THE

SUTRA OF HUI-NENG
GRAND MASTER OF ZEN

With Hui-neng's Commentary

on the Díamond Sutra
Translated by Thomas Cleary
Hui-neng ( 617-71 3) is perhaps the most respected and beloved figu re
in Zen Buddhism. An iUiterate woodcutter who attained enlighten-
m ent in a flash, he b ecame the ren own ed Sixth Patriarch of C h ' an,
or Chinese Zen. H e is the supteme exemplar of the fact that neither
education nor social background h as any bearing o n th e exp erience
of enlightenment. Hui-neng's teachings are characterized by their
striking immediacy and by their concern with direct insight into
the essenti al nature of awaren ess.
The Sutra aj Hui-neng is here accompanied by Hui-neng's own
commentary on the Díamond Sutra - in its first published English
translation.

TH OMAS CLEARY holds a doctorare in Eas t As ian languages and

civilizations from Harvard University. H e is translator of many Zen
texts, as well as other classics from Sanskrit, Japan ese, C hinese, and
Arabic.

© 1998 Shambha!rt Publications, Jnc. Printed in U.S.A.

Cover art: The Sixth Patriarrh C11tti11g Bamboo ( dctail), by Li ang K'a i. Tokyo Na rion;i l M uscu m, Tokyo, Ja pan.
Reproducrd courtesy Kyoryokub i.

www.sham b hala . com

ISBN 978 - 1-57062 - 348-6

51795

9 781570 623486
US $17 .95 CAN $21.00
THE SUTRA OF
HUI-NENG
GRAND MASTER OF ZEN

vVith Hui - neng's Commentnry on the

DIAMOND SUTRA

Trn11slnted from th e Chinese by

THOMAS CLEARY

SHAMBHALA
Bosto11 & Lonclon
1998
 CONTENTS

S11 \\1DllALA Pt n111 \111>''· l" c.

llllRll C.:l'LTl'R\I 11\11

l()() ,\l\SBC.:lll 'l: I I \ \\ f "l E

INTltOOLCTl01' 3
Hrl\10'1, .\lu'\C:lll\I 11' 0!115
11 H U'. '11.-1 \IB 11 11 t f '' \1 1. PFRSONAL Tfl<;TORY 5
2. PRAJNA 16

3. QLESTIO'=S l j
() 1998 by Thoma .. e.lean
\JI righis reser\'e<l. :'\o part of chis book ma}' he 4. ST.\BILIZ.\TIO' \:-ID lNSIGliT 31
rcproduced in an} form or hy ~ny means, dectromc 5. 511 rlNG .\IFDl'l\llON 35
or mechanic:al, inclutling photocopying, rl!cord1ng, or 6. RFP ENT:\i'/CF 37
by any infomrnlion ~torugc and recrieval systcm, wilh-
U\ll permission in writi11 g from the publishcr.
7. Iüv EvFNTS 44
8. lMM ED IATE i\ND GRADUAL 60
14 13 12 JI 10 9 H 7 6 9. THE L\tPFRI \L Su\! \to:-:s 6 8

Pnme<l in the Lniccd StJt~ of \menea lJ L 1- '.; F '.; G 'S C O \1 \1 F N T.\ R \ O'
C9Thb ediáon 1s prmtcd on Jcid-frce paper thac 1 11 L D1' \to' 1> SL r RA
mee!!> the American '\:auun.11 Srandard~ In.,onm:
ZJCJ.48 St:andard.
PREFACF ll\ llLl - " ·'-'C 85
O Shambhab Puhlic;1ticni- 111:1kcs every cffon 10 print on 1. TllE CAUSE J\NI} R F:ASO~ OF 1 llF
rcc:ycled paper. Fnr more in formation plc:1>c ,.¡,1l 11s ar TF.ACHING ASSF.\llll. Y 88
WW\\,shambhala.crnn. 2. SUBllU11 1:-.JI 11 \l l·S QUESTIO"-l'\JG 90
D1srribuccd in thc L. nncd S1.11cs hr 3. Tt1E TRUI· SOLR<.E OF THF Gin \I \'l·lllCLE 9r
Rnndom Hou._o;c, lnc., ami in Canada
by Random Housc of C.111.1da Lttl 4. SuBTLE P1n c r1cF ''' ITHOL'T º" 111 l"G 95
5. RFAL SFFI"(, IN ACCORD \\' I 111 TRL 111 97
6. T11E R ARn' m TRUE FA1T11 98
· Libra')' of Congrc,., C:atalo¡,•ing-in-Puhhca1io11 Daca
7. No ATTAl'\J\H'="I ·\"-'D 1
0 PRr· \C lll'=G 101
Hui-neng, 638- 7 1l
(Liu-tsu-ra-sh1h fa pao 1· :m ching. Engli .. hl 8. E\IERGE,CE. 1"110 LIFE THROL C,11
The Su era of l lu1-ncng. ¡,'T':lnd master of Zen/ '1 llE TRUTll 103
cranslaml fmm thc Chinc.,e hy Thomas Cica')'. '9. Ü'=EN~SS \\líllOL'T FOR\IS 105
p. cm. to. AooRNING A Pu RE LAND 107
ISBN 9i8-l-57062-348-6 (phk. :1lk. papcr)
I l. T 1-1 E SU I' F R 1O R 1T \' O F U N C R F A I' 1-. I>
l. z~n Buddhb111 Doc1ri11cs-Early wurks m 1800.
BLESSINGS 109
l. Clcary, Tho11m 1\, 1949- . Il. Titlc.
BQ9299.HtlHLf113 IWI! <>S-21143 12. llO"IORl'=G TRL F TFAClll,(, 110
294.J'9r-<lc:?I CIP
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11·\<111....:<. \< <l ll\IFl' 111

14 . \ 11 ~111 l 1 1· P I· 'e 1· 111 Y o' D Fo 1n1 " 1 14

1 'Í 1111 \IR 1L1 .. <H j [Ol.01'(, 1 HF SL' TR.\ 1 ?O The Sutra of Hui-neng
1 <i. r111- e: \J'\( 11' 10 c1 EA R \\\'AY K \R.\11<
0ll'>llll<110'" 123
¡- , l,.,1.11\1\IF Sllll.ESS,LSS l?j

18. [\IP\Rl'l\L \ ' 11 \\ 01 Ü'>:F,l·SS 1 29

19. J HF 11 \Clll'G PL R\ \Ol'G IHE

CoS.\IO'> º" lü ALt 11rs 13l

20 ÜFT\C 11\lf'\; 1 FR0\1 FORWi

\'>:D \PPfAR\,CES 132
11. NoT PRFAClll'>:G A DocTRl:-:E 1 33
11. 'l 11FR1 ls '\'0T111:-;c. ro ATTAIX 1H

23. P uR11>Y11'G 111 F M r\Jo ANO Do r NG Gooo 135

24. BLES~l,GS \:-.11) \ \'ISl)O ,\I WITHOL 'l
CO\IPARE 1 36

15. TF''\Clll'iG \VI 1 llOU'l TEAClllNG ·\'IYOXF 136

16. TI!!' F.\IBODI \11 :"T OF RE ,\LITY Is NOT
ExT 1rnNAL APPFAR \NCES 137
r. '\'o ,.\''11111 \l IQ'\; OR E;n INCT10'>: 139
28. NoT \<.CEI' 11:-.:G, Nen BFl'>:G GREEDY 139
29. SrR!·"" 01 CO'>:DL e r qo
30. l 1n PRl'Ul'I I· OF 111r CO\IPOL 'º qo
31. \ ' 1n\., Do '\'o 1 Oc< L R q?
32. l 111 RI \\ .\RI> '"º l llf' E\1 ".\TI<)' :\Rf '\OT·
l'llF RI \1 14.1

' O l l S O'\ 1111· \l'TR\ OF llLl - ' l ' G 145

\' I
 Introduction

Hui-neng (638-713) is a central figure of Zen Buddhist tradition.

The last of the early Grand Masters or found ing teachers of Zen,
Hui-neng is popularly considered the founder of the so-called
Southern School of Zen. Hui-neng characterízed his teaching as the
teachíng of ímmcdiacy, based on direct insight into the essential
nature of awarcness. As a testimony of his eminent place in Zen
tradition, thc record of Hui-neng's life and lectures is the onJy such
document to be dignified with the cicle of sutrn, or "scripture," the
word rraditionally rcserved, in Buddhist literamre, for the teachings
of a buddha.
Hui-neng lived during the T'ang dynasty (619-906), which is
often considered thc apogee of Chinese culture. The development
of Chinese Buddhism was particuJarly marked during this era, as-
sisted by imperial patronage. Translators from India, Khotan, Sog-
diana, Tocharia, Kucha, and other lands continued the enormous
work of rendering the Buddhist canons into Chinese, while grcat
masters of emerging Chinese schools pursued tl1e full articulation
of pragmaúc syntheses of the teachings.
Hui-neng is traditionally said to have bcen an illiterate woodcut-
ter from a frontier area. He attained enlightenment as a young man
of no account, the story goes, and inherited thc rank of Grand Mas-
ter of Zen. Subsequently he was obliged to flee the persecution of
jealous elitistS, and he disappeared into the mountains. Hui-neng
reemerged in middle age as the last of the Zen founders, finally
popularizing thc teaching among ali classes of people. Aliliough he
himself was unlettered ami expounded Buddhism in the simplest of
terms, Hui-neng's students and disciples included Confucian schol-
ars as well as eminent monks, even a Buddhist canon master from
India.
3
 The Sutm of H11i-11e11g

The carcer oíl lui-ncng ha<l an incalculable effect on the dissemi-

1
nation of Zen in China. According to the biography of Hui-neng
recorded in trac.litional Zen sources, there were thirty-three people
kno'' n as formal successors of the Grand 1\1aster, who taught Zen
Personal History
openl). Thcrc werc an unrecorded nurnber of others who attained Reolizotio11 of the Teaching and
the teaching, the biography adds, who concealed their names and lnheritonce of the Robe
hid their rracks. The names of ten of these hidden masters have
been found, although nothing else is known of them. Besides these
forty-three kno" n successors of Hui-neng, Grand Master of Zen, it
is also said that countless people "awakened to the Way and tran-
scended the ordinary" under the impact of his teacbing. WÍ1en the Grent 1W11ster ca me to the Forest ofJewels A1onnste1y,
Two versions oí Tlui- neng's sutra, called the Altar Sutrn, are Govemor Wei of Shno Province we11t into tbe 111owztnins with some
readily availablc today. A manuscript of an older, briefer version govemmem offim:r to rcr¡uest tbe !vlnster to co111e out into the ci~y
attribured to Hui-neng's clisciple Fa-hai was discovered among the nnd prench for the people fil the lecture h11ll of the Grent Brahma
man y works unearthed at Tun-huang. A more detailed version com- Nlonnstety.
piled in e2 91 was based on a number of texts. It is on this fuller vVben the J'1Jnster too/, the ch11ir, the governor, over tbirty offi-
version that the present translation is based. cinls, over thirty Co11ji1ci1111 schol111:r, 1md 111ore thnu one tho11s1111d
The con~piler of chis version of the sutra, a monk named Tsung- monks, nuns, nnd /11_vpeople ali bowed 11t nnct' tmd nsked to benr the
pao, notes m an afterword to his edition, esseminls of the trnrhing.
The Grellt ,\ lnster s11 id to th1· crowd,
The teachin~ that the Sixth Grand i\Iaster uscd to expound wcre
ali the complete all-at-once message of the Grcat Vehiclc; that is Good friends, bodhi is inhcrcntl) pure; just use this mind, and
~vhy this is called a mtra. The words are everyday, bue its guidance you will directly rcalizc huddhahood.
is far-rcaching; che cxpression is easy, the meaning is clear. Everr- Good friends, for "º'' listen to thc course of e,·ents through
one \\ ho reads it gets something from it. Master ;\ling-chiao which I realized thc tcachmg.
prnised it by sa} ing, "Those whose narural potencial is sharp will i\Iy father was oribrin:lll) from F:111-yang, but he was banished to
gec the dcep, those whose natural potencial is flull will get the Ling-nan, where he bccamc a pcasant in Hsin ["New"] Provincc.
shallow." Ilo'' true these words are! Unforrunately for me, lll} fathcr also died early. \Vith my widowed
\Vhcn 1 first entercd the \\lay, I was inspired by this sutra. Sub-
mother I moved to N:111-hai, \\.hcrc wc suffered from poverty as I
sequently I saw threc diffcrent tcxts ofvarying quality. Thc wood-
sold fuewood for a li,•ing.
blocks wcre already worn out, so I made a comparison of the cexts,
One dar a customcr purchascd some kin<lling and had me delivcr
c?rrecti~g ~rro~s and ~llin~ in abbreviations, also aclding che sto-
nes of d1sc1ples quesc1ons, m hopes that those who wish to learn it to his shop. The cu<;tomcr rcccivcd Lhe wood, and I left thc shop
may gct the message. with my moncy. Üulsidc, r S:l\\ a tra\'eler reciting a scripture. On
hcaring thc words of lhc scripturc, my rnind opened up and I under-
stood.
1 asked the Lraveler wh:H scriprurc he was reciting. He said it was
the Diamoml Sutrn. 1 thcn askcd him where he had gotten this scrip-
rure from. He said, " 1 got ic from che Eastern i\leditation i\ Ionastcry
1

in Huang-mci Prcfccturc in Ch'i PrO\·ince, where Great ~laster

Hung-jen, che Fifth Grand \lastcr lof Ch'an Buddhism], is teaching
4 5
 Tbt• Slttrn of fllli-neng Perso111tl H ist01:v
O\'er ~ thousand srudents. I went there and liscened to this scripture . us You lot 1ust seek fields of blcssings ali day long, and do not
that the Great ,\!aster alwars recommends to both clergy and lay seno · ·t out uf che ocean of miscry of birth and death.
folk, saying that if they keep the Dinmo11d Sutm, they will see their -eek ro ge; bl · ~ L
:.
"If• your O\\ 11 n 3 rure is confused,. how can essmgs .
save vou~
. •
et
own essential narurc and directly realize buddhahood." ·r look into your own wJSClom, grasp the ms1gbtful narure
Hearing this explanation, I felt a preexisting affinity. I was given eac h o } m 1 · h Jf
. b·\sic mind ami composc a verse to s ow me. you
ten ounces of silver hy :i custorner to enable me to provide food and of your º" n . '
ha~e understood thc great meaning, l"will bcqueath to you t ie ro e
1 b
clothing for my motht:r, lctting me go right to Ituang-mei to ca ll and che tcaching, and make you th~ S1.xlh Gran~ ~aster.
on the Fifth Grand Master. "l ·5 urgcnt so do not tarry. Th1nk1ng about 1t is no use-peoplc
After having gonen my mother settled, l left right away and l l. ' • h .'
·h h:.1\'C sccn csscntial na cure shoul<l sec 1t t e moment 1t s mcn-
reached Huang-mei within thirty-odd days. There 1 paid respects :o~e<l: <;ornconc like this could scc it e,·en in a battle line of whirl-
to the Fifth Grand ,\ laster.
ing- swords." . . .
The Grand .\!aster asked, "\Nhere are you from, and what do you ~.\ftcr che followcrs had recei,·ed these <llfecaons, ther w1thdre\\
wanr?"
and sai<l to c;lCh other, c.The bunch of us don't have to clear our
1 replied, "I ama peasant from Hsin Province in Ling-nan. I have rnincls ami conccnrrate on composing verses to show the teacher.
come from far awny to pay my respects to you only because I seek \Nhat would be thc use? Shen-hsiu the senior is prescntly the men-
to be a buddha, nothing else." tor- he will surcly get it. If the likes of us presumed to composc
The Grand Masler said, "You are a southemer, and an aborigine; verses we'd he wnsting mental enerf.,ry."
how can you be a bucldha?" Other pcople hearing this ali set thcir minds to rest, saying, "\Ve
I said, "People may be southemers or northerners, but the bud- "ill rel~ un \ lastcr Shen-hsiu after this; why bother to compose a
dha-nature original!} has no south or north. As an aborigine, my ,-er.;e~"
social status is not the same as yours, but what difference is there in Shen-h..1u rcflected, "The reason the others won·r present \'crses
our buddha-narurc?" is that I am thcir mentor. 1 must composc a ''erse to present to the
The Grand Master wanced to talk with me more, but he saw that teachcr-if 1 do noL present a verse, how will the teacher know thc
his followers were ali around, so he had me do chores with the depth or shallowness of the insight and undcrstanding within my
workers. mind? 1f my imention in presenting a verse is to seek the teaching,
I sa1d to him, "My own mind always produces wis<lom. Not being then it is good; if it is ro seek thc nrnk of Grand Niaster, that is
alienated frorn one's own essen tiaJ na tu re is itself a field of blessings. bad-it \\l~uld be Lhe same as thc or<linaf}' mcntality. How would it
\Vhat work woulcl you have me do?" be diffcrcnl from usurping the rank of a s~lgc? If I do not presem a
The Grand .\!aster said, "This aborigine is \'CI)' sharp! Don't say verse. I'll ne\ cr get the teaching. This is ,·cry difficult, \'Cf}' diffi-
any more. Go work in the mill." cult...
So I retired to a back building, where a worker had me splitting In fronc of thc Fifth Grand ,\lastcr's auditorium was a hallway
firewood and pounding rice. I spent over eighc months at this, when three room., long, where they were going to have an artist paint a
the Grand Master saw me one day and said, " I think your insight is mural of th<.: projcction of the Ln11knv11t11rn-mtrn and the succession
reliable, but I was afraid bad people would harm you, so I dkln't talk of lhc flvc Cr:111d Masters of Ch'an. After Shen-hsiu had composcd
to you. Do you realize this?" his \'er-;c, '>cvcral times he gotas for as thc front of the auditorium
l sajd, "I do know your intention. That is why I didn't dare wa!k intending lo present it, but each Lime he fclt faim and brokc out in
in front of the auditorium, Iest one be careless." a S\\ Cal. L' nahlc Lo bring himsel f to prcscnt h is verse, over a pcriod
One dar the Grand ,\ laster called alJ his disciples LO him and said, of four <l<l\''i he made thirteen unsucccssful :.lLtcrnpts.
"l tell rou, for people in this world the marrcr of birth and death is Finalh. ~hcn-11',iu thouaht, "lt '' ould be bctter ifl \\rote thc 'cr.c
~

6
i
 The Sutrn of Hui-neng Personal History

in the. ha~way,where the teacher can sce it. If the teacher says it is Thc Grand Master said, "Your composition of this verse indica tes
~ood, I w1ll respectfully come forth and declare it to be my composi- you have not yet seen your fundamental nature. You have only ar-
non. If he says it won't do, 1 have been wasting years in the moun- rived outside the gate; you have not yet entered inside. If you seek
tains accepting respecr from others-what further path would I unsurpassed enlightenment with an understanding like this, you w111
practice?" That njght, in the middle of the night, letting no one never be able to attain it. Unsurpassed enlightenment requircs that
know, he took a lamp and wrote his verse on the wall of the south you be able to recognize your own basic mind ata word, and see
haUway, presenting his insighr. your own original namre, unbom and undying. \Vhcn you see your-
The verse said, self at ali times, moment to moment, with no lingering over any-
thing at all, as onc is real ali are real-myriad objects are t11emselves
The body is the tree of enlightenment,
suchness as is. Consciousness of suchness as is is real truth; if you
The mind is like a clear mirror-stan<l.
Polish it ruligently time and again, see in mis way, this is the inherent namre of unsurpassed enlight-
Not letting it gather dust. enment.
"Go away for now and reflect for a <lay or two. Then compose
Having written this, Shen-hsiu went back to his room, totally unde- another verse. If I see by your verse that you have succceded in
tected by anyone. entering the gate, 1 will entrust the robe and the teaching to you."
Shen-hsiu also thought, "If the Grand Master is pleased when he Shen-hsiu bowed and left. When severa! more days had passed,
sees ~ny verse tomo~-r~w, then I have affi11ity with the teaching. If he and he stiU had not managed to produce a verse, he felt faint at heart
says. 1t is unwor.thy, 1t 1s my own illusion-the barriers of my existing and uneasy in spirit and thought. He was as if in a dream. He was
habits are mamfold, and I am not fit to get the teaching. The mind
uneasy and uncomfortable whether he was walking around or sitting
of a sage is hard to fathom."
As he thought in his room, he was uneasy whether he snt up or clown.
Two days later, a boy passing by the mill was chanting that verse.
lay down. This continued until dawn.
As soon as 1 heard it, I realized this verse rud not yet revea) the
Now the Grand Master already knew that Shen-hsiu ha<l not yet
fundamental essence. Although I had not received instruction, I al-
entered the gate an<l did not see his own essenLial nature. In the
ready knew the main idea, so I asked the boy, "What verse is that
morning he called the artist Lu Kung-feng to make the mural on
the wall of the south hallway. you're chanting?"
The boy said, "You aborigine! Don't you know that the Grand
Suddenly seeing the verse, the Grand .t\laster .told the arList not
Master said for people in t11is world t11e matter of birth and death is
to proceed with the mural , thanking him for his n·ouble. "Scriprure
serious-if they want to get transmission of t:he robe and the teach-
says that ali forms are illuso1y," he said. "Just leave this verse for
ing, he had t:he disciples compase verses. If anyone has realized the
people to recite. If they act in accord with this ''erse, thev will avoid
great meaning, he will transmit the robe and the teaching and make
falling into evil ways; there is great benefit in acting a~cor<ling to
tl1is verse." him t11e Sixth Grand Master. The senior monk Shen-hsiu wrote this
formless verse on the wall of t:he south hallway; the Grand Master
He insa-ucted the rusciples to light incense, pay respect ro the
verse, and learn the verse so they could see essential nature. The had everyone memorize it, saying that if one puts this verse into
rusciples recited the verse, and ali celebrated it admiringly. practice one will avoid falling into evil ways, and if one puts thjs
ln tl1e middle of the night, the Grand Master asked Shen-hsiu to verse into practice one will gain great benefit."
his quarters and said, "\Vas it you who composed the verse?" I said, "l have been here pow1ding rice for ovcr eight months,
Shen-hsiu said, "I rud compase the verse, but I do not presume and have never been to the auditorium. Please take me to where the
to seek the rank of Gran~ Master. I hope for your compassion, to verse is, so I can pay my rcspects."
see whether I have any w1sdom or not." When thc boy had lecl me to thc verse to pay rcspects, I said, " I

8 9
 The Sutra of Huí-11eng Personal Tlistory

am ilJiterate; please read ir forme." At that time the lieutenant miü- moud Sutrn to me. vVhen he carne to the point where it says, "You
ta?' inspector of Chiang Province was there, a man named Chang should actívate the mind without dwelling on anything," at thcse
Ch1h-yung; he read the verse aloud. After l'd heard it, I saíd I had a words I had the ovenvhelming realization that ali things are not
verse too, and asked the lieutenant inspector to write it for me. apart from inherent narure.
The lieutenant inspector said, "How extraordinary that you too I then saíd to thc Grand Master, "V/ho would have e>.'Pected that
would compase a verse!" inherent nature is originally intrinsically pure? Who would have
r. said to the lieutenant inspector, "If you w:rnt to learn supreme expected that ínherent nature is originally unborn ancl undying?
enlightenment, don't slight beginners. A person of the Jowliest rank Who would have expected that inherent nature is originally com-
may have the very highest knowledge, while a person of the highest plete in itself? Who would havc expected that inher~nt nature is
rank may lack practica! wisdom. If you slight people, you will have originally irnmovable? Who would have expected that inherent na-
done incalculable wrong." rure can produce myríad things?" .
. The lieutenant inspector said, "Recite your verse, and I wiU write Knowing I had realized original nature, the Grand Master said to
1t for you. If you attain the teaching, you should liberate me. Don't me, "If one does not discern the original mind, ít is of no benefit to
forget these words." study the teaching. lf you discern your own original mind and see
My verse went this way: your own origina l essential nature, you are what they call a great
man, a teacher of humans and angels, a buddha."
Enlightenment originally has no tree,
I received the reaching in the middle of the night, unbeknownst
Anda clear mirror is not a stand.
to anyone. He then handed on the doctrine of ímmediacy, as well as
Origínally there's nota single thing-
vVhere can dust be attracted? the bowl and robe, saying, "You are the síxth-generation Grand
Master. Be conscientious and spiritually liberare beings everywhere,
After this verse had been written down, the whole community popularizing the teaching so that ít will not die out in the future.
was amazed, and everyone wondered. They said to each other Listen to my verse:
"How odd! You can't tell about people by their appearance! Hm~
"Those with sense plant seeds;
could we have employed hím, a living bodhisattva, as a servant for
T he fruits grow from the ground.
so long?" .
Since there is no seed without scnse,
Seeing the surprise and wonder of the crowd, 'the Grand Master There is no narure, no life."
feared someone m.ight do me harm, so he erased the verse with his
shoe and said, "This is still not yet perception of essence." The Grand Master also said, "Vi'hen the great teacher Bodhid-
Everyone thought it was so, but the next day the Grand Master harma first carne ro this land a long time ago, people did not yet
surreptitiously carne to the mili, where he saw me poundincr rice a believe in hím, so he handed on this robe as an embodin1ent of
b '
sto~e at my waist. He said, "People who seek the Way forget their faith, and it has been inherited through the generations. As for the
bodies for the sake of the teaching; \VÍll he be like this?" Then he reaching, it is transmitted mind to mind, enabling ali to awaken
asked me, "Is the rice ready yet?" themselvcs ancl understand themselves.
I replied, "The rice has been ready for a long time, but it still "Since olden till1es, the buddhas have only communicated the
wants sifting." original reality; the teachers have intimately imparted the original
The Grand Master knocked the mortar three times with his cane. m.incl. The robe is a bone of contention; let it stop with you and not
l~lmediately understanding the Grand Master's meaning, I went to be passed on. lf you were to pass on this robe, your lifc would be in
h1s room at the thírd watch [in the middle of the night]. Using his danger. You must go away immediatcly, for l fear people may harm
vestment as a screen so no one could see us, he explaíned the Din- you."
JO 11
 The S11trn of l/11i-m•11g Personal Histo1:y
I askec.J, "\\'here should I go?" I then camc out and sat on a boulder. 1lui-ming bowed and said,
The Grand Master said, "Stop when you rneet Huai; hfüem:ue "Please cxplain lhe teaching to me, \\'orkman."
when you encounter Hui. " I said, "Sincc you have come for lhe tcaching, you should shut
Taking the robe and bowl in the middlc oí lhc night, I said, "l am out ali objccts :md not conceive a single lhought; then I wíll expound
originally a southerner, unfamiliar wid1 thc mountain roads here. the teaching for you."
How can I gel out lo the mouth of the river?" Huj-ming was silent for a long while. l said, "When you do nol
The .Fifth Grand Master said, "Don't worry. J'11 take you there think of good :ind do not think of bad, what is your original face?"
myself. " The Grand Master rhan took me right ro Nine River Sra- Ar these words, Hui-ming was greatly cnlightened. Then he
tion, where he had me get onro a boat. Thc Fifth Grand Master asked, "Is thcrc any further secret idea besides the secret idea just
himself took up the oars and rowed. now secretlr spoken?"
I asked the Grand ~Iaster to sit do,~n and ler me row, but he said, I said, "\\'hat 1 ha,·e told you is no secrct. If you reflect inwardlr,
"It is appropriate that I ferry you across." the secret is in }'OU."
I said, " \ Vhen people are at a loss, the guide ferries them over; Hui-ming said, "Allhough I was at Huang-mei, in reality I had
when one is enlightened, one ferries oneself over." not yet seen into my own face. Now that I h:ive received your in-
The Grand Master said, "So ir is. Il is so. [ Ierea fter Buddhism struction, 1 am likc a man who takcs a drink of water and knows
will become very popular through you. Three ycars after you go, ] for himsclf whcthcr it is cold or warm. Now you are my teacher,
will depart from this world. Now you should go; make your way to vVork:man."
the South. Ir is better not to speak our too quickly; it is hard ro I said, " Tf you are thus, you and I are both srudents of Huang-
promote Buddhism." mei. ..\laintain it carefully on your O\.\n."
After I had bade fareweU and left the Grand ,\1aster, I set our Hui-ming also asked, "\Yhere should 1 go aftcr this?''
southward. \Vithin two months I reached J\lounc Ta Yu. I said, "lf you come to Yuan, then stop; if you come to ~leng,
(After the Fifth Grand 1\.f aster rerurned, he did not lecrure for then sta \ ."
severa! days. The com munity was perplexed. They asked if he were Hui-1;1ing bowed :ind took leave. (\ \'hcn 1 lui-míng got to thc
unwell or indisposed. He replied that ir was not that he was ill, but foot of thc mounuiin, he said to the crowd of pursuers, "I have just
that the teaching had already gohe South. When they asked ro climhcd to thc hcights, bnt after all therc was no trace of him. \Ve
had bcttcr look clscwhcre." The pursucrs ;1 11 uclieved him. Hui -
whom it had been trnnsmitted, he replied, "The capable one got ir."
rning l:ncr changec.l his name to Tao-ming, to avoid assuming thc
The community then knew who it was [because "capable" is che
same fir:.t chnraclcr as the Master Hui-neng.)
meaning of the mmg in the name Hui-nengJ.)
Latcr 1 came to Ts'ao-ch'i, but 1 was again pursued by bad men,
Severa! hundred people came after me, wanring to cake the robe
and cook refuge among a group of huncer-; in the Ssu-ming Range.
and bowl away. One monk, named I Iui-ming, formerly a four-star
I spent fiftecn ycars among them, occasionally expounding the
general and a rough-and-ready type of man, joined in the pursuit
reaching to thc huntcrs when suitable opporrunities arase.
with extreme enthusiasm. He chased me clown before anyone else.
The humcrs uscd to have me watch over thc nets, but whenever
I tossed the robe and bowl onro a rock ancl l:mid, "This robe repre- I'd see living crea tu res, l would Jet them aligo. At mcaltimes I would
sents faith; is it appropriate to struggle ovcr il?" Then I hid in the put vegctnblcs in thc pot where the meat was bcing cooked. If a1~y­
brush.
one askcd me aboul it, I'd reply that l just ate the vegetables bes1dc
Hui-ming went over to the robe and bowl and tried to pick them the meat.
up, bue he could not move them. Then he callcd to me, "Workman, One da\ 1 thought that the time had come to disseminate thc
l've come for the teaching, not for the robe!" teaching, ;nd l sho~uldn't stay in hiding fore,·er. So 1 finally left and
1! 1 3
 The Sutrn of l/11i-11eng Personal History

