緇門警訓

1.—ADMONITIONS OF CHAN MASTER DAYUAN OF MOUNT GUISHAN

Indeed, bound by karma, one receives this body and has not yet escaped the encumbrance of physical form. It inherits what remains from father and mother and is formed through the conjunction of many conditions. Although sustained by the four great elements ⁽²⁾, these elements constantly oppose one another. Impermanence, old age, and sickness make appointments with no one. Alive in the morning, one may be gone by evening; in a single instant, one passes into another life. Like spring frost or morning dew, it suddenly vanishes. Like a tree upon a riverbank or a vine beside the mouth of a well, how could it endure for long? Thought after thought passes swiftly, each within a single kshana. Once the breath ceases, the next life begins; how can one complacently let the days pass in vain?

THE TEXT OF ADMONITIONS

By Chan Master Dayuan of Mount Guishan ⁽¹⁾

Alas, bound by karma, we must receive this body and thus have not yet escaped the encumbrance of physical form. This body inherits what remains from our parents and is formed through the conjunction of many conditions. Although it is supported and sustained by the four great elements ⁽²⁾, they constantly oppose one another.

Impermanence, old age, and sickness make appointments with no one. Alive in the morning, one may be gone by evening; in a single instant, one has passed into another life. Like a drop of spring dew or a bead of morning mist, it vanishes in a moment.

Like a tree growing upon a riverbank or a vine beside the mouth of a well, how could it endure for long! Thought after thought passes swiftly, each within a single kshana. Once the breath ceases, the next life begins; why do you remain at ease, letting the days pass so emptily?

You cannot provide your parents with sweet and savory delicacies, and you have resolved to leave your six classes of kin ⁽³⁾. You cannot bring peace to the country or govern the realm, and you have wholly relinquished the family estate and the continuation of its lineage. You have gone far from your native village, shaved your head, and placed yourself under a master. Inwardly, diligently cultivate the work of overcoming deluded thoughts; outwardly, widely manifest the virtue of noncontention. Having utterly departed from the dusty world, you aspire to liberation!

You cannot provide your parents with sweet and savory delicacies. You have resolved to leave your six classes of kin ⁽³⁾. You cannot help maintain peace and order in the country. You have relinquished the family estate and the continuation of its lineage. You have gone far from your native village, shaved your head, and followed a master. Inwardly, diligently apply yourself to overcoming deluded thoughts. Amid external circumstances, widely cultivate the virtue of noncontention. Having utterly departed from the dusty world, you aspire to escape samsara!

How is it that, as soon as you ascend the grades of ordination, you declare, “I am a bhikshu”? You consume what donors have cultivated and use the property of the permanent Sangha. You do not reflect, even for an instant, upon where these offerings come from, but say that it is only natural that they should be provided.

After eating, you gather together and chatter noisily, speaking only of miscellaneous worldly affairs. Thus, you pursue temporary pleasures, unaware that such pleasure is the cause of suffering. For many kalpas you have followed worldly defilements, yet you have never turned back to examine yourself.

Time slips away, and the months and years are squandered. You receive abundant support, and the benefits bestowed upon you grow ever richer. Though years pass one after another, you do not consider relinquishing them; instead, you accumulate more and more to preserve this illusory body.

The Guiding Teacher gave instructions admonishing the bhikshus: “Advance in the Way and discipline the body; the three things used daily ⁽⁵⁾ need not be complete.” Yet most people remain endlessly attached to them. Days pass and months come; suddenly, your head is white. Those who come later and have not heard the essential purport should inquire extensively of those who knew before them.

Could it be that one leaves home merely to prize the pursuit of food and clothing?

Why is it that, having only just attained the grades of ordination, you already consider yourself a bhikshu! You use the offerings of donors and eat the provisions of the permanent Sangha, without reflecting upon where those goods have come from, and instead assume that they are offerings rightfully due to you! When the meal is over, you put your heads together and chatter incessantly, speaking solely of frivolous worldly matters.

Thus you pursue a period of pleasure, unaware that this pleasure is the cause of future suffering. For many kalpas you have gone along with worldly conditions, and even now you have never awakened. Time ⁽⁴⁾ sinks away, and the years and months are idly delayed.

You consume far too much, while offerings and benefits abound. Year after year passes, yet you never think of relinquishing them; instead, you accumulate still more to preserve this false physical body! The Guiding Teacher instructed and admonished the bhikshus: “Advance in the Way and discipline the body; the three things used daily ⁽⁵⁾ need not be complete.” Most people, however, remain endlessly attached to these things.

Days pass and months come; suddenly, the hair has turned white. Later students who have not heard the essential purport of the Buddha-Dharma should inquire widely of those who knew before them. Could it be thought that those who leave home prize the pursuit of food and clothing?

The Buddha first established the Vinaya to enlighten and awaken those still in ignorance. Its rules and forms of deportment make one pure as ice and snow. The principles of restraint, observance, action, and transgression discipline those newly resolved upon the Way; its subtle regulations and detailed provisions correct every base defect. If you have never attended or drawn near the assemblies where the Dharma and Vinaya are taught, how could you distinguish the definitive meaning of the teachings of the Supreme Vehicle? How lamentable to let an entire life pass in vain, for later regret cannot retrieve it! If you have never taken the teachings to heart, through what cause could you accord with and awaken to the profound Way?

At first, the Buddha established the Vinaya to enlighten those who remained in darkness. Its rules and forms of deportment make one pure as ice and snow. The principles of restraint, observance, action, and transgression safeguard and discipline beginners. Its subtle regulations and detailed provisions transform all that is base and unwholesome. If you have never attended or drawn near places where the Dharma and Vinaya are expounded, how could you distinguish the definitive meaning of the scriptural teachings of the Supreme Vehicle? How regrettable to let an entire life pass in vain, for later remorse cannot overtake what has been lost! If you have never taken the teachings to heart, through what cause could you accord with and awaken to the wondrous Way?

When your years are advanced and your ordination age is great, you remain empty within but haughty at heart. Unwilling to associate closely with virtuous friends, you know only arrogance and pride. Unfamiliar with the Dharma and Vinaya, you exercise no restraint whatsoever.

You may speak loudly and raise your voice, uttering words without measure. You show no respect to senior, middle-ranking, or junior monastics, making your assembly no different from a gathering of brahmins. Your bowls and utensils clatter during meals, and when you finish eating, you rise before the others.

Your comings and goings violate proper conduct, and you utterly lack the dignity of a member of the Sangha. In rising and sitting, you disturb the assembly and unsettle the minds of others. You preserve not the least rule or standard and maintain not the slightest deportment.

With what will you discipline those who come after you, and whom will new students have to emulate? As soon as someone attempts to awaken you, you immediately say, “I am a mountain monk.” Having never learned how to practice the Buddha’s teachings, you persist entirely in coarse and careless habits. Such views arise because, when first setting forth, your mind was indolent; greedily seeking everything, you drifted along in complacency.

Lingering amid worldly ways, you eventually became crude and uncultivated. Unaware, you suddenly grow decrepit and feeble; confronted with any matter, you are as one facing a wall. When later students come with questions, you have no words with which to guide them.

Even if you have something to discuss, it has no connection with the scriptures and regulations. If someone speaks slightingly of you, you immediately accuse the younger generation of discourtesy. Anger and resentment flare up, and your words overwhelm others!

By the time you are advanced in years and have many rains of ordination, you remain empty within but haughty at heart, unwilling to draw near good friends and knowing only arrogance and pride. You are unfamiliar with the Dharma and Vinaya and exercise not the slightest restraint. You may raise your voice and speak loudly, uttering words without measure.

You show no respect to senior, middle-ranking, or junior monastics, making your gathering no different from an assembly of brahmins. While eating, your bowls and utensils strike one another noisily. When you finish, you rise before the others.

Your comings and goings violate proper conduct, and nothing remains of the dignity of a member of the Sangha. You bustle about in rising and sitting, disturbing the thoughts of others. You retain not the least rule or standard and observe not the slightest deportment; with what will you discipline those who come after, and whom will new students have to emulate!

As soon as someone tries to awaken you with a word, you immediately say, “I am a mountain monk.” Having never learned how to put the Buddha’s teachings into practice, you persist entirely in your coarse and careless disposition. Such views surely result from indolence at the time of your initial resolve; craving every sort of thing, you gradually allowed these habits to grow. Lingering amid worldly ways, you became crude and uncultivated.

Without realizing it, decrepit old age suddenly arrives; confronted with any affair, you are as one facing a wall. When later students respectfully inquire, you have no words with which to guide them. Even if you say or discuss something, it has no connection with the canonical texts.

If someone speaks slightingly of you, you immediately accuse the younger generation of discourtesy. Anger blazes up, and your words seek to overpower others!

