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Original text from https://bookgb.bfnn.org/books2/1073.htm - English translation below:
Buddhist Dharma Practice and Realization: Essential Q&A Collection
(Doctrinal Principles)
Authored by Yuan Yin Lao Ren
(I) Common Knowledge of Buddhist Studies
English Translation:
Q[001]
What is a “heterodox path” (outsider)?
A[001]
To posit dharmas outside the mind is heterodoxy. Those who do not accept the
Buddha’s transformation, instead practicing deviant methods—whose minds wander
outside the Path—are called “outsiders.” Ultimately speaking, even an Arhat is
an outsider, because he still has a dharma to attain; attachment to dharma has
not been eliminated.
Q[002]
What is “resonant response and communion”?
A[002]
“This one invokes; that one responds.” Reciting the Buddha’s name or mantras is
the “invocation”; the Buddhas and bodhisattvas empowering the practitioner is
the “response.” When the two blend into one, that is communion along the Path.
Q[003]
What does “neither identical nor separate” mean?
A[003]
“Not identical” means not the same; “not separate” means that, apart from it, [essence] doesn't exist. This expresses the non-duality of essence and appearance and
the non-difference of form and emptiness.
Q[004]
What are “the body within the body” and “the body outside the body”?
A[004]
The “body within the body” is Buddha-nature, the true body. After recognizing
one’s original nature, protect it at all times; when the six faculties no
longer move with circumstances and become pure, our subtle consciousness
emerges—it need not wait for death to appear. The body that emerges is the
“body outside the body,” i.e., a mind-made body. It is still
provisional—connected with the seventh consciousness. After emerging it can
transform. The first is the “samādhi-bliss proper-reception mind-made body,”
relying on meditative skill. At that time one still cannot manifest it at will;
one must enter samādhi to bring it forth—it does not appear amid activity.
After surpassing the Fifth Ground, one can manifest three kinds. From the
Eighth Ground upward there is the “mind-made body of spontaneous manifestation,
all kinds complete and without deliberate effort,” able to transform into
anything—animals, plants, mountains, rivers, the great earth—freely. If one
does not recognize original nature, then even if the “yang-spirit” leaves the
body there is still birth and death. Patriarch Lü Chunyang later met the Chan
master of Huanglong and fully awakened, saying: “Only after meeting Huanglong
did I regret all my former wasted effort.” In Daoist arts there is fixation;
only at the end can it be dissolved into emptiness. Qigong has even more
fixation, thus cannot end birth and death. Daoist and qigong paths refine
essence, qi (energy), and spirit, whereas the Buddha-Dharma takes bodhicitta
as root, cultivating samādhi-wisdom and accumulating merit to realize the Way.
One is conditioned effort; the other is unconditioned virtue—thus they cannot
be compared.
Q[005]
What is “no-thought”?
A[005]
No-thought is not suppressing thoughts so that none arise, like a corpse. It is
this: when thoughts arise, you do not follow them, and not a single thought is
lodged. Do everything that should be done, yet leave no trace in the mind—no
clinging whatsoever.
Q[006]
What is “using the mind without abiding”?
A[006]
The Dharma is not world-denying; it engages the world. A child of the Buddha
should take the lead, doing all manner of busy work without evading reality.
When working, act responsively to conditions, yet keep not even a hair’s
breadth of “merit-image” in mind. Let the mind be open and empty—as if nothing
had been done. That is using the mind without abiding.
Q[007]
What is “without outflows”?
A[007]
Practice proceeds from “with outflows” to “without outflows.” “Without
outflows” means all your delusive imaginings, attachments, and images of merit
have leaked away entirely. When there is no longer good, evil, joy, or vexation
to leak, that is “without outflows.” If any joy or vexation remains, it is
still “with outflows.” Since you now have a delusive mind with delusive
imaginings and thoughts—put them down at once; do not go along with them;
dissolve them completely until nothing remains that can leak—this is “without
outflows.” Therefore let go of everything and attach to nothing. When one
realizes “without outflows,” the ten directions are perfectly bright, all
spiritual powers are complete, and fearless wondrous virtues are accomplished.
Q[008]
What is the “patience with the unborn nature of dharmas”?
A[008]
When true wisdom abides unmoved in the principle of suchness, it is the
“patience with the unborn nature of dharmas.” Our Buddha-nature is originally
unborn and undying. Without birth, how could there be death? “Patience” here
means abiding unmoved—this is the power of samādhi. Even the greatest suffering
is not felt as suffering; even in the wombs of oxen and horses there is no
suffering—this is the great forbearance of one’s own nature, the unborn and
undying dharmakāya. Phenomena are all false; if you do not admit them, then
there is no suffering; if you accept them, suffering appears. One who “bears
suffering” has no suffering to bear—there is no mind to be moved. The “patience
with the unborn” must be realized with strength. Even while coursing in the six
destinies it is still “unborn”; it is not by sitting off in some pure land that
one is “unborn.” Right now, when a thought is cut off and great clear
functioning appears—this is our Buddha-nature. If you acknowledge it utterly
without doubt or wavering, that is the “unborn dharma.” Going further, even
this “unborn dharma” is unobtainable—only then is it the “patience with the
unborn.” This patience is the natural state of one who has realized original
nature beyond birth and death—at this point the Way is accomplished.
Q[009]
What is the “subtle stream”?
A[009]
It refers to subtle delusive mentation—the “ideation” among the five
omnipresent mental factors in Yogācāra—which flows ceaselessly like water.
Ordinarily people cannot see it because it flows rapidly. Only by entering
adamantine-like samādhi can one see its movement.
Q[010]
What are “seeing,” “samādhi,” and “conduct”?
A[010]
“Seeing” is seeing one’s nature—emptiness and compassion non-dual. Not grasping
appearances is great samādhi—empty, luminous, without support. “Conduct” is
ferrying beings without grasping the image of ferrying; one’s own nature
perfectly illumines; the six perfections are practiced in unison.
Q[011]
Is the skill of “leaving no traces before any circumstance” the correct path of
practice?
A[011]
This very skill of leaving no traces is indeed the right path. Yet within
non-abiding one must still manifest the wondrous function of great compassion
and reveal immeasurable virtues.
Q[012]
What books should we who practice the Dharma read?
A[012]
Before formal practice, one may read exoteric works, emphasizing right view,
arousing bodhicitta, and establishing proper body-and-mind conduct.
After your teacher confers a method, read the sūtras and treatises related to
that method and other references.
Q[013]
What is “Contemplating at Ease” (Avalokiteśvara)?
A[013]
It is to illumine oneself and remain unmoved at one’s locus. This “self” is not
the flesh-body; lucid knowing itself is the self—yet do not abide in lucid
knowing.
Q[014]
What does it mean to “raise the mass of doubt”?
A[014]
To the point that you are “left with no place to be buried.”
Q[015]
What is it that one awakens to?
A[015]
“Even the Buddhas of the three times do not recognize it! Do you still want
to?” In the Chan school, one must never answer by explaining principles—the
intent should lie beyond words. Nowadays people’s faculties are dull; through
dhyāna they seldom open enlightenment. Only dual cultivation of Pure Land and
Mantra seems comparatively fitting—truly a matter of no alternative. Yet upon
meeting someone resolute with the right affinity, one can still gather one or
two to instruct.
Q[016]
What is the “Heart-of-Mind” method?
A[016]
Its full name is “Heart of Mind and again Heart”: the false heart, the true
heart, and that both true and false hearts are unobtainable—thereby realizing
the wondrous heart. The Heart-of-Mind method is the essence of Dzogchen; it is
the center of the center—using the false heart to open the true heart and
completely reveal the supreme wondrous heart.