went to the Temple of the Nature of Reality in Kuang Province. realize their essential narure is not two. The nondual nature is rhc
There I found the doctrinal master Yin-tsung lecturing on tbe Nir- buddha-narure.' "
Hearing this explanation, Yin-tsung was overjoycd. Joining his
vnnn-sutm.
At the time there was a wind blowing, and the pennants were palms, he said, "My lecrures on the scripture are like grave); your
Aapping. One monk said, "The wind is moving." Another said, discoursc on meaning is like pure gold."
"The pennants are moving." They argued on and on, so I carne Now he sbaved my head for me and wished to rcgard me as his
forward and sa id, "It is not the wind moving, it is not the pennants reacher. So I finally openecl up the East Mountain School trnder the
moving; it is your minds moving." enligbtenment cree.
Everyone was startled. Yin-tsung invited me up to the front seat I attainecl the teaching on East Mountain, encluring expremc
and questioned me closely about the inner meaning. He saw that hardship and pain, my life hanging by a thread. Now that I have
my speech was simple and my reasoning was accurate; and that this gotten ro participate in this assembly along with the governor and
did not come from writings. his officers, monks, nuns, and laypeople, it is ali pcople of eons of
Yin-tsung said, "\!Vorkman, you are cerrainly not an ordinary affinity: and it is beca use of having supported buddhas in past livcs,
man. Far a long time l've heard that the robe and teaching of planting roots of goodness together, that you havc gotten to hear
Huang-mei carne South. Might that not be you, Workman?" the foregoing account of atrninment of the truth of the teaching of
I said, "I da re not presume." immediacy.
Now Yin-tsung bowed, ancl asked me to show the community the The teaching of immediacy was transmitted by past sages; it is
robe and bowl that had been handed on to me. Yin-tsuna also asked not my own personal wisdom. Those who \VÍSh to hear the teaching
"How is the legacy of Huang-mei demonsu·ated and rr~smitted?',' of the sages of yore should each clcar your own mind. After you
I said, "T~ere is no demonstration or transmission; it is only a have heard it, each of you get rid of doubt by yourself, and you will
matter of seemg nature, nota matter of med itation or liberation." be no different from the sages of formcr generations.
Yin-tsung asked, "Why is it nota matter of meditation and libera- Hnvi11g heard the te11chi11g, the whole 11sse111bly joyfully bowed nnd
tion?" withdrew.
I said, " Because these two things are not Buddhism; Buddhism is
a nondualistic teaching."
Yin-Tsung asked, "What is the nondualisti~ teaching of Bud-
dhism?"
I said, "You lecture on the Nir11n11a-s11trn, which explains buddha-
nature. This is the nondualistic teaching of Buddhism. For example,
the bodhisattva King ofNoble Qualities says to Budclha, 'Will viola-
tion of the four serious prohibitions, commission of the five perverse
sins, or being hopelessly incorrigible, cut off the roots of goodness
and essential nature of buddhahood?'
"Buddha said, 'Roots of goodness are twofold: one permanent,
one impermanent. Essential buddha-nature is neither permanent
nor impermanent, so it is not cut off; that is called nondualitv.
" 'Oneness is good, dualism is not good. The essential b~ddha­
nature is neither good nor not good; this is called nondualitv.
"'Ordinary people sec the body and the world as two; ~e wisc
1 )-
 Prnj11t1
2 is vast as space, without bounds. It has no squarencss or roundness,
no largeness or smallness; it h;1s no blucncss, yellowness, redncss, or
Prajna whitcncss. lt has no up or clown, no long or short. It has no anger
and no joy, no right and no wrong, no good and no bad. It has no
bcad or tail.
The lands of ali buddhas are all the same as space. The subde
nature of people in the worlcl is originally empty, with notbing that
VJe 11ext day Governor rVci requested 111ore i11str11ctio11. The ,\!aster can be grasped. Thc true cmptiness of our inherent narure is ;1lso
took the chair rmd said to the assemhly. like d1is.
Everyone clear your minds and mentally invoke rnah11-pmj1111pam- Good friends, don't cling to emptincss when you hear me speak
111ita. of empriness. Abovc ali, do not stick to emptiness. If you sit quietly
with an empty min<l, you :irc fixated on indifferent voidness.
Then he went 011 to sny, Good friends, rhe emptincss of physica l space conrains the colors
Good friends, people of the world originally have the knowledge and forms of myriad things, the sun, moon, and stars, the moun-
of bodhi and prajna within them, but they cannot realize it them- tains, rivers, and land, thc springs and valley stre<1ms, the grasses,
selves because of the wandering of che conditioned 111ind; that is trees, and forests, bad peoplc and good people, bad things :.rnd good
why they need a teacher to point it out and guide them ro perception tllings, heaven ancl hell, the oceans and the mounrains-all are
of essential narure. within space. The emptincss of the essenúal nature of people in the
You should know that d1e buddh:i-nature is fundamentally no dif- world is also likc d1is.
ferent in ignorant people and wise pcople. lt is just beca use of cliffer- Good friends, our inhcrcnt natme contains ali things-this is
ence in confusion and cnlighteruncnt that thcre is ignorance ancl grea01ess. Ali things are in your essential nature. lf you see cvcry-
wisdom. one's bad and good but do not grasp or reject an>' of it, and do not
1 will now explain to you the principJe of universal transcendent become affectcd by it, your mind is like space-this is callcd great-
insight, so cach of you may attain knowledgc and wisdom. Focus ness, hcnce the tcrm mnhn.
your mind and listen clearly; I will cxplain for you. Good friends, deluded people ex'Pound verbally, wise peoplc prac-
Good friends, people of the world who chant "Prajna" all day tice mentally. There are also deluded pcople who sit quictlr with
long witbout k:nowing the prajna in their own essential natme are empty minds, not thinking of anything whatsocvcr, and claim this is
as if talking about food without bcing filled. lf they only talk about greatncss. Th.is sort of perc;on is not worth talking to, beca use theirs
emptiness, they won't arrnin perception of essential narure e\'en in is a wrong view.
myriad eons-ultimately it is of no benefit. Good friends, the extent of mind is so vast it pervades tl1e cosmos.
Good friends, maha-prnjnapnrnmitn is a Sanskrit word, rendered vVhen it is used so that it fonctions adaptively with comprchcnsive
here as "great insight having arrived at the other shore." This must clarity, ir knows cverything. Everything is one, the onc is cvcry-
be applied menrally; it is not in ,·erbal repetition. Verbal repetition thing. Going ancl coming freely, thc substancc of mind without
without mental application is illusory and ev:inescent. \Vhen ir is blockage-tlús is prajna.
both spoken of and menrally appJ ied, then mind and speech cor- Good friencls, ali prajna insight comes from our own essentia l
respond. narurc; it does not enter from outsidl!. Don't misuse your thought
The original essential narure is buddha. There is no buddha apart and call that thc inherent fonction of intrinsic csscntial naturc.
from essential nature. \tVhcn one is real, all is real. Thc cxtent of mind is too vast to
What does 111nha mean? Nlnbn mcans grcar. The exrcnt of min<l travel a narrow path. Don't just talk abour emptincss all day without

16 17
 Tbe S'11tr11 of Huí-nmg l'rnj11r1
cultiv:1ung its application in the mind. That would be like a com- surcly atta in the way of hucldhas, transmuting the thrcc poisons into
moncr c;l;Jiming kingship for himself, without evcr being able to disciplinc, conccnrnnion, ami in.,ight.
anain it. Such people are not my disciples. Goo<l frien<ls, this tcaching oí mine produce'\ 8+000 insights
Good friends, '' hat is prajna? Pmj110 is rranslated in to Chinese as from eme prajna. \\'hr? Bccau-.c pcople of thc ''orld haYe 8f,OOO
insighc or '' isdom. \\'hen you are not foolish momcnt to moment, passions. If thcr had no pass1om, '' isdom wouJd alwars be manifest,
'' here,·cr you may be, ar any time, always acting insightfullr and not apart from onc's º'' n csscmial nature. Thosc ''ho realize this
'' iscly, th1s is the application of prajna ..\ momcnt oí folly, and tcaching are free of thought, recollcction, and clmging; they do not
prajna is cut off; a momenc oí wisdom and prajn:i ariscs. creare decepti'e falschoods. r mplo} ing thcir own essential nature
Pcoplc of the world are ignorant and dcludcd; they do not see of being :is is, sccing with insight, they neither grasp nor reject any-
prajna. They talk about prajna, bur in their minds thcy rcmain igno- thing ar ali. This is thc wa} LO sec cssenual narurc and realize bud-
rant. Thcy always claim to culti,·ate prajna, but \\hile they ralk on dhahood.
ami on about cmptiness, they do not know true cmpriness. Good friends, if you w:int to enter the most profound realm of
Prajna has no form; the heart of ";sdom is it. If you understand realiry and prajna samadh1 1 you 'íhould cuJtiv;lte Lhe practice of
it in this way, this is ca llcd rhe knowledge of prajna. prajna an<l recite thc Dim11011d Pmjm1 Sutrn; then you'll attain pcr-
What e.loes pnrnmitn mean? This is a Western word, which mea ns ccption of cssential naturc. You should realizc chat the merit of this
"arrivcd nt the other shore" in Ch inese. Tf you undcrstand the sutra is immcasunib lc, boundlcss; it is clearly cxwlled in the sutra,
mcaning, you detach from birth and death. If you fixate on objects, but no one can cxplain iL complctcly.
birth :md death occur, as when water has waves-this is ca lled ''this This ccaching is che highest vehicle, expounclcd for people of
shorc." \Vhen you detach from objects, there is no birth or death, grear insight and supe.-ior focultic-.. "'hen pcoplc of lesser faculties
as '' hen "a ter flows smoothly-this is called "the other shore," so and linle insighr hear it, thcy conceive dishclief. \Vhy? "'hen it
it is refcrred ro as pommiff1. rains ali over a contincnr, human habitations are ílooded; but when
Good friends, people who are lost may reitera ce this verbally, but it rains over the ocean, th<ll neither increascs nor decreases the
even as they are rciterating it there is error ami untruth in them. 1f occan w;ucr. Similarly, whcn pcople of the Gre;lt Vehicle or people
they practice it in every moment of thought, this is callcd true na- of the Suprcme Vehicle hear thc Dinmond Sutrn cxpounded, their
rure. ' I o reatize this realiry is the reality of prajna; to culti,·ate this minds open up to undcrstanding. Thus thcy knm' their own essen-
practicc is the practice of prajna. lf you do not culti\'atc ic, rou are tial narurc inheremly has che ms1ght of prajna. The) are continually
orcJinary morrals; the moment you put it into practice, rou rour- obsen ant, using their º" n ins1ght; therefore the~ do not depend on
sehcs Me cqual co buddhas. wriúngs.
Rainwarer does not come from heaven, but it is produced by the
Good fricnds, ordinary morrals are themsehcs buddhas, affliction
agencies of moisrurc, causing ali living beings, ali grnsses and trccs,
is itself cn lightenmem. Dcluded the momem bcfore, you were an
ali anímate and in~mimatc hcings, to be refrcshed; the hundred riv-
ordinary mortal; enlightcned the moment aft<!r, you are a buddha.
e rs and myriad srrcams emcr the ocean, mcrging into eme body.
Fixation on objects thc moment befare was afíliction; dctachment
Thc insight of prajna in the original natun.: of living bcings is also
from objects the moment after is enlightenmcnt.
like this.
Good fricnds, 111nb11-pmj11npt1ramitn is mosc honorable, suprcmc,
Good frientls, whcn pcople of small facultics hcar this teaching of
íorcmost. lt has no dwelling, no going, an<l no coming. The bud- immediaC:}, thcy are lih: grao;.,cs and Ln::cs with naturally small roots
dhas of past, present, and future emerge from within it. You should that colhipse in hcavy rains and c;111not grow. So it is with people of
use grcat wisdom to break rhrough thc afflictions :-rnd mundane toils small focultics: thcy oríginally h:l\c tht: wisdom of prajna, no differ-
of thc five clusters. If you cu ltivare practice in this W}ly, you will ent from pcoplc of !{l'C:-ll "isdom- why don't thcy :iwaken on their
18 1 ()
 Tbl' Sutrn of Ilui-neng Prnj1111

own when thcy hcar thc tcaching? lt is beca use thc barricrs of d1eir hood. Thc Pure Nmue Sutra says, "At that moment you regain the
original mind, clear and open."
false vicws are heavy an<l the roots of their passions are deep. They
Good friends, I awakene<l immediatcly on hearing the words of
are like huge clouds covering the sun; if the wind <loesn't blow, the
,\lastcr Hung-jen, suddcnly seeing tbe original narurc of being as is.
sun.,h ine won't appear.
Thereforc I am popularizing this teaching to enable those who
The wisdom oí prajna is neither great nor srna ll: these diffcrences
~ru<ly thc V/ay to awaken enlightenment at once.
are dueto thc differencc~ in the delusion and enlightenment of the
Each of you, observe your mind yourself; see your original narure
min<ls of aU living beings. Those with deluded minds and cxternalist
yourself. If you do not realizc it on your own, you must seek a
vicws cultivare practices to seek buddhahood without having
teacher who w1derstands the Supreme Vehicle, to show you the
realized their own essenti,11 narure; thcy are thc oncs with small right war. Such a tcacher has a great cause, namely to guide others
faculties. to percepcion of essential narure. Because ali good qualities can be
1r you open to underst:inding of the teaching of imrnediacy, you activatcd by a real teacher, even though the twelvc-part canons of
do not cultiv<lte practice gr;1sping extcrnals; you simply activate ac- tl1e buddhas of past, present, and future are originally inherent in
curatc perccption at ali rimes in yonr own mind, so afflictions and human narure, if people cannot understand on their own, they need
passions can ncver inAuence you. This is perccption of cssential m find teachers to point the way so they can see.
na ni re. Those who realizc on their own do not neecl to seek outside. If
Cood friends, when you do not dwell on thc inward or the out- you insist absolutcly that a teacher is necessary in order to attain
warcl, coming an<l going írccly, you are able to climinate the cling- liberation, that is not right. \ Vhy? Beca use there is a teacher within
ing mentality and penetra te without obsrruction. lf you can put this one's own mind that understands spontaneously. If you crea te false-
into pracrice, thcre's basically no difference from the Prnj11n-.mtr11. hood, confusion, crroneous thought and delusion, then even if a
Goocl friends, all sutras and other writings, including thc rwelve- tcacher gives you instruction, it cannot he lp you.
part canon of the great and small vehicles, were ali set down because lf you activa te the insight of gcnuine prajna, in an instam errone-
of people. They could only be set up basecl on the narure of inteUi- ous thoughts ali vanish. If you know your own nanirc, with one
gencc. If there were oo people in the wodd, myriad reachings would rcalization you immediately rcach buddhahood.
not originally exist of themselves. So we know that myriad teachings Good friends, insight sees through insidc and out, clearly penc-
oriE:,rinatc from people; ali scriprures and books exisr because of what trating, disceming your own original mine!. lf you know your origi-
peoplc have said. nal mind, you are funclament;11ly liberatcd. lf you attain liberation,
Because therc are ignonint ami wisc people among humanity, the this is µrajna samadhi, which is freedom from chought.
ignornnt becomc the lesscr peoplc, the w:ise become the great; the \\'hat is freedom from thought? If you see ali things withour the
ignorant quescion the wise, the ";se cxplain things far the ignorant. mjnd being affected or attachcd, this is freedom from thought. Its
vVhcn the ignornnt suddenly understand ancl their rninds open up, function pervacles everywherc, without being attached anywhere.
thery they are no d ifferent from the wise. Just purify thc b;1sic mincl, having the six consciousnesses go out the
Good friends, as long as they are not enlightened, buddhas are six senses into the six tiel<ls of data without any <lefilement or mix-
human bein¡,rs; the moment they are enlightened, human beings are up, coming and going freely, comprehensivcly functioning without
buddhas. So wc know th;it ali truths are in our own minds. \ i\Thy not stagnation: this is pnijna-sama<lhi, freedom and liberation. This is
callcd thc practice of free<lom from thought. If you do not d1ink at
immediately sec the original narurc of true being as is from \vithin
:ill, you '' ill cause thoughts to be stopped entirely. This is dogma tic
your 0\\11 mind? The sutrn on ethics for bodhisattvas says that our
bondagc; this is callcd a biased view.
original mturc is fun<lamentally inherently purc. Tf you know yom·
Good friends, those who rcalize thc st:ne oí frecdorn from
own mind and scc its essential narure, you wi ll ali <lttain buddha-
2 1
20
 Thc S11trn of H11i-11wg Prt1j11t1

thought pcnewltc all things. Those who rcalizc the statc of frcedom If people of the world practice this \Vay,
from thought '>Ce thc realms of the buddhas. Thosc who realize the "Nothing will prcsent an ohstacle.
srnce of frccdom from thought arrive ar thc rank of buddhahoo<l. AJ\\ ap see your O\\ n mistakes by yourself

Good fricn<ls, those who arrain my reachings in latcr generarions And you will be lit for thc \Vay.
\\ ill H)\\ to acccpt :.1nd uphold this doctrine of immediacy among AJI kin<ls have thcir own pachs,
those \\ ith the sarnc insight and rhe samc pracáce, beca use it is like Y\'hich do noc interfcre \\ ith each other:
attenclancc on Buddha; those who never regrcss ali thcir lives will If you !cave }'OUr path to scck another way,
surely entcr thc ranks of sagcs. To the end oí your dars you '11 never see the \ Vay.
So you should transmit what has been handed on silendy since Passing a whole lifetime in ups and downs,
time immcmorial; don't conceal the genuine rcaching. If peoplc do \\nere\'Cr you are you'll still be tormcnted in yourself.
nor share che smne insight and the same practice, but are within a If you wam to acrually see the true V/ay,
diffcrcnt norm, don't transmit it ro chem, for it will be harmful to Acting righdy is thc way,
thcm. Perhaps ignornnt people who do not understand may repudi- 1f your eyes have no mindfulness of the \Vay,
atc this teaching, cutting off the seed nantre of buddhahood for a You go in the dark, not secing the way.
hundrccl eons, or ~1 thousand lifetimes. People wbo rcally practicc the Way
Good friends, I have a hymn on the formless, which cach of you Do not see the faults oí the world;
should rncrnorize. \Vhether you are householders or renunciants, If you see the errors of others,
just practicc in accord with it. If you do not practice personally bue Your own error abets them.
If others err bue you do not,
only mcmorize my words, that is of no benefit. Listen to my hymn:
Your own error's still fauhy.
Communication br speech ami communicacion by mind Just get rid oí your own wrong-mindcdness,
Are like thc sun in the sk1·, Eliminare thc affiicáon:
Only transmirting the teaching of seeing essenúal narure, \\'ith hatred and love not affecúng the mind,
F mcrging in thc world to desrroy false doctrines. Strecch out your lcgs and slccp.
The truth has neithcr immediacy nor gradualncss, lf you \\ am to tr) co ccach other people,
But dclusion and enlightenrnent have slO\'alCSS and spcediness. You need to ha\'C expcdient methods yoursdf:
This method of seeing essential narure The moment you get them to break through the doubrs they ha\·c,
lgnor:mt pcople cannot cornprehend. Thereupon their own cssential narure manifests.
Explanat:ion may be of myriad kinds; Buddhism is in thc world;
If thcy accord with truth, they are uJtimately one. It is not realized apart from thc worlcl.
In thc dark abode of affiiction, Secking cnlightenment apare from the world
\\'e always should produce thc sun of wisdom. Is like looking for horns on a hare.
\ Vhen falsehood comes, there are affiictions; Trne secing is callcd transcendence;
\Vhen Lruth comes, afflictions are eliminatecl. False secing is worldlincss:
\i\/hen neither falsehood nor uuth are cmployecl, Set aside boch right ami wrong,
Purity reaches rcmainderlessness. And the namre of enlightenment is clear.

Enlightenment is our original inhcrent narure: This hymn is of the doctrine of immediacy,
AJso called the ship of the great teaching.
Excite thc mind, and there is confusion.
If you listen confused, it takes eons on end;
Be pure of mind in the midst of illusion;
\Vhcn you'rc enlightcncd, it takcs but an instan t.
Ju'>t be true, and thcrc are no barriers.

J
 The Sutrn of llui 11wg
Tbe ,\!aster 11/so snid,
3
N'ow that l h:we explained this doctrine uf immcdiacy at the Tem-
ple of Grcat Brahma, I pray that ali bcings of the uníverse will scc
Questions
essential nature and attain buddhahood at thcsc words.
At th111 time Govemor Wei, the official.~, the derics, and the lnity
ni/ hnd i11sightf11! 1mderstn11ding nfter het1ri11g the iVlnster spenk. As O ne dny Govemor Wei held n bnnquet for the Mnster. After the
011e tbey bowed nnd lnuded him: "Excellent! Wbo would hnve ex- bnnquet, the governor 11sked the 1Wnster to give r1 led1we. A long with
peaed there u:ould be a buddhn nppenring in the world south of the the officinls, gcnny, nnd c0111111omrs, be bowed ng11i11 with n serio11S
R1mge!" e.\pressio11 nml nsked,
1 have heard your ceaching, and it is truly inconceivable. Now 1
have a few doubts, '' hich 1 wish you would be so compassionate as
to resolve for me.
The Nfostcr sr1id,
If you havc nny douhts, then ask, and l will cxplain fo r you.
Go1.'emor JtVci 11sked,
Isn't what you tcach the basic message oí Great Master Bodhid-
harma?
Tbe Master replied
l t is.
Governor Wci .wid,
I have hearc.l th at when Bodhidharma first tricd to teach Emperor
W u of Liang, thc empcro r asked, "All my li fc 1 hnve been building
temples, ordnining monks, giving alms ami chnritable meals: wh at
\>irtue have l achievcd?" Bodhidharma said, " [n realicy, no virtue is
achieved." 1 do not understand the principie of th1s; picase explain
to me.
The ,1J11srer s11id,
There rcally is no virtue achieved; do not doubt the words of the
ancient sagc. l•:mpcror Wu's m incl was wrong and he e.lid not recog-
nize true tcaching. Bui lding temples, orclain ing rnonks, giving alms
and charirnblc mca ls, is caUed seeking l>l essings. Blessings them-
selves cannot he considcred virtue achieved. Vinuc is in the embod i-
ment of qualitics, not in cultivating hlessing-..

