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Wisdom and teachings of
Mahayana

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T he Wei-mochieh [so-shuo] ching says, 'Immediately we become completely clear and recover our original mind. The P'u-sa chieh ching (Scripture of Disciplines for Bodhisattvahood) says, 'We are originally pure in our self-nature. (1) Good and learned friends, realize that your self-nature is naturally pure. Cultivate and achieve for yourselves the Law-body of your self-nature. Follow the Way of the Buddha yourselves. Act and achieve Buddhahood for yourselves.

temple_buddhist

quote 2308 | Hui Neng
Hui-neng, in the “Plateform scripture” (liu-tsu t’an-ching), in Wing-Tsit Chan, Chinese Philosophy, Chapter 26, 19

(1) Buddhism conceives a Buddha to have a threefold body, namely, the Lawbody or spiritual body (Dharmakaya), the Reward-body or Enjoyment-body (Sambhogakaya), and the Transformation-body or body of incarnation (Nirmanakaya). The Law-body is the Buddha-body in its self-nature, the body of the Dharma or truth, the body of reality, the body of principle. This "body" has no body existence. It is identical with truth. In various schools it is identical with the Realm of Dharma (Dharmadhatu), Buddha-nature, or the Storehouse of the “Thus-come" (Tathagatagarbha). The Reward-body is the person embodied with real insight, enjoying his own enlightenment or that of others. The Transformation body is a body variously appearing to save people. The three bodies are three in one, are possessed of all Buddhas, and are potential to all men.

N ow, this being the case, in this method, what is meant by sitting in meditation? In this method, to sit means to be free from all obstacles, and externally not to allow thoughts to rise from the mind over any sphere of objects. To meditate means to realize the imperturbability of one's original nature. What is meant by meditation and calmness? Meditation means to be free from all characters externally; calmness means to be unperturbed internally. If there are characters outside and the inner mind is not disturbed, one's original nature is naturally pure and calm. It is only because of the spheres of objects that there is contact, and contact leads to perturbation. There is calmness when one is free from characters and is not perturbed. There is meditation when one is externally free from characters, and there is calmness when one is internally undisturbed. Meditation and calmness mean that external meditation is attained and internal calmness is achieved.

temple_buddhist

quote 2307 | Hui Neng
Hui-neng, in the “Plateform scripture” (liu-tsu t’an-ching), in Wing-Tsit Chan, Chinese Philosophy, Chapter 26, 19

M an's nature is originally pure. It is by false thoughts that True Thusness is obscured. Our original nature is pure as long as it is free from false thoughts. If one does not realize that his own nature is originally pure and makes up his mind to look at purity, he is creating a false purity. Such purity has no objective existence. Hence we know that what is looked at is false. Purity has neither physical form nor character, but some people set up characters of purity and say that this is the object of our task. People who take this view hinder their own original nature and become bound by purity.

temple_buddhist

quote 2306 | Hui Neng
Hui-neng, in the “Plateform scripture” (liu-tsu t’an-ching), in Wing-Tsit Chan, Chinese Philosophy, Chapter 26, 18

G ood and learned friends, in this method of mine, from the very beginning, whether in the sudden-enlightenment or gradual-enlightenment tradition, absence-of-thought has been instituted as the main doctrine, absence-of-characters as the substance, and nonattachment as the foundation. What is meant by absence-of-characters? Absence of characters means to be free from characters while in the midst of them. Absence-of-thought means not to be carried away by thought in the process of thought. Nonattachment is man's original nature. Thought after thought goes on without remaining. Past, present, and future thoughts continue without termination. But if we cut off andterminate thought one instant, the dharma-body (Law-body or spiritual body ) (1) is freed from the physical body. At no time should a single instant of thought be attached to any dharma. If one single instant of thought is attached to anything, then every thought will be attached. That is bondage. But if in regard to dharmas no thought is attached to anything, that is freedom. [This is] the meaning of having nonattachment as the foundation.

temple_buddhist

quote 2305 | Hui Neng
Hui-neng, in the “Plateform scripture” (liu-tsu t’an-ching), in Wing-Tsit Chan, Chinese Philosophy, Chapter 26, 17.

G ood and learned friends, in method there is no distinction between sudden enlightenment and gradual enlightenment. Among men however, some are intelligent and others are stupid. Those who are deluded understand gradually, while the enlightened achieve understand understanding suddenly. But when they know their own minds, then they see their own nature, and there is no difference in their enlightenment. Without enlightenment, they remain forever bound in transmigration."

temple_buddhist

quote 2304 | Hui Neng
Hui-neng, in the “Plateform scripture” (liu-tsu t’an-ching), in Wing-Tsit Chan, Chinese Philosophy, Chapter 26, 16.