Q[017]
Does cultivating the Heart-of-Mind method speak of the accumulations for
buddhahood? If so, what are they?
A[017]
The resources for buddhahood are: (1) sitting in meditation to enter samādhi,
removing obstacles and opening wisdom; (2) extensively performing good deeds
and accumulating merit. A Buddha is the Honored One of Two Accumulations—wisdom
and merit both perfectly complete.
Q[018]
What is the “yin-spirit”?
A[018]
Others cannot see you, but you yourself are aware.
Q[019]
What is “esoteric method”?
A[019]
To open the secret treasure is esoteric method—practice empowered by the Three
Mysteries. Empowerment by the Three Mysteries means receiving the body, speech,
and mind of the yidam. The body unmoving—hands forming mudrās, legs in full
lotus—is the mystery of body; the mouth reciting mantra without pause is the
mystery of speech; the mind not thinking or pondering—quietly listening to
one’s own recitation—is the mystery of mind. By means of the formless secret
method one can open the secret treasure and see one’s original nature—this is
true Vajrayāna.
Q[020]
Why must Vajrayāna confer empowerment (abhiṣeka)?
A[020]
Empowerment is a rite. It can purge karmic obstacles, open the “brahma
aperture,” and plant the seed of bodhi. Practicing after empowerment,
one can obtain blessings. Thus, after empowerment one often has diarrhea or
vomits—this is the power of empowerment. Only after empowerment may one
cultivate the method.
Q[021]
What is “direct perception” (pratyakṣa)?
A[021]
Direct perception is “as it is, appearing so,” without discrimination; like a
camera that records an image without judgment. The first five consciousnesses
constitute the “wisdom of accomplished activity”—they are direct perception.
The problem arises when the sixth consciousness adds on, saying “This is Zhang,
that is Li; Zhang treats me well, Li treats me poorly”—that is inference (anumāna).
In cultivation we must not discriminate; the mental consciousness must not run
with the first five, nor be carried by inner shadow-objects. Apart from all
dualities, wholly present, with correct measure bright and clear—this is true
direct-perception experience.
Q[022]
Whence do conditions arise?
A[022]
Conditions are the ripening of karma from past lives. “Arising through karmic
conditions”: when the mind moves, conditions appear. Conditions are also the
wondrous functioning of original nature: from compassionate conditions pure
lands are adorned—all appear from bodhi-causes and conditions.
Q[023]
What is the relationship between Buddha-nature and the nature of awareness?
A[023]
Buddha-nature is precisely the nature of awareness. What is Buddha-nature? It
is the foundation for becoming a Buddha. There is also dharma-nature, the root
of all things. Together, these three are our single numinous true nature—also
called the One True Dharma-Realm: the most real and most precious great
treasure—the root of all things.
Q[024]
The Diamond Sūtra says, “All saints are distinguished by the unconditioned
dharma.” How can saints have distinctions? What distinctions?
A[024]
The saints have ranks: the Four Noble Ones and the Six Ordinary. Arhats,
pratyekabuddhas, bodhisattvas, Buddhas—all are saints—are they not distinct?
Besides, there are distinctions by vows, compassion, wisdom, and skillful
means—thus arises the great function of benefiting beings.
Q[025]
What are the key points of “contemplating the real-form Amitābha”?
A[025]
Do not grasp appearances; recite the self-nature. Inwardly illumine the arising
of thoughts; do not run after them—this is called reciting the real-form
Buddha.
Q[026]
Upon reaching Tuṣita Heaven will there be retrogression? Is buddhahood in Tuṣita
faster than in the Western Pure Land?
A[026]
There is no retrogression—both are stages of non-regression (avaivartika).
As to speed, it wholly depends on one’s own cultivation. Śākyamuni and Ānanda
cultivated together; Śākyamuni long ago accomplished Buddhahood while Ānanda
had not yet awakened. Wherever one is, it depends on the diligence of your
effort.
Q[027]
Regarding saving beings—before realizing one’s original nature, should one
reduce external involvements and calmly cultivate, taking self-liberation as
primary?
A[027]
Correct!
Q[028]
In what situation is it not “neutral blankness”?
A[028]
When not a single thought arises and one knows nothing—that is precisely
“neutral blankness.”
Q[029]
A bodhisattva is “one who awakens the sentient.” How should this be understood?
A[029]
“Awakening” is to awaken and shatter your emotional views. All beings are
“sentient” (emotional). Emotion is worst—emotion is craving; craving gives rise
to water; water flows downward; thus birth and death cannot be ended. Therefore
we must awaken and break through this craving-laden emotional view; having
awakened ourselves, we also awaken others, helping them likewise to break
emotional views. Master Hanshan said: “With the single phrase ‘Amitābha,’ you
must sever your own emotional views in order to be born in the West.” If
emotion is heavy, one cannot be reborn in the West. Also, “awakening” is right,
perfect awakening (bodhi); “sentient” means beings. A bodhisattva, having
realized awakening, with a compassionate mind sets out to awaken all beings—hence
“one who awakens the sentient.”
Q[030]
What does “at the limit of dharma-nature” mean? In the Heart-Secret teaching,
how is “accomplishment in this very body” explained?
A[030]
“At the limit of dharma-nature” means that at the final point of cultivation
not only is there no dharma to obtain, but even so-called dharma-nature is
unobtainable; not only are spiritual powers unobtainable, even the Buddha is
unobtainable—only then is there “accomplishment in this very body.”
Q[031]
Does the meaning of the Middle Way have any real mark?
A[031]
No. Both “true” and “false” are unobtainable. The Middle Way neither abolishes
the provisional nor clings to the true; it does not abide in emptiness or in
the provisional. There is neither taking nor discarding.
Q[032]
Someone asked Master Taixu, “When a snake is cut in two, in which half is
Buddha-nature?”
A[032]
Buddha-nature is omnipresent.
Q[033]
We’ve been reading too many scriptures—good or not?
A[033]
Too many and you’ll open a “general store,” ending with too much discursive
understanding. Thus our teachers say: during a hundred-day retreat don’t read
books, lest you disturb the one-pointed mind of sitting. The more views you
accumulate, the harder it is to attain samādhi.
Q[034]
If one cannot realize Buddhahood in this life, what then?
A[034]
One can be reborn in a Pure Land, or return to take human birth again. Make
great vows—vow-power is inconceivable. Make a true and urgent vow: to realize
Buddhahood and liberate beings. The World-Honored One vowed to liberate beings
in the five-defilement evil age, to go to the places of greatest suffering.
Q[035]
Is karma also a provisional appearance of dependent arising?
A[035]
Of course! Only a Buddha transcends karma; even great bodhisattvas cannot yet
leap outside the circle of cause and effect.
Q[036]
Are “Dharma-affairs in a dream” referring to those who haven’t seen their
nature but worship Buddhas, recite scriptures, and do merit?
A[036]
Teaching the Dharma and liberating beings is also “Dharma-affairs in a dream.”
Q[037]
As students, how should we apply ourselves to study? And what about exams?
A[037]
When the teacher lectures, listen clearly, keep it in mind, and understand—that
is application. If while reading you think of other things, you don’t hear the
teacher; when the exam comes you cannot produce—then you have not applied.
Don’t memorize dead words—understand. “Grasp the intent and forget the
words—then the Way draws near.” Do not die under the sentence.
Q[038]
Are there any tips for practice?