25
 The Sutra of l/11i-11eng Q11cs11011s

'J'/1r 1Ht1stcr t1Lfo st1id, Pcople may he of thesc two kinds, but the truth is not. Delusion
Sccing cssential nature is achievemenr, equanimity is virrue. Not ancl cnlightenment diffcr; perccption may be slow or quick. Deluded
st•l!{ll<lting moment to moment, alwa}"i seeing thc real true subtle pcople im·oke Bud<lha sceking rchinh clsewhere; enlightened peo-
funcuons of the origmal nature, is called achie' cment and virrue. plc purify their º" n minds. That is \\ h) Bucldha said, "The lands of
ln":ml humility is achievement, outward counesy is virt-ue. Estab- the buddhas are pu re •lccording lO thc purity of thcir minds."
li-.hing myriad truths in your own nature is achievcment; thc mind Even though you are a man of thc East, you are impeccable as
bcing essentially dctached from thoughts is viru1c. Not departing long as you purify your mind. E\'Cll pcoplt: of the \Yest are faulty if
from one's º'' n essenrial nature is achievement; acting adaptivcly their minds are noc pure. \\'hen peoplc of the East do \\Tong, che>
'' ithout being affected is ,imJe. lf you seek the bod> of qualities of im·oke Buddha, sccking rebirth in thc \ Vest; '' hcn pcople of thc
achicvcment and virrue, just act on this. That is real achievement \Vcst do \\Tong, in "hat land do thcy seek rebirth by invoking
ami virtue. Bucldha?
People who cu ltiva te achievement and virrue do not slight anyonc Ordinary ignor:mt pcople, not rcalizing their own cssenáal na-
in thcir hearts, always acting with rcspcct for ali. If you always slight ~urc, do nor recugnizc che Purc L111d within the body; so they pray

pcople in your heart and are constantly egotistic, then you have no lor the East and prn} for the \Vcst. For cnlightene<l people, it's the
achicvement your-;clf. \Vhen yow· nature is false and not genuinc, same wherever they are. Thal is wh> Buddba said, "\\'here,·er the)
thcn you havc no virrue yourself, bcc:rnse of egOListic self-aggran- are, they are always ac ease."
dii.cmcnt and habitually slighting cvcryone. Governor, as long as thcre is nothing in your mind that is not
Good fricnds, continuity momcnt to moment is achicvcmcnt, ba l- good, the West is not for from hcrc. 1r you harbor Sta tes of mind
ance and directncss of mentaJ activity is virn1e. Refining your own that are not good, cven ií you invokc Buddha, rebirth can hardly be
naLUre is achievcmcnr; refining your own person is virrue. artained.
Good friends, :ichievement and ,;rrue muse be sccn within your Now I urge you, good friends, to firsc get rid of the rcn evils; that
own nature; thcy are not to be sought through almsgivingand dona- is the equivalent of traveling ten myriad miles. Thcn get rid of the
tions. That is why blessings and virrues are differem. Emperor Wu eight wrongs; th:it is the equivalent of crossing eight thousand miles.
did not know the true principie-ir was not our spiritual anccstor See essential narure in every moment, always acting with impartía)
"ho was mistaken. <lirectness, and you ''ill arrin! in a finger-snap ami -;ee .\m.itabha
. Buddha .
Tbe gon:rnor a/so nsked, Go,·emor, if) ou just pracrice thc ten ,frtues, , ... bar further need
1 often see cierro• and laity invoking Amitabha Buddha in hopes do you have to pr<l} for rebirth? If you do not stop the mentality of
oí rcbirth in the [Pu re Land of the] \ Vest. Pleasc explain this to me. the ten evils, what huddha would come welcome you? lf you realize
Can we ;main rcbinh there? Picase resolve this doubt forme. che birthless reality of i111mec.liac}, vision of the \ \ 'cst is instanta-
neous; if you inrnke Bu<ldha seeking rcbirth without enlightenrnent,
Tbe i\.lnstcr s11id,
the road is long-ho,.. c:ln you gct thcrc?
Listen clt:arly, Govemor, and l "ill explain it to you. v\'hen thc I will movc the \Vest in an insrnm, so y<m can sec it right befare
World IlonoreJ One was in thc city of Snwasti, he spoke of the our cyes. Does cvcryonc want to see it?
Western Pure Land as a teaching devicc. Scripturc is dear that "it
The crowd bowed flll(/ mid,
is not far from hcrc," but t:reatises say it is" ro8,ooo mi les away."
This number rcfcrs ro the ten evils :rnd eight wrongs in one's per- If it is to be sccn hcrc, why ... hould wc pray for rchinh any more?
-;on. This says it is far away. Saying ir is far aw:l}' is for people of Lec the ,\ lastcr be so cornpasc;ionatc ª" to cause thc \ \ 'esr to appcar
le-;scr íacultics. Saying ir 1s near is for peuplc of hcner foculties. for ali ro sec.
26 z¡
 7'he Sutrn of Hui-11eng Questions
Thc j\111ster snitl, practice at home is like someone of the East whose mind is good;
The physical bo<ly of a human being is a city. The eyes, ears, being in a monastery bue not practicing is like someone of the \\Test
nose, and tonguc are gates. There are five outer gates and one inner whose mind is bad.
gate, the gatc of che consciousness. Mind is che ground, nature is As long as your mind is pure, this is tl1c \ Vest in your own narure.
thc ruler. The ruler lives on the ground of the mind. As long as
Govcmor 1Vei tben nsked,
esscntial naturc is there, the ruler is thcrc; whcn nature is gone, thc
ruler i~ not thcre. Whcn essential naturc is thcre, body and mind How can we pn1ctice it at home? Pleasc give us instructions.
exist; when esscntial nature is gone, the boc.Jy decomposes.
Buddhahood is acrua lize<l within essenti:11 nature; do not seek it The Nlnster snid,
outside the body. If your own nature is confused, you are an ordi-
I will recite a formless hymn; as long as you practice in accord
nary person; if your own nature is awakcncd, you are a buddha.
witb it, you will always be "'ith me. If you do not practice in accord
Kindness an<l compassion are Avalokitcsvarn, joyfulness and dis-
witl1 it, what henefit on the \ Vay is shaving your head and being
passion are ..\1ahasthamaprapta; competencc and purity are Shakya-
ordained?
muní, impanialicy and directness are Amitabha. Egoism toward
others is the polar mounrain, greed is thc water of the oceans, afílic- The /~}1 11111:
tions are the wavcs, viciousness and malcvo lc nce are violent drag-
ons, falsehoocls ;inJ illusions are ghosts anti spirits, worldly passions \tVhen Lhe mind is even, why bother to kccp precepts?
\Vhen <1Ction is strnightforward, what's thc need to practice
are fish and turtlcs, crnving and wrath are hclls, follies are animals.
meditation?
Good friends, always practice che ten v1rrues, and heaven wiil be
If you'rc grateful, you cake care of your parents respectfully;
there. Get rid of cgoism toward others, and che polar moumain will If you're duciful, above and below are mentally sympathetic.
topple. Eliminatc greed, and the ocean watcrs will dry up. If afflic-
tions are not thcrc, the waves die out. \Nhen viciousncss and malev- If you're deferential, high and low harmonize amicably;
olence are eliminated, fish and turtles are gone. On the ground of If you 're rolerant, myriad evils cause no <listurbance.
your own mincl, the buddha of awareness radiares abundant light, If you can drill wood and produce tire,
outwardly illuminating thc six gates, pure enough to penetrate the You will produce red loruses from the mind.
heavens. Whcn yoor own essential nature is inwardly iilun1inated, Jlarsh words are clearly good medicine;
the three poisons are eliminated; plmishments likc the hells vanish lf it offends thc ear, it's surcly faithful spccch.
ali at once, so insi<le and out are clear through and through, no Reform your errors, and you'li develop wisdom;
di fferen t from the \Ves t. If you do not do th is pracrice, how can you Attaining thc \\'ay <loes not come from donating money.
get there?
Enlightcnment is only to be sought in the mind;
Henring this expln11ntio11, the gre11t r1ssembly denr~}' s11w esseminl \\'hy bothcr sccking mysteries outside?
nnture. Al/ of thr111 bowed nnd prnised its excellence, chn11ti11g, Hcaring my cxplanation, practicc on this hasis,
May ali living beings in the universc who hcar this realize w1cler- Ancl the \ \lest is right befare your eyes.
standing at once. Thc Master flrfdcd,
The Nltwer sflid,
Good friends, everyone shoul<l put this hymn into practice: sec
Good fricnds, if you want to put this in LO practice, you can do it vour essentinl narure, and attain buddhahood directly. Time clacs
at home-it docsn't depencl on being in a monaste1y. Being able to not wait for you.
:?8
 Tbe Sutrn of Hui-neng

Let everyonc disperse now. I am retuming to Ts'ao-ch'i-if any-

4
one has doubrs, come ask me.
rlt tbnt time tbe governor, the officinls, rmd the good 111e11 nnd Stabilization and Insight
pious women in the 11ssembly al/ nttflined t111derstn11di11g, nccepted it
fnithjidly, rmd put it i11to practice.
Good friends, this teaching of mine is based on stabilization and
insight. Do not make the mistake of considering stabilization and
insight to be separate. Stabi lizacion and insight are one entity, not
two. Stabilization is the subsrance of insight, insight is the function
of stabilization. When it is itself insight, stabilization is in insight;
when it is itself stabilization, insight is in stabilization. 1f you know
what this means, that is balanced learning of stabiUzacion and in-
sight.
Students of thc Way, do not say there is a difference bern•een
stabilization coming first and then producing insight, and insight
coming first and then producing stabilization. Those who enLertain
this view are dualistic in their doctrine.
If you talk good talk but are not good at heart, you have stabiliza-
tion and insight in vain; stabilization and insight are not balanced .
If you r heart and your talk are both good, and inside and outside
are as one, then stabilization and insight are balanced.
Self-enlightenment and -cultivation are not to be found in argu-
ment. If you argue about precedence, then you are the same as de-
luded people. If you do not put a stop to contention, you are
increasing egoism and have not detached from the four images {of a
self, a personality, a being, anda lifel.
Good friends, what are stabilization and insight like? They are
Uke a lamp and its light. If there is a lamp, therc is light; without a
lamp, there is darkness. Thc lamp is the body of the light, the light
is the function of the lamp. The names may be two, but in csscnce
they are basically one and the same. The phenomcna of stabilization
and insight are also like this.
The Mnster snid to the nssembly,
Good friends, absorption in one practice means always acting
with a unified, direct min<l in ali situations, no matter what you are
doing. The Pure Nmne Sutrn says, "The direct mind is the site of
enlightenment; the direct mind is thc Pure Land." Don't mcrely
30 31
 Tbt S11tr11 of Hui-11mg Stt1/ii/i-:.11t1011 1111d flmght
talk .1hm11 directnc.,., "hile your min<l acts de, iousl); don 't merely jccts in thc surroun<lings. 1r thought after thought, prt:\'ious, prcs-
talk ahout ahsorption in one practice '' ithout a -.traightforward cnt, ancl suhscquent thoughts, go on continumg uninterruptccl, this
mind. Jll'il act '' ith a Jircct min<l ami haYe no clingmg arcachment-. is called bondage. \ \ 'hen thought aftcr thought docs nor d,,c11 on
to JO} thing. chings, thcn therc is no hondagc. rhus frcedom from fi,:ition is
Dcludcd people -.tick to the appearancc., of things: thc} cling cu hJsic.
che 1Jca of absorpaon in one practice as onlr meaning constand} Good fricncJs, out\\ anll} being dcLlchecJ frmn ali fom1s and ap-
sining unmm-ing. noc lecting che mind be arouscd ac random. The} pear.mcc., i., called frecdom from fonn. If you ~;m he d.ecached ~om
1dent1Í\ this ,,;th ab.,orption in eme pracrice, hut rho'ie '' ho make fonns and ;1ppearancc<, rhen thc suhstancc ol thmgs is pure. 1 hu.,
1

this 1merprctation are equi\'alent to inanimatc oh¡ccts. 'I hi., i'í a con- freedom from form is the '>llhs1:111cc.
dition th:n obstrucrs the \Vay. Good fricnds, when the mind is not inAuenccd hy objecc:., chis is
Good friends, the \ Vay shouJ<l be fluid. frcc-11owing. \ \ n} then called frccdom from rhought. One 1s ah' ays dct;1chcJ from ob1cct.\
<lo you stagnace? \\nen che mmd <loes noc <l" cll on chings, then che m one's own thoughts, ami onc docs not aruusc che min<l o,·cr ob-
\\'a) i., fluid. If thc mmd dwells on chings, th;lt 1s callcd sclf-binding. jects. lf you just do nm think of an) thing al ali, ;md get rid of ali
lf you S:I) constant sittmg is right, that i., comratlicccd h} che foct thoughts cntircly, onct! ali thoughts cnd you die and come back to
that Shariputra was scnlded h} \ 'ima lakirti for sirting qu1ctl) in thc l1fe somcplacc else. Thi., 1s a hig nmcake; tho-;e who srudy the \\ ª>
forcst. should think about it.
Good fricnds, thcrt! are also pcople who tt:ach sitting, gazing inw If you e.Jo not know thc intcntion oí the tcaching, you go wrong
thc mind, anti visualizing purity, \\ irhout moving or gctttng up, pos- vourselí, ami can also mi-;lead othcrs. Your sclf-dclu-;ion is not visi-
iting mcrit from this. Confu..,cd people do not undcrsc:md. so thc) l>lc to you. You evcn mi.,reprcc;cnc Buddhisc .,cnprure. Thac ii. '' hy
irrab unto chis and bccome dclusional. Thcrc ;\re man\·
~ . likc chis: we escablish freedom from chought J'> the sourcc.
they tcach each othcr th1s ''a~, so ''e kno'' it is a big mi...take. Good fncnds, hO\\ du ''e cstabhsh frccdom from thoughc as thc
'l'lJt' ,\ luster snid to tbe n.rsemb~y. source? Ocluded peoplc \\.ho only rnlk about secing essenrial nawre
have thoughrs about ohjcct'i, thcn crea te faJ...e '1cws based on thesc
Good fnencb. thc true teaching originally '" nc1rher 'miden nor thoughts; ali \\Orldly troubles ami crroneous idea' come from this.
gradu.11, u 1s human tempcramcnts that ma) he qu1ck or . . lcl\\. Peo- In our own essencial n;1ture, therc is hasicall) nuc a single thing
ple '' ho ;\re lost culti\ ate gradually. \\hile people '' ho .1re ·''' t1kcned that can he 1:,tn1sped. lf }OU brrasp ;\11} thing supposcdl> had or gooJ,
att.1i11 'uddenly. \ Vhcn you knm' }our O\\ n original mmd and sel chis ¡.,a \\.Orldly rrouble, •l foJ...c 'ic''. Thercfore thi' teaching cstah-
rour °'' n original nJrurc. thcn thcrc is no d1fference. Th~n 1s '' h\ ª"
lishes frccdom from chought che ..,ource.
~he tcmpor;ir; terms suddm and .e.rndunl are: "et up. · Good fricnds, what does "frccdom from" nullify, "hJt <loes
Good fr1ends, sincc ame immt!morial th1., school of our'> ha, first "thought" think of? "Frecdom from" mcans frccdom from dualism,
csrnhli.-.hed frceclom from thought as the source, fn.:cdom from for111 a mínd without ali sons oí worldly troublcs. "ThoughL" mcans
as the suhstancc, and frecdom from fixation ,1., the ha'>Í'i. thought of thc original n;Hure of rcalit:)' "" <>uch. Rcaliry as ~uch ¡.,
Freedom from fo1111 mcans dctachment from furms in thc mid.,t the substancc of thought, thought is the function of rcaliry as suc.:h.
of forms. hec<lom from chought means h;n ing no chought in che The instrinsic narurc of realit) ª' such product:., thought. 1t is nnt
mid'it oí thoughts. •\., for frecdom from fixation, ''hile the hasic the cvcs, c:1rs, nosc:, or tongut! th•H can think; rcalit} as ... uch has an
narurc of humanit:) ¡., in thc miclst of the world, '' ith good ;md esse;ti:1I miturc whcrch} it produces thought. 11 therc ''ere no cyc.,
ba<l. bl:amy and uglincss, cnmit:)· and famili:tnt), "ords ami <;pecch, or ears ami no form or .,ound 111 rt!alít) ª' 'iuch, ll '' ould decomposc
offcnse ancl attack, deception :md comention, nnt: con.,idt!rs it ali at once.
cmpt) and does not think of retalit1tion, not th1nking- ;1hout thc ob Good fricncls, thc c..,..,ential na111rc oí rcalit) ª' 'lt1c.:h prodnccs
 Tbe Sutra of J-111i-11eng
5
th9ught. Though thc six senses havc perception and cognition, lhe
real esscntial narure is not affected by myriad objects; it is always
indepenclent. Thereforc scripture speaks of being a ble to distinguish Sitting Meditation
the characteristics of ali things whilc remaining unmoved in ulti-
mare truth.

Tbe Mnster said to the rmembly,

Sitting meditation in this school basically does nor fixate on mind,
and it does not fixate on purity. Also it is not immobility. If you
speak of fixating on mind, mind is basically deceptive; it is because
of knowing the mind is like an illusion tbat there is no fixation. If
you speak of fixating on purity, peoplc's essential nature is originally
pure; it is by false thoughts that they cover reality as such-just have
no false ideas, and essential nature is pure of itself. lf you arouse the
mind to fixate on purity, you crea te the delusion of pw-ity.
Dclusion has no location; fixation is delusion. Purity has no form;
if you define a purc formas meditation, the act of entertaining this
\~ew will obstruct your own original nature, and you will be subjcct
to bondage by purity.
Good friends, if you are going to cultivate immovability, when
you sec people, simply do not see pcople's right and wrong, good
and bad, faults and problems; then your own essential nature is un-
moved.
Good friends, deluded people rnay achieve physical immobility
and yet the moment they open their mouths tbey are tallcing about
others' right and wrong, strengths and weaknesses, good and bad.
They rurn away from the path. If you cling to mind or cling to
purity, this obstructs the way.
Good friends, what does the term sitting meditntion mean? In this
teaching there is no obstacle and no obstruction: when mind and
rhought are not aroused over any good or bad objects or siruations
in the externa! world, this is calle<l sirring. '\'hen you see the immu-
tability of your own essential nature inwardly, chis is called medi-
tation.
Good friends, what clacs the tcrm meditatiou concentration mean?
Being detached from externa! appearances is called mediration;
being free from inward dismrbancc is called concentration. If you
are fixatcd on appearances externally, your mind is disrurbed within;

H
 Tbc Sutrn of J-Iui-neng
6
ir you are dcrnched from appearances outside, then the mind is not
disturbed.
The original essential narure is inherently pure and spontaneously Repentance
concentrated; it is just because of tlúnking about objects when
sceing objccts that one becomes clisturbed. If you see ali objects
without your mind bccoming disturbed, this is true concentracion.
Good friends, being detached from appearances outside is medi- Ar tbflt time, seeing the gent1)• nnd pensnntry of tbe regions of
tation, not bemg disturbecl inside is concentracion. Meditacion out- Klllmg, Shno, rmd the fotff r¡11m1ers gmhered on the monm11i11 to
sicle with concentration inside is cal led meditation concenu·acion. A listen to the te11chi11g, the Greflt Nlnster took the high sent m1d said
scripture on precepts for bodhisattvas says, "Our original nature is to the crowd,
inherently pure." Good friends, see for yourself the purity of origi-
nal essential nature in every moment of thought, cultivating your- 'Nelcome, good friends. Tbis thing must come from your own
self, practicing yourself, attaining buddhahood yourself. essential nature. At all times, moment to moment, purify your own
mind. Cultivate yourself, work on your own, see your own realiry
body, see the buddha in your own mine!, liberate yourself, regulate
yourself-only then will you attain realization.
You have not come here for no reason. Since you have come from
far away to gather here as one, all of you have affiniry together. Now
let cach of you kneel: first I will rransmit the perfumes of thc five-
part rcality body in our own essential narure; then I will pass on
form lcss repentance.
Tbe crowd lmeeled, mu/ the .Hnster snid,
First is the perfume of morality: whcn therc is no error in one's
own mind, no evil, no envy or jealousy, no greed or hatred, no rob-
bery or injury, this is called the perfume of moraliry.
Second is tl1e perfume of stabiliry: sccing thc good and bad char-
actcristics of objects withoul disturbance in onc's own rnind is called
thc pcr·fume of stability.
Third is the perfume of wisdom. \Vhen one's own mind has no
obstruction, ancl :ilways observes onc's own nature with insight, onc
<loes not do anything bad. Even when one does good, tl1e mind does
not cling to it. RespectfuJ of elders while considerare of the young,
one is sympathecic and compassionate to the orphaned and the im-
poverished. This is· called the perfume of wisdom.
Fourth is the perfume of liberation. When onc's own mincl cloes
not fixate on objccts, <loes not think of good, <loes not think of bad,
is free ancl unobstructed, th}lt is called the perfume of liberation.
Fifdi is thc pc.:rfume of liberatcd knowledge ancl vision. Once
r. I
 The Sutrn of H11i-11eng Repentrfll ce
one's own mind is not fixated on anything, good or bad, it will not Ordinary people who are ignorant and confused only know to
do to sink into vacuiry and keep to quiescence; one should srudy repent of thcir fonner errors and do not know to repent of future
broadly and learn a lot, recognize one's own o riginal mind and mas- faults. Because they do not repent of future faults, their past errors
ter the principies of the buddhas, harmonize enlightenment to deal do not disappear, and la ter faults also arise. If the former errors do
with people, free from egotistic personality, unchanging right up ro not disappear and later faults also arise, how could this be called
the attainmenc of the true nature of enlightenment. This is called repentance?
the perfume of libera red vision and knowledge. Good friends, once you have repented, I wiU make the fou r uni-
Good friends, these perfumes are inner effects wirhin each indi- versal vows for you. Each of you should be careful to listen accu-
vidual-do not seek them e>.."ternally. Now l will transmit fo rmless
rately.
rcpentance to you, ro annihilate the sins of past, present, and future, "The beings in my own min<l are infinite; I vow to liberate them.
enabling you to atta in purity of thought, word, and deed.
"The afflictions in my own mind are infinite; I vow to end them.
Good friends, let each of you repeat after me, in unison:
"The teachings in my own nature are inexhaustible; I vow to
"From che preceding moment of thought, the present mo ment of
srudy them.
thought, and the following moment of thought, from moment of
"The buddhahood in my own nature is supreme; I vow to attain
thought to moment of thought I will not be affected by folly or
it."
delusion; I repent of al! previous folly and delusion, and other faults
Good friends, doesn't everyonc say, "Beings are infinite; I vow to
due to Lhem, ancl pray that they disappear all at once and never
liberate them" ? Speak.ing this way doesn't mean I am going to do
occur again.
the liberating. Good &iends, the beings in the mind are delusion,
"Fro m the prececling moment of thought, the present moment of
deception, immorality, jealousy, malice-states of mind like this are
thought, and the following moment of thought, from moment of
ali beings. Each of you must liberare yourselves through your own
thought to moment of thought I will not be affecred by any conceit
or deceit. I repent of ali previous misdeeds associated with malig- essential nature; that is called true liberation.
nnnr conceit :rnd deceit, and pray that they disappear al! ar once, ~'hat is meant by liberating yourself through your own essential
never to occur again. nature? That means the beings in fa lse views, afflictions, and igno-
"From the preceding moment of thought, the present momenr of rance are liberated by accurate insight. Once you have accurate in-
thoughr, and the following moment of thought, moment of thought sight, you get the wisdom of prajna to break through the beings in
to moment of thought I will not be affected by jealousy and envy. I folly and delusion, so each one is self-liberated. vVhen falsehood
repent of ali previous misdeeds associated with malignant jealousy occurs, truth liberares; when delusion occurs, enlightenment liber-
and envy, and pray that they disappear at once and never occur ares. When folly occurs, wisdom liberares; when evil occurs, good
again. " liberares. Liberation like this is ca lled true liberation.
Good friends, the foregoing constitutes formless repentance. What is more, "Afílictions are infinite; I vow to end them" means
Why is ir ca lled repentance? Repentance means repenting of former using the prajna wisdom in your own essential nature to get riel of
errors, previous bad actions, faults like stu pidity, delusion, conceit, false ideas. And "Teachings are inexhaustible; I vow to study them"
deceit, jealousy, and envy, repenting of them ali so they don't ever requires you to see your own essen tial namre and always act on right
recur. That is being penitent. Repentance further means regretting principle; this is callcd true lea rning.
later misrn kes, from nmv on aware of bad behaviors and faults like As for "I vow to atrnin supreme buddhahood," once you are able
srupicli ty and delusion, conceit and deceit, jealousy and envy, and to humblc your mind and practicc straightforwardness at ali times,
stopping them forever, not acting them out any more. T his is call ed you always produce prajna, beyon<l delusion and awakening; setting
repen ta ncc. aside both rcality ami folschood, you scc buddha-narore. Then you

39
 The Sutrn of Hui-neng Repentnnce

att~in buddhahood ata word. Always thinking of practica! applica- substance, to enablc you to scc the threc embodimcnts ancJ cleiirly
tion is the principie of the power of vowing. realize your own csscntiaJ narure by yourself.
Good friends, having made the four universal vows, now I will Let evcryone fo llow me in saying:
rransmit to you the precepts of the fo rmless three refuges. "I cake refugc in the Buddha as the pnre body of reality in my
Good fricnd s, we take rcfuge in the most ho norable of two-legged own physical body.
beings, the awakened one. \Ne takc refuge in the honorable one "! rake refugc in the Buddha as the fuJfillcd body of reward in my
correctly detached from desire. \ Ye take refuge in the pure honor- own physical body.
able one in the midst of the crowd. From this day forth we call "I rake refugc in the Huddha as thousands of hundreds of hun-
awakening our teacher, relying no more on demonic cults, always dreds o f millions of projected bodies in my own physical body."
witnessing ourselves through the Three Treasures in our own essen- Good friends, tl1e physical body is a house; it cannot be call ed a
tial nature. resorr or a refugc. The aforementioned Buddha in three embodi-
Good fri ends, I urge you to take refuge in the Three Trcasures in ments is in our own essentiaJ nature; evcryone in thc world has ir,
your own essential nature. " Buddha" is awareness, "Dharma" is but bccause of confusion in their own minds tbey do nor scc their
truth, "Sangha" is puri ty. ínner narure and so they seek a three-bodied Tathagata extcmally,
When your own mind takes refuge in awareness, error and confu- not sccing that thcy hav~ buddha in thrce embodiments within their
sion do not occur. One who has few desires, is content, ancl able to own bodies.
be aloof from materialisrn and sensuality, is ca lled the most honor- You have heard an explanation thar will enable you to see, in your
able of two-legged beings. · own body, that in your own essential narure is a bu<ldha with three
When your own mind t:akes refuge in truth, you have no false embodiments. This buddha with three embodiments comes from
views from rnoment of tl10ught to moment of tl1ought. Because you your own essential nature, and is not auained from outside.
have no false views, you have no personal selfish pride, craving, or \tVhat is the buddha as d1e pure bocly of reaJity? The essential
cünging. This is called the honorable one detached from desire. narure of human heings is origioaJly pure. All things come from
V/hen your own mind takes refuge in purity, your own essentiaJ essential nature; when you think about all evil things, it produces
namre is not affected by all mundlln e toils and objects of desire. bad behaviors; when you think about all good things, it produces
This is called the honorable one in the midst of the crowd. good behaviors. Thus all things are in your own essential narure. It
This is taking refuge in oneself. Ordinary p ~opJc who do not un- is likc the sky, which is always clear, and the sun, which is aJways
derstand this take the Three Refuge Precepts from morning to shining: when they are covercd by drifting clou<ls, therc is light
night. If you say you rakc refuge in Buddha, where is Buddha? If abovc but darkness below. SuddenJy a wind blows away thc clouds,
you do not see buddha, where can you take rcfuge? The words
so abovc and bclow are both light; then myriad forms are visible.
would then be falsehood.
Thc narure of worldly people is aJways drifting, like the clouds in
Good people, Jet each of you examine yourself. Do not use your
the sky. Good fricnds, wisdom is likc Lhe sun, insight is likc the
rnind mistakenly. Scripture clearly says to rake refuge in the buddh<l
moon: knowledgc and insight are alwnys light, but when you lixate
in o neseJf, nor to take refuge in another buddha. If you do not resort
on objccts outside, you.get your own esscntial narure coverc<l by the
to your own inherent budclha, you have nothing to reir on.
drifting clouds of errant thoughts, so you cannot have light ancl
Now that you are seJf-realized, each of you should t.1ke refuge in
clarity. H you mect a s pirituaJ benefactor and hear tmly authcntic
the Three Treasures in your own mind. Inwardly tame the nature
teaching, you gct rid of confusion so th:n insidc ancl out are thor-
of mind, outwardly respecr other people: this is called self-refuge.
Good friends, once you ha,-e taken refuge in the Three Treasures oughly clear, and myriad things appear within your own cssential
in yourself, Jet each of you focus your mind, and I will explain to natmc. This is how ir is with people who see essential nature. This
you the buddha of our own n::1rure as tbree embodiments of one is ca ll ed d1e buddha as the pu re body of reality .
..p
-+º
 The S'u tm of ! fu i-nwp, Rt'J>Wfllllft'

