening is the wondrous faculty of lucid awareness, responding at all times in accord with things and circumstances. The knitting of the brows and blinking of the eyes, the raising of a hand and lifting of a foot—all are the wondrous faculty of your own lucid awareness.

The nature is precisely the mind; the mind is precisely Buddha; Buddha is precisely the Way; the Way is precisely Chan.

This single word “Chan” is not something that ordinary beings or sages can fathom. Directly seeing your own nature is called Chan. If you do not see your own nature, it is not Chan. Even if you can expound a thousand sutras and ten thousand treatises, if you have not seen your own nature, you are merely an ordinary being, and this is not the Buddha-Dharma.

The Great Way is profound and unfathomable; it cannot be understood through words. How, then, could scriptures reach it? You need only see your own nature; even if you do not know a single written character, you will attain the Way. To see the nature is to be Buddha.

The luminous essence has from the very beginning been pure, without defilement or admixture. All words and teachings arise from the minds of sages as expedient functions. This function has from the beginning had no name. Words cannot even reach it; how, then, could the twelve divisions of the scriptures reach it?

The Way is inherently complete and perfectly fulfilled; it does not depend upon cultivation or realization. The Way is neither sound nor form; it is subtle, wondrous, and difficult to perceive. It is like a person drinking water and knowing for himself whether it is warm or cold—he cannot convey this knowledge to another.

Only the Tathagata can know it; all others, including devas and humans, fail to understand it clearly. The wisdom of ordinary beings cannot reach it, and so they cling to appearances, unaware that their own minds have from the beginning been quiescent and empty. Deludedly clinging to appearances and to all dharmas, they immediately fall into heterodox paths.

If you understand that all dharmas arise from the mind, you should cling to nothing. Clinging itself is a failure to understand. Once you have seen your own nature, all twelve divisions of the scriptures are merely empty words and letters. A thousand sutras and ten thousand treatises serve only to clarify the mind. If you understand as soon as you hear, what need is there for sutras and treatises?

Ultimate truth is entirely beyond words. Sutras and treatises consist of words; they are truly not the Way. The Way is originally wordless; verbal explanations are false and illusory.

If at night you dream of such forms as towers, pavilions, and palaces; elephants, horses, and other creatures; or even trees and ancient forests, you must not give rise to desire, attachment, or craving. All of these are places of rebirth. You must always keep this in mind: at the time of death, do not cling to appearances, and obstructions will then be removed. As soon as a doubtful thought briefly arises, you are seized by demons.

The Dharma-body has from the very beginning been pure and does not undergo anything. Only because of delusion are you unclear and unknowing, and on that basis you falsely come to undergo karmic retribution. Thus craving and attachment arise, and you lose your freedom. You need only clearly know the original nature of body and mind, and you will no longer be stained by attachment. If you enter the realm of ordinary beings from the realm of sages and manifest as any of the myriad kinds of beings, you do so freely as a sentient being.

Therefore, whether meeting favorable or adverse conditions, a sage remains free and at ease. No karma can bind such a one, who has long since become a sage. Such a person possesses great majestic virtue; every kind of karmic retribution is transformed by that sage, and neither heaven nor hell can affect him.

The consciousness of an ordinary being is deluded and obscured, unlike that of a sage, who is luminously clear within and without. If doubt arises, then do not act. If you act, you will fall into the ceaseless turning of birth and death, and later, even if you regret it, there will be no means of rescue. Poverty, lowliness, hardship, and suffering all arise from deluded thoughts. If you penetrate this mind and successively exhort one another, you need only act through non-action, and you will enter the knowledge and vision of the Tathagata.

The consciousness of those who have newly awakened the aspiration is not yet settled. If you repeatedly see strange scenes in dreams, you should not give rise to doubt. They all arise from your own mind and do not come from outside.

If in a dream you see a luminous orb appearing distinctly, greater even than the sun, it means that all residual habitual tendencies have been exhausted and you have seen the nature of the Dharma-realm. If this occurs, you have attained the Way; however, you should know it only for yourself and must not speak of it to others.

Or, while in a quiet grove, whether walking, standing, sitting, or lying down, if your eyes see a luminous orb, whether large or small, do not speak of it to others, and do not give rise to attachment. This too is the light of your own nature.

Or, while in a dark room, whether walking, standing, sitting, or lying down, if your eyes see light no different from daylight, do not regard it as strange. It is entirely because your own mind is about to reveal itself.

Or, if at night you dream of the moon and stars shining clearly, this too means that the conditions within your own mind are about to be entirely exhausted. Do not speak of it to others.

If in a dream you find yourself dazed and confused, as though walking through a region of darkness, this is because your own mind is heavily obscured by many afflictions. You can know this for yourself.