A[038]
Do not cling to the wondrous or the mysterious. Recognize that when not a
single thought arises yet lucid knowing is fully present—that very clarity is
one’s original nature. With an ordinary mind, handle all affairs such that not
a single thing is obtainable.
Q[039]
In principle the Way sounds simple, but in practice I keep losing it. Why?
A[039]
The Dharma is indeed simple—nothing obscure or complex. But habits accumulated
over many lives cannot be removed in a day, for they were not formed in a
single life either. Thus their removal requires long, refined cultivation. A
practitioner need only stay alert at all times, “lessening and lessening
again”; then naturally the day of water arriving and a canal forming will
come—the day of perfectly realizing the fruition.
Q[040]
How can one accomplish quickly?
A[040]
All beings are originally Buddhas—what are you still trying to accomplish? Seek
nothing at all; be without clinging. Cease falsity and do not seek the true;
naturally you will “return home and sit at ease.”
Question 41: I’ve heard that when the central channel
and the left and right channels open, that is sambhogakāya
accomplishment. Is there such a view?
Answer: That sounds like an outside path or deviant view. Our physical
body is a karmic retribution body, not the Buddha’s sambhogakāya. To
work on this flesh-body is a grave error; practicing like that, even until
Maitreya descends, you will not realize Buddhahood.
Question 42: Milarepa reached the insight that “to
practice is a great delusion; not to practice is also a great delusion.” Yet he
grew weary of repaying patrons and wished to retreat into the snowy mountains.
Why? Were residual habits not exhausted?
Answer: In truth, words had already been exhausted, yet people still
invited him to speak Dharma. To say one “wordless word”: go to the mountains
where there are no people and nothing to be said—then look: what is it? Do you
see?
Question 43: Recently I find it hard to feel
reverence toward any Buddhist teaching with form. If even the visible world is
illusory, how can the invisible inspire absolute faith?
Answer: Though appearances are illusory, they are not without function.
Hence “neither empty nor existent”: existence is emptiness, emptiness is
existence—one must not abide in either extreme. The sky is vast, worlds are
many—even modern science cannot measure their limits. Only the Buddha-eye is
clear and pure, seeing all distinctly. If you devote yourself single-mindedly
to practice, then when the “roots and dusts [sense faculties and objects] fall away,” the so-called unseen
worlds will naturally be seen.
Question 44: How can we revitalize Buddhism?
Answer: Many cling to appearances; few are non-abiding. Many are
superstitious; few have wise faith. Many “seek Buddhas”; few actually practice.
Among monastics, many perform rituals and services; few truly cultivate. It is
lamentable—hence Buddhism languishes. If everyone would diligently practice,
Buddhism would have hope.
Question 45: Before my teacher goes abroad, may a few
of us come pay respects and receive instruction?
Answer: Non-abiding in all, free and at ease—this is the great divine
function. The essence of the Dharma is fully contained in this. Anything more
is Māra’s talk. Did not Master Yunmen say, “Right this seeing and hearing is
not seeing and hearing; beyond this there are no colors or sounds to present
you”? What more is there to say? Why waste the trip and your energy? Better to
cultivate at home in peace.
Question 46: If I keep the mind unmoving, will my
brain become dull?
Answer: No—on the contrary, it becomes more responsive. “Unmoving the
mind” doesn’t mean not initiating or applying mind, but rather not clinging to
illusory appearances and being carried by them. Knowing all phenomena are
false, you remain unmoved; whatever comes, the response is immediate—more
agile. Many delusive thoughts actually make one dull. We should employ right
mindfulness to do things—otherwise how would we act? But while acting, the mind
does not abide in appearances; respond according to conditions, without stray
thoughts—clear and bright.
Question 47: I sometimes use what I read in
scriptures to evaluate myself. Is that right?
Answer: It is useful. Compare your words and actions against scriptural
principles to check what is amiss. Morning and evening liturgy in monasteries
serves to teach how to be a person and how to cultivate. Evening chanting is to
reflect: did one’s actions this day accord with the Dharma? Morning chanting is
to remind: throughout this day one’s conduct must follow what the texts teach.
Question 48: The Mahāsaṃnipāta says: “In the
degenerate age, rarely does one realize the Way.” What does “realize the Way”
mean?
Answer: It means resolving segmented birth and death: cutting off
thought-delusion, realizing the unborn, transcending saṃsāra and abiding. In the degenerate age, beings’
obstacles are heavy and wisdom shallow, bad habits deep—hence it is very hard.
Question 49: How should we understand “no-thought is
the sect’s principle”?
Answer: “No” means the absence of all delusive discriminations;
“thought” means recalling suchness—awareness. “Recalling suchness” is
recollecting original nature. When not a single thought arises yet lucidity is
bright; thought after thought abides in its locus—protect it; see the nature at
every moment—this is real effort. Our cultivation is flexible and skillful, not
rigid.
Question 50: If we empty everything everywhere, won’t
we fall into nihilism?
Answer: The emptiness spoken of in the Dharma means “all things are
unobtainable,” not that things don’t exist at all—hence “true emptiness,
wondrous existence.” Emptiness empties the delusive grasping at false
appearances; it is not the absence of function. Function appears from the
Mind—there is “existence” yet not existence—hence nothing to be clung to. Some
mouth “emptiness” but their hearts cling to existence—this won’t do. Even if
one truly “empties all that is,” yet cannot manifest the great compassionate function,
that is precisely “establishing the actuality of non-existence,” falling into
the extreme of nothingness.
Question 51: Someone recited the Amitābha
heart-mantra a thousand sessions and then switched to reciting “Amitābha.” Is
that okay?
Answer: The Amitābha heart-mantra is Amitābha himself. A heart-mantra is
the heart-power of a Buddha or bodhisattva—its power is great: seven mantra
recitations equal a thousand Buddha-names. Of course one should also often
recite Amitābha’s name. For besides deeply entering Amitābha’s dharma-realm
mind-essence, one must also manifest Amitābha’s ocean of compassionate vows and
saving skill, so that the virtues of benefiting self and others are fully
perfected. Thus the heart-mantra is the wondrous capacity of the Buddha’s
heart-essence; the Buddha-name is the outward display of the Buddha’s
compassionate vows. When inner and outer are one, essence and function nondual,
only then can one perfectly accomplish the factual and principial virtues of
the Pure Land.
Question 52: After attaining Buddhahood, can one
still become deluded?
Answer: No. The scriptures liken it to gold extracted from ore—no longer
mixed with sand and rock. Sentient beings are like gold still in the ore: not
lacking gold, but confused by mixed gravel. Cultivation that exhausts ignorance
is like removing the sand and rock, leaving pure gold—there is no further
delusion.
Question 53: Why must we make vows?
Answer: Vows are the mother of success in all things—vows accomplish
deeds. Therefore in practice one must make great vows: to realize Buddhahood
and liberate beings—then one fears no hardship, is valiantly diligent, and
never loses one’s original intention under any setback. Without vows, one meets
difficulties and refuses to practice. The first seal of the Heart-of-Mind
method is the Bodhicitta Seal—one must make the great vow to become a Buddha.
Buddhahood depends on sentient beings: a Buddha is honored for the two
accumulations of merit and wisdom. Without great vows, if you don’t undertake
the work of liberating beings, whence comes merit?
Question 54: I distinctly feel that the beings around
me sense my existence. Does a Buddha feel this?
Answer: A Buddha pervades with perfect enlightenment and universal
benefit. If he had such a “feeling,” he would not be a Buddha. Measuring the
Buddha’s mind with a commoner’s mind is a grave error!
Question 55: What’s the difference between the Tuṣita
Pure Land and the Western Pure Land?