One morning, you may lie ill upon your bed, beset and oppressed by every kind of suffering. Morning and evening you ponder, your heart anxious and unsettled. The road ahead is obscure, and you know not where you will go.

Only then do you begin to recognize and regret your faults—but what use is it to dig a well when already thirsty? You lament that you did not cultivate beforehand; now that your years are waning, your transgressions are many. As you are about to depart, your mind becomes scattered, fearful, and distraught.

Like a sparrow flying through torn silk, consciousness follows karma. It is like a debtor being seized first by the strongest creditor. The mind has countless entanglements and falls toward the place where its karma weighs most heavily.

The murderous demon of impermanence never ceases, thought after thought. Life cannot be prolonged, and time will not wait. Neither heavenly beings nor humans within the three realms can escape this.

Thus one receives body after body, for a number of kalpas beyond reckoning.

One day, lying sick upon your bed, you will be bound and oppressed by every kind of suffering. Morning and evening you reflect, your heart trembling with anxiety. The road ahead is obscure, and you know not where you will go.

Only then do you recognize and regret your faults—but what use is it to dig a well after becoming thirsty? You lament that you did not cultivate beforehand; now, late in life, your transgressions are many. When you are about to pass into another world, your mind becomes scattered, fearful, and terrified.

Like a sparrow flying through torn silk, the conscious mind follows karma. It is like a debtor being dragged away first by the strongest creditor. The threads of the mind are many, and one falls toward the place of greatest weight.

Impermanence, the murderous demon, never ceases for even a thought-moment. Life cannot be lengthened, and time will not wait. No heavenly being or human within these three conditioned realms ⁽⁶⁾ has ever escaped this.

Thus one continues to receive other bodies for a number of kalpas beyond calculation!

Moved by sorrow, I sigh in lamentation. Alas, my heart is cut with pain! How could I keep silent and refrain from offering these admonitions to you? I grieve that we were born together in the latter age of the Semblance Dharma, so far removed from the time of the Sage. The Buddha-Dharma has become unfamiliar, and people are largely indolent! I shall therefore briefly present my narrow view to admonish those who come after. If you do not cast aside your pride, it will indeed be difficult for us to encourage one another toward transformation.

Moved by sorrow, I sigh in lamentation. How grievous—my heart is cut with pain! How could I seal my lips and fail to speak these words of mutual admonition? I grieve that we were born together in the declining age of the Semblance Dharma, long after the Buddha’s time. The Buddha-Dharma is thinly spread, and people are largely indolent! Therefore, I shall present my limited understanding—as though viewing the sky through a tube—to awaken and admonish those who come after. If one cannot discard arrogance and conceit, it will indeed be difficult for us to bring about transformation in one another!

Those who have left home should, from the moment they set forth, transcend all ordinary bounds; their minds and forms should differ from those of worldly people. They should gloriously perpetuate the Buddha-seed and strike fear into the hosts of Mara, repaying the four benefactions and rescuing beings from the three realms. If they do not do this, they merely intrude among the ranks of the Sangha.

Their speech and conduct are careless, and they receive the offerings of the faithful in vain. Year after year, their conduct does not advance by even an inch or a single step. Having passed an entire life in confusion, on what will they rely?

Moreover, their dignified appearance as members of the Sangha, impressive and worthy of regard, is entirely the result of good roots planted in former lives, through which they have obtained this extraordinary recompense. Yet they think only of sitting idly with folded hands, failing to treasure even an inch of time’s shadow. If they are not diligent in their work, how can their meritorious attainments ever be accomplished?

How could they let an entire life pass in vain, bringing no benefit whatsoever to their future karma?

Alas, those who have left home should, from the moment they set forth, aspire to transcend all ordinary bounds; their minds and forms should differ from those of worldly people. They should gloriously perpetuate the Buddha-seed and cause the hosts of Mara to tremble and submit. They should repay the four benefactions ⁽⁷⁾ and rescue beings from the three realms.

If they fail to do so, they merely intrude among the ranks of the Sangha! Their words and deeds are careless, and they consume the offerings of the faithful in vain! In all their conduct over the passing years, they have not advanced by even an inch or a single step.

Having passed an entire life in confusion, on what will they rely? Moreover, their dignified appearance as members of the Sangha, impressive and worthy of regard, is entirely due to good roots planted in former lives, through which they have obtained this extraordinary recompense. Yet they think only of sitting upright with folded hands, failing to treasure even an inch of time’s shadow.

If they are not diligent in their work, through what cause can meritorious attainments be accomplished? How could they allow an entire life to pass in vain, bringing no benefit whatsoever to their future karma?

Having resolutely left your family and donned the dark, subdued robe, what realm do you intend to transcend? Morning and evening, reflect deeply; how could you let time pass in idleness? Aspire in your heart to become a pillar of the Buddha-Dharma and a refuge worthy of veneration for those who come after.

Even if you always maintain such an aspiration, you may still correspond to only a small part of the meaning of leaving home. Whatever you say must accord with the scriptures and established writings; whatever you discuss must be grounded in the investigations of the ancients. Your bearing should be upright and distinguished, your spirit lofty and serene.

When traveling afar, rely upon good companions, who will continually purify what your ears hear and your eyes see. Wherever you dwell, you must choose your companions carefully, so that at all times you may hear what you have never heard before. Therefore it is said: “Those who gave birth to me are my parents; those who bring me to fulfillment are my friends.” One who draws near to the virtuous is like a traveler walking through mist and dew: although his clothes are not soaked, they gradually become moist.

One who associates and becomes habituated with the wicked causes wrong views and understanding to increase. Committing evil morning and evening, one receives retribution before one’s very eyes and, after death, sinks into the lower realms. Once this human body is lost, it may not be regained for ten thousand kalpas!

Though honest words grate upon the ear, how could you fail to engrave them upon your heart? Gradually cleanse the mind and nurture virtue; conceal your traces and keep your name obscure; gather and preserve your vital spirit; bring all clamor and commotion to an end!

Having resolutely left your family and donned the dark, subdued robe, what realm do you intend to transcend? Morning and evening, reflect deeply; do not let time pass in idleness! Aspire in your heart to become a pillar of the Buddha-Dharma and to serve as a refuge worthy of veneration for those who come after.

Even if you constantly maintain such an aspiration, you may still correspond to only a small part of the meaning of leaving home! Whatever you say must accord with the scriptures. Whatever you discuss must be based upon the investigations of the ancients.

As a member of the Sangha, your bearing should be upright and distinguished, your spirit lofty and serene! When traveling afar, rely upon good companions, who will continually purify what your ears hear and your eyes see. Wherever you dwell, you must choose your companions carefully, so that at all times you may hear what you have never heard before.

Therefore it is said: “Those who gave birth to me are my parents; those who bring me to fulfillment are my friends.” One who draws near to the virtuous is like a traveler walking through mist: although his clothes are not wet, they gradually become moist. By associating and becoming habituated with the wicked, one’s wrong views and understanding increase. Committing evil morning and evening, one receives retribution before one’s very eyes and, after death, sinks into the lower realms.

Once this human body is lost, it may not be regained for ten thousand kalpas!

Though honest words grate upon the ear, how could you fail to engrave them upon your heart? Quickly cleanse the mind and nurture virtue; conceal your traces and keep your name obscure; gather and preserve your vital spirit; bring all clamor and commotion to an end!

If you wish to investigate Chan and study the Way, directly transcend the gates of expedient means. Let the mind accord with the mysterious ford; investigate the subtle mechanism and refined essentials; discern and penetrate the profound mysteries; awaken to the true source; inquire widely of those who know before you; and draw near to good spiritual friends. The wonder of this school is difficult to attain, so you must apply your mind with the utmost care.

If, amid all this, you suddenly awaken to the true cause, that itself is the gradual stairway leading beyond the dust of the world. You will then break through the three realms and the twenty-five states of existence. You will fully know that all inner and outer dharmas are unreal, that they arise entirely through transformations of mind, and that all are merely provisional names.

There is no need to bring the mind into contact with them! So long as subjective feeling does not cling to things, how could things obstruct anyone? Allow the Dharma-nature to circulate everywhere of itself, neither cutting it off nor perpetuating it.

Hearing sounds and seeing forms are entirely ordinary; on this side and that, responsive functioning remains complete. If your conduct and deportment are thus, you will truly not have worn the Dharma robe in vain. You will also repay the four benefactions and rescue beings from the three realms.

If, life after life, you can remain free from regression, Buddhahood can assuredly be expected. As a guest traveling back and forth through the three realms, whether appearing or disappearing, you will serve as a model for others. This single teaching is the most wondrous and the most profound.

You need only resolve your heart sincerely; it will certainly not deceive you!