Good fncnds, your O\\ n mincl t;1king rcfuge in your º'' n esscnti~1l rcalize the duce embodimems in your º" n naturc, ami you "ill
n;Hurc 1s cakmg refuge in rhe real Buddha. Self rcfuge mcans getting know thc buddha in your own nanirc.
rid of bad statcs of mind in your own naturc-jcalousy, flanen-, f ha\ e a formlcss hymn: if rou can memorize il, che impact of che
scllishness, decepti\ uness, disrcgnrd for othcrs, disrcspcct for othc;s, words c:111 cause your accumubted eons of coníusions and crrors to
false 'iews, concett, and •111} had beha' ior th;ll might take place at d1ssoh e awa} ali at once.
any ume. Always sccmg your own foults and not discussing others' Confused people cuJti, ate blessings, not the \\'a}.
good or b.1d is self-refugc. Onc should ;1lways be humhle in mind The}' simpl} say blcssings are thcmselvc'i che \Vny.
ami be r~pcctful to\\ ard c,·eryone. This " mastef} of scdng cssen- Thc blcs~ings of chant} and alms may he boundlcss.
tial n;Hurc, without any more obsrrucrion. This is sclf-rcfuge. \Nhile in thc min<l the Lhree poisons are cre;ncd all along.
\\'h:ll is the fulfillcd bod) of rcward? Justas one lamp can ohliter- lt vou uy co culm acc hlcssing co annih11.lre sms,
Tl;ough you gain blcssings in the commg lifc, thc <>in 1s still
arc a lhous;md years• d:uJ..ness, one insight can :mnihifotc ten thou-
sand ycars' ignorance. Oon't think about whal ha1i alrcady passed, therc.
jtl'>l gel riel of condition~ of sin \\tthin rour mind-
and don't kcep thinkmg about ''hnt is yet to come. Pcrfecdy clear 1 hat is callcd true repcncancc \\ithin your own narurc
moment to moment, see original naturc) oursclf. Though good and Sucldenly rcalizmg che true rcpcnt:incc of thc Grcat \'chicle,
bad differ, the original nature is not dual. The nondu1I nature is Gccting rid of folschood, acting on rruth, you're then
called lhe.lrue nature. \\nen your O\\n naturc produces a single impeccablc.
thoughc ot good, it c;m achieH! the ending of countless c,;Js, all the ln srudpng the \Va}. ah' 3)-S ohser\'e your own n;1rurc,
W:t) to unsurpassed enl1ghtenmcnt. Secing yoursclf in everv mo- And vou'll be of J kiml with ali thc buddhas.
mcm of thought, nol losing basic mrndfulncss, is c:illed che en.lbodi- My s.pmrual anccstors only transmitted this tcachmg oí
mem of reward. immcdiac\,
\ \'ishing ali ·to be onc m seeing narure.
\ \ 'h;u is lhe ernbodiment of thous:inds of hundreds of hundreds
[Í )'OU want to ScCk thc realil) bo<J} in the ÍUlUrC, .
of millions of projecuons? If rou don 't think of m}Tiad things, your Dctach from che appearanccs of things, ancl clcan thc numl.
narurc as ba ..1call} likc space. .\ single moment of thought is called a Strh·c to ~ce for >our.clf; don 't "aste ume-
projeclion. 1f you think of bad things, you produce hell. If you t.hink \ Vhen the folJowing momem is cut off, a wholc lifetime's
of good thtnbrs,) ou produce hca\'cn. \'iciousness produces dragons OYCr.
and snakes, compas.. ion produces bodhisatmis. \\'isdom produces If >'ºu underst:intl thc Great \'ehiclc, )<>u'll see cssenual
higher stales, folly produces lower statcs. The projections of our na tu re:
narure are 'ei: manr; confused people are unable to be alcrt ro Rc\Tercntly and rcspcctfully, seck with ;tll your hcart.
them, and so crcatc c\'il thought after thoughl, conscamlr going in Tbr ·' lartrr said,
had ",\)'S. 11 the) would turn a single thought t0 good, wisdom
Good frn.:nds, e\cl)·onc should mcmor11c thi..,, culti,.m: your hc-
would then:upon be hom, th1s is called the Buddh:i as cmbocl11nent
havior in accor<l wilh it, and o:;ec co:;scntial naturc under the impact
of projcction of our naturc.
of the words. 1 hen c\·en 1f} ou are a thou'iand milesª" <l) from me,
(;ood fracnds, che bod) of realtty 1s onhrinally there. Spontane-
it isª' though you are ah' ~1ys "irh me. If you do not awaJ..cn al these
ousl} sceing rour º" n n:nure in C\'ef}· moment of thoughl is the
words, chcn \'Ott are a chousand miles ª"ªY evcn \\ hen we are focc
buddha as the cmhod1menc of re\\ arel. Thinlcing from che embodi-
menr of re\\ .lrd is thc emhodimcnt of proicction.
to facc-\\ h»hothc1 to come so far?
Take carc; go well.
Selí-real11arion and sclf-cultivauon of lhe '1rrucs of one's own
narurc 1s true rcfugc. '-;kin ancl flcsh •lre thc material hod\ · che macc- fü.•nl'rme 111 tbr iTowd branl tbr tearbm.l!. mu/ npcm•d up 1111111d1•1·-
rial body is n house, and c;rnnot he called a rc'iort or ·,.~fugc. Ju'>t Jt1111t!i11:'l,. Joy/11/~y thry p111 11 i111" pn1rt1n•

·.P
 KI!)' Events
7 ptng and hiding at Huai and Huj , the Ma:.cer wound up in thcsc two
rcgions, somcrimcs actiYe, sometimes in hiding.
Key Events 1: he monk Fa-hai wns a man of Ch'u-chiang in Shao Provincc.
\\nen he first called on the Grand ~fastcr, he :isked, "Picase tcach
me how mind itsclf is buddha."
The .\1aster said, ""'hen preceding thought is not conceivcd. that
W hen he had gotten rhe teaching from Tlunng-mt:i, the Master is mind itsclf; whcn succeeding thought is not cxtinguishcd, that is
went back ro Ts'ao Hou ViUnge in Shao Province, where no onc being buddha. Dctermining :ill appcar.rnces is mind; det:1chment
~ew h im . A certain Confucian gentleman, Liu Chih-lueh, tre:ned lron~ ali appcarances is buddha. If T werc to explain in ful!, I would
h1m courteouslr and '''as very considerare to him. ncvcr linish, e,-en if I spokc until che cnd of time. Listen to my
C hjJ1 -lueh h a~ a mother-in-law who had bccome n nun by thc ,·ersc:
nnme of Wu-chm-tsang, or Inexh¡¡ustible Treasurv; she constand\
"'Mind irself' is called ínsight;
recited the G1·ent Sutrn of Nirvmw. After listening for a while lh~ Being buddha is stabilization.
Master. knew the subtJe meaning nnd bcgan to ~xplain it to' her. "11cn scability and insight are equally maintamed,
Scroll m hand, the nun then asked abom a character. T he Master Consciousness is at peace.
said, "I don't know characters; picase ask about meaning." L'nderstanding this ccaching
T he nun said, "lf you don't even know the characters, how can Depends on your habitual character:
you understand the meaning?" lts function is basically birthless-
The Master said, "The subtle principies of the buddhas hnve Twin cultiv<1cion is correct."
nothing to do with written letters." Fa-hai was grcatly enlightened at these words. He eulogized in
Startled, the nun fo uncl him u11usual. She told all the old worthies
in the \•illage, "This is a man who has the Vlay¡ we should invitt: n.:rsc,
bim to accept our support." "The mind itsclf is originally buddha:
A ~ermin Ts'ao Shu-liang, who w;1s ;1 great-great-grandson of the ~ot rcalidng, we hinder ourselves.
Ma rtrnl L ord of Wei [Ts'ao Ts'ao], eagerly came to bchold the Mns- l know 1he bases of srnbiliry and insight;
ter and pay him respects, as did the local people. Culúvating both, 1 dccach from ali things."
Now the ancient monastery of Pao-lin or Jewel Forcst, which hnd The monk Fa-ta was a man from llung Province. He had left
been abandoned after being rnzed in the wars at the end of the Sui home ar rhe agc of se,·en, :md constantly reciced che Lorus SurrtJ.
dynasty [589-617J, was rebuilt on its old foundations, and the Mas- \Vhcn he carne, he bowcd ro the \1astcr without his head couching
te~ was invited to live there. Ali at once ir bccame a religious center.
the ground.
f he M~ster had lived there for nine montbs ancl sorne days whcn The Master chidcd lúm, "lf vou bow without reaching rhe
he was dnven out br a faction of ill-wishers again. The i\l:isrcr hid grot1nd, how does tl1at compare to .not bowing ar ali? You must have
in the mountain in front of the mon:istery, b~t they ser firc to thc
somcthing on your mind. \ Vhat ht1ve you learncd?"
woods and underbrush.
He said, "I have rccited the Lot11s Sutrn as many as threc thousand
. T he Master escaped br squeezing in among rocks and concealing
hnnself there. There are stiU mark:s on the rocks from the ,\laster's times alreadr."
The Master said, "l f you recite it ten thousand rimes and get the
knees as he sat thcrc, as well as the p~lttern of the fabric of his cloth-
m~ning of thc sutra without consideríng this to be superiorit}, then
ing. Thus they have come to be kno\\ nas the "rocks uf csc1pe."
you :1re a fcllo'' tra,·clcr with me. \t prescnt you are conccited aboUl
Remembering thc.: F ifth Gr:rnd M~ister's instructions about stop-
45
++
 The Sutrn of Hui-neng Key Events

this formal practice, totalJy unaware of your error. Listen ro my of che world, lost in externals, get fixated on appearances; lost in-
verse: wardly, chey get fixated on emptincss. If you can be detached from
appearances while in che midst of appearanccs, and be detached
"Bowing is origina lly to break the banner of pride:
from emptiness while in the midst of emptincss, t hcn you will not
Why should onc's head not reach the ground?
be lost inwardly or ourwardly. If you realize this u·uth, your mind
Whcn you h:we ego, faults thcn occur:
Forget your achievement, and blcssings are peerlcss." opens up in an instant; this is called opening up thc knowledge and
vision of buddhahood.
The Master also said, "\Vhat is your na me?" "Buddhahood is equivalent to awakeness. It is divided into four
Fa-ta replied, "F.1-ta [Arrival at Truthj." aspects. There is opening up awake knowledge and vision, showing
The Master sa id, "Your name is Fa-ta, but when have you ever awake knowledge and vision, realizing awake know lcdge and vision,
arrived at truth [1n-J11]?" Then he uttcred another verse: and entering inro awake knowlcdge and vision. If you hear the open-
"You are now named Arrival at Truth, ing and the showing, and are able to realize anc.I to enter, then thc
And diligcntly recite withour ceasc. original real narure of awake k.nowledge and vision actually becomes
If you recite in vain, you jusr follow sounds; manifest.
One who clarifies mind is called bodhisattva. "Be careful not to misconstrue the intent of rhc sutra, supposing
Because you hnve affinity now, that when it speaks of 'opcning, showing, realizing, and entering' it
I now expla in for you: is referring to the knowledge and vision of buddhas of which peoplc
Just trust in buddha without words, like us have no share. If you intcrpret this way, you are slandering
And lotuses will bloom from your mouth." the sutra and reviling the buddhas.
After listening ro this verse, Fa-ta apologized and said, "Hereafter "Since Buddha was already cnlightencd, he already had l'llowl-
I will be modest and respectful toward alJ. I have been reciting the edge and vision; why would there be any more nccd to open thcm
lo111s Sutra without having understood rhe meaning of thc scripture, up? You shou ld believe now that the knowlcdge and vision of bud-
and have always had doubrs in my mincl. Yom wisclom is so great, I dhas are just your own mind. Thcrc is no other buddha besides.
wish you would briefly explain the principies in the sutra." "It was because all people had covered up thcir own light, grecd-
The Master said, "Fa-ta, the teaching is quite masterful, but your ily craved material objects, wcre inwardly disturbc<l by e:-.'temal con-
mind has not attained masrery. There is origlnally nothing doubtful ditions, and accepted compulsiveness, that they rousted che \\'orld
in the scripture; your mind doubts on its own. You recite this sutra; Honored One out of meditation to exhort them, \\ith various in-
what do you considcr its basis?" tense speeches, to rest and not seek externally, so they could be
Fa-ta said, "I am dull and slow; ali along I have just recited the the same as Buddha. That is why the sutra speaks of opeuing the
words literally. How would I know the basic import?" knowledge and vision of buddhahood.
The ~Master said, "I am illiterate. Recite the sutra for me, and I "I also urge ali people to always open the knowlcdge and vision
will explain it for you." of buddhahood in their own minds, but worldly people are per-
Fa-ta then recited the sutra out loud, until he carne to the chapter verted in mind; foolish and deluded, they commit crimcs. Their talk
of metaphors, when the master said, "Srop. This sutra is based on may be good but their hcarts are bad. Greedy, irritable, envious,
emergence in the world for a cause; though it presents nrnny kinds obseqtúous, dcvious, conccitcd, unjust, and desrrnctive, they open
of metaphors, nonc go beyond chis. the knowledge and vision of ordi nary peoplc for thcmselves.
"\Vhat is the cause? The sutra says, 'The buddhas, the World "If you can rectify your mind, it will always produce \\·isdom.
Ilonored Ones, only appear in the world for one great cause.' The Observe your own mind, stop cvil, and do good: this is opening the
one great cause is che knowledge ancl \'ision of buddhahood. People knowledge and \rision of buddhahood for yourself.

.+6 47
 The Sutm of Hui-ueng Ki!J' Evcuts

"You should open the knowledgc and vision of buddhahood mo- you are rurning aw:iy from it in confusion. The peoplc on the thrcc
mcnt to moment; don't open the knowlc<lge :md vision of ordinary vehicles cannot fothom thc knowlcdge of Buddha becausc thc prob-
people. Openjng up the ki10" ledge ami \'Í'iion of buddhahood is lem is in trying 10 ligurc it out. E,·en if thcy use ali thcir thinking
transccnding the world; opening up the knowledge and \ÍSion of collectively to figure it out, that adds an even greater clistance.
ordinary people is being mundane. "Buddha original!) articulatcd chis principie for ordinnl) peoplc,
"If you just laboriously keep reciting and consider that an accom- not for buddhas. \n) \\ ho rcfuse to belie,·c may leave, but cher still
plishment, how is that differenc from a ~·ak admiring ics cail?" won't realizc che) are airead) sitring in the whire ox-<lrawn ,·chicle
Fa-ca srud, "Does thac mean 1 shouldn'c bother co recite thc surra, yet still looking for che chrcc \·chicles outside che door.
as long as I can underscand che meaning~" ·'Indeed, thc 'iCripture clearl) tells you, 'There is only onc vehicle
The \laster said, "'\nat's \\TOng "ith che surra~ IIo'' can it ob- of buddhahood, no ochcr \·chicle, no rwo or threc.... The countless
struct your mindfulness? 1t is jusc that delusion and enlightenmcnt experuenrs, variou'> srorics, mctaphors, ancl c:q)ressions, thesc teach-
are in the individual; loss and gain depend on oneself. If you recite ings are ali for the ..akc of the onc vchicle of buddhahood.' \ Vhv do
it and also act on it rnentally, then you are reading the sutra; if )'O U you not realize that thc thrcc vchicles are provisional, being for thc
recite it but don't prnctice it mentally, then you are bcing rc.:ad by past, while thc eme vchiclc.: is real, bcing for tl1e prcscnt• l am only
the sutra. tcaching you to leavc the provisional and return to the rc;:i l. Aftcr
"Listen to my verse: you remrn to thc real, the rea l has no name either.
"You should know 1hat all thc va luables and ali thc wcalth bclong
"vVhcn the mind is deluded, che Lot11s of Tmth reads it;
\ Vhen the mind is enlightenc<l, ic rc;1ds che Lotus of Truth. to you, and thcir u-;e dcpcnds on you. Oon't concei,·e thc idea of
lf you recite the scriprure a long time \\ ithout the father anymorc, or thc idea of che son, or thc idea of the use:
understanding. chis is called holding thc l..-0tus of Truth Sutrn. .\ge 10 age tl1e scrip-
You becorne :m enem~ to its mcaning. ture ne\·er leaves your hands; dar and rughr you're nc\·cr noc im·ok-
Thoughc without thoughc is com:cr; ing it."
Thought wich chought hecomes foJ.,c. Erufied, Fa-ta was overjoyed. \ \'ich a Yerse he eulogized,
\\'hen wich and wichouc are boch out of che question,
You always ride the whitc ox-<lra" n ,·ehicle." "Thrce thousand rccitations of che sutra
Disappcarcd :it onc statcmcnc ofTs'ao-ch'i:
1Icaring chis ''erse, unawares Fa-ca wept. l ' nder the impnct of the 'Vithout undcrstanding thc transmundane messagc.
words he \\'as greatly enlightcned. I le told che master, " \11 these How can lifctimcs of madncss be scoppecl?
ycars 1 hnvc really ne ver read the Lot11s of 'frutb, but ha\ e bcen rcad The goat, dccr, and ox are cxpedient selllps;
by the Lotus ofTruth." Then he added. "The sucrn c;ays. 'faen if the Beginning, middlc, ami cnd are skillfull} expoundcd.
"'ho knc\\ that insidc thc burning housc
grcat disciples and the bodhisartvas ali exhaust their thmking m a
Has hcen che monarch of rhc teachings ali along?"
collective effort to figure it out, they cannoc fathom the ki10\\ ledge
of thc Buddha.' Now if you ger ordmary people co just undcr~rand The i\laster said, "I lcreaftcr rou can appropriatcly be callcd a
thcir own minds and call tl1at the knO\\ lcdge and ,;sion of buddha- sucra-reciting monk."
hood, unless one has superior foculties one could hardly avoid doubt Henceforth Fa-1a nuaincd thc mystic message, and also continucd
and repudiation. Also, tl1e sutra speaks of three vchicles, drawn by a to recite the sutrn.
goat, a <leer, anda wh.ite ox: how are thcy differentiaced? Picase give
so me more explanation." The monk Chih-t'ung was a man of An-feng in Shou Prnvince.
The Master said, "The intent of the sua·a is ele.ir; it's just that First he reacl th<..: l.1w!..·m•11111m-s111r11 more than a thousand timl!s, yct
 Thc Sutrn of H11i-11c11g Kcy Evw rs
he did not undersrnnd Lhe three embodiments and four knowledges. Thc four knowlcdgcs ::irc clarity of tl1c original mind;
Paying respects to thc Master, he souglH an exphrnation of their Embodiment!> ami knowlcdgcs merged wirhout resistance,
meanings. They respond to peoplc, frccly aclapting in form.
The .\laster sajd, •·,\s for the three embodiments, the pure em- Dcliherace praccices ;1rc .111 random actions;
bodiment of reality is >·our essential narurc; rhc fulfilled embodi- Kccping stcady is not true spiritualiry.
mcnt of reward is rour knowledge; the thousand hundred hundred \\'ich rhe subtle mcaning darilicd by tbe tcacher,
million-fold embodiment of projections ¡., rour acrffity. If you speak Finall} gonc are mcSS) na mes."
of three embodjments apan from original narure, this is called em- The monk Chih-ch'ang was a nrnn from Kuei-ch'i in 1Isin Prov-
bodiment withouc knowledge; if you realize thc threc emboclimcnls ince. IIe had left home in childhood ami was intcnt on seeking per-
havc no independent nature. you will clarify cnlightenment '' ith cepcion of cs-;cntial narurc. Onc da} he visited and paid respecrs.
four knowledges. Listen to my verse: The ¡\ fascer asked him, "\Vhcre havc you come from, and what are
"Our own narure conrnins rhe rhree cmhoclimcnrs; you secking?"
\\'hen broughl to light, rhey become thc four knO\\ ledges. He rcplied, "I recen U} ''ene to \\'hite Park .\louncain in Hung
Without depnning from objects of scnsc, Province, v. herc I paid rcspccts to Master Ta-t'ung and was taught
You rise lranscendcnl to the stagc of buddhahoocl. the principie of realizing buddhahood by seeing esscntial narure. I
Now l have explained for you: have not yct resolved my doubts, so 1 have come ali chis w~1y to pay
T rusl with cerrn imy, anJ you'll nevcr get c:onfuscd.
rcspccts and humbly hope that thc Master will be so compassionate
Do not emulatc those who seek frantic:11ly,
\ Vho spend ali day talking about enlighten1m:nt." as tO guic.le me."
The ,\1asccr said, "\Vhat did he havc to say? Try to quote him."
Chih-t'ung spoke up again, saying, "~lay I hcar abouc the mean- Chih-ch'::mg said, "l was thcre for three months without ha~;ng
inW> of the four kno'' ledges?" received any instruction. Bcing eagcr for the teaching, one night I
Thc :\1aster said, "Once you've comprehencled thc three embodi- went ro che ahbot's room and askcd, '\\'hat is the original narurc of
mcnts, you understand the four knowledges· ·why do you still ask my minc.I?' YI'¡1-t'ung thcn s::iid, 'Do you scc spacc?' I repliecl, 'Yes.'
about them? If you rnlk about the fou r knowlcdges apare from the He said, 'Do you see spac:c ha .. any appearance?' l replied, 'Space
thn.!c embodiment:., Lhis is called knowledge '' ithout embodimenc. has no form- what appcaranc:e doc'> it ha' e?' He s::iid, 'Your original
This is ha\'ing knO\dedge that rums out to be no knowledge at ali." naturc is likc space; thcre is nothing that can be seen-this is called
Then he uttered another \'Crse: true secmg; therc is nothrng that can he known-this is called true
"The knowledgc like a mirror is purit} of narurc, knowing. Je has no bluc or yclltm, long or short. Just sec the purity
The kno'' ledgc of cssential quality is minJ '' ithouc sickncss; of the ori¡,,rinal source, che complete illumination of the substance of
Thc subtle observing knowledge sees '' ithout cffort, awakeness: this is callcd rcalizing bud<lhahoocl by seeing essenóal
Thc k:nowledge of pracúcaliúes is thc samc as Lhc mirror. narurc. lt is also callcd the knowlc<lge and vision of thc rea lized
Fivc ancl cighc, six and seven, transfonn in cffect ;1nd cause; emes.' AlLhough l heard this cxplamnion, I'm sti ll not sure. Picase
Ií you just use namcs and words, rhcrc's no rc.il icy: tcach me.''
[f you do not keep fcclings on the u·ansformation,
The Vlasccr 'iaid, "Th:H teachcr\ explanation still maincains
You'll ílourish ami be ever in the dragon st::ibilicy."
seeing and knowing; that\ \\ hy ynu h;\\·cn't full) understood. Now
Chih-t'ung suddcnly realized essencial narural knowlc<lge and I'll teac:h you a ,·ersc:
prcsented a verse:
"Not secing anrthing m.1111tains unsccing;
"The threc cmbodiments are basically tn} own hcing, ll's much likc Aoarrng cloud .. hlm·king thc foce of thc sun.
50
' 1
 The Sutrn o_{ Hui-11eng Key Evwts