Answer: They are the same. Tuṣita is the Pure Land of our Sahā world.
Śākyamuni descended from Tuṣita; Maitreya will descend from Tuṣita; indeed all
future Buddhas will descend from Tuṣita. In this Worthy Aeon there are a
thousand Buddhas: Śākyamuni is the fourth; nine hundred ninety-six Buddhas
remain to appear. All Buddhas descend from Tuṣita’s inner court. Hence many
great Chan patriarchs ascend to Tuṣita’s inner court. West or East—none lies
outside our own original nature; the Western Pure Land and Tuṣita are non-dual.
Question 56: Does the Land of Ultimate Bliss exist?
Answer: Yes—but not as a truly existent thing; it is “true emptiness,
wondrous existence.” The Heart Sūtra says, “Form is emptiness, emptiness
is form; form and emptiness are non-dual”—do not cling. Amitābha will cede his
seat, succeeded by Avalokiteśvara; that Pure Land will be even more sublime,
for Avalokiteśvara’s merit is vast. He long ago realized Buddhahood but
manifests as a bodhisattva to liberate beings. Then Avalokiteśvara will also
cede the seat to Mahāsthāmaprāpta. Hence the Diamond Sūtra says, “All
that has marks is illusory.”
Question 57: Is the Ten Essentials of the Pure
Land important for Pure Land practitioners?
Answer: The Ten Essentials is indeed a crucial classic for Pure
Land practice. Alas, people today often neglect it, preferring convenience,
saying that “scattered-mind recitation” also leads West. Then when the
“thirtieth of the twelfth month” arrives (death), they fluster and cannot be
reborn.
Question 58: If no delusive thoughts arise in my
mind, how is that different from the Western Pure Land?
Answer: In essence, there’s no difference—“as the mind is pure, the
Buddha-land is pure.” But some only talk big while their minds won’t empty;
when events come, they cling to appearances—that is not the Pure Land. If
principle is clear but conduct does not match, it’s useless. Clinging to
appearances, one can only be born in the “common-and-saints-dwelling-together”
land. The Western Pure Land has four gradations: (1) By one-pointed recitation
you are born into the phenomenal Pure Land, yet taking phenomena as truly
existent—you still enjoy the adornments of bliss. (2) With a mind empty and
non-abiding, realizing the unborn right samādhi, cutting both view- and
thought-delusion—you enter the Pure Land of Expedient Liberation. (3) With vast
bodhi-vows, universally practicing the six perfections, the four marks suddenly
empty, the wondrous reality manifests—you are born in the Land of Truly
Rewarded Adornments. (4) When fruit-virtues are consummate—three bodies
perfectly certified, four wisdoms perfectly bright, quiescent radiance
constant—you are born in the Pure Land of Constant Quiescent Light. If you
merely “have no delusive thoughts” but lack the virtues of the Pure Land, you
are far from the true Pure Land.
Question 59: What are the precepts (śīla)?
Answer: Precepts restrain the mind from restless movement so that it
easily enters samādhi; the most vital is the “mind-precept.” The mind unmoved
by circumstances—unstained and ungrasping amid all conditions—is the root of
all precepts. From this unmoving wondrous mind, raise great-compassionate
skillful means to benefit beings everywhere—only then are the virtues of all
precepts complete.
Question 60: Are good deeds mainly a skillful means
to counteract our past selfish habits, so as to reach the “no-self state”?
Answer: Good deeds are indeed important, but not the most important. The
main thing is opening wisdom. “Buddha” means an awakened one who does not cling
to appearances. If one does not open wisdom but only does good, at best one
becomes a person who enjoys blessings; when blessings are exhausted, one still
falls into hell and cannot end birth and death. However, if—after awakening to
mind-nature—one practices all benevolent deeds with bodhicitta, then all
good deeds become enhancing conditions on the path.
Q[061] Many people don’t believe in Buddhism and even mock
practitioners. So isn’t vowing to save all beings very hard or unrealistic?
Should we save only those with affinity?
A[061] Vows should be broad; do not discriminate between those with or without
affinity, nor by closeness or distance. As to whether they can be liberated,
that depends on causes and conditions—even Buddhas cannot save those without
affinity.
Q[062] To save beings, one must first awaken and have
supernatural powers; otherwise people won’t believe you and you can’t save
them. But if you only cultivate for yourself and don’t save others, you’re
scolded as a “self-liberator.” How should we view this?
A[062] Your view is mistaken. One’s present cultivation is precisely for the
sake of saving others, not to seek one’s own pleasure—this is the great-vehicle
heart of a bodhisattva. By contrast, practicing only to escape suffering
oneself and ignoring others is the lesser vehicle. Moreover, saving others is
not about supernatural powers but about the Dharma-eye being clear and correct
so you don’t mislead people into wrong paths. If powers were the key, outsiders
and demon-kings also have powers—can they save beings? Clinging to powers in
practice is a great mistake! Know that Buddhahood lies not in powers but in the
unfolding of prajñā.
Q[063] Master, the realized essence of “understanding in
principle” and “personally verified realization” should be the same, right?
A[063] Correct! The essence is the same, but their functioning differs.
“Understanding in principle” is only conceptual knowledge—when events come, it
fails. Realized awakening meets events without confusion, unmoved in the face
of conditions.
Q[064] What’s the difference between right samādhi and
ordinary sleep?
A[064] When your samādhi deepens, even in sleep there is lucid clarity—not dull
torpor.
Q[065] What is the wondrous function of true nature?
A[065] Doing things without clinging to appearances, without raising a second
thought—doing as if nothing were done—this is the wondrous function of true
nature. Even dressing and eating, receiving guests and seeing them off, are the
full great function of one’s own nature.
Q[066] I now know all things are transformations of
Buddha-nature, yet I still feel pain—especially bodily pain when ill—and I
still can’t master situations when encountering material obstacles.
A[066] You still cling to appearances—the mind has not emptied—and your samādhi
is weak. Sit more to cultivate stability. Mere understanding is delusive
consciousness—useless. You must empty body-and-mind; only then will it work.
Truly protect the mind from turning with circumstances—walking, even “the one
who walks” drops away; there is no “I” walking, no road, no cars, yet you
arrive all the same. In real practice, even in dreams it falls away. Conceptual
understanding won’t do—you must realize. To break through, practice well.
Q[067] Some say true cultivators should know less and hold
fewer views; rely only on a good teacher and one or two scriptures, without
broadly studying treatises—earnestly meditate or recite the Buddha to
accomplish the great matter. Is that right?
A[067] Practice does not mean never studying scriptures and treatises. Without
understanding principles, how would you practice? That saying only aims to
prevent people from clinging to words, burrowing into horns, and neglecting
actual cultivation. If, after thoroughly understanding doctrine, you can lay it
all down, no longer cling to letters, and plant your feet firmly in
practice—best of all.
Q[068] Please speak about the “mind-made body” (manomaya-kāya).
A[068] Everyone can produce a mind-made body; it arises from the seventh
consciousness. When the eye, ear, nose, tongue, body, and mind “seal” it, it
cannot come out. Now our six faculties are impure; we stir the brain, see forms
and cling to them, thus sealing it. When you become pure to a certain degree,
it naturally emerges. Skilled qigong practitioners, when the mind is
pure, can also bring it forth—but only one, and not at will; in samādhi it can
come out; without samādhi it cannot.
Q[069] If I haven’t yet seen my nature, can I still “apply”
it?