If one wishes to investigate Chan, study the Way, quickly pass beyond the gateway of expedient means, and bring the mind into accord with the shore of the profound and wondrous, one must carefully examine the essential workings of causes and conditions, resolutely choose the profound principle in order to awaken to the true source, inquire widely of those who know the way, and draw near to good spiritual friends. If it is still difficult to perceive the subtle principle of this school’s essential teaching, one must apply the mind even more carefully.

When, within this, one can suddenly awaken to the true cause, this becomes the stairway leading beyond the mundane. Thus one breaks through the twenty-five modes of existence ⁽⁸⁾ within the three realms and knows that all dharmas, internal and external, are without reality. Arising transformatively from the mind, they are all merely provisional names.

Knowing this, one should not set the mind to moor at any harbor! When feelings do not depend upon objects, how could objects obstruct anyone? The Dharma-nature freely circulates everywhere, neither interrupted nor continuous.

Hearing sounds and seeing forms are ordinary affairs; on this side and that, its functioning lacks nothing! To conduct oneself thus is truly not to wear the Dharma robe in vain; moreover, one repays the four benefactions and brings aid to the three realms. If, life after life, one does not regress, the state of Buddhahood will certainly fulfill one’s aspiration.

One will then be a traveler coming and going throughout the three realms, appearing and disappearing as a model for others. This is a most wondrous, most profound gate of learning. One need only be resolute, and one will certainly not be deceived!

If there are practitioners of middling capacity who are not yet able to transcend all at once, they should devote their minds to the teachings, studying and reviewing the palm-leaf scriptures. They should carefully investigate their principles, transmit and proclaim them, and spread them widely; guide those who come afterward and repay the Buddha’s benevolence. Their time will then not be squandered, for they must use it to support and uphold the true Dharma. Whether dwelling or moving, they should maintain the deportment prescribed by the precepts; only then will they become vessels of the Dharma within the Sangha.

Do you not see how the kudzu vine, relying upon the pine, rises a thousand fathoms high? Only by relying upon a superior person can one bring widespread benefit. Earnestly cultivate fasting and the precepts; do not be arrogant, deficient, or transgressive. Life after life, you will reap sublime causes and effects.

You must not idly let the days pass or dull-wittedly waste your time. How regrettable that time slips away without your seeking advancement! You merely consume the offerings entrusted by faithful donors throughout the ten directions and also fail to repay the four benefactions. As faults accumulate, they grow ever deeper, and the mundane mind is easily obstructed. Whichever path you encounter becomes blocked, and others regard you with contempt. Therefore it is said: “They are great persons, and so am I; I must not belittle myself and retreat in submission!”

If you do not act thus, you will merely remain within the monastic gate, drifting through an entire lifetime without the slightest benefit!

If there are practitioners of middling capacity who are not yet able to transcend swiftly, they should devote their minds to the teachings and study the scriptures. They should investigate their subtle meanings and widely transmit and proclaim the Buddhadharma. They should guide those who come afterward and repay the Buddha’s benevolence. Time should not be left empty; one must use it to support and uphold the true Dharma. Whether dwelling or moving, one must fully maintain dignified deportment; only then is one a vessel of the Dharma within the Sangha.

Do you not see how the kudzu vine, relying upon the pine, climbs a thousand fathoms high? Only by relying upon a superior person can one bring widespread benefit. You must urgently cultivate fasting and the precepts; do not be arrogant, deficient, or transgressive. Life after life, you will obtain sublime causes and effects.

Do not idly let the days pass or dull-wittedly waste your time. You should cherish the fleeting light of time—why not seek advancement? To squander the offerings entrusted by faithful donors throughout the ten directions is also to fail the four benefactors. As faults continually accumulate, they become profound, and the mundane mind is easily obstructed. Whichever path one encounters becomes blocked, and one is despised by others. The ancients said: “They are great persons, and so am I; I must not belittle myself and retreat in submission!” If you cannot act thus, then merely dwelling for a time within the monastic gate and drifting through an entire lifetime will truly be of no benefit!

I further hope that you will arouse a resolute and heroic aspiration and open a lofty and extraordinary heart. In all your actions, look to those of the highest capacity; do not readily follow the mediocre and vulgar. In this very life, you must make a decisive resolve; understand that this does not depend upon anyone else. Cease conceptual thought and forget conditioned objects; do not set yourself in opposition to any of the sense objects. The mind is originally empty and its objects quiescent; obstruction arises only because stagnation has persisted for so long.

Study this writing thoroughly and continually use it to admonish yourselves. Strive to be your own master; do not yield to human sentiments. When drawn onward by karmic results, escape is truly difficult. When a sound is harmonious, its echo accords with it; when a form is straight, its shadow is upright. Cause and effect are perfectly clear—how could one not be apprehensive and fearful?

Therefore, a sutra says: “Even after hundreds of thousands of kalpas, the karma one has created does not disappear. When causes and conditions come together, one must personally undergo the resulting retribution.” Thus, know that the punishments of the three realms bind, fetter, and destroy people. Exert yourselves in diligent cultivation; do not let the days pass emptily!

Because I deeply understand these faults and dangers, I have therefore encouraged you to practice and uphold the Way. May we, throughout hundreds of kalpas and thousands of lives, everywhere be companions in the Dharma!

I humbly hope that you will manifest a resolute and heroic aspiration and open a lofty heart directed upward. In all that you do, look to those of the highest capacity; do not devote yourselves to following mediocre and vulgar people. In this very life, you must make a decisive resolve; understand that it does not depend upon anyone else. Cease conceptual thought and forget conditioned objects; do not set yourselves in opposition to any sense object. The mind is empty and its objects quiescent; obstruction arises only because stagnation has persisted for so long.

Study this writing carefully and continually use it to admonish yourselves. Strive to be your own master; do not follow human sentiments. When drawn onward by karmic results, escape is truly difficult. When a sound is harmonious, its echo accords with it; when a form is straight, its shadow is upright. Cause and effect are perfectly clear—how could one not be apprehensive and fearful?

Therefore, a sutra says: “Even after hundreds of thousands of kalpas, the karma one has created does not disappear. When causes and conditions come together, one must personally undergo the resulting retribution.” Thus, know that the punishments of the three realms bind, fetter, and destroy people. Exert yourselves in diligent cultivation; do not let the days pass emptily and without benefit!

Because I clearly understand these faults, I have therefore encouraged us all to practice and uphold the Way. May we, throughout hundreds of kalpas and thousands of lives, everywhere be companions in the Dharma!

He then composed this inscription:

The illusory body, a house in a dream;

Material forms amid emptiness.

The bounds of the past cannot be reached;

How could the bounds of the future be restrained?

Emerging here and sinking there,

Rising and falling, exhausted by toil.

Not yet freed from the three cycles ⁽⁹⁾,

When will there ever be rest?

Craving and clinging to the world,

The skandhas and conditions ⁽¹⁰⁾ congeal into substance.

From birth until old age,

Not a single thing is attained.

Fundamental ignorance—

Because of this, one is deluded.

How precious is the passing light of time;

A single ksana ⁽¹¹⁾ is unpredictable.

If this life passes in vain,

The next life will be obstructed.

From delusion into delusion,

All because of the six thieves ⁽¹²⁾.

Coming and going through the six paths ⁽¹³⁾,

Crawling through the three realms.

Seek an enlightened teacher early;

Draw near to those of lofty virtue.

Discern body and mind;

Cast away their thorns and brambles.

Worldly affairs are inherently insubstantial ⁽¹⁴⁾;

How could conditions compel you?

Investigate the principles of the Dharma to their utmost;

Take awakening as your standard.

Let both mind and objects be relinquished;

Neither retain nor recollect.

The six faculties remain serene;

Walking or standing, be still and silent.

When not a single thought arises,

The myriad dharmas all cease.

He then composed this inscription:

The illusory body, a house in a dream;

Material forms amid emptiness.

The bounds of the past cannot be reached;

How could the bounds of the future be restrained?

Born here and dying there,

Rising and falling, wearied by toil.

Not yet freed from the three cycles ⁽⁹⁾,

When will there ever be rest?

Craving and clinging to the world,

The skandhas and conditions ⁽¹⁰⁾ congeal into substance.

From birth until old age,

Not the slightest thing is attained.

Fundamental ignorance—

Because of this, one goes astray.

How precious is the passing light of time;

A single ksana ⁽¹¹⁾ is unpredictable.

If this life passes in vain,

The next life will be obstructed.

From delusion into delusion,

All because of the six thieves ⁽¹²⁾.

Coming and going through the six paths ⁽¹³⁾,

Crawling through the three realms.

Seek an enlightened teacher early;

Draw near to those of lofty virtue.

Discern body and mind;

Cast away the thorns and brambles.

Worldly affairs are inherently insubstantial ⁽¹⁴⁾;

How could conditions compel you?