Not knowing anything kecps unknowing; Thc i\faster said, "On which point are you unclear?"
lt's like thc vast sky producing lightning. lle said, "'Ali event'i are impermanent; thcy are tbings that arise
When thjs knowing and sccing suddcnly arise, and perish. When arising and perishing havc diec.l out, quicscent
You misapprchend them; wh:n understanding have you of extinction is bliss.' I am perplexed about this."
expedients? The Master said, "How are you perplexed?"
You shoul<l realize your own error inst;rntly; He said, "Ali living beings have two bodies, known as the physical
Your own spiritual light will always be manifest." body and the reality body. The physical body is impermanent; it has
birth and it has death. The reality body is permanent; it has no
vVhen he had heard thc verse, Chih-ch'ang's mind was opened.
k.11owledge and no consciousness. vVhen the sutra says, 'When aris-
Then he uttered a verse, saying,
ing and perishing have died out, quiescent exrinction is bliss,' I won-
"Poindessly proclucing k:nowleclge ami vicws, der which body is quiescent and extinct, and which body experiences
I sought cnlightenment attac:hed to forms. bliss.
\Vhen feclings retain a singh.: thought of realizarion, ''Tf it is the material body, when the material body dies out, the
Ilow can onc mrnscend pn:vious illusions? g:ross clcments disinrcgrate; this is completely miserable, and misery
Our own nature is che actual sourcc of awakcning; cannot be called bliss. If the reality body is quiescent and extinct, it
Following perccption, one vainly shifts in the Aow.
i-. che same as grasscs and n-ees, tile and stone-who is to experience
Had I not cntercd the Granel Master's room,
1 woul<l have headed two ways, ata loss." hliss?
'·Furthermore, the narure of things is the substance of birth and
One day Chih-ch'ang asked the Master, "Thc Buddha expounded dcath, while the fivc clusters are the function of birth and death: one
the teachings of rhree vehides, ycr also spoke of the highcst vehicle. '>ubsrnnce has five funct:ions. Birth and death are eternal: birth is
r still don't understand; please instruct me." initi;nion of functions from substancc, death is >vithdrnwal oí func-
The N'laster said, "Observe your own original rnind; don't cling tions hack into the !>Ubstance. If aJ lowcd to be born again, then the
to the appearances of cxtcmal things. There are no four vehicles in category of 'scntient beings' will never be ended or die out: if not
truth, but human mi.neis have differences of level. Seeing, hearing, allowcd to he born again, thcy wind up extinct forever, same as
reacling, and reciting are the smal l vehicle; understanding the teach- inanimate ohjects. Thus ali thi ngs are stopped by nirvana-since
ing anJ solving the meanings is the middling vehicle; cultivaring one docs not even get to ti,•e, how can there be bliss?"
conduct in accord with thc teaching is thc great vehicle. Penetrati ng The Master said, "You are a Buddhist- how can you discuss the
the trmhs, encompassing ali realities, undefiled by everything, de- ceaching of Lhe suprcme vehicle in tcrms of herctical, perverted
tached from the appcarances of ali things, not grasping anything at \Íew~ of nihilism and cternalism? According to what you say, there
ali, is cnlkJ the supremc vehiclc. Vehidc means going; it is not a is a separare rcality hody outsidc thc physica l body; you seek qwes-
matter oí verbal argumenr. You should practicc on your own; clon't ccnt cxrinction a pan frorn lifc and deach. Also, you suppose thc eter-
ask me. Ar all umes your own essential nature is as is of icself." nal hliss of nirvana is a physical experience-this is attachmcnt to
Chih-ch'ang bowed in thanks and attendcd the Master for the life and death, obsession with worldly pleasurc.
rest of his life. "\'ou should k'llow that Buddha took pity and pointed out the true
hliss of nirvana beca use all con Fusecl pcople take the combjnarion of
The monk Chih-tao was a 111<111 from Nan-hai in Kuang Province. thc li,·e clustcrs w be the form of d1cir own being, discriminare ali
Asking for help, he said, "E,·er since leaving home I have heen read- phenomena as che form of externa! rnatter, Jike life and dislikc death,
shift and Aow from thought to thought, do not know the unreality
ing the Nirnm1r1-snrrn. Lt has hccn more than ten years, bue 1 still
of c.lreams anc.l illusions, vainly get caught up in vicious circles, think
h;we not underscood thc great mcaning. Pleasc instruct me."
53
 Key Events
The Sutm of Hui-11e11g
C haracter istics of ni rvana are like this.
o_f eternally blissful nirvana as painful, ancl spend thcir days in fra ntic I am now forcing an explanation
seeking. To get you to give up false views:
"Thcre is no sign oí origination in an instant, and there is no sig11 [)on't intc rpret me literally,
of passing away in an instant: with no more birth and death to be ·\nd I'll admit you know a little bit."
extinguished, quiescent extinction thus manifests. As it is manifest-
Hearing this verse, Chih-rao was g reatly enlightened. Overjoyed, he
ing, furthermore, therc is no quantification or objectification of
manifestation, so it is called eternal and blissful. T his bliss h as no paid respccts and withdrcw.
subject that cxpcrienccs it, yec chere is none who cloes not experi-
Ch'an Master Ilsing-ssu was born to the Liu clan in An-ch'eng
ence it.
"Ilow can there be the tenn 'five functions of o ne substance'? in Ch' i provincc. Hearing that thc teaching activity at Ts'ao-ch'i
''';lS flonrishmg, he went there directly to visir and pay respects.
lnclecd, how can you go o n to say nirvana stops everything, so noth-
ing ever occurs? This is slande ring Buddha and reviling the E,·entually he asked, "vVhat should one do so as no t to fall into
teaching. nrnks ancl grades?"
"Listen to my verse: The Master said, "What have yon done?"
He replied, " I don't even work o n the holy truths."
"Great nirvana, unexcelled,
The Master sa id, "If you don't even work on the holy truths, what
Is complete ill umination, alw;1ys silently shü1ing:
Or<linary fools c;1 1l ir death, ranks or grades are there?"
H eretics calJ it ann ilúlation; The .\1aster dceply respected him as a vessel of the teaching, and
People who seek the Two Vehicles had 1-hing-ssu lead the congregation.
Give it the name nonconstruction. Onc day thc Master said to him, "You will cüspense t he teaching
A1J belong to intdlecrual calculations, m·er a whole rcgion , not letting ir die out." Once H sing-ssu had
T he root of tl1e si:.t:y-two vicws. <tttained the teaching, he returned to Ch 'i Province, to Mount
lf you arbitrari ly set up un real names, Ch'ing-yuan, whc re he spread cl1e teaching, contin uing its inAu-
\Vhat constitntes real true meanillg? cncc. (lle was posthumously entítled Ch'an Master of Universal
Only pcople beyond measure Salvation .)
Comprchend without grasping or rejection:
By knowing thc phenomena of the tive clusters, Ch'an .Master Huai-jang was an offspring of the T'u clan of Chin
And me self witl1in the clusters,
Province. He first called o n Nacional Teac he r An at Mount Sung.
They ourwardly manifest a multirucle of physical forms;
.\n ~ent him to Ts'ao-ch'í to seek enlightenment. W h en he got
Each and every voice
Is equal, like dreams or illusions: there, he paid rcspects. T he Master said, "vVhere have vou come
They do not conceive ideas of ordinary or holy, from?" ·
And do not makc an unde rsranding of nirvana; He -;a id, "Mount Sung."
The rwo extremes and three times cut off, Thc Master sa id , "\Vhat thing has come thus?"
They always respond wim the functions of thc senses, I le sai<l, "To speak of it as a thing is to miss it."
Yet do not conceive me notion of function. The Master said, "Can it he cultivated and realized? "
They clistinguish all things He said, "It's not t hat there is no cultivation and realization , but
\Vithout conceiving discriminatory ideas. it won 't do to be obsesscd."
The aconic tire burns the ocean Aoors, The ,\faster said, "This nonohsession is just what all buddhas
The wincl knocks the moumains together; keep in mü1<l. You are thus, ancl l too am t hus. In Ind ia, Prajnatara
Thc true, eternal, quicsccnt, and blissful
55
 Tbe Sutrn o/ l lui- 11eng Ke_y l!.vl'llts

prc<licted that :1 colt would emerge from your company an<l trnmplc Tle said, " Rea li zation itsclf h<IS no birth ; comprehension basically
C\'Cl)One in the worl<l to death. The fu lfillment is in your mind. \'ou has no spced."
ought not be quick to preach." fhc ,\ lascer said, "That is so, that is so."
I Iuai-jang undcrstood clearly, and ulámatel) spcnt fifteen years 'im' Hsuan-chiao linally paid rcspccts to the .Master formaUy,
artending the 1\1aster, attainin g thc profundítics of myscicism day by "1th every courtes>, :rnd thcn wok his !cave a moment la ter. T he
day. La ter he went to N"an-yueh, where he popularized Ch'an. (I le \la.,ccr said, " fsn't this roo specdy, aíter ali?"
was posthumously entitled Ch'an Master of G reat Insight.) l fe said, ''Fun<lamcnrnlly 1 am noc in movemenr myself-how
could there be speed?"
Ch'an .\!aster Hsuan-chiao of Yung-chia was an offspríng of thc fhc .\!aster said, "\ \ 'ho is ª''are of not being in movement?"
Tai clan of \Ven Province. H e had srudied scriprures and treatises I fo said, "You are producing discrimination yourself."
when he was young, and he was wcll versed in the T'icn-r'ai tcach- Thc Master snid, "You have ccnainly gotten the intcnt of non-
ing of stopping and seeing. He discovered the ground of mind as he c:onceprion!"
rcad the VimnlakÍlti-sutrn. H e happened to rneet the ¡\ foster's disci- 1Je 'iaid, "If chcrc is no conccption, how can there be any intent?"
plc H suan-ts'c, who vísited him and engagcd him in intense <liscus- The ,\llaster said, " lf therc is no intent, who will discriminare?"
sion. The words he spoke spontaneously agrecd with the grand He said, "Discrimination itself is nen an intent. "
masters of Ch'an, and Hsuan-rs'e said, "\iVho is thc teacher from Thc Master sa id, "Good! Sta y herc at least one night."
whom you got lhe teaclúng?" Tn lhose days he was ca llecl thc Overnight Enlightened O ne.
He said, "l hcard the scriptures ami rrearises, cach from a ptu·ticu- Latcr he wrote :i song on realization of che Way, which became
lar teacher; hner I realized tht: source o f bu<ldh:ihood from the popular. (He was posthumously entided Great Master of che Form-
/limnlnkirti-sutm. As yet there has been no one to corrobora te it. '' b.-., an<l in rus time he was calle<l C hen-chiao, Truly Awakened.)
IIsuan-ts'e said, " 'Befare the prehjstoric bu<ldhas,' you'"e gottcn¡
hut self-enlightenment 'víthout a teacher 'after thc prchistoric bu<l- Thc Ch'an devotcc Chi h-huang firsc studie<l with the Fifth Grand
dhas' is ali n:iturnlistic deviation." ,\\aster. Thinking he had alrcady attainccl true expericnce, he ljved
H e sai<l, "Picase be my 'vímess." in a hcrmítage and sat for rwcnty ycari.. \Vhen the Nlaster's disciple
Tlsuan-t<;'e said, ",\ly word carríes no we~ght. In Ts'ao-ch'i there Tlsuan-ts'e carne to l lopei in the course of his travels, he heard
is thc great tcacher who is the Si~th Grand .\ lastcr. Those '' ho C h1h-huang. Going co his herrnirnge, he asked, " \Vhat are you
gacher in drO\·es from the four quarters are ali rec1piems of thc domg ht:re?"
teaching. l f you go there, I'll go with you." Chih-huang said, "Entcring srnbilizarion. "
l Jsuan-chiao finally carne a long with H suan-ts'c to call on thc 1 lsuan-ts'e sa id, "You say you are cntcring stabilization: are you
,\ laster. Circling the i\Iaster thrce times, he shook his ringed srnff cmering it mindfully or mindlcssly? ]f you are entering mindlessly,
and scoo<l thcre. ~hcn ali inanimatc thinbrs should atta in stabilization; if you are enter-
The ,\lasccr said, "A srm111111n embodies threc thousand dignificd 1ng mindfully, then ali scmicnt and conscious beings musr attain
manners ami cight myriad refinements of beh:wior: where do you "la hil iz:ition."
come from , grcat worthy, to be so conceited?" Chih-huang sa id, "Whcn [ am cntcring srabiliz.ation [ do no t see
Hsuan -chiao '>aid, "Life an<l death is a grave m:ittcr; impcrma- thc cxistcnce of minclíulncss o r mindlcssncss."
ncnce is swift." flsuan-ts'e said, " lf' you do not scc thc ex.istence of mindfulness
The Master said, ""by do you not realizc thcrc is no birth anc.1 or min<llcssness, thcn this is con<;tanc stabi li n: how ca n thcre be ex.ir
comprehend there is no speed?" and cnrry? lf there 1s C\.it and cntry, it is no; great stabilitv. " .
 Tht \111m of f/111-11mg Kr_y Et•wts

. Chih huang h:1d no rcply. \ftcr a long silem:c he aske<l, "\\'hose Jt:nse :m<l luxurianc, \\ ith an all!>piciou'> ;ttmosphcrc o\·er it. Thc
SUCCCS'iOr .1rc you?" \fastcr stuck his staff into che ground, and .1 ... pring wclled forth,
Hsuan -t•ic '>aitl, .. ,\ 1) ccachcr is the Si,ch Grand ,\las ter ar Ts':10 .1ccumulating inco a pond. Then t11e \\aster knclt and washcd thc
ch'i." robe.
Chih hu:mg said, "\\'hat docs the Sixth Grand i\laster make out Suddenly a monk showcd up on the rocks. l lc howed anJ said, " I
co be mcditacivc stabilizacion?" ;im Elng-picn, a man oí \ \ 'estem Shu. Yestcrda} 1 53\\ che Gre;ll
Hsuan ts'c said, "\Vhac lll} ccachcr spcaks of is suhtle tranquility, .\lastcr Bodhidharma in South India. lle told me, 'Go quickJy to
perfcc.:tly serene, with subst:Hlcé ami function conforming co being China; the trcasury of thc cyc of true ccaching ami d1e vestmem l
as is. Thc fi, e c.:lusters are fun<lamcncall} empty; che six field!> oí inhcrited from J\laha-kasp1pa have beco tran.,mitted through si\
sensc <la1:1 ;1re not exiscenc. l'herc is cssentiall} no tlweJLing in medi- ~cncra cions co Ts'ao-ch'i in Shao Pro' mee. Co .1nd see him.' I h;t\ e
cation; ll '" <tparr frorn dwclling in medita U\ e .. ullncss. Thcre is es- ~orne a long\\ ay; picase show me die robe you 1nhericed."
sentiall) no com:cption in mcditation; ic is apare from conceiving Thc ,\laster sho'"ed ic co hirn, dien asked, "\\'hac ''ork do you
ideas oí meditation. The mind is like ... pace, ycc '' ithout an) notion do:"
oí spacc." fang-p1cn sa1d, "J <Hrl~n cxpert sculptor."
Having heard d1is explan;Hion, Chih-huang wcm clirectly to ca ll Thc Master said, "Try to make an imagc of me."
on the Master. Thc 1\fascer :l';kcd him whcrc he had come from, ancl Fang-picn \\aS at a loss, but after several day.. his sculprurc \.\ :1'
Chih-huang rclaccd che forcgoing e'encs in full. The Master said, done, a liíelike imagc abouc seven inches tall, \\ ich extremcly fine
"Truly it i!'i as you wcre told: just let your mind ht.: like spacc, without derail. When he showcd it to the Master, the 1\fascer laughed ami
clinging to a mental imagc of spacc, funccionmg re'>ponsi,·el) '";th- ..aid. "You undcrscand che narure of image makmg, bue noc thc na-
out ob~truccion, unminding 111 action ami rcpmc. Fcelings oí ord1- turc oí buddhahood.'' Thcn che ;\la:,cer rcached out. patted Fang-
nary ami hol} forgotten, subjcct and objcct bmh ~uhmerged, nature picn on che head, and \a1d "Af,, a) s he a ticld oí blcssings for hu-
1

and form •tre as is; at no time are you unstablc." mankin<l and the spirics."
At tJw. Chih-huang was grcarJy cnlightened. The sense of :main-
ment hc'd hacl for cwenc:y years disappcarcd without a shadow oran A monk quotcd a verse of Cb'an Master\ Vo-lun:
echo. That night, thc gcntry ancl common íolk oí I lopei hearcl a "Wo-lun has a skill,
voice in Lhc sk} saring, "\leditacion ,\laster Chih-huang has al- Cucting off a hundrcd chought.'>.
tained enlightcnmcnc chis da)." \ Vhcn mincl is not aroused in face oí ohjccts,
Chih huJng httcr rcspcctfüll} cook leave ami retumed to Ilopei, Enlighccnmcnc grows da} by da}."
wherc he t;tught monks, nuns, laymen, and la}"H>men.
\\ben thc l\lastcr hcard chis, he said, 11Th1s \Cr'>c <loes noc yct clar-
One monk a'>ked che ,\lasrcr, "\\'ho gcts the mcssage of Tiuang- ify thc ground oí mincl. If you put it into pratllcc, that will add to
mei?" your hondage.'' Accor<lingly, he taught a verse that said,
The \ bster said, "Someonc who umlcr:-.tands Budclhism.'' "Hui-ncng has no skill,
Thc \lonk sa1d, "Do you gct it?'' Docs not cuc off a hundrcJ thoughh
Thc i\llastcr saicl, "1 clon't undcrst:md Buddhis111." ln fucc of objccti., mind is amuscd ag;tin ami again;
1low can cnlightcnment hrrow?"
Onc d•l} che \\aster w :intcd to '"ash che rnhe that had bccn
handccl d<)\\ n to h1m, but therc was no good '>pring-, so he \\ ent a
few miles hchind thc monasLCI), \\ hcrc he sa\\ the mouncain forcsc
 8 l111111edinte 111ul Grndunl

Chih-ch'cng then came forth, p:tid respects, anti t0ld the wholc
story. Thc Master sa id, " Jf you havc c.:ome from Jndc Spring, you
Immediate and Gradual must he a spy."
lle said, "Not so."
The 1\laster said, "1 low can you not be?"
lle said, "Befare 1 saicl so, 1 was; now that l've said it, l'm not."
At the time, the Grand Master was living at Jewel Forest Monas- Thc Nlaster askecl, "How does your tcacher instruct people?"
tery in Ts'ao-ch'i , whi le Great Master Shen-hsiu was ar.Jade Spring He s;1id, "He always instructs pcople to stop the mind and con-
Monastery in Hsing-nan. Both schools Aourished in their time, and templare quietude, sirting constancly without lying clown.". .
everybody calJed them Hui-neng of the South and Shen-hsiu of the The Master said, "Stopping thc mind and contemplaong qu1-
North. Thus there was a division into two schools, immediate and erudc is pathological; it is not Ch'an. Sitting all the time constricts
gradu::il, of the South and North, an<l people did not know the fun- the body-how does it help roward b·uth? Listen to my verse:
damental aim.
The Master said to the crowd, "The teaching is originally of one "Ouring life it will sit, not lie;
After death it will líe, not sit:
source, but people may be 'southern' or 'northern .' The teaching is
A set of stinking bones-
of one kind, but perception may be slow or fast. I Iow can it establish success?"
"What are called immediate and gradual? The truth has no im-
mediacy or gradualness, but peoplc may be sharp or dull; hence the Chih-ch'eng bowe<l again and said, "I srudied the Way with Grcat
terms immediate and gradual." .\ laster Shen-hsiu for ni ne years without realizing enlightenmcnt;
Nevertheless, the followers of Shen-hsiu often criticized the now, hearing a single talk fr~m you, I immediately attained the orig-
Grand Master of the Southem School far being illiterate, question- inal mind. For me thc matter of life and death is serious; please be
ing his merits. Shen-hsiu said, "He has attained the wisdom that has so kind as ro teach me more.''
no teacher, and has profoundly realized the highest vehicle; I am The Master saicl, "l've heard your teacher instructs people in the
not his equal. Furthermore, my teacher, who was the Fifth Grand principies of discipline, stabilization, and wisdom; please tell me
.Nlastcr, pcrsonally handed on the robe and teaching to him- how how they are practiccd."
could that have becn forno reason? I regret ~1at 1 cannot make the Chih-ch'eng, said, "Great Nlastcr Shen-hsiu s.iys that ' not doing
long journey to go associate with him, but vainly receive the favor anr cvil' is discipline, 'doing good' is wisdom, and 'purifying the
of the naúon. You people should not linger here; go tO Ts'ao-ch'i mind' is stabilization. That's hO\\ he teaches. vVhat doctrine do you
to seek rcsolution." tcach?"
One day Shen-hsiu instructed his disciple Chih-ch'eng, "You are Thc Master said, "If 1 said l had a doctrine to teach people, I
bright and very knowle<lgeable; you ought to go to Ts'ao-ch'i fo r would be fooling you. I just w1Lic bonds accorcling to situations.
me, to listen to the te;1ching. Pay attention and remember whatever Th,n is provisionally labeled sm11tf(/hi. The sort of discipline, srabili-
you hear; d1en come back and tell me about it." z.ation, and wisdom your teacher speaks of are rruly wonderful, bue
Following instrncúons, Chih-ch'eng went to Ts'ao-ch'i; there he discipline, srabilization, and wisdom as I see them are different."
joined in the studies of the congregation without saying where he Chih-ch'eng snid, "Discipline, stabi lization, i111d wisdom should
had come from . onlv he of one kind; how can there be ::iny cliffercnt?"
At that time, the Grand Master announced to the crowd, "Now The ,\ fosrer said, "Your teachcr's discipline, stabilization, and
there is someone stealing the teaching concealed in this congre- wisdom are for pcople of the Great \ 'chicle; my discipline, srabiliza-
gation.'' tion, ami wisdom are for people of the Suprcme Vehicle. Under-
60 61
 Thc Sutrn of Hui-11eng l111medif1te mu/ Grndtlfll
standings are noc lhe same, perceptions may be slower or swiíler. Chih-ch'eng then addressed che MaslCr again: "Y\That is che
Listen to what l say and see if it i~ the same as whac he says or nol. meaning of not setting up anything?"
"\Nhat l tcach is not apart from our own csscntial narure. Teach- The Masler said, "Vlith no error, no folly, ancl no confusion in
ing apart from na cure is called talk about forms; onc's own essential one's inherent nature, prajna is observing, moment ro moment,
nature is always confused . We shoukl rcalizc thal the functions of thought after thought, always detachcd from the appearances of
all things come frorn ou r own essential naturc. This is the true prin- things, indepcndent ancl free, complete master of adaptation-what
cipie of discipline, srn bilization, and wisdom. is there to set up? Your own nature is sclf-rea lized, immediately
"Listen to my verse: realized ancl imrnediately cuJtivated, without any gradual proccss.
"The rnínd ground without error is inhcrent natural That is why there is no setting up anything; ali things are nirvanic-
discipline. what steps are there?"
The mind ground without folly is inherem narural wisdom. Chih-ch'eng paid obeisance, and volunteered to be an atten<l<tnt.
The mínd ground without confusion is inherent namral Day or night, he never slacked off.
stabílity.
Neither growing nor <liminishing-thc inherently The monk Chih-ch'e was a man from Chiang-hsi. His original
indestructible: surname was Chang, and his given na me was Ilsing-shang. In youth
Though the bocly come and go, there's fundamental
he had been a wandering swordsman.
samadhi."
After che Southern and Northern schools were clividecl in their
Hearing this, Ch ih -ch'eng apologized. Then he presenred a verse teaching methocls, even though che masters of che schools were non-
saymg, partisan, followcrs of theirs became competitive and parcial. At that
time, the followers of the Northern School set up Master Shen-hsiu
"The five clusters are an illusory body-
How can illusion be ultimare? on their own as the Sixth Grand Master, and were jealous of the fact
Yet whcn I turn around to head for true suchness, that the Grand Master [Hui-heng] was known throughout the land
The metho<l turns out to be impurc." to have inheriled rhe robe. They hired Hsing-shang to assassinate
the Master.
The .Master agrced with this, tben went on to say to Chih-ch'eng, Knowing of this befare hand by telepathy, the Master placed ten
"Your teacher's discipline, stabilization, and wisclom cncourage pco- ounces of gold by h.is seat. That nighl Hsing-shang entered thc
ple of lesser basic intelligence, whereas my discipline, stabilization, Grand Master's room to kili him. The Master stretched out his neck
anti wis<lom cnc:ourage people of greatcr b<1sic intelligence. If you to the sword. 1Ising-shang slashed three times, bur failed to make
realize your own inhcrent essential na tu re, you do not set up 'bo<lhi' any wound at ali.
or 'nirvana,' or libcration or knowledge: there is noching to attain. The Master said, "A srraight sword is not crooked, a crooked
Only then are you ahlc to set up m)Tiad teachings. sword is not strnight. 1 only owe you some money; 1 don't owe you
"If you understand what thjs means, ir is also called embodiment mv life."
of bud<lhahoo<l, and ir is also called bodhi and nirvana, and libera- .Hsing-shang was so .scartl ed he collnpsed. lt was a long time be-
tion and knowledge. People who see esscnrial nature can set these fare he revived, and when he dicl he begged for merey and repentcd
up or not set them up; they are free to come or go, without stagna- of rus wrong. T hen he wanted to leavc thc world <rnd becorne a
tion or inhibitiun. They act according to nccd and responcl as spo- monk. The Master gave him the gold ancl said, "Go away for now,
ken to. Their personal projections, secn evcrywhere, are not apart lest the disciples do you harm. Come back someday in a different
from their own narnre; thus chey atta in the samaclhi of sport in free guise, and I'll cake you in."
spirirual powers. This is called seeing cssential narure." Hsing-shang clid as insrructed and Aed <luring the night. Later he
61 63
 Tbe S11tm of l lui-11e11p, lmmedint1.· rmd Grt1d1ur/

bccame a monk, di-;ciplincd and cnergcric. ()ne da}, rcmemhering 01

anent, almgcther making eight imcro;ions, thercforc in thc com-
"h,1t thc ,\ hl'tter had -;aid. he macJc a long journe\ hack to .,ee him. plete teaching of che Nin:11m1-sutra Buddha refutes their b1ascd
Thc .\bstcr said, "l'vc hccn thinking ahout y«HI for a long time. v1ews and opcnly cxplains true permancncc, true bliss, true selí, :ind
\ Vhat took ym1 so long?" i:rue purity. You are now rel} ing on the '' ord and rurning away from
Lle said, "Pre\ iousl} you forgan: my crimc; 110\\ though 1 am a the meaning, misun<lerstan<ling Buddha\ perfect, sublime, final
monk and prnc:rice intcmdy, aftcr ali r c:mnot rcpay your favor. 5 rarement as if it meant nihifücic impermancnce and fixed srngnant
How could 1 think of transm itting thc tcach ing 1111d liberating pco- [mpernrnncnce. Evcn if you rc ad rhe slllrn a thonsa nd times, wh1n
ple? 1 frequcntly read thc Nirva11n-s11tm, bm 1 still don't understancl woulcl be che use?"
the meanings of permancnce and impcnnanence. Picase be so kind Suddcnly H sing-shang "as greacl}' cnlightcneJ. He uttered a
as ro gi' e me a brief explanation." verse saying,
The 1\tlaster saic.1, "\ \'hac is impcrmancnt is the buddha-narurc;
"Buddha said ther e is pcrmanencc
''hac is permancnt is the discriminatol} mind '' ith all sorts of gooc.1
Because of thc menmlin clinging w impermancnce.
and bad staccs. ··
T hose who do not knO\~ exp~d1~nt tcchnique
Hsing-shang said, "\Vhat you say is grcady at odds '' ith rhe rext Are likc picking up pcbbles in a springtimc por1d.
of the sutra." Now thc buddha-naturc has appcared
The ,\!aster said, "l trnnsntit the sea! of che buc.ldha-mind; how \\'ithout my expending ;111y cffort:
dare I differ with scripturc?" lt is not hequcathed by Lhe master,
Ilsing-shang said, "The sutra s:1ys thc buddha-nature is perma- And nt!ithcr have 1 obrnined anything."
nent; but you say ir is impcrmanent. Good and had statcs, C\'en thc
Thc i\.faster said. "You havc penemncd. You should be namcd
aspiration for enlightcnmenr. are ali impcnn;ment. \'et vou sa\ the\
are permanent. Thcse are contradictiom., confu.,mg.me ~,·en ~ore.;, Chib-ch'e [lncent on Penetration)."
The .\!aster 't:lic.I, "In thc past I hcard the N111•1mn-s11tm recitecl Chih-ch'e bowcc.I in thanks.
by thc nun \\'u-chin-rs:rng, and then expounded it to her. En~')
Thcre was a routh name<l Shen-hui from the Kao clan ofllsiang-
word, cvel} prin<:iple, ''as in accor<l "irh thc sutra. \ \ 'hat l ha\'c said
to you is no di ffcrcnt." yang; thirtccn years old, he carne from Jade Spnng to caJJ on thc
1 lsing-shang said, "My knowled gc is shallmv and unenlightcned. Master.
Picase c<lify me in dernil." The Master said, "Friend, you've comc a long way, a hard jour-
Thc \l:i-;tcr .,,11cl, "Don'r you reali1c? lf che buddha-narurc \\Crc ney; havc you brought the ba<;is along? lf rou ha' e the basis, } ou
permancnr, then "hat good or ba<l statcs "ould diere be to speak should know the host. Try to cxpress it."
of? There would ncver c\"C;r be anyone aspiring to cnlightenmcnt. Shen-hui said, "Nondwelling is the hnsis, seeing is the host."
That is'' h) 1 'i<l} 1t io; impcrmanent; th1o; is precise!} the path of rruc The Master said, "How is it appropriatc for rou, a nO\Íce, to
pcnmmence spoken of b~ thc Budclha. speak glibly?"
"Furthermorc, if ali things wcrc impcrmanent, then evcryrhing Shen-hui then askcd, "\Vhen you sit medicating, do you sec or do
wou ld have its own naturc, subject to hirth and dc;lth, whilc rruc you not sec?"
eternal essenc:c '' ould not be universal. Thcreforc 1 say things are The Master hit him three rimes '~ith bis staff ancl asked, "\Vhcn
pennanenr; rhis 1s precisely che mca11111g oí imperm:rnencc spoken I hit you, are rou paincd or not?"
of by the Buddha. IIc rcplied, "Both pained nnd not p<1incd."
"Bccausc ordinary pcople and culti'>t'i cling to false perm;111encc. The Master said, "And l both sec nnd tlo not sce."
"hile people of the Two \'chicles think of the p1.:r111anem as imper- Shcn-hui asked, "\\ 'hat is it to both ..,ce :md not scc?"