A[069] At all times, functioning is the activity of our Buddha-nature—otherwise
how could we speak and hear? That is “application.” If, within functioning, you
do not abide in appearances, that is wondrous function. Sitting there without
moving is not functioning. Be flexible; work earnestly without clinging—this is
to “raise function.”
Q[070] What’s the difference between the bardo body and the
mind-made body?
A[070] They are different. The bardo body is the subtle body after the previous
life’s death and before the next body forms—before rebirth. The mind-made body
is not possessed by everyone; only those with significant cultivation have it.
It is the bodhisattva’s wish-fulfilling body, taking birth as needed to
liberate beings. There are three kinds: (1) the samādhi-bliss
proper-reception mind-made body; (2) the mind-made body of the self-nature
of awakened dharmas; (3) the mind-made body with all kinds complete, arising
without deliberate effort.
Q[071] What’s the difference between “soul” and
Buddha-nature?
A[071] “Soul” is Buddha-nature mixed with ignorance. If you have not recognized
your nature and cling to appearances, that is “soul.” Wherever there is
discriminating mind and adhesive defilement, that is “soul.” Hún and pò
also differ. Some say “three hún and seven pò”: three parts hún,
seven parts pò. Hún is yáng-qì; pò is yīn-qì.
Humans have both yin and yang—extremes of yin and of yang. Ordinary people have
only three parts luminous aspect and seven parts dark; therefore one must
dissolve the dark, adhesive habits. Patriarch “Pure Yang” is so called because
all yin-qì has been dispelled. Clinging to appearances, one cannot leave the
three realms; even clinging to the “yang-spirit,” there is still birth and
death—one must not cling at all.
Q[072] Even an equal-enlightenment bodhisattva has one
subtle delusion unbroken. How can ordinary people, in two or three years of
cultivating the Heart-of-Mind method, break ignorance and then abide in the six
destinies to save beings?
A[072] Not all who cultivate this method can fully break ignorance and abide in
the six destinies saving beings. It depends on the depth of each person’s
realization—according to one’s vow, either be reborn in a Pure Land or remain
in the world for beings.
Q[073] To what extent must one reach before transmitting the
Dharma?
A[073] Only those who have truly awakened and realized have the qualification
to transmit. “If you wish to know the roads below the mountain, ask those who
have come from there.” If you haven’t gone through it, how can you transmit at
random? Along the path, questions arise that require guidance—like a traveler
at a crossroads needing directions. If you yourself have never passed that way,
how can you point for others? Is that not the blind leading the blind—together
falling into hell?
Q[074] “Only fear that the heart doesn’t die, not that it
doesn’t live.” If one first kills the heart thoroughly, can it revive?
A[074] “Killing the heart” means killing attachment, not killing the wondrous
function. In cultivation one should temper with appropriate exercise. When your
heart truly dies to things—no adhesion—then the divine function appears
immediately in the present.
Q[075] “All dharmas are empty; only Buddha-nature is not
empty.” Wouldn’t that make Buddha-nature and the myriad things into two?
A[075] “All things empty, Buddha-nature not empty” is spoken for beginners;
“all dharmas are Buddha-nature” is for after awakening. Do not mix the two.
Q[076] “Not until hell is empty will I realize Buddhahood.”
Has Kṣitigarbha Bodhisattva realized Buddhahood?
A[076] “Not realizing Buddhahood” means not taking the Buddha’s seat. If Kṣitigarbha
lacked the qualifications of a Buddha, how could he enter hells to save beings
or guide bodhisattvas of the ten directions to Buddhahood? He has the
qualifications but does not assume the seat. In fact, as Kṣitigarbha sees it,
hells are originally empty—the Heart Sūtra speaks of the empty nature of
all dharmas. Moreover, when there is “no Buddha to realize,” that is true
Buddhahood!
Q[077] “Dharmas abide in their dharma-positions; the
appearances of the world constantly abide.” How should this be understood?
A[077] Worldly dharmas are like fields turning to seas—ever changing, not
permanent. Our bodies are not lasting either. Su Dongpo wrote in the Former
Ode on the Red Cliff: “Do you know the water and the moon? The passing
things are like this, yet they have never gone...” Water rushes, yet is not
less; the moon waxes and wanes, yet not increased or decreased. This tells us
phenomena are thus—is this not “constant abiding”? “Dharmas abide in their
positions” means all phenomena never leave true nature; true nature constantly
abides—hence worldly appearances also constantly abide: only conditions shift.
They are all provisional appearances.
Q[078] “First, seeing mountains as mountains and waters as
waters; next, seeing mountains not as mountains, waters not as waters; finally,
seeing mountains still as mountains, waters still as waters.” How should this
be understood?
A[078] “Mountains not mountains, waters not waters” is when effort is
genuine—you see nothing and cling to nothing. Turning back again—ah, mountains
are only mountains, waters only waters—thus-so by nature; nothing esoteric.
Then one is at ease, following conditions, unhindered. If you insist on “not
mountains, not waters,” that is annihilationism. Mountains and waters are
manifestations of original nature; all forms are the display of
Buddha-nature—wondrous function. Naturally one does not cling.
Q[079] Are arising thoughts the wondrous function?
A[079] Yes—arising thoughts are function. Specifically, when thoughts arise and
do not abide in appearances, that is wondrous function; when they arise and you
dwell on them, that is delusion. “Exactly when using mind, exactly no-mind
uses; no-mind exactly uses, constant use exactly none.” This is wondrous
function. When using the mind there is no mind—“constant use exactly none”:
thoughts arise but do not abide; that is the ocean-seal radiating light.
Q[080] At Gaomin Monastery, Elder Xuyun could see through a
wall and saw someone urinating outside. Does that mean he was enlightened?
A[080] That is not enlightenment; it is a form-aggregate state. Do not cling;
if you cling, you fall into demonic states. In his autobiography Elder Xuyun
wrote eight characters—“Doubt-root suddenly cut; lifelong joy”—describing the
teacup falling and doubt being severed.
Q[081] When one realizes mind and sees nature, do images
appear?
A[081] There are no images and nothing at all—but not annihilation; it is
lucidly clear. This lucid knowing is our original face. After understanding
this, be careful: you have not yet arrived home; it is precisely time to apply
effort—protect it at all times. You can use the Buddha-name or a mantra to
protect it. Chan master Dahui Zonggao protected himself with the Great Cundī
Dhāraṇī from our
Heart-of-Mind method. Chan masters all chant mantras. Master Hanshan stated
clearly that generations of Chan masters secretly upheld mantras—no school is
apart from esoteric method.
Q[082] All words and actions—even my writing this letter—are
the wondrous function of true nature, which is “unborn and undying, neither
increasing nor decreasing, neither defiled nor pure.” Yet it is not wood or
stone but numinous knowing present in everyone—realizing this is “seeing
nature.” Right?
A[082] Not right. This is only understanding, not seeing nature. Such
understanding fails when events arise—useless. To see nature and realize the
Way, first empty body-and-mind. After understanding the principle, you must
penetrate affairs; if you cannot penetrate in affairs, it is not seeing nature.
Moreover, if you can penetrate affairs but dwell in empty quiescence without
revealing great compassionate function, that still is not true seeing-nature.
Q[083] I think: on the cushion I follow your instruction
“mind recites, ear listens,” and sit more; off the cushion I watch the mind. In
walking, standing, sitting, lying—reciting Buddha or mantra—everything is the
activity of self-nature; I try to let the true mind appear as often as
possible. Is that right?
A[083] Right—and not right. Right: you must apply effort diligently. Not right:
the phrase “let the true mind appear as often as possible,” because the true
mind has nothing hidden and constantly shines before your face. Since you
already know all actions are the wondrous function of the true mind, is it not
always present? What need to “try to let it appear”?