Investigate the principles of the Dharma to their utmost;

Take awakening as your standard.

Let both mind and objects be forgotten;

Neither retain nor recollect.

The six faculties remain at ease;

Walking or standing, be still and silent.

When the one mind does not arise,

The myriad dharmas all cease.

2.—CHAN MASTER MINGJIAO SONG’S “HONORING THE SANGHA”

The Teaching necessarily honors the Sangha. Why is this so? A member of the Sangha takes the Buddha as his nature, the Tathagata as his home, the Dharma as his body, wisdom as his life, and the bliss of meditation as his food.

Therefore, he is not a worldly person, does not pursue the affairs of worldly households, does not adorn his physical form, does not cling to life, does not fear death, and does not indulge in the five flavors. To guard the body, he has moral discipline; to gather the mind, he has concentration; to discern and illuminate, he has wisdom. As for his moral discipline, it purifies the three delusions, leaving his whole person unstained.

As for his concentration, his thoughts are serene and upright, his spirit lucid, and throughout the day he remains undistracted. As for his wisdom, he esteems virtue, distinguishes delusion, and comprehends things as they truly are. Cultivating these is called the “cause.” Perfecting these is called the “fruit.”

CHAPTER: HONORING THE SANGHA

By Chan Master Mingjiao Song ⁽¹⁵⁾

Buddhism necessarily requires that the Sangha be honored. Why is this so? A member of the Sangha takes the Buddha as his nature, the Tathagata as his home, the Dharma as his body, wisdom as his life, and the bliss of meditation as his food.

Therefore, he does not depend upon worldly people, does not scheme for anything among worldly households, does not adorn his physical form, does not cling to life, does not fear death, and does not crave the five ⁽¹⁶⁾ delicious flavors. He guards his body through moral discipline, gathers his mind through concentration, and clearly discerns the truth through wisdom. Regarding moral discipline, he purifies the three delusions so that his whole person remains unstained.

Regarding concentration, his thoughts are serene and upright, his spirit lucid, and throughout the day his mind remains undistracted. Regarding wisdom, he esteems true virtue, resolves delusion, and arrives at the necessary principle of truth. To cultivate by means of these Dharma teachings is the “cause.” To bring them to perfection is the “fruit.”

In relation to beings and things, he possesses loving-kindness, compassion, great vows, and great beneficence. Loving-kindness means wishing to bring peace to all beings. Compassion means constantly wishing to rescue beings from every suffering. A vow means vowing to behold the ultimate truth together with all under heaven. Beneficence means benefiting all living beings through the true Dharma. When his spiritual power penetrates all things, heaven and earth cannot conceal anything from him. When he acts in secrecy, ghosts and spirits cannot fathom him.

Toward people and other beings, a member of the Sangha possesses loving-kindness, compassion, vast vows, and boundless beneficence. Loving-kindness wishes that all beings may always be peaceful. Compassion wishes to rescue them from every suffering. His vow is to behold the sublime truth together with everyone. His beneficence is to bestow blessings upon all living beings through the true Dharma. His spiritual perception penetrates all things, so that everything between heaven and earth is clearly seen and cannot be concealed. When he acts in secrecy, ghosts and spirits cannot fathom him.

When expounding the Dharma, his eloquent discourse flows without obstruction. When protecting the Dharma, he advances vigorously without concern for his own body. He can endure what others cannot endure. He can do what others cannot do. In his right livelihood, he obtains food by alms and eats it without shame. In his fewness of desires, he wears rag robes and carries a patched bowl without considering himself poor. Being free from contention, he may be humiliated but cannot be treated with contempt. Being free from resentment, he may mingle with others but cannot allow his virtue to be impaired.

When expounding the Teaching, a member of the Sangha speaks eloquently and fluently, without the slightest obstruction. When required to protect the Dharma, he advances vigorously without thought for his own body. He patiently endures what others cannot endure. He accomplishes what others cannot accomplish. He sustains his life through right livelihood by begging for food, without considering it shameful. Preserving the practice of few desires, he wears a rag robe and carries a cracked, patched bowl without considering himself poor. He does not delight in disputes; he may suffer humiliation, yet cannot be treated with contempt. He bears resentment toward no one; he may live harmoniously with others, yet cannot allow his virtue to be impaired.

He treats beings in accordance with true reality and cultivates himself through the practice of utmost loving-kindness. Therefore, in relation to all under heaven, he can remain entirely harmonious and extend respect universally. His speech is free from falsehood; therefore, his trustworthiness is perfect. His Dharma is without self; therefore, his humility is sincere. He possesses awe-inspiring virtue that commands reverence and dignified bearing worthy of emulation. Devas and humans gaze upon him and behold a majestic solemnity. He can bring blessings to the world and guide the worldly. Having forgotten the body, he can offer it to birds and beasts without finding this strange. In his solitary recitation, he braves cold and heat without ever abandoning his practice.

A member of the Sangha treats people in accordance with true reality and cultivates himself through the practice of utmost loving-kindness. Therefore, in society he is always harmonious and amiable, and always respects everyone. Because his words contain no falsehood, his trustworthiness is complete.

Because he regards all things as without self, his courtesy and humility are utterly sincere. He possesses awe-inspiring virtue worthy of reverence and dignified bearing worthy of emulation. When devas and humans gaze upon him, they behold an awe-inspiring solemnity.

He constantly brings happiness to the world and constantly guides worldly people. When he relinquishes his body to birds and beasts, he does not consider it strange. When reciting sutras and practicing meditation, he endures heat and cold without ever growing indolent or abandoning his practice.

Going forth to spread the Dharma, he travels throughout the human realm and visits every village. He regards fame as an echo passing through a valley, profit as drifting dust, and material forms as a mirage. He finds warmth amid poverty and illness, and joins broken tiles with common clay without considering himself lowly.

Dwelling in accordance with the Way, even in deep mountains and remote valleys, clothed in grass and feeding upon bark, he remains peaceful and content. He cannot be enticed by profit or subdued by power. He declines the invitations of emperors and feudal lords without considering himself lofty.

Standing alone, he masters himself through the Way. Though only his form and shadow console one another, he does not consider himself lonely. Living among a community, he takes the Dharma as his kin.

Though meeting people from throughout the four seas, he remains unconfused.

He goes forth into the world to propagate the Teaching, traveling throughout the human realm and visiting villages everywhere. He regards fame as an echo passing through the mouth of a valley, profit as a speck of dust drifting aimlessly, and material forms as a summer mirage. At ease with poverty and illness, he patches things together from ordinary materials without feeling lowly.

Conducting himself according to the Way, even in deep mountains and remote caves, wearing garments of grass and eating tree bark, he remains peaceful and content. He cannot be enticed by profit or subdued by power. He declines the invitations of emperors and feudal lords without becoming arrogant on account of his position.

Maintaining an independent spirit, he masters himself through the Way. Though his form and shadow alone console one another, he does not consider himself lonely. When living among many people, he takes the Dharma as his kin.

Though meeting strangers who have come from throughout the four seas, he does not become confused.

As for what he can learn, although the Tripitaka, the twelve divisions of the Teaching, the writings of the hundred schools, and the texts of other paths are many, there is nothing he does not know. There is no language of distant regions or foreign customs that he does not understand. In transmitting and expounding the principles of the Dharma, his work possesses both refinement and order. Practicing the Middle Way, he abides neither in emptiness nor in existence. When he has gone beyond learning, he is free from thoughts and pure, wholly true and of one suchness, with no further discrimination.

How supreme is the Sangha in character! How universal its mind, how complete its virtue, and how great its Way! Its members are worthies, but not what the world calls worthies. They are sages, but not what the world calls sages. They are transcendent and surpassingly excellent worthies and sages. The Sangha is such as this—how could it not be honored!

Regarding learning, although a member of the Sangha has thoroughly mastered the three collections of sutras, Vinaya, and treatises, as well as the twelve divisions of the Teaching ⁽¹⁷⁾, he also knows all the writings of the hundred schools and various philosophers and the texts of other paths. He is also thoroughly versed in the unfamiliar languages and customs of distant regions. He constantly follows the principles established by the ancient masters, and his writings possess both refinement and order.

He practices the Middle Way, inclining neither toward “emptiness” nor toward “existence.” The consummation of his learning is “freedom from thoughts and purity, wholly true and of one suchness” ⁽¹⁸⁾—relinquishing deluded thoughts, attaining purity, being wholly of the single character of truth, and abiding in oneness—without the slightest discrimination remaining.

A member of the Sangha is a person who surpasses ordinary people, whose mind is vast, whose virtue is complete, and whose Way is great. He is a worthy, but not a worthy of the world. He is a sage, but not a sage of the world. He is a transcendent and surpassingly excellent worthy and sage.

How could such a member of the Sangha not be honored!