64
 Thc Sutra of l lui-neng bm11edi11te n11d Grndunl
The Master said, "My vision is such thar 1 always sec thc excesses thoughts of good and thoughts of bad. What has no name that can
ami errors uf my own mind, while l do not see the right and wrong name it is termed intrinsic narure; the narure that is without duality
or guod and bad of other people. Thus 1 both sec and do not see. is callcd the true narure. lt is on the basis of true narure that ali t.he
"You say you are both pained and not pained-what about that? 111 cthods of tcaching are estahlished; under the impact of thc words,
lf you are not pai11ed, you are thc sarne as wood or stone; if you are vou should immediately sec for yoursclf."
pained, you are the same as an ordinary man, so you get angry and · Hearing this talk, ali thosc people paid respect and asked to sen1e
resentfuJ. him as their teacher.
"The seeing or not seeing you spoke of just now are two ex-
tremes; being pained :md not being pained are birth and dcath. You
don't even sce your own essential nature, yct you dare to play with
pcople."
Shcn-hui howcd and apologized.
The Master also said, "lf your mind is confuscd and you do not
sce, you ask a teacher to scek thc pat.h. lf your mind is enlightened,
t.hen you scc your O\\ n esscntial na tu re, and you cultivare practice
bast:d on thc tcacbing. You are confused yourself and do not sce
your own mind, yet you come asking me if I sec or not. I know my
seeing for my ·elf-how could ir substitutc for your confusion? If
you can see yourself, that could not replacc my confusion either."
Shen-hui bowed again, more than a hundred times, seeking par-
don for his error. He worked for the Master diligently, nevcr leaving
his side.
Onc day the Master said to thc congregation, "1 have something
with no hcad, no taíJ, no name, no label, no back, no front: do you
rccognize ir?"
Shen-hui carne forrh and saíd, "This is the original source of ali
buddhas, my buddha-narure."
The Master said, "l jusr told you it has no na me or label; then you
irnmediately call it the original source, the buddha-nature. La ter on,
when you have a bunch of tharch covcring your head, you will still
just be a follower of intellcctuaJ understanding."
Afrcr the death of the Grand Master, Shcn-hui wem ro thc capital
and popularized the Ts'ao-ch'i teaching of immediacy. lle \vrore
Notes Revenling the So11rce, which was very popular in this time. (This
was Ch'an Master Ho-cs'e.)

The Master saw that critics frorn various secLS, ali with ill will,
had gathered at his asscmblies in great numbcr<;. Pitying them, he
mld them, "Pcople who srudy thc Way should eliminare ali
6~
I
 9 The Imp erial S11111mo11s

cause ir is dcfincd in relativc tcrms. The P11re Name Sutm says,

·lruth has no compa rison, bccause there is no relativity in it.' "
The Imperial Su1nmons Pi Chien said, "Light symbolizes wisdom, <larkness symbolizes
affliction. If people who cultivate the vVay do not use wisdom to
sec through affliction, how can they escape beginningless birth and
death ?"
Ün New Year'!> Day of 705, [Empressj Tse-t'ien and [Emperor] The .\!aster said, "AfAiction itself is enlíghrerunent: there is no
Chung-tsung summoned the Master, in these terms: "\.Ve invired duality, no difference. If you use wisdom to see through affliction,
Lhe rno teachers An and Hsiu to court, where we provided suppo rt, this is the understanding of the Two \'chicles, for potentialities like
rcgularly studying the One Vehicle in our spare time. Those two rhe goat ancl rhe deer. Those of superior wisdom ancl great facultics
teachers deferred, saying, 'There is a Ch'an Master Hui- neng in the .1re not like this at ali."
South, who was secretly given Great Master Hung-jcn's robe and Pi Clúen asked, " \Vhat is the understanding of the Great Ve-
teachings and transmits the seal of the buddha-mind. H e should be hicle?"
invited so questions can be submitted ro him.' " The Master sai<l, "Enlightenmcnt anti ignorance are seen by ordi-
Now the courtier Pi Chien was sent to deliver the imperial swn- nary people as two, whilc the wise real ize their essential nature has
mo ns invited tl1e Master, aslcing for the Master to be so compassion- no duality. Thc esscntial nature wirhout duality is the true nature.
ate as to hasten to the capital city. Tme nature is not diminished in the ordinary and ig11orant, nor is it
The M;ister formally declined on the grounds of ill ness, desiring incrcased in the wisc and the holy; it is not deranged in affiiction,
to spcnd the rest of his days in the forests. wd it is not quiesccnt in mcditation conccntration. It does not come
Pi Ch ien sa id, "The Ch'an wortlúes ;H the capital city ali said that roan end, nor docs it endure forcvcr; it does not come or go, and it
if we want to attain understanding of the \i\Tay, it is necessary to sit is nor in the middlc or thc insidc or outside. Unbom and unper-
in meditation and cuJtivate concentration; no one has ever attained islúng, nature ami charactcrisLics as such, permanent and unchang-
liberation but for meditation concentration. H ow about the doc- ing-this is callcd thc \Na)."
trine you expound?" Pi Chien said, "How is your talk ofbeingunborn ami unperislúng
The Master said, "The \Vay is realized by the mind-how could differem from outsidcrs'?"
it be in sitting? A sutra says, 'If you say the· Buddha is sitting or The ..\raster said, "Thc unborn and W1perishing of which outsid-
recl ining, rou are traveling a false path. \-\' hy? Because he neither ers speak is using annihihuion to stop birth, using birth to show
comes from anywhere nor goes anywhere.' Freedom from birth and annihilation. Annihilarion is still nol annihilated, and birth is said to
death is the pure meditation of the Buddha; the ernptiness of ali be unborn.
th ings is the pure seat of the Buddha. Ultimately there is no realiza- "The unborn ami unpcrishing of wlúch I speak is original intrin-
tion, much less sitting." sic birthlcssness and prcscnt nonannilúlation. Thcrefore it is differ-
Pi Chien said, "\iVben I return to tl1e capital, thcir majesties will ent from outsidcrs' doctrines.
surely question me. Please be so lcind as to incl icatc to me the essen- " If you wam to know thc csscncc of 111ind, just do uot think abour
tinls of mind, that I may transmit it to their majesties, and to the any good or b<1d at all. Thcn you will spontaneously gain access to
studentc; of tl1e Way in the capita l city, so it will be like onc lamp the pure subst;rnce of mincl, ca lm nnd always tranquil, with subtlc
li ghting a thousand lamps, so ali in the clark are i llumined, light ftu1ctions beyond numbcr."
upon lig ht witl10ut end." Rcceiving chis instruction, Pi Chien was greatly awakencd. Rc-
T he Master saicl, "The \iVay has no light or dark. Light and dark spectfully taking lcavc, he rcturnecl to the imperial palace, where he
mcans alternation. Light upon light without end is still finite, be- reponed thc i\faster's words.
68
 ..
The Stttm of H11i-11eng Th e Imperial S111m11011s

That year, on the third day of the ninth month, there was an "Our essenrial nature can comain all tliings: this is called the stor-
imperial rescript encouraging the Master in these terms: "The Mas- age consciousness. If you conceive thought, this is the. activarion
ter has declined due to old age and illness. Cultivating the Way for c~nsciousness. lt produces the six consciousnesscs, wluch go out
us is a field of blessings for the nation. The Master is like Vimala- through tl1e six organs and perceive the six ficlds of ~ense; thus ~1e
kirti, using a pretcxt of illness in Vaisali to expound the Great Vehi- cightee 11 elernents ali are activated from our namre. If y~ur e~senual
cle, commu11icate the mind of the buddhas, and discourse on nanll'e is perverted, it produces eightccn-fold pe 1·~ers1on; 1f your
nondual reaUty.
essential nature is right, it produces eigbtcen-fold nght. _Jf you u~e
"Pi Chien has tra 11smitted the Master's teaching on the knowl- ir bacllv, tllis is the function of ordinaty bcings; if you use itwell, tlus
edge and vision o f buddhas: it is our forrune, through the accumu- is the function of bu<ldhas. \iVhere does thc function come from? It
lated good deeds of our ancestors, and having planted roots of comes from our csscntial narure.
goodness in the past, that we encounter the Master's emergence in "In the externa! world of relative objccts tl1ere are five pairs of
the world , and immediately realize the highest vehicle. ~re are oppositcs: sky and earth, sun and 1110011'. light and ?ark, yin and
grateful to receive the Master's ki11dness, and wilJ appreciate it no yang, water and fire. These are the five parrs of oppos1tes.
end."
"In characteristics of phenomena and language tl1ere are t:welve
The Master was also presented wüh a fine vestment and a crystal pairs of opposites: words and tlúngs, bcing ;~nd nonbein?-, physical
bowl, and the govcrnor of Shao Province was orclered to refurbish and nonphysical, perceptible and imperccrt1blc, cont~mrnated ª'.1d
the monastery. The Master's old a bode was entitled Temple of Na- uncontam inatcd, matter and emptiness, motion and stillness, punty
cional Gratitude.
<lil<l pollution, o rdinary and holy, clergy and lay, old and young,
One day the Master ca lled his disciples Fa-hai, Chih-ch'eng, Fa- great and small. These are the twelve paír of opposites.
ta, Shen-hui, Chih-ch'ang, Chih-t'ung, Chih-ch'e, Chih-tao, Fa- ~ "Our essenúal namre produces funcrions in nineteen pairs of
ch'en, and Fa-ju; he said, "You are not like the other people. After I opposites: srrcngths and weaknesses, pervcrsion and rec.ti.rude'. ig-
pass away, you will each become the teacher of a region. I wlll now norance and insight, folly and wisdom, disorder and stab1hty, kind-
tell you h ow to expound the teaching without losing the basic ness and vicio~sness, morality and wrongdoing, honesty and
so urce.
crookedness trutl1 and falsehood, bias and fairness, affüction and
"First you should bring up three classificatiops of tl1ings, actively enlio-htenm; nt, permanence and impermancncc, compassion and
using thirty-six oppositions, on both sides-appearing and disap- mal~volence, dclight and anger, gcnerosiry and sti nginess, progrcss
pearing, merging and detaching. In explaining everything, do not ancl regression, origination and dcstruction, the rcality body and thc
depart from intrinsic narure. If people ask you questions, everything physical bodr, thc projection body and the reward body. These are
said is twofold; everyone grasps relative things. Coming and going thc nineteen paire; of opposites." . _ .
are relative; ultimately duality alJ disappears, with nowhere else The i\Iastcr said, "If you know how to apply these thirty-sLx ~a~rs,
to go.
this is thc \Va y, pervading all the teachi11gs of tl1e scriprures. Exmng
"The three classifications of things are the clusters, elements, and and cntcring, rnerging and detaching, 011 botl1 sides, inherent nature
media. The clusters are the five clusters-matter, sensation, percep- acti,·cly fi.r11ctions.
tion, conditioning, and consciousness. Thc media are the nvelve "\Vhcn you rnlk with people, outwardly be unattached to appe<1r-
sense media: tl1c six externa! fields of form, sound, scent, flavor, ances while in the midst of appcarances; inwardly be unattachetl to
feeling, and phc11omena; plus the six interna! organs of the eyes, emptincss wbilc in Lhe midst of emptincss. Ir you totally ti,\'.~te on
ears, nose, tongue, body, and mind. The elemcnts are the eighteen appearances, thcn you increase false viC\\' S; if you totally cling to
elements-tl1e six ficlds of sense, the six organs o f scnse, and the six emptiness, thcn }' OU incre<1se ignorance. .
consciousnesses of sense. "Sorne pcople who cling ro emptiness rerudiarc the scnpturcs,
70
 Tbt• S11trn of l lui-11e11g Tbe lmperinl S11m111011s

simply saying they don 't need writings. lf thc} S<l) they don't nee<l build a srupa. Although he told them tO basten thc construction, h}
wr¡tings, then people shouldn't speak cither, bccnusc speech has the snmmcr of the ncxt year it had nor yct beeu complt.:tcd.
charactcristics of writing. They also simply say thcy <lo nor establish On thc first day of the scventh month of 713, thc Master gathcred
writings, but these words 'do not establish' are also written. Seeing his followers and said, "I want to depare from thc world ne:..t month:
what others teach, they slander them, saying thcr are an:ached to ¡f\·ou have any doubtS, you'll ha,·e to ask me about them soon, so I
writings.
e~ break clown your doubts far you ami put an cnd to your confu-
"You ali should know that self-delusion is onc thing, while slan-
s¡on. Aftcr 1 go, thcre will be no onc to teach you:" .
dering the scriptures another-don'r slander the 'icriprures; the ob-
Fa-hai nnd the others wept when they heard th1s; Shen-hu1 alone
stacles caused by this error are countless.
was psychologicallr unmoved and did not cry. . .
"People who cling to externa! appearances, consrrue them as
The Master saíd, "Young Shen-hui has managed to m.amtam
truths, and seek realiry in them, and pcople who set up big religious
equan imity toward good and bad, unmoved by slander or pra1sc,. not
establishments and talk about the problems of bt!ing and nonbeing,
conceiving sadness or happiness. The rest of you hnve not aumned
will not manage to see essenrial nanire e,·en in eons; they can only
this-'' hat path have }'OU been cultivaring ali c~ese years 1~ che
cultivare practice in accord ,,.¡th the teachings.
mounrnins? vVho are you rroubled about now, cry11:g so s~dly.~.
"But <lo not think of nothing at ali, far that inhibits your enlighr-
ened narure. "ff you are worried I don't know where I'm gomg, I mrn1.uvcly
know where I'm going. If 1 didn't know whcrc 1 ."'ªs. gmng, 1
"H thcy listen ro preaching but do not practicc, people contrarily
wouldn't have informed you ahead of time. Your wecpmg ts bcc~use
produce wrong thoughrs. Just truthfully practice thc ghring of teach-
)'Oll don'r know where T'm going. Jf you knew whcre.I wa!. go111g,
ing withour fixation on appearances.
·you wouldn't be crying. The nature of reality has no btrth or dcath,
"If you understand, spcak on this has1s, funccion on rhis hasis. acc
on rhis basis, work on this hnsis-thcn rou will not lose che original no coming or going.
sourcc. "Sit there, ali of you, and I will recite to you a hymn called [ .l yn:n
"lf pcople question you about principies, if thcy ask abota being, on True and False Action and Stillness. Memorizc this hymn, for •ts
intent is the samc as mine. Practice on chis basis, an<l you won't lose
reply '' ith nonbeing; if chey ask ahout nonbeing, rcpl} '' ith being.
If they ask about the ordinary, repl) with the hol); if they ask about the esscnce of the so urce."
the holy, rcply with the ordinary,: thc two patl1s ar<.: rclative to each Thc monks prostrated themselvcs ancl requcsted the Master to
other, producing che principie of thc middle wa). \s ,,·ith one ques- tell thcm the hymn. The hymn went as follows:
tion ami one answer, do tht! same for other questions, and you '' on 'e Everything has no reality;
lose thc principie. \Ve do not see rcaliry thcreby.
"If someonc asks you what is callcd darkness, rcply that light is Jf you 'sec' rcality,
the cause, darkness the condition: \\ hcn light disappears, thcre is Thar is a vicw, not reality atal!.
darkness. Darkness is re\'C<lle<l br light, light is re,·calcd by darkness.
If you can rourself embody reality,
Their coming and going nre relati\ e, creating thc meaning of the Detachcd from falsehood, mind itself's rcaliry.
middlc way. Othcr qucstions are ali likc this. If your own mind does not derach from falschood,
"Later on, when you are transmiuing the reach111g, pass ic on in There's no reality-where is real?
this way; do noc lose the essence of thc so urce."
Animate hcings are mobile,
Inanimatc things are immobilc:
In the seventh month of the year 71 2, the ;\la<;tcr had somc d1sci- If you cultivare a practice of not moving,
ples go to the Temple of 0.'ational (,raurude in l lsm Province .md That's che same as inanimatc immobility.

73
 The Satra of H11i-neng Tbe l'lllpe1·ial S111m11011s

!f you seek true immovability, "I originally carne to tl1is land

fhere's inunobility in action. To transmit the ceaching to save deluded sentienc beings.
Not moving is unmoving- One Aower will open into five peta1s,
V/ithout senrience, there's no secd of buddhahood. Forming a fruit that will ripen naturally."

Be a_blc_ to distinguish characteristics skillfully The Grnnd Mnster ni.ro snid,

\Vh1le unmovable in ultimare truth:
As long as you see in this way, Good friends, let each of you clear your mind to listen to my
It's the function of reality as is. teach.ing. If you want to accomplish all-knowledge, you must attain
absorption in oneness and absorption in unified acrivity.
I announce to ali who study the 'l\Tay:
If you do not dwell on appearances wherever you are, and you do
\Vork cüligently-you need to focus attcntion.
not conceive aversion or amaction to those appearances, and nei-
Do not cüng to knowledge from birth and death
In the context of the Great Vehicle. ther grasp nor reject, and do not th ink of things üke gain, success,
or failure, but are peaceful, serene, empty and fluid, tranquil and
lf you attajn accord at the impact of the words calm, this is callee! absorprion in oneness.
Then I'll talk about budcUrnhood with you: '
If your unadulterated, undivide<l, straightforward mine! does not
If you are not really in accord
I'll salute you to make you ha~py. move from the site of cnljghtcnment whcrever you are, whatevcr
you are doing, with reality constiruting the Pure Land, this is called
Thc school basically has no argument: absorption in unjfiecl activity.
lf yo~1 a~gue, you lose the sense of tl1e Way. If people have thcsc two absorptions, it is like the earth having
By cling111g to perverse argumentative doctrines
seeds, which it stores and nurrures, and matures the fruits. So it is
Your own essential nature emers birth and deatl~.
with oneness and unified activity: my teaching now is like seasonal
rain moistening tlle great earth everywhere; your buddha- natures
At that time the followers, having heard the hymn, ali bowed; are like seeds, which will ali grow when thoroughly moistened thus.
they understood what the Master meant, and each of them concen- Those who ger my message will certainly attain enlightenmenc;
trated on pracricing according to the teaching, not daring to dispute iliose who follow my practice will definitely realize the sublime
any further. ..
result.
Then they realized the Grand_ Master would not be remaining in
Listen to my verse:
the world
. for long. Elder Fa-hru respectfully inquired , "After you r
passmg, to who~ ar~ the robe and teaching to be imparted?" The mind ground contains the seeds:
The Master sa1d, The lectures I have given ar the Great Brahma With universal rain, ali of tl1em sprout.
Monastery have now been excerpted for circulation, called the Sutra When you've suddenly rcalized the blossoming heart,
of th~ Alta: of ?le Treasure of the Teaching. You ali preserve it and The fruit of enlightenmcnt will naturally mature.
pass lt on. ro Llbenite people, just follow this reaching; th is is called Hnviug 11ttered thi.f verse, tbe tvlm1e1· said,
orthodoxy.
"I now explain the teaclúng, and do not impart the robe. That is The teaching has no dualism, ncither cloes the mind; the Way is
because your roots of faith are pure and mature, certain, witl1out pure, without any signs. You shou ld be careful not to contemplare
doubt, capa ble ~~ the great task. So, according to the meaning of a scillness ancl empty yonr minds. Thc nund is originally clean, with
verse_ of our spmtual ancestor Bodlúdharma on transmission, the nothing to grasp or rcjcct. Each of yuu work on your own, going
robe is not tO be handed on. The verse says, along as best you can according to circumstances.
74 75
 The Sutrn of H11i-ne11g The lmp l'ri11/ S111m11011s
At thr1t point the disáples bowed nud witbdrew. ·handa Buddha, Kanakamuni Buddha, Kasyapa Buddha, and Shak-
~·amuni Buddhn- thcse wcre thl.! Scvcn Bu<ldhas.
On the eighth day of the seventh month, the Grand '/\!aster said · ''from Shak1'amuni Buddha, che transmission went through:
to his disciples, " I want to go back to Hsin Province; prepare a boat
and oar right away." I . YE:- E R.\ BLE .\ 1\JI \-1\. \SY \PA
?. YE:-OERABLl \-.\,DA
The whoJe congregation was saddened and rried ' 'ery adamantly
3. VENERAR LE SA-..A\ A\\
to get him to stay.
~- VENER \BLE {.;p\(,\,PTA
The Grand Master said, "Even the buddhas who appeared in the 5· \ 'ENERABU Dt1R 1 \kA
world manifestly passed away-whatever comes muse go. This prin- 6. , .ENERABLF \11 cc11 \I{\
cipie is always so. This physical body of mine certainly has a place 7. \'ENERABLE \ 'A~l' \tl 1 R \
to return." 8. VENERABLE B uoo 11ANAN01
People said, "After you leave, Master, might you come back?" 9 . VF.NrnABLF. PuNYAMri RA
The Master said, "\Vhen leaves fati, they return to thc root. 10. VENERABLE PARSVA
When I come l'lJ have no mouth. " 11. VE:-1E RAOL1' PuNYAYASAS

They also asked, "1o whom is the treasury of the eye of thc true 12. MAlli\SATTVi\ /\SVAC.llOSA

teaching imparted? " 13. VENERABLE KAPl.\li\l.A

The Master said, "Those who have the \Vay gec it; those who r+ i\lAllASATI v.~
1
AGARJVNA

have no mind comprehend it. " 1 :¡. VENERABLE K\NADl\A

They also asked, " \Nill there be any trouble later?"

16. VE:-IERABLE R \ll l l.\ 1 A
1-. \'EN ERABLF. SA ... Gll \'l\,01
The .i \laster said, " Five or six years after my death, someone will
r8. YF.:-.F.R.\BLl'JAY\HI\
come to cake my head. Listen to my prediction:
r 9. YF.:-.F.R.\BU Ku\l\RAI \

"T.1lcing care of parcnrs on the head, ?O. Yr,FR.\111.ljW\IA

?l. \ 'E:-.F.R\BU \ '\\LB\'IDllL
Earing must be done in the mouth.
Coming upon the troublc of fullness, ??. \"EX'ER\811 \hNOR\

The willows bccome officials." • 13. \'¡;;-..:[R\Bll l l \ k l l ' \

?4. ,.ENER\81.1' Sl'lllA
The Master also sa id, "Seventy years after I leave, rwo bodhis~m­ ?j. VENERABl.f \ 'As \\11 1\
vas will come from the East. One will be a renunciant, the other a ?6. \ 'r::-.ERABl. I Pl1 NY\\ll IR .\

householder. Actively teaching in the same age, they will establish ? 7. ,.E ...... R \81.1 PRAJ N \1 ARA

my school, organizing sanctuaries and enabling spiritual heirs to 28. VEX'FRABl I' BODllll)ll \R\I \
Aourish. " 29. GRAND .\1 \STI R l ll'l-k 1 I
30. GR,\:-<D 1\1 \S n R S1 'f,-·1 ~·AN
They asked, "Since the buddhas and Grand Masters appeared in
31. GRA1'0 \IA~ 1 f R ·1\0 -11~1'1
response to necessity, how many generations has the transmission
3!· GR\1'0\L\S11 R ll L,(.-JI'
been handed on? Please tell us."
The Master said, "The past buddhas who answered che need of "l , Hui-neng, nm thc Thiny-third Grand Master. The Grand
the world have already been innumerable-they cannot be counted. \Iasters throughout history havc cach had an en?o'vm~nt: herea~er
Now we consider the Seven Buddhas ro be the first: in the pase Aeon ,.00 shou1d communicatc it through thc gcncraoons Wlthout lcttmg
of Adomment, there was Vipasyin Buddha, Sik.hin Buddha, and it go \\Tong." .
Visvabhu Buddha; in the presenr Aeon ofVirrue, thcre was Krakuc- ( ) 11 the thircl day of thc cighth month of 7 J 3, after a vegetnnan

76 77
 The Sutm of /1111-11eug The /111p eri11/ Smm11011s

meal at the Temple of Nacional Gratitudc, the Great .\la!'tti.:r said to \\'hen false ,;ews ami che thrcc poisom. occur in onc's
thc congregation of disciples. "Each of you remain c;itting in your na tu re,
Thesc are dcmon chief., coming to <lwell in che house.
place; l am leav1ng you."
Accurate sccing narurally clears the rripl) poisonc<l mind;
Fa-hai said, "Master, what te:tching are you lea\'Íng to enahlc con- Demons n1rn ro buddha, real, nothing artilicial.
fused people of latt:r generations to sec thc buddha-nature?" Rcaliry bod}, rewarcl body, ancl projeccion bodies-
The \las ter said, " Let alJ of you listt!n clearly. 1f con fu sed people The three embodimenrs are originally onc body:
of later generarions get to kno'' ordinary beings, then chis is bud- If rou can see them yoursclf \\ithin essenual nature,
dha-nature. If thcy do not know ordin:1ry beings, they "'ill hardly This is the cause of realizing thc enlightcnmcnt of the
find buddha-nature cvcn if they seek for ten thousand eons. l now buddhas.
tell you, when you know the ordinary beings in your own mind, you Originally pure narurc is born from thc projcction body;
see the buddha-nature in your own mind. lf you want to see buddha, Originally pure narurc is always immancm in thc projeccion
just know ordina 11• hcings. It is just hec:ause of the ordinal)' heings body.
~ature induces the projection body to go d1c right ''ªY
thar you lose sighc of buddha; ir is nm buddha th;u loses sight of
To furure complete fulfillment, realiry \\lthout end.
ordinary beings. Dcbauched narure is at root thc basis of purc na tu re;
"ff your own naturc is enlighrencd, ordinary being is huddha- Eliminatc dcbauchcry, ami this is the body of purc n:m1re.
hood; if ~·our own na tu re is confosed, huddhahoocl is ordinary being. Lct each in your º'' n narure detach from thc ¡:¡,,e desires;
Jf your own nature is imparcial, ordinary being is buddhahood; if T hc instant you see narure, thi!i is reaJiry.
your own narure is pcrverse, bucldhahnod is ordinal)' being. lf your If you cncounrer the tcaching oí immediac:y in thi!i liíecime,
rninds are biased <111d crooked, then bud<lhahood is suhmcrged in And sud<lenly realize your own nature. you '11 see rhc \\'orld
ordinary' being; a single moment of foirncss and honescy-, .111d o rdi- I Ionored One.
nary being becomes huddhahood. If you want to cultiva te practices seeking to becomc a
"Om mincls inherently have bu<ldha in them; your own inner bt1ddha,
\\'ho knows where you will try to seek rcaliry?
buddha is rhe real buddha. If there wcre no buddha-mind, where
lf you can see reaüry íor yoursclí in the mmd,
'' ould we look for the real buddha? Your own mind is budclha. Do I laving realiry is thc b:isis of arcaining buddhahood.
not doubt any more. There is nothing cxcernal th;1t can e!'ttablish lf you seek buddhahood extern:illy without sccing your own
anything-it is all the original mind concei\-ing all som of things. narure,
That is why scripwrc says, '\\'hen the mind is aroused, nll sorts of \Vhatever your intenrions, you'rc still an ignoramu<;.
phenornena arise; whcn the rnind is quiesccnt, ali sorts of phenom- The reach ing of immcdiacy has now becn lcft
cna pass away. To savc thc pcoplc of thc workl- but it must be practiced
"i'fow T am going to Je~l\·e a hymn :l'i a farewcll to you, called oneself.
thc H ymn to the Real Buddha of Inner Nature. lf pcoplc of later Tannouncc to furure srudents oí the "'ª):
lf you do nor see chis, you are for, for <l\\ ª>."
gcnerations knm\ thc meaning of this hymn, thcr will -;pontane-
ously see the original mind and spontancouslr attain buddhahood. After the 7\ foster had rcciccd thc hymn, he said, "You ali should
Thc hymn goes, stay well. Aftcr T pass away, do nm entertnin worldly feelings anti
mourn, accept pcople's condolenccs, or put nn robes of mourning.
" l ntrinsic narurc as it really is-that\ the real buclclha.
False ,-icws ami the thrcc poisonc; are thc chicf demons.
If you <lo, you are not 111) <lisciplcs, and this i-, not true religion.
\\'hen therc\ dclusion, <lcmons are in thc hou'>C; '"]use knO\\ your Q\rn original mind ami 'iCC your own ong11ul
\\'hen thcre\ accurate -;eeing, lmddha's in rhc living room. nature; thcre i-; ncither morion nor stillness, ncither binh nor dcath,

7'>
 The Sutra of Hui-11e11g The Imp erial S11111111ons
neither going nor coming, neither yes nor no, neither srnying nor for tlúrty-seven ycars. His religious successors nwnbered forty-
going. tbree people, whi le those who awakened to the Way and tran-
"In case you are confused and do not understand my meaning, scended the ordinary werc councless.
now I wi ll instruct you again to enable you to sec essenrial nature. The robe of faith inherited from Bodhidharma, the vestrnent and
If you practice in accord with th.is after my passing, it will be like crystal bowl given by Emperor Chung-tsung, the likeness made by
when I was alive; but if you violate my teaching, evcn if I were in the sculptar Fang-pien, as well as his implements, were placed for
the world it would be no use." erernity at the Precious Forest sancruary. The Altor Sutro was pre-
Then he uttered another verse, saying, served and transmitted to show the message of the school, causing
"Unmoving, not cultivating gooclncss, Budd hism to flourish for the universal benefit of ali living beings.
Eburnent, not doing e''il,
Serene, detached from the senscs,
Clear, mind without fixation."