Q[084] After seeing nature, is the most diligent effort
“never forgetting the original at every moment”?
A[084] Not right! The original nature cannot be lost; only you cling to
appearances and are deluded by conditions, like the sun obscured by clouds.
Diligent effort is merely “fine, continuous protection.” When using effort, it
is like leading troops into battle—without looking back; when not using effort,
lay everything down as if nothing—this is true diligence.
Q[085] “Not forgetting the original” means applying effort
on awareness. When doing things, know it is the wondrous function of true
nature; when idle, the numinous awareness is no less—thus, naturally in time
the Great Way is accomplished. Right?
A[085] Not right! The ancients said, “Only exhaust ordinary feelings—there is
no other holy understanding.” If you constantly cling to numinous awareness,
you are dwelling somewhere. One must not cling to any appearance and must
function according to conditions. Do not cling even to numinous awareness. To
“apply effort on awareness” is a grave mistake.
Q[086] Being in accord with self-nature at all times is to
be in accord with the guru. If one practices according to Dharma, the guru and
Buddhas are right by one’s side. Is this understanding correct?
A[086] Correct!
Q[087] We must return to “nothing to gain,” everything
unobtainable. But isn’t there still an “empty, yet aware” scene? If that too is
swept away, wouldn’t that be annihilation?
A[087] It is not to sweep away the numinous awareness, but not to abide in it.
Precisely because there is no abiding, there is neither an “aware-subject” nor
an “object-of-awareness”; thus one returns to having nothing to gain. If there
is some “scene of awareness,” it’s already wrong—what “empty-yet-aware” are you
talking about?
Q[088] This formless nature—though formless—can be
experienced when there is no thought. Right?
A[088] Not right! It must be experienced not only in no-thought but precisely
in active functioning and affairs. For functioning and affairs are both
manifestations of self-nature—appearance is nature, nature is appearance,
inseparable. If you only “experience it” in no-thought, won’t you fall into a
dead pool?
Q[089] In enlightenment verses, Chan masters wrote: “He now
is precisely me, but I now am not him,” and “Spring arrives—fragrance
everywhere; mountains and rivers are the Tathāgata.” Are these not notes on the
nonduality of emptiness and appearance?
A[089] They cannot be treated all alike. In the first verse, “I now am not him”
points to recognizing host and guest—do not muddle them and vaguely take it as
nondual. When certifying the essence, nothing stands; when function is raised,
myriad things appear without abiding. Essence-certification together with
function is precisely “mountains and rivers are the Tathāgata.” Certifying
essence is not sitting fixed at “thusness” without moving—dead there; it is
lively wondrous function, responding to things without abiding.
Q[090] Since Buddha-nature is not something to be
“cultivated,” why must we cultivate at all? Isn’t it enough to reflect in daily
life—especially when vexations arise and we can’t get through?
A[090] Because you have ignorance—meeting events you cling to appearances and
lack freedom—therefore you must cultivate. Cultivation does not “cultivate
Buddha-nature,” but removes ignorance and habitual tendencies. If you can
always and everywhere stay gathered in samādhi, not turning with
conditions—that is cultivation. When cultivation matures, even “samādhi” is
unobtainable—then there is no more cultivating.
Q[091] The Heart Sūtra says, “No ignorance, and also
no ending of ignorance.” “No ignorance” means ignorance is broken; “also no
ending of ignorance” means even the ending is not posited. Shouldn’t this be
the highest Buddha-stage? How is this included in the Twelve Links of Dependent
Origination?
A[091] Saying “no ending of ignorance” precisely sweeps away the traces of
awakening and removes attachment to dharma—returning to nothing attainable and
entering the great-vehicle Buddha-stage.
Q[092] I think the delusive mind has a locus, but the true
mind does.
A[092] Not so. The delusive mind clings to objects—therefore it has a locus.
The true mind has no thing and is omnipresent—therefore it has no locus.
Q[093] Is wisdom opened all at once, or bit by bit? What is
“subsequent wisdom”? What is the relationship between realizing mind-nature and
opening great wisdom?
A[093] Minor awakenings are countless; great awakenings are eighteen or
nineteen—proceeding from small to great, until thorough. But there is no fixed
rule—no need to insist on gradualism. “Subsequent wisdom” is spoken in contrast
to “fundamental wisdom”; it is the wisdom of functioning. After fundamental
wisdom is gained, one functions to save beings, polishing away habits and
evoking spiritual powers—speaking different dharmas to beings of different
faculties—this is the wondrous wisdom that liberates beings.
Q[094] After realizing mind-nature, do the seeds in the
storehouse (ālaya) churn more fiercely?
A[094] Seed-churning runs through the whole process of cultivation. After
thorough awakening, there is no more churning. Hence I tell you: do not be
satisfied with little—gradually sweep habits away amid circumstances; remove
these polluting seeds to reach thorough awakening.
Q[095] After the “heart dies,” it “revives” again—what then?
A[095] Inevitable. The Patriarch sang in the Song of Liberation: “How
many times born, how many times dead—since time immemorial it’s just been so.”
If it “dies” not completely, it must die great; otherwise the mind stirs again.
In our path there are “seventeen or eighteen great awakenings, minor awakenings
beyond count.”
Q[096] After first seeing nature, has one “set one’s heel to
the ground”? If one follows this road, is there still a later great
overturning?
A[096] First awakening is merely something at the edge of the dharmakāya; the
road is long—walk diligently. Beyond are the “proper station of the dharmakāya”
and “beyond the dharmakāya.” The former is when, after tempering, habits have
dissolved to a degree—one can liberate beings freely and spiritual powers
appear. If the mind is polluted, powers cannot manifest. The mind “not moving”
by suppression won’t do—it must be naturally unmoving, not clinging in the
slightest, not seeking at all.
Q[097] If thoughts arise and I don’t follow—have I reached
the “proper station of the dharmakāya”?
A[097] “Thoughts arise, not following” is some small achievement—one can take
rebirth freely. But that is not yet the proper station; one must cut
“thought-delusion” to reach it. Even then, one must go beyond—if you cling to
that station, it’s still not right. In Chan: “When the bright moon is overhead,
you are still a fellow on the steps; meet me when the moon has set—then the
total luminosity is seen.”
Q[098] After seeing nature, why still sit?
A[098] Not absolute. If adhesive habits remain and samādhi is weak—if you
cannot protect it—then you must sit to deepen stability and pass the heavy
checkpoints. (Some say: “When I sit, I have more thoughts.” It’s not that
sitting creates more thoughts; by sitting, you see them. Without sitting, the
mind is like a basin of muddy water—you don’t see the silt. Sit, the water
settles, and the silt appears.)
Q[099] Master Shenhui said the character “knowing” is the
gateway to the myriad wonders; another patriarch said it’s the gateway to the
myriad disasters. How to understand?
A[099] Right. Who is it that can “know”? If you know the original nature, is
that not the gateway to wonders? The roc flies ten thousand miles by the power
of a single push at takeoff. Our cultivation relies entirely on this “knowing.”
Later people cling to this “knowing” and settle into a rut—then it is wrong.
Thus a patriarch said it is the gateway to disasters. What is said depends on
time and place—Dharma has no fixed form.
Q[100] After realizing mind-nature, may one cultivate Tögal
in Dzogchen?
A[100] Dzogchen has two steps: (1) Trekchö—“cutting through”; (2) Tögal—“leaping
over,” where the body dissolves into rainbow light. One must live on the
mountain in retreat to cultivate it. You young people often aim high—after
seeing nature, can you further exert bitter effort?