3.—INSTRUCTIONS TO DISCIPLES BY DHARMA MASTER YUAN OF GUSHAN

Alas! The Great Dharma is declining, and the time of the sages grows ever more distant. Though those in monastic robes are numerous, few devote themselves to the Way. They vie for fame and gain as though this were their ability, and regard the propagation of the Dharma as children’s play. Consequently, the gate of the Dharma is rarely opened, and the net of the teachings is nearly torn apart. Truly, we must rely upon later generations to shoulder the work of the Way.

WORDS OF ADMONITION FOR STUDENTS

By Dharma Master Yuan of Mount Gushan ⁽¹⁹⁾

Alas! The Great Dharma is declining, and the time of the sages grows ever more distant. Though those wearing robes of subdued color are numerous, ever fewer concern themselves with the Way. They make competition for fame and material gain their calling and regard the propagation of the Buddha-Dharma as children’s play. Thus, the gate of the True Dharma is seldom opened, and the net of the teachings is nearly torn apart. Truly, we must rely upon those of later generations to shoulder the work of the Way!

You should empty your minds and listen to the Dharma, keep yourselves pure, and rely upon a teacher. Your immediate aspiration should be to establish yourselves and bring honor to your names; your ultimate aspiration should be to transform from ordinary beings into sages. If you abandon the task of making the teachings flourish in this age of the Semblance Dharma, upon whom else can it fall?

Therefore, you must cultivate yourselves in accordance with your words and remain as circumspect at the end as at the beginning. Be diligent in learning and cautious in both action and withdrawal. Avoid unwholesome friends as you would tigers and wolves; attend upon virtuous companions as you would your parents.

Serve your teacher with the utmost propriety, and forget yourselves for the sake of the Dharma. If you possess virtue, do not boast of it; if you commit a fault, hasten to correct it. Hold firmly to benevolence and righteousness so that they cannot be uprooted; when dwelling in poverty and lowliness, delight in the Way and forget your sorrows.

Naturally, calamities will withdraw and blessings will gather around you!

You should empty your minds and listen to the Dharma, keep yourselves pure, and rely upon a teacher. Your immediate aspiration should be to establish yourselves and gain renown; your distant hope should be to transform your ordinary bodies into the bodies of sages. If you abandon the task of making the teachings flourish in this age of the Semblance Dharma, who else remains?

Therefore, you must cultivate yourselves in accordance with your words and remain cautious and consistent from beginning to end. Be diligent in learning and circumspect in both action and withdrawal. Avoid unwholesome friends as you would tigers and leopards; serve virtuous friends as you would your parents.

Serve your teacher with perfect propriety, and forget yourselves for the sake of the Dharma. Do not boast of anything good in yourselves, and whenever you commit a fault, resolve to repent and correct it quickly. Hold firmly to benevolence and righteousness so that they cannot be uprooted; amid poverty and want, delight in the Way and forget your cares.

Naturally, calamities will depart and blessings will arrive!

How could one rely upon physiognomy and fortune-telling, flattering others in hopes of attaining a period of glory and advancement, or selecting auspicious days and hours in the vain hope of escaping an ill-fated destiny? How could such things be the far-reaching understanding of a sramana? They are truly the deluded sentiments of worldly people. When seeing the worthy, one should aspire to equal them; when faced with what is benevolent, one should not yield. Admire the Snow Mountain ascetic’s quest for the Dharma ⁽²⁰⁾, and learn from Sudhana’s search for teachers ⁽²¹⁾. Fame and gain should not suffice to stir your hearts, nor should birth and death suffice to trouble your thoughts.

Thus, how could one rely upon examining physical features and calculating destinies, obsequiously seeking a time of glory and advancement, or choosing days and selecting hours in the temporary hope of escaping ill fortune? How could these be the far-reaching understanding of a sramana? They are truly the deluded sentiments of worldly people. Therefore, upon seeing a worthy person, one should think of becoming their equal; when confronted with a benevolent deed, one should not decline it. Cherish the Snow Mountain ascetic’s quest for the Dharma ⁽²⁰⁾, and learn from Sudhana’s search for teachers ⁽²¹⁾. Fame and gain should not be enough to move your hearts, nor should life and death be enough to burden your thoughts with sorrow.

Should your efforts bear fruit and your undertakings succeed, you must proceed from what is near to what is far. Without purchasing fame, your name will naturally become renowned; without summoning a congregation, people will naturally gather. Let your wisdom be sufficient to illuminate delusion, and your loving-kindness sufficient to embrace and guide others. When in obscurity, perfect yourself alone; when in a position of influence, bring goodness to all under heaven. Cause the authentic tradition, once stilled, to rise again, and the torch of wisdom, once extinguished, to shine anew. Then may you be called great beings! Then may you be called messengers of the Tathagata!

If your efforts bear fruit and your undertakings succeed, you should proceed gradually from what is near to what is far. Without purchasing fame, your name will naturally become renowned; without inviting the assembly, people will naturally come. Let your wisdom be sufficient to illuminate delusion, and your loving-kindness sufficient to receive and guide all people. When in straitened circumstances, do good for yourself alone; when successful, do good for all under heaven. Cause the authentic tradition, once halted, to arise again, and the torch of wisdom, once extinguished, to shine anew. Would this not make you great beings? Would this not make you messengers of the Tathagata?

How could you allow your bodies to sit within the lecture hall while your conduct mingles with that of the common crowd? In defilement and evil, there is nothing you shrink from; regarding practice and understanding, you see nothing worthy of reverence. Eventually, habits accumulate and become your nature, and you bring ruin upon yourselves. At first you aspired to those of supreme virtue, but in the end you are seen sinking into the lowest evils. People such as these are truly pitiable! The Book of Odes says: “There are none who do not have a beginning, but few are able to have an end.” This is what it means!

How could those of middling capacity and above fail to take warning from this?

How could you allow your bodies to sit within the lecture hall while your conduct mingles with that of ordinary people? In places of defilement and evil, there is nowhere you fail to go; as for understanding and practice, even when you behold what should inspire awe, you remain unafraid. Eventually, repeated habits become deeply ingrained, and you bring ruin upon yourselves. Formerly, you admired those of supreme virtue, but afterward you sink deeply into the lowest evils. People such as these are truly pitiable! The Book of Odes says: “If there were no beginning, how could there be an end?” This accords precisely with the meaning intended!

How could those of middling capacity and above fail to take this as a warning?

Moreover, discipline and wisdom are divided into separate schools, and the Great and Lesser Vehicles have different fields of study. Yet all branch forth from the Buddha-mind, and their intent is to return together to the Dharma-realm. Because people have not yet understood the great plan, each provisionally relies upon its own basis.

Those who study the sutras and treatises regard the study of discipline as something to be discarded; those devoted to the Vinaya regard the sutras and treatises as groundless. Those who study the Great Dharma seek to obliterate the Lesser Vehicle, while those who heed the Lesser Vehicle disparage and denigrate the Great Dharma. Merely hearing a teacher praise one side, they cling to it and provoke disputes over right and wrong.

How could they know that the Buddha’s intent is always all-embracing, and that, upon realizing it, one no longer sees self and other? They should mutually assist one another toward accomplishment and together bring their capacities and conditions to maturity. It is like ten thousand tributaries flowing toward their source: none fails to reach the sea.

The hundred officials attend to their duties, and all are said to labor diligently in the king’s service. Never has one seen a single tributary protected by obstructing all the other streams, or one office preserved by abolishing the achievements of the many.

Moreover, discipline and wisdom are divided into separate schools, and the Great and Lesser Vehicles have different fields of study. Yet all branch forth from the Buddha-mind, with the intention that the Dharma-realm return together to a single source. Not yet understanding the great plan, each takes its provisional means as its basis.

Those who study the sutras and treatises regard the study of discipline as something to be discarded; those who esteem the Vinaya regard the sutras and treatises as baseless. Those who study the Great Dharma wish to eradicate the Lesser Vehicle entirely, while those who hear the Lesser Vehicle disparage and denigrate the Great Dharma. Upon seeing a teacher offer one-sided praise, they immediately cling to it, thereby provoking mutual disputes over right and wrong.

How could they know that the Buddha’s intent is always perfectly all-embracing, and that, upon realizing it, one no longer sees this and that? They should assist one another toward accomplishment and together bring their capacities and conditions to maturity. Then they would be like the myriad branches of rivers flowing toward their source: every branch reaches the great ocean.

The hundred officials administer their affairs, and all are said to labor diligently in the king’s service. Never has one seen a single tributary aided by obstructing all the other flowing waters, or a single office preserved by abolishing the meritorious work of many people.