After the Master had recited this verse, he sat up until thc mid-
night hour, when he suddenly sa id to his disciples, "1'111 goi ng!"
T hen he passed away at once.
At that moment, an unusual scent fill ed the roo m. A whitc n1in-
bow touched the earth, and the trees of the forest turneJ white. T he
birds and beasts cried sadly.
Tn the eleventh month, the official of three provinces- Kuang,
Shao, and H sin-as well as the disciples, both monks anti l:iypeople,
vied to host the Master's body, and no onc could decide where it
shouJd go. Finally they lit incense and prayed that the incense smoke
would point to where the Master was to be bid ro rest.
Now the fragrant smoke went su·aighr toward Ts'ao-ch'i, so on
the thirteenth day of the eleventh month thc casket ami the robe
and bowl he had inherited were moved back thcre. In the seventh
month of the next year, the bod~· ,,·as removed from the casket, and
the disciple Fang-pien plastered it with fragrant paste. The people
of the school remembered the Master's prediction rhat his head
would be taken, so the Master's neck was securely protectcd with
sheet iron and lacquered cloth; then ir was put in thc stupa. Sud-
clenl y n white light appeared from within the srupn, shining strnig;ht
up to the sky; it did not disappear far three days.
Thc authorities of Shao Province reportee! this to thc cmperor,
ancl were commissioned to set up a memorial tablee summarizing
the Master's spirirual life.
T he master lived far seventy-six years. He inheritctl the robe at
the age of twenty-four, was ordained at nge thi rry-nine, <ll1d taught
80
Hui-neng's Commentary
on the
D1AMOND SuTRA
 Preface
by HUI- TENG
Si.-\:th Grand i'vlnster of Zen

Thc Dirn11011d S11trn has no form as its source, no abic:üng as its

suhstancc, suhde bcing as its function. F.vcr since Bodhjdharma
carne from thc \M..:st, LO communicatc thc intcnt of this sutra he got
pcoplc to rcalizc noumcnon <ll1d scc csscntial nature.
lt was ju'il beca use pcople of thc world do nor scc their own essen-
tial naturc that thc teaching of sccing cssential narure was estab-
lishc<l. lf people of thc worl<l clcarly see thc original body of reality
a..., is, then it is not ncccssary to cstahlish a tcaching.
rhi<; <;utr:i 1s rca<l ami rccitcd by countlcss numhcrs of people,
lau<lcd ami culog1zed h) infinite numhcrs of pcoplc: over ejght hun-
dn:<l people h:i<l composcd commentaries an<l explanatory notes, the
rcasoning Lhc) cxpound cach being according to what they see. Yet
...
though pcrccplÍons ma: not be the saine, truth has no second .
Thosc \\ ho h;l\C earlicr <lc\'elopcd highcr faculties will imme<li-
nely un<lcrsrnnd on hcaring once. Thosc \\ ho do not already ha,•e
msight 1113) rcad <lnd recite many times "·ithout unclcrsranding" har
Buddha meant, th:n 1s the reason for 1merpreting thc meaning of the
.,age, to rcmo,·e studencs' douhts. lf rou get che cssential message of
this sutrn hcyond a douht, you do not necd explanation.
The good things expoundcd by thc Realizcd Ones since time im-
memorial are cxpounded for thc purpos<.: of climinating ordjnary
people's had auitudes. Sutras :we s;1yings of' sages, which teach pco-
plc \\'ho lisu.m to th<.:111 to tra1rn.:e11d thc profane.: ami re;1lize the sa-
cred, forever stopping c..:onfusion.
This onc-.,croll ... urr:i origrnally cxi-.ts in thc csscntial nature of ali
li\;ng hc.:ing.... Pcnplc \\ ho do nc>t -.ce it the1meh es just read an<l
 Co1m11entm:y 011 the D1..u10ND SuTnA Com111e11tr11y on tb e Ü1 AM0No SvTRA

re.c ite written lt:t1:crs. lf you realizc your original min<l, you will c.-:qually il_lumined. Jf _Lhcy are not firm within, stability ancl insight
rca lize for the first time that this sutra is not in written letters. If are l~st.; 1f th~y pract1cc m:n~al_ly as wdl as re~ite verbally, stability
you can clearly understand your own essential nature, only then will an<l ms1ght \\'11! be equ:i l. 1his1s ca lled the ulamate end.
}'OU really helieve that "all the Buddhas emerge from this sutra." Gol<l is in the mountain, but the rnountain <loes not know it is
N"ow I fear that pcople of the worlcl will scc Buddha outside their precious, and che treasurc <loes not know this is a mountain either.
own bodies, or pursue the surra e:\.'ternally, without discovering the \Yhy? Because they are inanimate. Ilwnan beings are anímate, and
inner mind, " 'ithout holding the inner sutra. Therefore I have com- a,·ail d1emselves of thc use of the treasure. If thev 6nd a metal
posed this "secrcts of thc sutra" to get srudents to hold the sutra of ,,orker to mine the mountain, rake the ore and smelt.it, eventually it
the inner mind anc.l clearly see the pure buddha-mind themselves, bccon:'e~ pu_re gold, to be used at '' ill to escape the pains of poverry.
hcyond number, impossible to conceive. . So 1t is w1th the huddha-n;mire in the physical body. T he body is
lf stuc.lents of later times have doubts on reading the scripture, like the world, personal self is like thc mountain, afflictions are Iike
whcn th ey see this interpret<1tion their cloubts will melt away, and the ore, buddha-naturc is like the gold, wisdom is like the inaster
thcn they won't need the secrets any more. What I hope is that craftsman, intensity of diligence is like digging. In the world of thc
studcnts will all see the gold within the ore, and use the fire of body is the mountain of personal sclf, in the mountain of personal
wisdom to re6n e it out. \iVhen the dross is gone, the gold rernains. self is the ore of affiiction; in the ore of affliction is the jewel of
Our original teacher Shakyamuni Buddha spoke the Dirnnoud buddha-nature. W ithin the jewel of buddha-nature is the master
S11tm in Sravasti. As Subhuti raised questions, the Buddha very corn- cniftsman of wisdom.
passionately explained for him. Subhuti attainecl enli ghtenrnent on \iVe e~nploy thc master craftsman of wisdom to drill through the
hearing the teaching, ami asked Buddha to give the teaching a name mountam of the personal self and discover the ore of afflictions
according to which later people could absorb and hol<l it. Therefore ~melt it in the 6re of awakening, and see our own adamantine bud~
thc sutra says, "The Bud<lha rold Subhuti, 'This sutra is named Din- Jha-nature, perfccd y luminous and clear. Thereforc the diamond is
mond Pmjnnpnmmitn, and you should uphold it by this name.' " used as a metaphor, and hence the name.
Thc "diamond prajnaparamita" spoken of by the Rea lized One If you only understand but do not act on ir, there is the name
takes its name from a metaphor for the truth. What does it mean? withour substance. l f you understand the meaning and put it into
Oiamond is extremely sharp by narure and ca n break thro ugh ali ~)ractice, name and substance are both there. If you don't cultiva te
sorts of things. But though diamond is exrremely hard, horn can lt, you are an ordinal')' morral; if you do cultivare it, vou are the
break it. Diamond stands for buddha-narure, horn stands for afflic- same as a sage. Thercforc ir is ca lle<l diamond. .
tions. Hard as diamond is, hom can break ir; stable rhough the bud- \\'hat <loes pmj1111 mean? Pmjnfl is a Sansk.rit word, rendered into
dha-naturc is, affiictions can derange it. Ch in ese as " insighrful wisclom." I nsight is not giving rise to igno-
Even though afflictions may be inrractablc, prajna knowledge can :am actitudes, wisdom is having the appropriatc expedients. Insight
destroy them; even tho ugh horn may be hard, fin e steel can break is the. su~srnn cc_ of wisdom, ~visdom is the function of insight. tf
it. Those who realize this principie clearly see essential narure. The ~~ere is w1sdom 111 substancc, function is insightful and not ignorant;
Nirv1111n-mtm says, "Those who see buddha-naturc are not called '.t ~hcre is no wisdom in substance, function is ignorant, without
ordinary people; those who do not see bucldha-nanire ;:ire called or- 111s1ght. It is just to gct riel of ignorancc, folly, and being unenlight-
dinary pcople." cned that we cu ltivare insightfn l wisdom.
Thc mctaphor of the diamond expounded by the Realized One is . \i\That does pnmmitn mea n? lt is rende red in to Chinese by "reach-
for thc sakc of people in the world without stabili ty of nanu·e: they mg the o d1er shorc." Rcaching thc other shorc means detachment
may recite the scripture, but illumination <loes not dcvelop. If they frorn birth and c.b1th. Just beca use pcople of the world lack stability
would practice inwardly as well as recite ourwar<lly, thcy would be of naturc, they find appearn nccs of birth anJ death in all things, flow

86 87
 Co11l7nentmy 011 the DrAMONO StrTllA
Co1m11entm:11 O'll the D IAMoNo SuTRA

in the w:wcs of various courses of ex.istence, and havc not arrived at At one time Buddha was .in the countryside of Sravasti,
thc ground of rcality as is: ali of th.is is "this shorc." lt is ncccssary at the Grave of Jeta clonatecl by Sudatta,
to h:wc grcat insightful wisdom, complete in rcspcct to ali things, "Ac one time" means the meeting of tcacher and learners, the
dernched from appearances of birth and death-this is "rcaching the time when ali are together. "Buddha" is the one who is teaching;
othcr shore." '·was in" is to show the location.
lt is also sa.id that when the mind is confused, it is "this shore." The councryside of Sravasti was in the country of King Prasenajit
\.Vhen the mind is enlightened, it is "the other shorc." \ Vhcn the [Kosala was the country, Sravasti a city]. Jeta was the crown prince;
mind is distoned, it is "this shore." \i\'hen the mind is sound, it is the grave was a gift: of Prince Jern. The grove originally belonged to
"the othcr shore." If you speak of it and carry it out mentally, then the grandee Sudatta. [Acrually it was bought from Jeta by Sudatta
your own reality body is imbued with parnmira. If you spcak of it ,me! given to Buddha.J
but do not carry it out mentally, then therc is no paramita. "Buddha" is a Sanskrit word, rcndered in Chinese as Awakened.
What does sutrn mean? It means a course; ir is a road to thc ful- Awakening has two meanings. One is outward awakening, seeing
fillment of buddhahood. Whenever people want to get on this road, the emptiness of al! things. Thc other is inward seeking knowing
thcy should inwardly cultivate the application of prajna in order to the emptiness ami si lence of thc mind, not being influenced by ob-
read the ultimate end. If you can onJy recite ir and do not act in jecrs of che six scnses. Outwardly not seeking others' faults, inwardly
accord mentally, then there is no sutra, no course. If you see truth- not being confused by falsehood ancl error, it is therefore called
fu lly and act truthfully, then th.ere is a sutra in your own mind. awakenj¡1g. When awakcned, you })re buddha.
Therefore the Realized One entitled this sutra thc Dinmond Prnj- together with a crowd of r ,2 50 great rnendicants.
11npnrmnitn Sutm.
"With" means that thc Buddha was with the mendicants at th.e
fonnless site of enJightenment. They were "great" mendicants be-
cause they were great arhats. The Sanskrit word bhikslm for mendi-
1 The Cause and Reusan of the cant is rendered in Chinese as "able to overcome the six robbers."
Teaching Assembly Twelve hundred fifty is the number of mendicants; "together" refers
to their conunon presence in the spiritual assembly of equanirnity.
The Prime Nlinister Zhang Wujin, the l:wman, said, "If not for
At that time the World Ilonored One put on an outer
thc tcaching, there is no way to calk abour emprincss; if not for robe at rnealtime, took a bowl, and went into the ciry of
insight, there is no way to expound the tcaching. The profusion of Sravasti ~md begged for food in the city.
myriad things is called the cause, the responsive sensicivity of one
mind is called the reason. Thus the sutra begins with a scction on "At that time" it was late morning, almost mealtime. He put on
an outer robe and took a bowl to show an educacional example. To
the cause an<l reason of the teaching ;1sscmbly."
say "he begged for food" represcnts the Realized One's ability to
Thus I have heard: humble his mine! toward ali pcople.

Ananda claims that he has heard such a reaching from thc Bud- Aftcr begging from housc to house, he rct:urned to his
dha, to makc it clear he is not speaking on his own: thac is why he original place. Aft:er eating his meal, he put away the robe
anc.I the bowl. Washing his feet, he sprcacl out a mat and
says, "Th us I ha ve heard." sat.
Al so, "1" is nature, nature is "l." All actions, intcrnal ;111d externa!,
come from narure. Since it hears everything, it is said that "1 have Begging from house to house implies that he die! not choose be-
hcard." tween the poor and thc rich, teaching egalitarianism. "After beg-

88 89
 Com11te11tary on the D1AMOND Su rRA
Co111meutrn:y 011 the 01AMOND SuTRA

ging" means that he begged from no more than seven houses. Once
"Boc.lhisattva" is a Sanskrit word, rendcred in Chinese as peoplc
he had been to seven houses, he would not go to any more.
,, irh rhe spirit of thc Way, and also awakened conscious beings. The
lt says he "rerurned to his original place" bccausc the Buddha's
spirit of the \Nay means always bchaving respectfully, uruversally
intcnt was to regulare the mendicants, such that they would not go
respecring and loving ali crearures, without disdain-this is the rea-
rca<lily to laypeople's houses, except whcn they were invited.
son by which someone is called a bodhisattva.
In "washing his feet," the Realizcd One demonstrated identifica-
Lion with the ordinary man. Yet in the teaching of the Great Vehicle, ''\Vorld Honored One, when good men and good
cleaning the hands and feet alone is not considered cleanliness, since women set their hearrs on supreme perfect enlighten-
cleaning the hands and feet is not comparable to cleaning the mind. ment, how should they live? Ilow should they conquer
If the mind is clean for a moment, then the djn of sin is removed. their minds?"

"Good man" means an even mind, and also a correctly stabilized

mind . It can perfect all good qualities and is unobstructed wherever
2 Subhuti Initiates Questioning
it goes. "Good woman" means a truly insightful mind. From a truly
Activating insight from emptiness, question ancl answer illumi- insightful mind ali good qualities can be produced, whether deliber-
nate each other. Therefore the sutra follows with a section on Sub- are or spontaneous.
huti initiating questioning. Subhuri asks how all people who have set d1eir hearts on supreme
perfect enlightenment should live, and how they should conquer
At that time the elder Subhuti was in the crowcl. He their mjnds. Subhuti sees all ordinary people are continuously rest-
rose from his seat, uncovered his right shouldcr, lmclt on
less, like whirling dust; mental agitation arises like a whirlwind, con-
his right knee, joined his palms in respect, and sai<l tO the
Buddha, " It is wonderful, World Honored One, how well tinuing thought after thought, wid1out a break. The question is how
the Realized One minds the bodhisarrvas, how well he m conquer the mind to practice cultivation.
instructs the bodhisattvas." The Buddha said, "Good, Subhuti! As you say, the Re-
The " Realized One" is original narure that comes from reality as alized One minds the bodhisattvas well, and instructs the
is. "Minding" means protecting the bodhisarrvas with the teaching bodhisattvas well. Listen clearly now; I will explain to
you.
of prajnaparamita. "Instructing" means the ~ealizcd One hands on
"\Vhen good mcn and good \\'Ornen set their hearts
the tcaching of prajnaparamita to Subhuri and the othcr great bo-
on supremc pe1fect enlightenment, they should live and
dhisattvas. "Minding" means getting learners to mind d1eir own conquer their minds thus."
bodies and rninds with prajna wisdom, not allowing arbitrary occur- "Yes indeed, vVorld Honored One. \Ve would like to
rence of hatred and Lave, or infecrion by externa! objects of the six hear about it."
senses, falling into the bitter sea of birth ancl dcath.
When every thought in your own mind is always true, and false-
hood is not allowed, the Realized One in your own naturc skiUfully 3 The True Source of the Great Vehicle
minds itself.
As for skillfuJ insu·ucrion, whcn the preccding thought is pure, The source is beyond true and false, the vehicle has no great or
then the succeeding thought is pure: when thcre is no intcrruption, small; but teaching and liberation are carried out according to the
ultimately this leads to liberation. The Realizcd One carefully in- c.lifferences in people's facultics. To set aside different doctrines and
structed people, including those in his congregation, that they single out the worthy, thc sutra follows up with a secrion on the true
should always practice this: therefore it is sa id that he instructs well. source of the Grcat Vehicle.
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Commemnry 011 the D1A~10No SuTRA

Thc Buddha said co Subhutí, "The bodhisattva maha- the conduct of Buddha wichout applying it in your own mjnd, that
sanvas should conquer their min<ls thus:"
is called having thinking.
\Vhcn the prcceding thought is pure and thc succeeding thought Confused people who sit in meditation funatically trying to get
is purc, this is called being a bodhisattva. \/Vhen one <loes not re- rid of illusion and do not learn kindness, compassion, joyfulness,
grcss, thought after thought, and one's mind is always pure evcn in equanimity, wisdom, :md expedient skills, and so are like wood or
the midst of worldly toils, this is called a mahasattva. stone, without any function, are called nonthinking.
Also, teaching and liberating people with kindness, compassion, ~ot clinging to the concept of duality is called "neither think-
jo}•fulness, and equa.nimity, and ali sores oí appropriate skills, is ing," while still consciously seeking noumenon is called "nor non-
callcd bcing a bodhisarrva. Those who are not mentally lixated on thinki ng."
eithcr the teacher or on those taught are called mahasarrva. Affiictions differ in myriad ways; ali of them defile the mind.
Respecting ali living beings is where you conquer your O\\ n mind. Pbysical fonns are countless; ali are called li\·ing beings. The Real-
Rcality <loes not change, suchness <loes not differ: whcn the mind ized One teaches ali with grear compassion, enabling ali to enter
<loe~ not chnngc or djffer in any siruation, that is called realiry as
remainderless nirvana.
su<.:h. " ... and thus liberate thcm through extinc.:tion."
Also, not bcing artificial outwardly is callcd rcality, not being- vac-
uous inwarc.l ly is called suchness. Whcn thcre is no c.ligression The Realized Onc points out that each living being in the uni-
verse has the sublime hcart of nirvana, c.:ausing them to realize it
thought to thought, that is caJJcd conquering rhe mind.
themselves and cntcr rcmainderless nirvana. "Remainderless"
"All kinds of living beings-be thcy bom from eggs, means that therc are no habit forces or afAictions; "nirvana" means
born from wombs, bom from moisrurc, or born from complete purity. This is ;mained only by cxtinguishing ali habit
tr:rnsmutation, be they material, immarerial, thinking or energies, causing thcm ne\'er ro occur. "Liberation" rneans crossing
nonchinking, or neither thinking nor nonthinking-I m-er the ocean of birth and death.
h:l\ e thcm ali enter nir\'ana withour rcmainder .. .'' .Buddha's mind is imparúal, wishing to enter into complete pure
"Born from eggs" means confusion, "bom from wombs" means remainderless nirvana and cross the occan of birth and death a long
habiruation, "bom from moisrure" means deviation, "born frorn with ali living beings, sharing the same rcalization of ali buddhas.
There are people who undcrsrnnd and practice yct enrertain a sense
transfornrntion" means opiruonation. Confusion is the reason for
of attainment, producing a sclf-image, which is called the religious
crcaring ali sorts of karma, habiruation is the reason for constant
ego. Only when you gct ri<l of the religious ego is it callecl liberation
rcpctiuous routines; a de,'iant mind is unstable, and opinionation
through extinction.
lcnds cowarcl obsession.
\ Vhcn you excite the mind about cultivating the mind, \\ ith arbi- "Thus I liberate innumerable, countless, infinite beings
trary \ icws of right and wrong, inwardly you do not realize the through extinction, while in reality there are no beings
formless truth. This is called being material. attaining liberation through extinction."
\Vhen you keep to simplicity in your inner mind and do not prac- "Thus" refers to thc forcgoing teachlng¡ liberation through ex-
tice respcct and charity, if you just say the simple mind is buddha tinction is great relcasc. Grcat release means afAictions, ha bit ener-
ami do not cultivate virrue and knowledge, that is called being im- gies, and ali karmic obstructions are completcly extinct, with no
matcrial. remainder. This is ca llcd g reat libcration.
Ií you do not comprehend the middle way, but see and hear ami Innumerable, countlcss, infinite bcings originally have their own
lhink and ponder, fixared on the externa Is of doctrine, talking about individual affiictions oí ali kimls, greedy and angry bacl karma: if this
92 9~
 Co111111e11t1T1)1 on thc DrA.'>tOND SuT1tA
Comrnc11tnry 011 the D1AMON0 SuTRA

is not removed, they can never attain release. Thercfore 13uddha 5

bject and object in the mind and one slights beings, this is called
snid, "Thus [ liberate innumerable, cow1tless, infinite bcings ~1f-image. Presuming upon observance of precepts and slighting
through extinction." ~10 se who break precepts is called an irnage of person. Disdaining
\Nhcn ali confused people have realized their own essential na- the miseries of the three mires and wíshing to be bom in the heavens
ture, for the first time they will know Buddha does not entcrtain a is an image of a being. Diligent practice of good deeds out of love
self-image, and possesses no knowledge of his own-when did he for long life, without forgetting attachments, is an image of a liver
ever liberare beings? of life. Those who have these four images are ordinary beings; those
It is just because ordinary people do not see their own original without these four images are buddhas.
mind that they do not know what the Buddha meanr-they cling
obsessively to the externa! appearances of things and do not arrive
at the W1Created inner truth. 4 Subtle Practice without Dwelling
Those who are not free of egotistic personality are called "be-
ings." If you detach from this illness, in reality there are no "beings" vVhen you act in accord with the source, you do not dwell on
to attain liberation through extinction. Therefore it is said, "\iVhen appearances. Therefore the scripture continues wiili a section on
there is no errant mind, you manifest enlightenment; samsara and subtle practice without dwelling.
nirvana are originally equal." \iVhat liberation through extinction is "Furthermore, Subhuti, bodhisattvas should not dwell
there? on anything as they practice charity. That m~a_ns prac~c­
ing charity without dwelling on forms, pracacmg. char1ty
"Why? Subhuti, if bodhisattvas have images of self, im- witl1out dwclling on sounds, scems, flavors, feelmgs, or
ages of person, images of a being, images of a liver of life, phenomena."
they are not bodhisattvas."
\Vhen ordinary people practice charity, they are just seeking per-
The buddha-nature of onlinary beings has no difference, but they
sonal dignity, or cnjoyment of pleasure: iliat is why they plunge
do not enter remainderless nirvana because they have four images.
back into the three mires when their rewards are used up. The
If they have the four images, they are ordinary beings; without \\'orld Honored One is very kind, teaching the practice of formless
them, they are buddhas. vVhen confused, buddhas are ordinary be-
charitv, not seeking personal dignity or pleasure; he just has us in-
ings; when enlightened, ordinary beings are buddhas.
wardly desrroy the attitude of stinginess while outwardly helping
\Vhen confused people slight everyone on account of having ali beings. Harmonizing thus is called practicing charity without
wealth, education, and social status, that is called self-irnage. dwelling on fonn.
Even if they practice benevolence, duty, courresy, inrelligence,
and faith, if they are conceited about it and do not practice universal "Subhuti, bodhisatrvas should practice charity like this,
respect, saying, in effect, "I k:now how to practic.:e benevolence, not dwelling on appearances."
duty, courtesy, intelligence, and faith, so I don't need to respect To practice charity in accord with a fomtless mind like this means
you," this is called an image of person. there is no sense of being charitable, no idea of a gift, and no notion
Claiming good things for oneself and passing bad things off onto of a recipient. This is called practicing charity without dwelling on
others is called an image of a being. appearances.
Discrimination among things, grasping and rejecting, is call ed an
image of a liver of life. "\Vhy? Because if bodhisattvas practice charity without
These are called the four images of ordinary people. dwelling on appearances, the blessings are inconceiv-
Religious practitioners also have four images. \Vhen there are able."