Q[101]: Original nature is unborn and undying—the
unmoving body. How should this be understood?
A[101]: It has no coming or going; therefore it is called the “unmoving
body.” There is no birth or death, no location; yet it can manifest according
to conditions. If someone must be saved by a male form, then a male form
appears; if by a female form, then a female form appears—manifesting according
to conditions. When the Way is truly realized, one can even go into the wombs
of oxen and horses; but original nature itself never changes.
Q[102]: After a period of experience, I now have a
deeper understanding of “seeing nature.” Formerly I thought that after
awakening the great matter is finished, and removing habits is secondary. Now I
realize that “seeing nature” only cuts view-delusions—at best, clarity in
principle. Habits remain; when states arrive, the mind still moves and cannot
pass through. To truly end birth and death, one must continue striving—never
relax. Only when thought-delusion, dust-like delusion, and ignorance are broken
is the great matter complete. To think “my birth and death are already ended”
is self-deception—the Lord of Death won’t be fooled.
A[102]: What you write is very apt. There is a difference between
awakening and realization. Truly opening and directly seeing one’s nature only
cuts view-delusion; thought-delusion is not cut, so birth and death are not
ended. After awakening, one must apply effort to cut thought-delusion, thereby
ending segmented birth and death; and one must advance further to break
dust-like and ignorance-delusions, thereby ending transformed birth and death.
It is not that a single awakening ends birth and death. People today are often
restless, taking a little understanding as “seeing nature” and ceasing to
practice—utterly absurd!
Q[103]: How should we understand “the end equals the
beginning”?
A[103]: It means that, in the very end—having realized the Way—it is as
if at the very beginning you had never studied Buddhism. At first there was
rebirth within the six realms; at the end there are still the six realms—but no
longer pulled by karma; rather, driven by great vows, one remains within the
six to save beings, without attaching to states. In appearance it looks the
same; in essence it is different. At first one suffers in the six realms;
later, recognizing the realms as illusory, one no longer suffers. “Not
receiving any feeling is the right reception”—that is samādhi. In truth there
is no birth or death; comings and goings are appearances. Also, the path first
seen when arousing bodhicitta and the fruit certified at the end are entirely
consistent; hence the Avataṃsaka
says, “At the moment of first arousing the mind, one immediately becomes right
enlightenment.” Fundamental wisdom at first seeing the path is crucial to final
accomplishment.
Q[104]: In the degenerate age, the “Heart-Secret”
reappears like the red sun in the sky—unsurpassed.
A[104]: The Heart-of-Mind esoteric method is the heart-marrow of
esoteric Dharma—fit only for people of great capacity.
Q[105]: Since reading your writings, I have a correct
understanding of the Buddha’s teaching: not relying only on understanding, but
even more on down-to-earth cultivation.
A[105]: Very good. With right understanding, you should diligently
practice to personally realize your original face. Mere understanding without
proper cultivation is “talking of food without being filled.”
Q[106]: Even an equal-enlightenment bodhisattva still
has one subtle ignorance unbroken. How can we ordinary people, in two or three
years of cultivating the Heart-of-Mind method, break ignorance and then go
among the six destinies to save beings?
A[106]: Not all who cultivate this method can abide in the six destinies
saving beings. It depends on the depth of each person’s cultivation and
realization; according to one’s own wish, one either is reborn in a Pure Land
when finished, or remains to save beings.
Q[107]: Our “mind-Dharma” relies on blessings from
Buddhas and bodhisattvas—doesn’t that imply “Buddhas outside the mind”?
A[107]: Buddhas truly exist—Śākyamuni, Amitābha, Maitreya, Dīpaṃkara… all exist. But the
thousand and ten thousand Buddhas share the same essence—the dharmakāya is one.
A student of the Dharma must realize nonduality of principle and phenomena, and
nonduality of self and other.
Q[108]: Some say: starting from the six
consciousnesses makes practice easier and achievement easier, while starting
from the eighth consciousness yields results only for those of the highest
capacity. Is that true?
A[108]: Utterly wrong! Starting from the six is not easy for overturning
the nest of delusive consciousness—success is hard; starting from the eighth
makes it easier to overturn that nest—yielding twice the result for half the
effort. Some in the Pure Land school fail to recognize other schools’
strengths; they even tell people that “scattered-mind recitation” can reach the
West—how many have they harmed! One needn’t practice many methods; choose one
that suits you and devote yourself to it. The Heart-of-Mind method unites Chan,
Pure Land, and Mantra. It is said that by the Fourth Seal, at death one can be
reborn in the Western Pure Land or, as conditions allow, in the Pure Lands of
the ten directions. Thus cultivating this method is cultivating Pure Land—and
one can be reborn in the highest grade.
Q[109]: To what degree may one open a Heart-Secret
center and spread the Dharma?
A[109]: Practice well until you are free, vertical and horizontal;
unconfused by circumstances; unbound by favorable or adverse conditions—then
your Heart-Secret center will naturally open, and you can greatly propagate the
sacred teaching.
Q[110]: For beginners, should we first empty
body-and-mind, break “existence,” then break “emptiness”?
A[110]: With the Heart-of-Mind method, just practice; when the time
ripens, it will suddenly burst open: body-and-mind completely empty—“emptiness”
too unobtainable. But you must not seek a “bursting open”—that very
seeking-mind blocks it.
Q[111]: Please explain “Whatever has marks is
illusory.”
A[111]: It means reflections are false; our Buddha-nature is even without
shadow—signless. One must turn it around and recognize that reflections are the
wondrous function arising from your own Buddha-nature. Fail to turn it around
and take the reflections as real—you are in trouble. Houses, chairs, tables—these
are our reflections. Cling to them and you are in trouble. Yet reflections can be used:
houses shield from wind and cold, clothes warm and cover, tables let us work
and eat—these are functions. But do not cling—following reflections leads astray. Reflections are functions arising in the mind—transformations manifested by mind.
Not that there are no reflections—because the mind is alive, it gives rise to
function. We are complete with the three bodies: dharmakāya, sambhogakāya,
and nirmāṇakāya.
Not only dharmakāya: dharmakāya is essence; it must give rise to
appearances and functions. If it could not, it would be worthless. Sitting is
not “dead stillness”; if you sit dead still, what use is it? So function must
arise. But you must recognize the essence; without knowing essence, how will
you function? Clinging to appearances is disastrous—creates karmic birth and
death. If you understand the essence from which myriad functions arise and do
not cling to appearances, then no karmic birth and death is created. To be
deluded about essence and cling to appearances necessarily creates karmic birth
and death—this principle cannot be overturned. Also, appearances are produced
by nature—illusory forms that never depart from self-nature; hence seeing
appearance is seeing nature; nature and appearance are nondual; the wholly
false is wholly true—the key is not to stick to circumstances. If you can think
without dwelling and function without clinging, that is the gate of liberation.
Q[112]: Why say “with the fleshly eye one cannot see
the Way,” and also “with the fleshly eye one can see the Way”?
A[112]: At first seeing the Way, the fleshly eye cannot see it, because
the dharmakāya is formless—how could the fleshly eye see it? One uses
the “mind-ground Dharma-eye”—the eye without eye, the eye of wisdom.