M aster Hui-neng declared, "Good and learned friends, perfect wisdom is inherent in all people. It is only because they are deluded in their minds that they cannot attain enlightenment by themselves. They must seek the help of good and learned friends of high standing to show them the way to see [their own] nature. Good and learned friends, as soon as one is enlightened, he attains wisdom

temple_buddhist

quote 2303 | Hui Neng
Hui-neng, in the “Plateform scripture” (liu-tsu t’an-ching), in Wing-Tsit Chan, Chinese Philosophy, Chapter 26, 12

H ui Yan of K'uang-shan said, "The transmission of fire in the firewood is similar to the transmission of the spirit in the body. Fire is transmitted to another piece of firewood in the same way as the spirit is transmitted to another body. The earlier firewood is not the same as the later one. From this we know that the art is wonderful for fingers to supply no more [firewood while the fire is transmitted elsewhere]. (1) The former body is not the later body. From this we realize that the feeling about man's destiny (2) is deep. When we see that the body of one life perishes, we must not say that consciousness and spirit die with it, and when we see the fire ending with one piece of wood, we must not say that the time is up and all is finished. (3) A latter-day scholar (4) quoted the words of the Yellow Emperor (5) saying, "Although the body has decomposed, the spirit does not disintegrate. It goes along with the transformations [of the universe] and changes infinitely. (6) Although the saying does not explicitly talk about the three periods (past, present and the future are continuous).

temple_buddhist

quote 2302 | Huiyan
Hui Yan in Chi-Tsang (549-623), Profound meaning of the Three Treatises, in Wing-Tsit Chan, Chinese Philosophy, Chapter 22.

(1) Referring to Chuang Tzu, ch. 3, NHCC, 2:6b. See Giles, p. 50. (2) Ch'ing-shu, the allotted number or fate of sentient beings. (3) (Hung-ming chi (Essays Elucidating the Doctrine), sppy, 5: 10a. (4) The phrase "the questioner asked" at the head of this sentence is superfluous, according to the San-lun hsuan-i yu-meng (Instructions for Beginners on the Profound Meaning of the Three Treatises), pt. 2, TSD, 70:534. In Hui-yuan's treatise, the scholar's name Wen Tzu is mentioned (Hung-ming chi, 5: 10a). He was a mythical figure supposed to have been Lao Tzu's pupil. (5) Legendary emperor of great antiquity. (6) " Hung-ming chi, 5: 10a. In the present Wen Tzu, sec. 13 (sppy, pt. 1, p. 21a), the words are attributed not to the Yellow Emperor but to Lao Tzu.

T he sage moves within the thousand transformations but does not change, and travels on ten thousand paths of delusion but always goes through. This is so because he leaves the vacuous self-nature of things as it is and does not employ the concept of vacuity to make vacuous. Therefore the scripture says, "Marvellous, the World-Honored One (Buddha). You establish all dharmas in their places without disturbing Reality. (1) He does not depart from reality in order to establish them in their places; reality is right where they are established. This being so, is the Way far away? Reality is wherever there is contact with things. Is the sage far away? Realize him in one's life and there will be spiritual intelligence. (TSD, 45:152-153)

temple_buddhist

quote 2301 | Seng-Chao
Seng Chao, Treatises, The emptiness of the Unreal, Ch.2, in Wing-Tsit Chan, Chinese Philosophy, Chapter 21.

(1) Fang-kuang ching, ch. 20, TSD, 8:140.

T hus there are reasons why all dharmas are nonexistent and therefore cannot be considered to be existent, and there are reasons why they are not nonexistent and therefore cannot be considered to be nonexistent. Why? Suppose we say that they are existent. Such existence is not true (or absolute). Or suppose we say that they are nonexistent. But phenomena have already taken shape. In as far as things have already taken shape, they cannot be said to be nonexistent, and since they have no true existence, they cannot be said to be really existent. From this, the principle of the emptiness of the unreal should become clear.

temple_buddhist

quote 2300 | Seng-Chao
Seng Chao, Treatises, The emptiness of the Unreal, Ch.2, in Wing-Tsit Chan, Chinese Philosophy, Chapter 21.