Fundamentally, when the Dharma King bestows his transforming teachings upon the world, he gathers and guides beings of every kind, wishing each to retain its own proper place and continue to exist. The Lesser Vinaya may be compared to the authority governing rites and punishments, while the Mahayana resembles the responsibility of maintaining the balance of state. Cultivating merit is like administering transportation, and composing texts is like taking charge of the king’s proclamations. Just as all the hundred officials in a nation perform their respective functions, so do all the schools within our teaching vie in expounding the Dharma. If one truly understands this principle, how could one cling to divergent extremes?

Fundamentally, when the Dharma King brings forth the teachings to transform the world, he gathers and guides beings of every kind, wishing each to be autonomous and continue to exist. The Lesser Vinaya may be compared to the system of rites and punishments, while the Mahayana resembles the responsibility of maintaining the balance of state. Seeking to cultivate blessings is like overseeing transport, and composing official documents is like taking charge of the king’s words. In a nation, the hundred officials all perform their functions; within our teaching, the various schools vie in expounding the Dharma. If this intent is truly understood, how could one cling to heterodox extremes?

One should assess one’s own abilities and expound the teaching as broadly as one’s capacity permits. If one is keen by nature, it is good to study many subjects; if one’s understanding is shallow, it is fitting to specialize in a single field. If this is done, although each person spreads the spirit of the Way according to his own ability, together they will accomplish compassionate deliverance.

All will return to the ocean of harmony and sit together upon the seat of liberation. Such persons are truly guides upon the path of delusion and wooden clappers proclaiming the teaching. Dwelling in the position of a teacher, they will have no cause to be ashamed of their virtue; proceeding toward Buddhahood, they will assuredly have no doubt.

You must not boast of your petty views and erect an immense edifice of self-conceit, thereby slighting those who awakened before you and deceiving those who come after.

Nevertheless, although these words have been gathered from what I have heard and sought out, they may not fully remedy the faults and shortcomings herein, though perhaps something in them may strike the mark. You should reflect upon them!

One must assess one’s own abilities and expound the teaching as broadly as one’s strength permits. If one is intelligent and quick by nature, it is good to pursue comprehensive study; if one’s knowledge is shallow, specialization in a single field is appropriate. When this is achieved, although each person spreads the spirit of the principles of the Way according to his own ability, together their efforts will become a compassionate wind that rescues sentient beings.

All will flow together into the great ocean of harmony and sit together upon the seat of liberation. Such persons are truly compasses upon the path of delusion and wooden clappers of the teaching. Occupying the teacher’s seat, they will truly have no cause to be ashamed of their virtue; advancing toward Buddhahood, they will assuredly have no further doubt.

You must not flaunt your petty views or foster towering self-conceit, thereby disparaging those who awakened before you and deceiving those who come after!

Even so, the words heard and gathered here may not necessarily make amends for all the faults that are difficult to avoid. You should reflect upon them!

4.—EXHORTATION TO STUDY

(PART ONE)

People of middling capacity know that they should devote themselves to learning, yet they may lapse into indolence in their studies; therefore, I composed this Exhortation to Study.

Alas! One must not become indolent in learning even for a moment. One must not depart from the Way even for a moment.

The Way is illuminated through learning; how could one be indolent in learning? The realm of sages and worthies is reached through the Way; how could one depart from the Way? If ordinary people study diligently without indolence, they can attain the rank of the worthy.

If worthy persons study diligently without indolence, they can attain the rank of the sage. Ran Qiu’s learning could have brought him to the level of Yan Yuan, yet he did not fully attain it because indolence remained in his heart. Therefore, it was said: “It is not that I do not delight in the Master’s Way, but that my strength is insufficient.” The Master said: “Those whose strength is insufficient abandon the journey midway.

But now you are setting limits for yourself.” Yan Yuan’s learning could have brought him to the level of the Master; that he did not equal the sage-teacher was only because he died young. Had he not died, how can we know that he would not have equaled Zhongni? This was because he was never indolent in learning.

Therefore, it was said: “There was Yan Hui, who loved learning. Unfortunately, his life was short and he died. Now there is no one.”

AN EXHORTATION TO DILIGENT STUDY

(Part One)

People of middling capacity know that they should devote themselves to learning, but fearing that they may lapse into indolence, I composed this Exhortation to Diligent Study.

Alas! One must not become indolent in learning even for a moment. One must not depart from the Way even for a moment.

The Way becomes clear through learning; how could one be indolent? The realm of sages and worthies is reached through the Way; how then could one abandon the Way? If ordinary people study diligently without indolence, they can advance to the rank of the worthy.

If worthy persons study diligently without indolence, they can advance to the rank of the sage. Ran Qiu’s learning could have brought him to the level of Yan Yuan, yet he did not fully keep pace with him because indolence lay at the heart of the matter. Therefore, it is said: “It is not that I do not delight in the Way of the sage, but that my strength is insufficient.” Confucius said: “Those whose strength is insufficient abandon the journey midway.

But now you are drawing a line for yourself. Yan Yuan’s learning could have brought him to the level of the Master. That he did not equal the sage-teacher was because his life was cut short.

Had his life not been cut short, how could he have failed to equal me, Zhongni? This was because he was never indolent in learning.” Therefore, it is said: “There was a man of the Yan clan who loved learning. Unfortunately, he died young; now he is gone!”

Someone asked: “Do sages also study?” He replied: “What kind of question is this? What kind of question is this? Even ordinary people and worthy persons know that they must study; how could sages be indolent in learning?” Heaven is firm, yet it can learn the earth’s yielding nature, and therefore does not disrupt the four seasons.

Earth is yielding, yet it can learn heaven’s firmness, and therefore can bring forth metals and stones. Yang brings things to life, yet it also learns yin’s stern power of death, and therefore luxuriant grasses wither. Yin exercises the stern power of death, yet it also learns yang’s power of generation, and therefore grain and wheat arise.

Heaven, earth, yang, and yin learn from one another without indolence, and thereby bring the myriad things to completion. If heaven did not learn yieldingness, it could not cover all things. If earth did not learn firmness, it could not support all things.

If yang did not learn from yin, it could not open forth. If yin did not learn from yang, it could not close and preserve. Sages are no different: they take heaven, earth, yin, and yang as their models and practice accordingly.

Since these four learn without indolence, how could sages be indolent?

Someone asked: “Do sages still study?”—“Why ask such a thing? Why ask such a thing? Even ordinary people and worthy persons know that they must study; how could sages be indolent in learning?

Heaven, though firm and strong, still learns the yielding gentleness of earth, so that the four seasons are not disturbed. Earth still learns the firmness and strength of heaven, and thus can produce metals and stones. The generative force of yang must learn the sternness of yin, enabling grasses and trees to pass into death.

The stern force of yin likewise learns the generative power of yang, enabling vegetables and grains to sprout. Heaven, earth, yin, and yang learn from one another without indolence, and thus the myriad things come into being. If heaven did not learn yielding gentleness, it could not shelter all things.

If earth did not learn firmness and strength, it could not bear all things. If yang did not learn from yin, it could not open and reveal. If yin did not learn from yang, it could not restrain and preserve.

Sages are no different from other people. They simply learn from the four—heaven, earth, yin, and yang—without indolence. Sages abhor indolence!

Thereupon, the guest who had withdrawn from his mat said: “In my narrowness and ignorance, I have been fortunate to have you dispel my blindness. I wish to hear about the learning of sages.” Master Zhongyong said: “Return to your seat, and I shall tell you. Does the Book of Documents not say: ‘If a deluded person can remain mindful, he becomes a sage; if a sage ceases to be mindful, he becomes deluded’?

Therefore, whether at leisure, in haste, stumbling, or falling, sages never cease to be mindful of the true Way and to study it. The Master was a great sage, preeminent among his peers and surpassing all of his kind. Since humankind first came into being, there has never been anyone like the Master!

Yet when he entered the Grand Temple, he inquired about everything. Thus he learned from the people of the temple. When walking in the company of three, he selected what was good in the others and followed it.

Thus he learned from his fellow travelers. When he entered Zhou, he asked Laozi about the rites. Thus he learned from the keeper of the archives.

Could it be that the sage Zhongni was inferior to the people of the temple, his fellow travelers, or the keeper of the archives? It was simply because the sage feared that, if he ceased to be mindful of the true Way and ceased to study it, he would descend into delusion. Therefore, he said: ‘In a hamlet of ten households, there must be someone as loyal and trustworthy as Qiu, but none who loves learning as much as Qiu.’”

Then Ti-Tich wrote: “I am a man of narrow learning; fortunately, a sage has dispelled my confusion, and I vow to follow his teaching.” Master Trung-Dung also wrote: “Sit down, and I shall teach you this: The Book of Documents says, ‘A madman who overcomes deluded thoughts becomes a sage. A sage who forgets to overcome deluded thoughts becomes a madman.’ Therefore, even in moments of alarm or instability, a sage never forgets the true Way and continues to learn.