Conversely, “the fleshly eye sees the Way” means seeing appearances—everything
seen is the mind’s own manifestation. When the fleshly eye sees the Way, it is
complete—from essence, function arises; the three bodies—dharma-, sambhoga-,
and nirmāṇa-—are
all present; not only dharmakāya without the others. At the beginning we
can only say “the fleshly eye cannot see the Way”—only the mind-ground
Dharma-eye can. Ultimately, when the fleshly eye sees the Way, it is
perfect—essence, appearance, and function all present; nothing to seize (they
are reflections, unobtainable) and nothing to discard (they are mind’s own
transformations, inseparable).
Q[113]: The Diamond Sūtra says “no mark of a
person, no mark of a self.” Who speaks and who hears?
A[113]: “No marks” does not mean “no speaking” or “no hearing.” If
nothing at all existed, that would be annihilationism. The ever-abiding true
mind is formless, like empty space. Precisely because it is empty, it can
contain all things. The dharmakāya is like space—but you must not abide
in the mark of emptiness; to abide is to “land.” Likewise in speaking
Dharma—once discriminative views arise, there is a landing. Therefore, in the
end one uses “no speaking, no hearing” to break attachment to discourse and
return to formless, flexible, wondrous function.
Q[114]: Master Hanshan said: “Life and death, day and
night; waters flow and flowers fade. Today I truly believe the nostrils point
downward.” Please explain.
A[114]: He means “today I understand my own affair.” Formerly I was
deluded by dream-like things—life and death, waters flowing, flowers withering.
Today—how fortunate!—I personally certify the original face, without the least
effort; precisely the natural scene before me. “One’s own affair” means “as it
is”—nothing special; do not strain to search. Thus just lay everything down—the
more force, the further you miss; the lighter and more relaxed, the better.
Q[115]: “Hold firmly to a single huàtóu,
investigating morning and evening; plant your heel on the ground, step by step,
until iron trees flower and cold ashes spark—only then believe there are
wonders in Chan. Yet one must also possess a ‘comprehensive hand’ to establish
the domain beyond—one needs the eye of an accomplished one.” What is a
“comprehensive hand”?
A[115]: (1) Being versed in both Chan and doctrinal teachings; (2)
Knowing the skillful arrangements and gateways of various schools; (3)
Discerning the faculties of those who come from all quarters; (4) Teaching, as
suitable, huàtóu that accord with each.
Q[116]: “Not following the thread of speech”—is that
not answering beside the point?
A[116]: Chan exchanges pivot on not landing anywhere. Like a gourd on
water—press it and it turns—hence “turning words,” not “answering beside the
point.” “Not following the speech-thread” means to answer to the question yet
without clinging to appearances. For example: “How many stories does the pagoda
at Jinshan Monastery in Zhenjiang have?” (Someone says “Seven.” The master
disallows it.) You must leave the pagoda yet still address the question. How?
You can draw a circle and counter-ask: “How many stories is this?” When
your skill matures, the response comes naturally.
Q[117]: You once wrote “Key Issues for Rebirth in the
West.” Guangdong Buddhism published a different view. What’s your
opinion?
A[117]: I’ve seen it. The idea is: “Your requirements are too
high—people will be scared away from Pure Land; aren’t you harming them?”
Actually I did not deny “rebirth with residual karma.” Many misunderstand and
think “bringing karma along” means one needn’t apply effort—that one can
casually drift to the West. Can that work? Master Lianchi said: “Many recite
the Buddha; few are born in the West,” because their recitation lacks urgency.
My article does not deny “with-karma rebirth”; it exhorts diligent effort toward
“one-pointedness.” The Amitābha Sūtra says: “If for one day… up to seven
days, with one-pointedness without confusion, one can be born there.” I’ve seen
many who lack skill—at death they cannot even raise the Buddha-name—already
comatose. Some say, “It hurts so much—how to recite?” How can such be “rebirth
with karma”? The point is to make practice central until “the work becomes one
piece”—one-pointedness without confusion is not difficult: at all times,
continuously and finely recite “Amitābha” in the heart; faced with the best
states—do not delight; with the worst, most vexing—do not be vexed; remain
one-pointed and unmoved. “With karma” is correct—strengthen the phrasing: even
an equal-enlightenment bodhisattva still has “karma,” for a subtle ignorance
remains; ignorance is the cause of karma. Master Ouyi also said one must have
“faith, vow, and practice”—work on true faith and urgent vows. Faith and vow
without practice cannot accomplish—like a tripod missing a leg. “Practice”
encompasses both faith and vow. Without effort, how can “with-karma rebirth” be
achieved? That is what truly harms people! Once views are correct, levels of
skill will differ—grades will differ greatly from those who do not work at
one-pointedness.
Q[118]: Please discuss the relation of mind and
environment; what are “inner environment” and “outer environment”?
A[118]: “Environment” is the illusory scene arising from thought. When
one thought arises, there is a shadow. Mind is environment; environment is
mind. Without mind, one would “look yet not see, listen yet not hear”—no
environment. If you can dissolve mind and environment at once, that is best.
“Mind-and-environment melt at once” means the mind and its objects both fall
away in an instant. In sitting, “that which can think” and “that which is
thought” drop together—no mind, no environment. “Inner environment” is our
body-mind world and thoughts; “outer environment” is mountains, rivers, and the
great earth. Only when you clearly understand both appearance and emptiness
together as manifestations of your own nature do you truly study the Way.
Q[119]: Sometimes I let go into emptiness and
no-thought—my mind is very clear; sometimes while walking I can naturally
empty—but in a moment it’s gone; it’s unstable.
A[119]: Natural emptying is good; when it is gone, let it be gone—do not
dwell; otherwise it becomes dead fixation.
Q[120]: After entering samādhi, is it possible not to
wake up?
A[120]: That won’t happen to you now—you cannot yet abide that long.
Long abidance requires several entries into the “cessation of perception and
feeling” (nirodha-samāpatti)—not achieved at once. At first, even
“cessation” is not long—one or two days at most. Gradually it can lengthen: a
week, several tens of days, half a month, a month—later perhaps much longer—but
not suddenly for years or centuries. Some envy those who can abide for years,
hundreds, even a thousand years. But know that “cessation of perception and
feeling” is not good—it is a dead fixation. “Dead water does not harbor
dragons”—no wondrous function; useless. Great samādhi is lively—great function
within circumstances; not adhesive to objects. Non-abiding is great
samādhi—true samādhi. One should always be in samādhi—great samādhi has no “in”
and “out.” If there is “entering” and “leaving,” it is not true samādhi.
There is a Chan story: a woman entered samādhi before the Buddha. Mañjuśrī
came: “This woman is improper—how can she enter samādhi before the Buddha?” He
snapped his fingers—she did not emerge. He lifted her to the Trāyastriṃśa heavens—she did not emerge.
He threw her into the eighteenth hell—still she did not emerge. The Buddha
said, “Below there is a bodhisattva named Wǎngmíng who can bring her out.” As he
spoke, Wǎngmíng arrived. In front of the woman he also snapped his fingers—and she emerged. Why could Mañjuśrī, teacher of seven Buddhas, not bring
her out, but Wǎngmíng could? Some say it was “affinity”—irrelevant! The point is not to raise discriminative views.
Mañjuśrī had a fixation: “How can a woman enter samādhi before the Buddha?”
Such fixation must not arise—Mañjuśrī represents great wisdom, and great wisdom
must not fixate: this is symbolic. “Wǎngmíng” means “unobtainable”—all cleverness and intelligence are unobtainable. Without those
fixations, a single snap and she emerged. Therefore your cleverness must be
knocked out.
Laozi said, “Smash your cleverness.”
That is: empty worldly smartness and sophistry; let the mind be open and
empty—then the Great Way is realized.