T he Mo-ho-yen lun says, "Since all dharmas arise through causation, therefore they should have [only relative] existence. [Likewise] since all dharmas arise through causation, therefore they should not have [absolute] existence. Since all nonexistent dharmas arise through causation, they should have [only relative] existence. And since all existent dharmas arise through causation, they should have no [absolute] existence." As we think about it, are these words about existence and nonexistence merely intended for disagreement?

temple_buddhist

quote 2299 | Seng-Chao
Seng Chao, Treatises, The emptiness of the Unreal, Ch.2, in Wing-Tsit Chan, Chinese Philosophy, Chapter 21.

T he reason for this is this: If the existence of things is true (absolute) existence, this existence should be eternal by its own nature and should not depend on causes to be existent. If the nonexistence of things were absolute nonexistence, it should be eternal nonexistence by its own nature and should not depend on causes to be nonexistent. If existence is not existence by its own nature but depends on causes to be existent, we know that although it [appears to] exist, it has no true existence. Since it has no true existence, it cannot be called existence in the real sense although it exists.

temple_buddhist

quote 2298 | Seng-Chao
Seng Chao, Treatises, The emptiness of the Unreal, Ch.2, in Wing-Tsit Chan, Chinese Philosophy, Chapter 21.

W hat shall we say? Shall we say that things are nonexistent? Then the heterodox view [that things are annihilated] would not be erroneous. Shall we say that things are existent? Then the view that things are eternal would be correct. Because things are not nonexistent, the heterodox view is therefore erroneous, and because things are not existent, therefore the eternalist's view is incorrect. Thus the true words of the absolute truth are that things are neither existent nor nonexistent.

temple_buddhist

quote 2297 | Seng-Chao
Seng Chao, Treatises, The emptiness of the Unreal, Ch.2, in Wing-Tsit Chan, Chinese Philosophy, Chapter 21.

T his is to make clear that the sage, in his attitude toward the myriad things, leaves the vacuous nature of things as it is and does not need to disintegrate it before he can penetrate it.

temple_buddhist

quote 2296 | Seng-Chao
Seng Chao, Treatises, The emptiness of the Unreal, Ch.2, in Wing-Tsit Chan, Chinese Philosophy, Chapter 21.

T herefore the actuality of things cannot be equated with their names, and names in their true meanings cannot be matched by things. This being so, absolute truth remains tranquil outside of any elucidation through names. How can it be expressed by letters and words?

temple_buddhist

quote 2295 | Seng-Chao
Seng Chao, Treatises, The emptiness of the Unreal, Ch.2, in Wing-Tsit Chan, Chinese Philosophy, Chapter 21.

T he Supreme Vacuity which neither comes into [nor goes out of] existence is probably the subtle principle in the reflection of the mysterious mirror of prajna (wisdom) and the source of all existence. Unless one possesses the intelligence and special penetrating power of a sage, how can he harmonize his spirit with the realm of neither existence nor nonexistence? Therefore the perfect man penetrates the infinite with his wonderful mind and the finite cannot obstruct him. He applies to the utmost his ears to listen and his eyes to see, and sound and color cannot restrict him. Is this not because he leaves the vacuous self-nature of things as it is and therefore they cannot affect his spiritual intelligence?
Therefore the sage exercises his true mind and is in accord with principle (li), and there is no obstruction which he cannot pass through. He views the transformation of all things with the clear understanding that [they are all of] one material force (1) and therefore he is in accord with
whatever he may encounter. Since there is no obstruction which he cannot pass through, therefore he can mix with the impure and achieve purity, and since he is in accord with whatever he encounters, he sees the unity of things as he comes in contact with them. Since this is the case, although the ten thousand forms (phenomenal things) seem to be different, they are not so in themselves. As they are not different in themselves, it follows that these [apparent] forms are not the real forms.
As these forms are not the real forms, although they [appear to be] forms, they are not [real] forms at all.

temple_buddhist

quote 2294 | Seng-Chao
Seng Chao, Treatises, The emptiness of the Unreal, Ch.2, in Wing-Tsit Chan, Chinese Philosophy, Chapter 21.

This description of the mind of the sage is strikingly similar to those by Chuang Tzu and Kuo Hsiang." The desired state is practically identical with Chuang Tzu's becoming one with the universe and Kuo Hsiang's quiet harmony with all things. In all cases there is "no more deliberate mind of one's own" (wu-hsin) and consequently there is no obstruction between the self and the other but complete harmony without distinction.

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Wisdom and teachings ofMahayana

Wisdom and teachings of
Mahayana