Confucius was a great sage. He was supremely exalted, transcending all his peers and kind. Since humankind first came into being, no one has been as devoted to learning as the Master.

Upon entering the grand ancestral temple, he asked about every matter; thus, he learned from those within the temple. When three people walked together, he followed and learned from the virtuous one; thus, he learned from his fellow travelers. When he entered the court of the Zhou dynasty, he asked Lao-tzu about ritual propriety; thus, he learned from the Pillar of History.

Could it be that Zhongni, though a sage, was not equal to those within the ancestral temple, those traveling on the road, or the Pillar of History? Surely the sage feared that he might fail to remain mindful of the true Way, and therefore he had to learn, lest he come to resemble a madman. Hence it has been said: ‘One must indeed possess the faithfulness and integrity of Kong Qiu, yet surely one cannot equal Kong Qiu’s devotion to learning!’

– Viết: “Thánh-nhân sinh nhi tri chi hà tất học vi?” – Viết: “Tri nhi học, thánh-nhân dã. Học nhi tri, thường nhân dã”. Tuy thánh-nhân, thường nhân, mạc hữu bất do ư học yên. Khổng-tử viết: “Quân-tử bất khả bất học”. Tử- Lộ viết: “Nam sơn hữu trúc, bất nhu tự trực, chảm nhi dụng chi, đạt hồ tê cách. Dĩ thử ngôn chi, hà học chi hữu?” Khổng-tử viết: “Quát nhi vũ chi, thốc nhi lệ chi, kỳ nhập chi bất diệc thâm hồ!” Tử-Lộ tái bái viết: “Kính thụ giáo hỹ”. Y, Thánh-nhân chi học, vô nãi quát, vũ, thốc, lệ sử thâm nhập hồ! Khởi sinh nhi tri chi giả, ngột nhiên bất học da!

Someone asked: “A sage knows from birth; why, then, must he still study?” The reply was: “One who knows yet continues to study is a sage. One who studies and thereby comes to know is an ordinary person. Whether sage or ordinary person, there is no one who does not depend upon learning.” Confucius said: “A noble person cannot refrain from learning.” Tzu-lu said: “On South Mountain there is a kind of bamboo that is naturally straight without being bent.

Cut it and put it to use, and it will pierce even rhinoceros hide. Judging from this bamboo, what need is there for learning?” Confucius said: “If it were pared to a point, fitted with feathers, tipped with iron, and sharpened, would it not penetrate even more deeply?” Tzu-lu bowed twice and said: “I respectfully accept the Master’s instruction.” Ah, in the learning of a sage, although he already knows, he must still be pared to a point, fitted with feathers, tipped with iron, and sharpened, so that his penetration may become ever more profound.

How, then, could one who knows from birth remain aloof and cease to learn?

5.—EXHORTATION TO LEARNING

(LOWER PART)

Phù, thánh thả hiền, tất vụ ư học. Thánh hiền dĩ hạ, an hữu bất học, nhi thành nhân tai! Học do ẩm thực, y phục dã. Nhân hữu thánh hồ, hiền hồ, chúng thứ hồ. Tuy tam giả dị, nhi cơ sách thực, khát sách ẩm, hàn sách y, tắc bất dị hồ! Học dã, khởi đắc dị hồ! Duy cầm thú thổ mộc bất tất học dã!

Ô hô, ngu phu thị ẩm thực nhi bất đãi, mạo hóa lợi nhi bất hưu. Nãi tựu ư học, triêu học nhi tịch đãi giả, hữu hỹ. Phù hữu xuân học, nhi đông đãi giả, hữu hỹ. Phù, cẩu như thị ẩm thực, mạo hóa lợi chi bất tri đãi giả, hà hoạn ư bất vi bác văn hồ, bất vi quân tử hồ? – Viết: thế hữu chí ngu giả, bất biện thúc mạch chi dị, bất tri hàn thử chi biến, khởi linh học da, khởi khả giáo da! – Viết: chí ngu do bất giáo dã, do bất học dã. Cẩu sư giáo chi bất quyện, bỉ tâm chi bất đãi giả, thánh vực khả tê nhi thăng hồ. Hà ưu thúc mạch chi bất biện hồ. Thả ngu giả, khát nhi tri ẩm, cơ nhi tri thực, hàn nhi tri y, ký tri tư tam giả, tắc dữ thảo mộc thù hỹ. Ô hô, bất khả học dã, bất khả giáo dã!

AN EXHORTATION TO DILIGENT LEARNING

(Lower Part)

Indeed, sages and worthies must devote themselves to learning. Below the ranks of sages and worthies, how could anyone become fully human without learning? Learning is like food, drink, and clothing. Among human beings are sages, worthies, and ordinary people. Although these three ranks differ, when hungry they seek food, when thirsty they seek drink, and when cold they seek clothing; in this, how do they differ? How, then, could learning be any different? Only birds, beasts, plants, and trees have no need to learn!

Alas, foolish men are never indolent in their appetite for food and drink and never cease their pursuit of material gain. Yet when it comes to learning, some study in the morning but grow indolent by evening; some study in spring but stop in winter. If they pursued learning as eagerly as food, drink, and material gain, never knowing indolence, why should they fear that they could not become broadly learned or become noble persons?

Someone said: “There are exceedingly foolish people in the world who cannot distinguish millet from wheat and do not understand the changes between cold and heat. How can such people be made to learn, and how can they be taught?” The reply was: “Their extreme foolishness comes from not having been taught and from not having studied. If their teacher instructs them tirelessly and their own minds do not become indolent, they can reach and ascend into the realm of the sages.

Why, then, worry that they cannot distinguish millet from wheat? Moreover, a foolish person knows to drink when thirsty, to eat when hungry, and to seek clothing when cold. Since he knows these three things, he already differs from plants and trees.

How, then, could he be incapable of learning or incapable of being taught?”

Nhân chi chí ngu, khởi bất năng nhật ký nhất ngôn da! Tích nhật chí nguyệt, tắc ký tam thập ngôn hỹ. Tích nguyệt chi niên, tắc ký tam bách lục thập ngôn hỹ. Tích chi sổ niên nhi bất đãi giả, bất diệc cơ ư quân tử hồ. Vi ngu, vi tiểu nhân nhi bất biến giả, do bất học nhĩ. Trung-Dung-Tử vị nhiên thán viết: “Ngô thường kiến sỉ, trí chi bất đãi, tài chi bất mẫn, nhi chuyết ư học giả; vị kiến sỉ ẩm thực bất như tha nhân chi đa, nhi chuyết ẩm thực giả. Chuyết ẩm thực tắc vẫn kỳ mệnh, hà tất sỉ ư bất đa da. Chuyết học vấn tắc đồng phù cầm thú thảo mộc, hà tất sỉ tài trí chi bất như tha nhân da. Cẩu sỉ tài trí bất như, tắc bất học, tắc diệc ưng sỉ ẩm thực bất như tha nhân, tắc phế ẩm thực. Dĩ thị quán chi, khởi bất đại ngộ hồ!”

Could even the most foolish person fail to memorize one saying each day? Accumulating them day by day until the end of a month, one would have memorized thirty sayings. Accumulating them month by month until the end of a year, one would have memorized three hundred and sixty sayings.

If one did not grow indolent but continued accumulating them for only a few years, one would surely have drawn close to the widely learned! Furthermore, if each day one merely undertook, learned, and practiced one small good deed, then, accumulating them day by day until the end of a month, one’s person would possess thirty good deeds. Accumulating them month by month until the end of a year, one’s person would possess three hundred and sixty good deeds.

If one did not grow indolent but accumulated them for a few years, one would surely have drawn close to being a noble person. Fools and petty persons cannot change because they are unwilling to learn. Master Zhongyong sighed sorrowfully and said: “I have often been ashamed that my wisdom does not equal that of others and that my abilities are not as keen, and yet I have abandoned my studies midway!” I have never seen anyone who, ashamed that he could not eat and drink as much as others, therefore stopped eating and drinking.

If one stops eating and drinking, one’s bodily life is lost; why then be ashamed that one cannot consume as much as others? If one ceases learning, one becomes no different from birds, beasts, trees, and grasses; why then be ashamed that one’s ability and wisdom do not equal those of others? If one knows shame because one’s ability and wisdom do not equal those of others, yet does not learn, one is like a person who, ashamed that he cannot eat and drink as much as others, therefore gives up eating and drinking.

Examined in this light, would this not be an exceedingly grave error?

I, too, am exceedingly foolish. Whenever I compare my ability and wisdom with those of others, I find myself far behind and unable to equal them. Yet, knowing that eating and drinking cannot be discontinued, I dare not be indolent in learning.