If you see your own nature, there is no need to read sutras or recite the Buddha’s name. Extensive learning and broad knowledge are useless; they only cause the consciousness to become more deluded and obscured. The scriptures were composed solely to reveal the mind. If you clearly know the mind, what need is there to read scriptures?

If you would enter the realm of sages from the realm of ordinary beings, you should put an end to all karma, nurture the spirit, and live contentedly from day to day. If you still harbor much anger, you must transform your mind and disposition. If you go against the Way, it is useless to deceive yourself.

A sage is free and at ease amid birth and death, appearing and disappearing, coming and going without fixed pattern. No karma can bind such a one.

A sage subdues false and demonic influences. All sentient beings need only see their own nature; at once, all residual habitual tendencies are brought to an end, their consciousness is no longer deluded, and they immediately understand.

If, at this very moment, you wish truly to understand the Way, do not cling to any dharma. Put an end to all karma and nurture the spirit. Residual habitual tendencies will eventually cease as well, and you will naturally become luminously clear, without any need for contrived exertion.

Followers of heterodox paths do not understand the Buddha’s intent. They exert themselves to the utmost, contrary to the intent of the sages. All day long they bind themselves to reciting the Buddha’s name and following the scriptures; their spiritual nature remains clouded, and they do not escape samsara.

A Buddha is an unconstrained person. Why bind yourself to the extensive pursuit of fame and profit? Of what benefit will that be later?

Only those who have not seen the nature recite sutras and invoke the Buddha’s name, labor diligently in study, practice the Way day and night, sit continually without lying down, and pursue extensive learning and broad knowledge, regarding such activities as the Buddha-Dharma. Sentient beings such as these all bring disgrace upon the Buddha-Dharma.

The Buddhas of the past and future speak only of this one matter: seeing the nature. All conditioned things are impermanent. If one has not seen the nature yet falsely claims to have realized the fruit of unsurpassed bodhi, that person commits a grave offense.

Among the Buddha’s ten great disciples, Ananda was foremost in learning, yet he did not clearly understand the Buddha’s meaning; he had merely acquired extensive learning.

The disciples of the shravaka and pratyekabuddha vehicles, as well as followers of non-Buddhist paths, do not understand the Buddha’s meaning; they understand only practices and attainments and thus fall into the cycle of cause and effect. This is the karmic retribution of sentient beings, and they do not escape the cycle of birth and death. They run contrary to the Buddha’s intent; such beings defame the Buddha, and to destroy them entails no offense.

The sutra teaches: “Icchantikas do not give rise to faith; to destroy them entails no offense.”

If one has faith, one is a Buddha dwelling in the human state. If one does not see one’s nature, one cannot attain any stage. To disparage the virtue and goodness of others is merely to deceive oneself and is of no benefit.

Whatever good or evil one undergoes, cause and effect are always evident. Heaven and hell are directly before one’s eyes. A fool without faith may be living amid the darkness of hell and yet remain wholly unaware of it. This is only because the conditions of karmic retribution weigh heavily upon him, and therefore he has no faith.

It is like a blind man who does not believe that light exists; even if someone explains it to him, he still does not believe. Because his eyes are blind, he has no basis for recognizing the light of the sun. Fools are likewise. They must now fall among the various kinds of animals or be born into poverty, degradation, and lowliness, living a life scarcely better than death. Yet, although they suffer in this way, if asked about it, they say, “I am now exceedingly happy; this is no different from heaven.” Thus one should know that all sentient beings, even when born in a place of happiness, remain unaware of it.

Those who are wicked and evil are so only because the heavy conditions of karmic retribution obscure them, making them unable to give rise to faith; it is not because of anyone else.

If one sees that one’s own mind is Buddha, there is no need to shave off one’s beard and hair; even a lay householder is still a Buddha. If one does not see one’s nature, then even after shaving off one’s beard and hair, one remains a follower of a non-Buddhist path.

Question: Lay householders have wives and children and have not eliminated sexual desire. On what basis can they attain Buddhahood?

Answer: I speak only of seeing one’s nature, not of sexual desire. Sexual desire is an issue only because one does not see one’s nature. One need only see one’s nature, and sexual desire, from the very beginning, is quiescent and empty; there is no need to contrive to eliminate it, nor should one crave or cling to it. Why is this? One’s nature is originally pure. Although it abides within this body formed from the five skandhas, it has always remained pure and cannot be defiled.

The Dharma body has never undergone or received anything. It is neither hungry nor thirsty, neither cold nor hot; it knows neither illness nor amorous attachment, neither family nor kin, neither suffering nor happiness, neither good nor bad, neither shortness nor length, neither strength nor weakness. From the very beginning, not a single thing can be obtained.