I am now forty-four years old. Although ill and weary, my hand has never yet put down a book. This is only because I fear becoming no different from earth and wood, birds and beasts.

I dare not aspire to reach the realm of the sages, nor do I seek fame through broad learning. Though I may wander within the courtyard or roam through the open fields to refresh and nurture myself for a while, observing with my eyes and reflecting in my mind, I have never dared abandon learning. Therefore, when ascending a mountain, I think of learning its loftiness; when approaching water, I think of learning its purity; when sitting upon a rock, I think of learning its firmness; when beholding a pine, I think of learning its steadfast integrity; and when facing the moon, I think of learning its brightness.

The myriad phenomena unfold in profusion, each possessing its own excellence; among them all I can find teachers and learn. Even the myriad speechless phenomena may still be learned from. As for human beings, who are capable of speech, even one possessed of myriad evils must have one virtue.

Taking that one virtue as my teacher and learning from it, who could say this is not so?

I, too, am a very foolish person. Whenever I compare my ability and wisdom with those of others, I find that I lag far behind and cannot equal them. I then reflect that, just as eating and drinking cannot be discontinued, so I dare not be indolent in my learning.

This year I am forty-four years old. Although ill and weary, my hand has never left a book. This is because I fear that, through carelessness, I might sink to the same level as birds, beasts, trees, and grasses.

I dare not seek to reach the realm of the sages. Nor do I dare seek to become a person of celebrated understanding. I merely wander about the grassy courtyard and roam aimlessly through the open country to refresh and nurture myself for a while.

My eyes observe and my mind reflects, yet I have never dared abandon learning. Thus, when ascending a mountain, I think of learning loftiness. When approaching water, I think of learning purity.

Sitting upon a rock, I think of learning steadfastness. Beholding a pine, I think of learning constancy and integrity. Gazing upon the moon, I think of learning lucidity.

The myriad phenomena flourish in profusion, and each has its own excellence; in every one of them I can find a teacher from whom to learn. Even though the myriad phenomena do not speak, we can still learn from them. How much more is this so of human beings, who can speak?

Among myriad evils there must be at least one virtue. Taking that one virtue as a teacher from whom to learn, who would dare say that this cannot be done!

Master Zhongyong said: “In this world, there are things that one may seek yet perhaps not obtain, and there are things that one will certainly obtain if one seeks them. What one may seek yet perhaps not obtain is profit. What one will certainly obtain if one seeks it is the Way.

As for petty persons and profit, though they may seek it ten thousand times and fail to obtain it ten thousand times, they seek it ever more vigorously. As for noble persons and the Way, they will certainly obtain it if they seek it; yet they gaze upon the road ahead with fear in their hearts and tell themselves that their strength is insufficient. This is merely the fault of petty persons who seek profit.” Zhongni said: “Is benevolence truly far away?

If I desire benevolence, benevolence is already here.” This means that one will certainly obtain it if one seeks it.

Master Zhongyong said: “In this world, there are things that one may seek but not obtain. In this world, there are things that one will certainly obtain by seeking them. That which one seeks but does not obtain is profit.

That which one will certainly obtain by seeking it is the Way. Petty persons delight in seeking profit. Though they seek it ten thousand times and fail to obtain it ten thousand times, their desire to seek it remains strong.

Noble persons direct their minds toward the Way, and if they seek it, they will certainly obtain it. Yet if, looking upon the road ahead, they harbor fear and think their strength insufficient, this is the same fault committed by petty persons who seek profit. Master Zhongni said: ‘Benevolence seems very far away, yet when I desire to practice benevolence, benevolence itself arrives.’ This means that one will certainly obtain it by seeking it.”

Notes:

1. Chan Master Dayuan of Mount Guishan was named Lingyou and was born in Changxi, Fuzhou. He entered monastic life at the age of fifteen and studied the teachings at Xinglong Monastery in Hangzhou. At the age of twenty-five, he went to study under Master Baizhang. He later returned and established a monastery on Mount Guishan. He died at the age of eighty-three, and the emperor bestowed upon him the posthumous title “Chan Master Dayuan.”

2. The four great elements: earth, water, fire, and wind.

3. The six close relations are father, mother, elder brother, younger brother, wife, and children, and so forth.

4. “The light of time” refers to the radiance of passing time.

5. The three necessities commonly used are food, clothing, and shelter.

6. The three conditioned realms of existence (the three existences) are existence in the desire realm, existence in the form realm, and existence in the formless realm.

7. The four debts of gratitude: gratitude to parents and teachers, gratitude to the nation, gratitude to society, and gratitude to the Three Jewels.

8. The twenty-five existences are twenty-five realms of sentient beings. “Existence” means that there are causes and there are effects.

Sentient beings are born in those places according to their own karmic retribution. The twenty-five existences within the three realms—the desire realm, form realm, and formless realm—are: hell beings, hungry ghosts, animals, asuras, the Eastern Continent of Superior Bodies, the Western Continent of Cattle-Giving, the Northern Continent of Kuru, the Southern Continent of Jambudvipa, the Heaven of the Four Heavenly Kings, the Heaven of the Thirty-Three, the Yama Heaven, the Tusita Heaven, the Heaven of Delight in Transformations, the Heaven of Mastery over Others’ Transformations, the Heaven of the First Dhyana, the Great Brahma Heaven, the Heaven of the Second Dhyana, the Heaven of the Third Dhyana, the Heaven of the Fourth Dhyana, the Heaven of Non-Perception,

the Pure Abodes Heaven of the non-returners, the Sphere of Infinite Space, the Sphere of Infinite Consciousness, the Sphere of Nothingness, and the Sphere of Neither Perception nor Non-Perception.

9. The three cycles (tri-cakra) are the cycles of wandering through the three realms: the desire realm, the form realm, and the formless realm. The three cycles also refer to delusion, karma, and suffering.

10. The conditions of the skandhas.

11. Ksana: an extremely brief instant of time.

12. The six thieves refer to the six faculties—eye, ear, nose, tongue, body, and mind—which, when entangled with the six objects—forms, sounds, odors, tastes, tangible objects, and dharmas—plunder the meritorious virtues that constitute the wealth of Dharma.

13. The six paths: gods, humans, asuras, hell beings, hungry ghosts, and animals.

14. “Life is itself floating and empty” means that worldly life is inherently drifting, deceptive, and unreal.

15. Master Mingjiao Song was Chan Master Furi Qisong, whose courtesy name was Zhongling and whose sobriquet was Qianzi, of Hangzhou. His family name was Li, and he was from Tanxin in Tengzhou. He inherited the Dharma from Chan Master Xiaotong of Dongshan and belonged to the tenth generation of the Qingyuan lineage. He entered monastic life at the age of seven, received full ordination at thirteen, and at nineteen traveled to study under masters in various places. He always carried an image of Avalokitesvara and recited the bodhisattva’s name ten thousand times each day. He composed the Treatise on the Origin of the Teaching to counter Han Yu’s denunciations. Emperor Renzong of the Song dynasty bestowed upon him the honored title “Mingjiao.”

16. The five flavors found in food are salty, bitter, sour, pungent, and sweet. Here, however, by the five flavors the Chan Master means the five objects: forms, sounds, odors, tastes, and tangible objects.

17. The twelve divisions of scripture: That is, the twelve genres found in the scriptures: 1) Sutra (Sūtra): Discourses corresponding to the truth, or prose passages. 2) Geya: Responsive verses, or repeated verses. 3) Gatha (Gāthā): Chanted verses, or independently arising verses. 4) Nidana (Nidāna): Causes and conditions. 5) Itivritaka (Itivṛtaka): Accounts of past events. 6) Jataka (Jātaka): Accounts of former births. 7) Adbhuta-dharma: Marvelous and unprecedented events. 8) Avadana (Avadāna): Parables. 9) Upadesa (Upadeśa): Expositions of doctrine. 10) Udana (Udāna): Spontaneous utterances. 11) Vaipulya: Extensive teachings. 12) Vyakarana (Vyākaraṇa): Prophecies of attainment.

18. Purity free from thought: This refers to an arhat.

19. Dharma Master Yuan of Gushan was Shi Zhiyuan, whose courtesy name was Wuwai and who styled himself Zhongyongzi. He studied and practiced under Qingyuan at Fengxian. Later, he resided at Gushan by West Lake, where he wrote books and received assemblies who came to study. He entered nirvana at the age of forty-seven. Emperor Shenzong of the Song dynasty bestowed upon him the posthumous Dharma title “Great Master Fahui.”

20. Seeking the Dharma in the Snow Mountains: In a former life, the World-Honored Shakyamuni cultivated the bodhisattva practice in the Snow Mountains and cast down his body as food for a rakshasa in order to obtain half a verse.

21. Sudhana’s search for teachers: Sudhana earnestly sought instruction and training from fifty-three spiritual friends.