It is only because one grasps this physical form as truly existent that such characteristics as hunger, thirst, cold, heat, illness, and hindrances arise. If one does not grasp, then all one does accords freely with one’s intent. Amid birth and death, one attains great freedom, transforms all dharmas, and, equal to the sages, possesses unhindered mastery of spiritual powers, abiding peacefully wherever one may be.

If the mind still harbors doubt, one certainly cannot pass freely through any state, cannot accomplish the matter of greatest importance, and cannot escape the revolving cycle of birth and death. If one sees one’s nature, even a chandala can attain Buddhahood.

Question: Chandalas kill living beings and create karma. How can they attain Buddhahood?

Answer: I speak only of seeing one’s nature, not of creating karma. Though one may freely create various kinds of karma, none of that karma can bind one. Throughout countless kalpas, it is solely because one has not seen one’s nature that one has had to fall into hell and has consequently created the karma of birth, death, and cyclic existence. From the moment one sees and knows one’s own nature, one no longer creates karma. If one does not see one’s nature, reciting the Buddha’s name cannot avert karmic retribution, much less can killing living beings do so. If one sees one’s nature, the doubting mind is immediately extinguished, and even the karma of killing can do nothing to one.

The twenty-seven patriarchs in India successively transmitted only the seal of mind. Now that I have come to this land, I likewise transmit only the one mind. I do not speak of observing precepts, giving, diligence, or ascetic practices, nor of such practices as entering water or fire, ascending a ring of swords, eating once a day, or sitting continually without lying down. All these are conditioned dharmas of non-Buddhist paths.

If one recognizes and understands it, then the numinous nature that clearly knows every action and movement is precisely the mind of the Buddhas. The Buddhas of the past and future speak only of transmitting the mind; apart from this, there is no other Dharma. If one recognizes and understands this Dharma, then even an ordinary person who does not know a single written character is still a Buddha. If one does not recognize and understand one’s own numinous nature of clear knowing, then even if one were to sacrifice one’s body countless times in the hope of seeking the Buddha, one could never find him.

Buddha is also called the Dharma body and also called the original mind. This mind has no form or characteristics, no cause and effect, and no sinews or bones. It is like empty space and cannot be grasped. It is unlike obstructive material things and unlike the teachings of non-Buddhist paths. This mind can be recognized and understood only by the Tathagata; all other sentient beings are deluded and fail to recognize it. This mind is not separate from the physical body compounded of the four great elements. If this mind were absent, the body could not move; it would be merely an insentient body, like plants and trees or fragments of brick.

This body is insentient; how, then, can it move? When one’s own mind moves, then speech, conduct, movement, seeing, hearing, perceiving, and knowing are all movements of the mind.

When the mind moves, its functioning also moves. Movement is precisely the functioning of the mind. Apart from movement there is no mind, and apart from mind there is no movement.

Movement is not mind, and mind is not movement. Movement is originally without mind, and mind is originally without movement.

Movement is not separate from mind, and mind is not separate from movement. Movement is not something from which mind departs, and mind is not something from which movement departs.

Movement is the function of mind, and function is where mind moves. Movement is function, and function is movement; without movement, there is no function.

The essence of function is originally empty, and the nature of emptiness is originally without movement. Movement and function are identical with mind, yet mind is originally unmoving.

Therefore, the sutra teaches: “It moves, yet there is nowhere that moves.”

Thus, throughout the day one sees yet has never seen; throughout the day one hears yet has never heard; throughout the day one perceives yet has never perceived; throughout the day one knows yet has never known; throughout the day one walks and sits yet has never walked or sat; throughout the day one is angry or joyful yet has never been angry or joyful.

Therefore, the sutra teaches: “All speech is utterly cut off, and all mental conceptions are entirely extinguished.”

The faculties of seeing, hearing, perceiving, and knowing are originally wholly quiescent. All emotions such as anger and joy, and all sensations such as pain and itching, are no different from those of a wooden man; merely search for these sensations and emotions, and they cannot be found.

Therefore, the sutra teaches: “Evil karma immediately brings the painful fruit of retribution, and wholesome karma immediately brings a blessed reward; how could it be only anger that causes one to fall into hell and joy that enables one to ascend to heaven?”

If one knows that the original nature of emotions such as anger and joy is truly empty, then merely by not grasping them, one is freed from all karma. If one does not see one’s nature but recites sutras, there is certainly no basis upon which one can be freed from karma.

Explanations could continue without end. This brief presentation of the principles of the true and the false is likewise only a rough outline.

A verse says:

The Dharma I transmit has reached this land,

To ferry the deluded across and save the foolish.

One flower, five petals, in due season;

The principles of Chan naturally flourish and spread afar.

The crimson torch opens wide the golden lock;

Parting the jade waves, the raft has crossed the river.

The Five Houses have only this single Dharma;

When words and meaning are exhausted, there is neither self nor other.