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 Cormnemnry 011 the D11n10No Su1 RA Co1111ne11tm:>' 011 th1• D1A,1oi-:o SuTRA

Bodhisarrvas practice charity without secking anything- :-.:othing in the world is greater than space, no nature is greacer
thc blcssings they gain are immeasurable as thc space of thc ten than huddha-narure. \Vhy? \Vhatcvcr has shape and form cannot be
dircctions. called greac; space has no shape or form, so ic can be callcd great.
.\ccording to one explanation, the practice of chariry is universa] .\JI narures have limications, so ther cannoc be called greac; buddha-
dispersa l. lf you can inwardly disperse ali false thoughn;, habit ener- narure has no limirations, so it is called great.
gic.,, :md afflictions in the mind, the four images are gone, and noth- In space there is no cast, west, south, or north: if you see east,
ing is :>torcd up-this is true giving.
wesc, south, and north, this is abo dwelling on appearances, and so
.\l<;o, w funher cxplain giving, this <lepends on not dwelling on
rou do not attain libcration. Buddha-nalurc fundamentall}' has no
objccts of thc scnses, and not having contaminate<l discriminations.
~elf, person, being, or livcr of lifc: if thcse imagcs are cvident, this ~s
Onc should just renim to puriry and rcalize ali phcnomcna are
a narure of ordinary bcings, nol to be callcd buddha-narure. It ts
crnpry. lf you do not understand this, you only incrcase karma.
also what is referred ro as chariLy dwclling on appearances.
Thcrcfore wc must inwardly get rid of greed while outw<1rdly prac-
vVhile in the context of the deluded mind it is said there are easc,
ticing gcncrosity. vVhen inside and ourside correspond, thc bless-
west, north, and south, in the conrext of abstract truth, how can they
ings obtaincd are infinite.
exist? So-called east <llld wesL are not real-how could south and
lf you scc pcople doing wrong but do not view their faults, your
nordl be different?
own nature not creating discriminacory thoughts, this is called de-
rnchmcnr from appearances. If you cultiva te practicc in accord with Our own nature is originally open, pcaceful, and unified, not dis-
the tcaching, and there are no subject and object in che mind, this is criminating anything; thercfore the Rcalized One deeply praises not
a good state. If a practitioner has subject and object in mind, this is conceiving discriminarory thoughts.
not callcd a good stare. As long as the sense of subject and object is "Subhuti, bodhisattvas should just live as chey are
not extinguished, one will never attain liberation. taught."
If you always apply prajna wisdom moment to moment, the bless-
Just accord with the foregoing teaching, abiding in formless char-
ings are infinirc. If you practice this way, you win thc revercnce and
iry, and you are a bodhisatrva.
suppon of all people and spirits-these are called blcssings. If you
alway~ practicc chariry withour dwelling on appearances, universally
respccring all bcings, d1e merit and virrue have no bounds and can- 5 Real Seeing i11 Accord with Truth
nor be mcasurcd.
"Subhuti, \\ har do you think-is the space to thc cast "'hen cvery act is in accord with thusncss, this is called real
mcasurable in thought?" <;eeing. Thcrcforc thc sutra conúnues \\ ith a scction on real seeing
"No, \i\Torld 1Ionorecl One." in accord with truth.
"Subhuti, is the space to the south, or the west, or the
nonh, or the four intermediare directions, or the zcnith, "Subhuti, what do you think-is it possiblc ro see the
or Lhe nadir, measurable in thoughr?" Realized One in tcrms of physical characceristics?"
"No, World Honored One." "N'o, World llonorcd Onc; it is not possiblc to see the
"Subhuti, the blcssing of bodhisarrvas' pracúcc of Re<1lizcd Onc in tcrms of physical char:1cterisrics."
charity wirhou r dwelling on appcarances is also likc The physical body has form, thc realit) hody is formless. Thc
this-iL c:innot he measured in dlought."
physical bocly is composcd of gross clemcnts, born of ~1 father and a
Buddha says space has no boundaries and cannot be mcasured. mother, visible to the physical cyc. Thc rcality body has no discrete
The blcssings rc<1lizecl by bodhisattvas' chariry without <lwclling on shape, no color, no appcarancc whatsocvcr; imisihle to the physic.il
appcaranccs are also like space in being incalculable and boundlcss. eyc, it can be seen by thc cyc of \\isdom.

97
 Co111111e11t111)' 011 the Di "10'0 "'"' rR \ Co111111e11tm)' 011 tbe Di'"º'º 'il.1 RA

Ordin:111 peoplc only sec l.he php.ically embo<l1ed Realized One, Subhuci said to the Buddha, "\\'orld llonored One,
not the Realized Onc cmbod)fog reaht). Thc cmbodimcnr of the ,, 111 anyonc who gets co hear chis cxposilion develop gen-
realit} bod} is cqual to pace; that is why Buddha asks Subhuo uinc faith?"
whether 1c is pos'i1ble to see che Realized One in cerros of physical Suhhuci is asking, "This teaching is ver") dcep, hard to believe,
appearancc. hard to underscand; the intelligencc and insight of ordinary people
Subhun knows lhat ordinary peoplc sce only che physically cm- of the final age are slight and inferior-ha" can they believe in ir?"
bodied Realized One, not l.he Realizcd One embodying reality; The Buddha's reply foUows.
thereforc he replics that it is not possiblc to scc che Realized One in
cerms of physical ch:iracteristics. Buddha mld Subhuti, "Don't rnlk l.hut "ªY· In thc last
fü·e hundrcd years after che deach of thc Realízcd One,
" \Vhr? Bccause physical characceristics c.\plained by rhcre \\ill be those who keep che precept., and do good
the Rcalizcd One are not physical characteristics." deeds who will be capa ble of concci,rjng bclief in thjs ex-
The ph¡sical bod} consists of characteristics, the reality bo<ly is position, considering ir to be true. You shoul<l know that
chose peoplc will ha'c planted roots of goodness, nor
essence . .\11 good ami bad comes from che phys1cal body, noc from
with one, two, three, four, or Íl\e buddhas, but with in-
che rea lit) body. 1Í the physical body docs C\'il, thc rcality body is finite thousands of myriads oí huddhas. They "..¡¡¡ con-
not regcneraced in good st:nes; if thc physical body <loes good, che ccivc purc hclief on hearing this cxposilion for even a
reality bod> docs nm foil into had sratcs. moment."
Ordina11· peoplc, onl) sccing the phys1cal bod) and not che reality
body, cannot practicc charity without dwclling on appearanccs, can- In che last fivc hundred )Cars aÍlcr my pns'iing, if there are any
not pracace imparual behavior in all s1ruations, .md cannoc unh·er- people "ho can kecp the fonnless preccpts of che Great \'ehicle, noc
sallr respccc ali hcing.... mi... ukcnly grn.,p appearanc<.'S and not act our compulsivc rourines.
Thosc '' ho scc che real1t) bod) can practtce charit) "ichouc \\ ho...c minds are always empry and qu1ct anti not bound by appear-
dwelling on appcar;inces, can uni\"ersall) rcspecc .111 beings. :ind can anccs. chen this 1s che núnd dwelling "º'' hcrc; chis mind can belie'e
culm-atc che practicc of pra1naparanuta, pcrfectton of wi-;dom: then in che Rcalizcd One's profound ceachmg. \ \ hac thesc people sa~ 1s
they crulr bc.:lic,·c di;H ali beings ha\c che snmc une true csscncc, true ami trust\\ orthy. \ \'hy? The.,c pcoplc h,,, e planced roots of
fundamcnrnlly ¡)\1rc and unpolluted, with couqtlcss íunccions. gomlncss, not mcrcly for nnc, cwo, lhrcc, four, or five cons, but for
inlimtc thousands of mvrinds of mi Ilion-. of con ...
1 he Buddhn 'iaid to Suhhuti. "\JI appearanccs are illu-
SOI); if you 'iec that appcaranccs are noc characteristics, For chis rea son the Rea lizcd Onc say.,, " In thc last 6' e hw1dred
thcn you 'iCc thc Realizcd One." ) cars afrcr my tblth, if there are thosc \\ ho c;m cultivate their con-
duct dcrnchcd from appcnrances, ) ou -;hould know these peoplc
Thc Rcal1zcd Onc '' ants to re\•eal che real in boch- so he .,ays ali ha, e planted roots of goodness, not mcrcl} "1ch one. cwo, thrce,
appearanccs are 11luso11·. If you see that ali appeara;ces are ill~so11
1

four. or fü·e buddhas." \\ nac <loes pbncing roots of goodness mean?

and un real, chcn you sec the fonnless truth of the Realized Onc. It ma\ hricAv be set forth a'i follows:
It .;,c:rns ~' holcheartedl} suppomng the bud<lhas and foUo\\;ng
6 The Rnrity of True Fnith their ceachings, "h1le always being rcspectful and obedienc to bo-
dhisattvas, c,piritual friends, ceachcrs, parents, old folks, experienccd
Seeing and bclic\'ing, the root of goodncs., is deep and firm. \\ onhies, and 'ene rabie cldcrs. This is callcd planring roocs of good-
Thereforc che c;ucr:i follo"s up with a section cm the rarit)' of true ne.,s.
foith. To Je, elop an attitude of merey ami comp;ts.,ion coward ali bemgs
(}I)
 Commentnry 011 the DtA 1\IOND SuTRA Co111111e11tnry OJJ the DtA\10:-10 SuTttA

suffering because of craving, not concciving disdain for thern, gfring clear, not attached to existence or nonexisccncc, detachc<l from both
them '' hat they need according t0 onc's ahilicy-chis is called plam- extremes: thc Realized One of your º'' n mind realizes itself ami
ing roots of goodness. awakens itself, forever detaching from mundane toils and erranr
To be gentle and t0lerant with aJJ ba<l types, rreating them affably thoughts, naturally attaining blessings without bound.
and not pr~\·olcing them, causing them to develop a sense of joy, To say that there is no image of truth mea ns being dctached from
and stop bcmg srubbornlr peITerse-this is called planting roots of labels and beyond appearances, not trappcd in words. To say that
goodness. tbere is no image of nontruth either mcans it cannoc be said therc
Not killing or harming living beings, not cheac.ing and not despis- is no truth to prajnaparamica. If you say thcrc is no truth to prajna-
ing them, not dcfoming and not disgracing thern, not riding or beat- paramita, this is rcpudiating the teaching.
ing them, not eating their flesh, alwars acting to their benefir-this
is called planting roors of goodness. "\Vhy? If these beings' minds grasped at appearances,
they would be anached to self, person, being, and ü,·er of
As for belief, this means believing that prajnaparamita can elimi- life. If they grasped ar an image of truth, they would be
nate ali afflictions; believing that prajnaparamita can perfect ali attached to self, person, being, and livcr of life. Why? If
transmundane virrues; beüeving that prajnapara1nita can produce ali they grasped at an image of nontruth, they would be
buddhas; believing that the buddha-narure in your own body is oriu- attached t0 self, person, being, and liver of life.
inally pure, without defilement, equal ro che buddha-nature of the "Therefore you should not grasp ar truth, and should
buddhas; bclicving th;1t ali types of heings are originally formless; not grasp at untruth. In this sensc the Realized One al-
believing that ali beings can attain buddhahood-th.is is called purc ways says you mendicants know the truth I teach is like a
belief. raft; even the truth is to be relinquished, lct alone non-
rruth."
"Subhuti, the Realized One knows and sees ali those
be~ngs attaining infirute blessings chis way. \Vhy? These "Truth" meaos the cruth of prajnaparamica, perfection of wisdom;
bemgs have no more image of self, image of person, "unrruth" mcans teach.ings for rebirth in heaven. The truth of praj-
image of being, or image of a livcr of life. They have no naparamita can enable ali beings to cross the ocean of birth and
image of trurh, and no image of nontruth either." death; once they have crossed over, t11ey !>hould not dwell on ic,
After the clcath of rhe Realized One, if pcople develop the con- much less get obsessed with teachings for rebirth in hcaven.
sciousness oí prajnaparamirn and practice rhc applicacion of prajna-
paramirn, cu ltivating cnlightened unclcrstnnding and attaining thc
profound mcaning of che buddhas, thev are ali known to che bud- 7 No Attainment n11d No Preaching
dhas. If people hear the teaching of th~ higher ,·chicle and accepc
and keep it wholeheartcclly, then they are able to practice the fom1- Realiz.ation "ithom ana.inment is callcd crue realization: teaching
less, nonobsessive application of prajnaparamica, unerly withouc the wichour preaching is called true teaching. Therefore che sutra fol-
four images of sclf, person, being, and livl.!r of life. lows up with a section on no attainmcnt and no preaching.
No self mcans no matter, sensation, conccption, conditioning, or "Subhuti, what do you think- has the Realize<l One
consciousncss. No person means undersr:inding the gross elcments attainc<l unexcellecl complete pcrfcct en lightcnment?
are not substancial and ultimately disintcgratc. No being means no Has thc Realized Onc any doctrine to preach?"
mind being horn and dying. No liver of lifo means our bodies an.: Subhuti said, "As L understnnd the principies ex-
originally noncxistcnt-how can therc be a liver of life? poundcd by the Rcalized Onc, there is no fixc<l state
Once the four imagcs :ire gone. thc ohjccth e eye is thoroughl}· callecl unexcelled complete pcrfcct cnlightenment, and

1 00 10 1
 Co11n11e11tm:v 011 the D1A:-.10No St l RA
Co111me11t111:v 011 the D1A:-.10N1> SuTRA

rhere is no fixecl doctrine for the Realit.ed One to

" \Nhat is thc rcason? All saints and sages cxist through
preach."
uncrcatcd truth, yct thcy h.we differenccs."
The "unexcelled" is not attained from outsidc-as long as there
Thc un<lersranclings of thc mcnrnliries of thc three veh.icles are
are no subject and object in the mind, this is ir. Medicine is pre-
nor the same; their perceptions ha'e differences in depth. That is
scribed according to the illness, teaching is gi"en according ro sirua-
\\h\ it sa\'S thev ha,·e diffcrcnccs.
tional applicability-how couJd there be anr fixcd doccrine?
The u~crear~d rruth expoundcd by Buddha is nondwelling. Non-
In the unexcelled true teaching of the Realizcd Onc, the rnind
Jwdling is formless, fonnlcssness has no origin; what has no
fundamenrally has no attainmenr, and yet ir is not said not to attain.
origínation has no clestrnction. Clear, free, empty, and silent, per-
It is just because people's perceptions are not the same thar the
ception and acrion equally cnlightened, mirrorlike awareness unob-
Realized One adapts to their facuJties with various expedient meth-
structed-this is rruly the liberated buddha-narure.
ods to induce them to detach frorn their obsessions. He points out
Buddha is awakening, awakening is observant awareness, obser-
th:u the wandering minds of ali ordinary beings Aucruate unceas-
,·ant awareness is insightful wisdom, insightful wisdorn is prajnapar-
ingly, acting in pursuit of objecrs. Of the momentary arising of the
aniita.
preceding thought, the succeeding thought shou ld be aware: since
the awareness <loes not abide, the view does not rcmain either. That
bcing so, how coulcl there be a fixed doctrine for lhc Realized O nc 8 Emergence into Lije through the Truth
to cxpouncl?
Ln thc term 11nexcclled, the prefix 1111- means thcre are no crrant lf there is no attainmenr and no preaching, there is fear of sinking
thoughts in the mind; "cxcelled" means thcre is no conceit in thc into voidness. AJI the buddhas emerge from this sutra, so it follows
mincl. "Complete" means the mind is always in a state of correct up "ith a section on emergcnce inro life through the truth.
stabilization and accurate insighr. "Perfect enlighccnment" means
the mind is always empty and silem. If the ordinar) menrality is set ·'Subhuá, what do you think-if someone fi lled a bil-
aside even for a moment, you see the buddha-naturc. lion-world universe with precious substances and used
this ro give in charicy, would th.is person gain many bless-
" \Vhy? The doctrines raught by che Realizcd One are ings?"
not to be grasped, and not to be preachcd; tl1c> are nei- Subhuti said. "Very many, \Vorld Honored One.
thcr truths nor untruths.'· \ \ ny? These blessings are not of the narure of blessing;
thcrcfore the Reahzed Onc says the blessings are many."
Lcst people get fixared on the \·erbal expressions u-.cd I» the Rcal-
izc<l One, foil to realiz.c che formless trurh, and mistakenly creare .\Jthough thc blcssings of ginng away a unÍ\'Crse of creasures in
intcrpretations, Buddha says they are not to be graspccl. How could charit) may be many, therc is no bcnefit in respecc to essential na-
there be any fixity in explanations given by the Rcalizec.I Onc ac- turc. To cultivare conduct in accord with maha-prajnaparamita,
cording to potencial and capacicy to edify all sorts of pcoplc? great perfection of wisdom, c~wsi ng your own essencial nature not
Studcnts who do not tmderstand the Realized Onc's dcep mean- to fati into anr existenccs, is what is called the nanire of blessing. If
ing but just recite the teachings expounded by thc Rcalizecl One } ou have subject and objcct in mind, then it is not of the nature of
without realizing the original rnind never actain buddhahood. That blessing; '' hen consciousncss of subject and object vanishes, this is
is why the sutta says the doctrines are not to be prcachcd. called the narure of blcssing.
Verbal repetition without mental application is not truth; \'erbal
''Jf anyone accepts and hol<ls the equivalent of even a
repetition with mental application, realizing nothing is obtained, is
four- line verse from this sutra, and tells it to others, the
not untruth. blcssing in that cxcecd-; thc nforementioned."
102
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 Commeutary 011 the D1AMOND SuTRA Co11mzentt11:Y 011 the D 1AMONO SuTRA

Tl_1e overall meanings in the whole canon are all in four-line 9 Oneness without Forms
verses. llow do we know this is so? By d1e eulogies in the sutras.
The "four-line verse" is maha-prajnaparamita. Mahaprajna is the Even though there are four states of realization, their forms are
mother of all buddhas; the buddhas of past, present, and furure all originally nondual. Therefore the sutra follows up with a section on
put this sutra into practice in order to realize buddhahood. The oneness without forms.
Prnjun Hem1 Sutrn says, "The buddhas of past, present, and furure "Subhuti, what do you think-can a stream-enterer
realize unexcelled complete perfect enlightenment by prajna- think, 'I have attained the fruition of stream-enteríng'?"
paramita." Subhuti said, "No, World Ilonored One."
Learning from a teacher is called "accepting," understanding the
Srream-enterers go against the stream of birili and death; unaf-
meaning ancl putting it into practice is called "holding." Under-
fected by objects of the six senses, they are wholly devoted to culti-
standing for oneself and acting on it oneself is self-help; explaining
\·ation of uncontaminated practiccs. Getting coarse affiictions not to
to people is helping others. The merit in this is so great it has no
occur, they certainly do not take on inhuman personalities like ma-
bounds.
niacs, beasts, or monsters. This is called the fruition of stream-
"Why? Subhuti, aU the buddhas, and thc state of unex- entering.
ccllcd complete perfect enlightenment of the Buddha, U you understand formless truth, you bave no sense of attaining
come from this sutra." fruition. If there is thc slightcst consciousness of attaining fruition,
then it is not called strcam-entering. That is why Subhuti says,
"This sutra" does not refer to this particu lar text: the cssential "No."
point is to revea( the bu<ldha-nature, bringing function ford1 from
substance, for subtle benefit witl1out end. Prajna is wisdom. The "Why? A stream-enterer is called one who enters the
so·eam, yet <loes not enter anyd1ü1g. One does not enter
practica( efficacy of insight is expedient mea ns, the function of wis-
fonn, sound, scent, Aavor, feeling, or phenornena- this
dom is certainty. lnsight and wisdom characterize the mind that is is called a strea m-enterer."
aware at all times. AJ] dle bu<ldhas, and the state of unexcelled com-
plete perfect enlightenment of the buddhas, come from this aware- The "stream" means the stream of sagehood. Stream-enterers de-
ness; so it is said they come from this sutra. tach from coarse affüction, and thereby gain entry ínto ilie stream
of sagehood without having entered into anything, withom ha\;ng
"Subhuti, what is called Buddhism is not Buddhism." any consciousness of attaining fruition. Stream-entering is the first
fruition of practice.
Ali verbal and literary expressions are like labels, like pointing
fingers. La beis and pointers mean shadows and echoes. You obtain a "Subhuti, what do you think-can a once-returner en-
commodity by its label, and you see the moon by way of the pointing tertaín the thought, 'I have attained tl1e fruition of once-
6nger-ilie moon is not the finger, the label is not ilie thing itself. returning'?"
Just get the teaching by way of ilie surra-the sutra is not tl1e teach- Subhuti said, "No, World Honored One. Why?
A once-returner is called one who goes and comes
ing. The sutra literature is visible tO the physical eye, but the teach-
back once, but really has no going or coming-this is
ing is visible to ilie eye of insight. Without the eyc of insight, you called once-retuming."
just see the literature, not the teachin g. If you do not see the teach-
ing, you do not understand what Buddha mean t. If you do not un- Once-rerorners have cast off the bonds of the world; they are
derstand what Buddha meant, then reciting sutras won't produce called once-returners because their ries to the world are over. The
buddhahood. expression going and coming back means being regenerated from a
105
104
 Conn11eutr11y 0 11 the 01AM0No SuTnA
Com111entnry on the D1AMOND Su rnA
nature has neither obstrcpcrousness nor docilily; mind and objects
celesLial state into a human state, being regencrated from a human
,1 rc both empty, insiJe and outsidc are always silent. If one had a
srnte inLO a celestial state, then finally leaving birth and c.leath, ali
110 tion of having attaincd fruition, one would be the same as an
worlclly karma ended. This is called the fruition of oncc-rerurning.
0 rdinary mortal. So Subhuti says, "No."
As for the once-returning of the Great Vchicle, whcn thc eyes
behold objects, the mind has one arousal and quiescence; there is "\Vorld IIonored One, you say I have attained absorp-
no second arousal and quiescence. Therefore it is called going and tion in noncontention bettcr than anyone else, and I am
rerurning once. Even if the preceding thought initiates confusion, thc saint most detached from desire. J do not entertain
in the succeeding thought it stops; even if the preceding thought has
rhe thought that I ama saint dctached from desí re."
attachment, the succeeding thought is detached. Therefore there is \\'hat is absorption in noncontention? lt means the mind o f saints
really no going or coming back. has no arousa l and quicsccnce, going and coming: there is onJy the
"Subhuti, what do you think-can a nonrerurner en- constant shiníng of basic awarcncss-therefore it is said to be ab-
tertain the thought, 'I have attained the fruition of nonre- sorbed in noncontcntion.
rurn'?" The Sa nskrit word for absorption, smnadbi, means accurate recep-
Subhuti said, "No, World Honored One. A nonre- rion, and accuratc perccption. Detachment from the ninety-six
turner is called one who <loes not come back, yet in real- kinds of false view is called corrcct pcrccption.
ity there is no coming, and that is the reason for the na me In space there is still contcntion bctwccn light ami dark; in lnunan
nonreturner." nature there is contention between falsehood and truth. If every
Nonreturning is also called leaving desire. Those who have left thought is always true, and thcrc is no fa lse consciousness, even for
desire do not see any desirable objects outside, and do not have any a moment of thought, chis is absorption in no ncontcntion. One who
desirousness to act upon inside. They cerrainly do not take on life cultiva tes this absorption is thc best of human beings; if there is any
in thc rcalm of desire, so they are referred to as not coming back; contentiousness of attaining fruition, then it is not called absorption
yet in reality there is no coming, so they are also called nonrerurn- m noncontention.
ers. Since the habit of desirousness is forever ended, they definitely "World Honored Onc, if I wcrc to entertain the thought
do not come back and undergo rebirth; therefore they are called that I have attained sainthood, then the vVorld Honored
nonreturners. One would not say Subhuti likes to frequent the wilder-
"Subhuti, what do you think-can a·saint entertain the ness. lt is because Subhuti really frequents nothing that
thought, 'I have attained sainthood'?" ir is said Subhuti likes to frequcnt the wilderness."
Subhuti said, " ro, 'V.'orld H onored One." "YVildemess" mcans noncontentious behavior. Noncontention is
When ali contaminations are ended and there are no further af- pure conduct. Pure conducr is for removal of consciousness of at-
Aictions, one is called an arhat or saint. Saints do not contcnd with tainment. If you reta in consciousness of <tttainment, this is conten-
anyone, their afflictions eternally ended; if they entcrtained the no- tiousness. Contentiousness is not thc path of purity. Always having
tion of having attained fruition, this would be comentious. no sense of attainmcnt is noncontcntious conduct.

"Why? There is no state called sainthoocl. World Hon-

orcd One, if saints were to entertain the notion , 'l have 1 O Adorning a Pure Land
attained sainthood,' that would be fixation on sclf, pcr-
son, being, anda liver of life." The emergence of thc purc mind is tht! pure land. The forms of
adornment are not aJornment. Then:fore the sutra follows up with
Thc Sanskrit word arhat for "saint'' meaos no contention. They a section on adorning a purc land.
have no afAictions to cut off, no greed or anger to divorce. Essential
106
 Com111e11tt11)' 011 the D1AMOND SuTRA
Comm1 11ft11)'
1
011 the D1AMOND SuTRA

The Buddha said to Subhuti, "What do you think-

whcn thc ReaJized One was with Dipanbra Buddha in Prnctitioncrs should not discuss othcrs' right or wrong, or claim
the past, did he gain anything in the way of truth?" [heir own ability •lnd undcrstanding while slighting those who have
"No, World Honored One. The Realized One really not studied-this is nota purc mind.
did not gain :mything in the way of a·uth from Dipankara \\ 'hen your intrinsic naturc alwnys produces insightful wisdom,
Buddha." nm acc with an imparcial, kind, and compassionace mind, and re-
~pect ali people, this is the pure mind of a practitioner.
The Buddha posed this question lest Subhuti have any conscious- If rou do not purify your own rnind, but get obsessed with a pure
ncss of attainment, in arder to dispel this doubt. Subhuti knew that !'.trace. your mind dwells on something-this is attachment to an
truth is not sorne thing to be gained, so he said to Buddha, " o." imagt: of a phenomenon.
Oipanbra Buddha was the teacher who gave Shakyamuni Buddha lf you fixate on forms when you see forms, and activare your rnind
tlirection, so Buddha asked Subhuti, "Was therc anything for me to Jwelling on form, then you are a deluded person. If you are de-
ga in írom ::1 tt:acher?" tachetl from forms even as you see forms, and activa te mind without
Subhuti considcred the truth to need pointing out by a guide, but dwelling on forms, then you are an enlightened person.
rcally notan object of attainment. Just realize the original purity of YVhen you activare the mind clwelling on forms, it is like clouds
your own nature, the original freedom from mundanc toils, so it is covcring the sky; when you actívate the rnind without dwelling on
calm and natural-tben you wiU spontaneously realiz.e buddhahood. forms, it is like the sky without clouds, sun ancl moon always
It should be k:nown that the World Honored Onc acmally did not shining.
gain anything of truth from Dipankara Buddha. It is li ke the shining Activating the m_ind dwclling on form is errant thought; activating
oí sunlight; it is boundless, yet ca1mot be grasped . the mind without dwel ling o n form is true wisdom. \iVhen errant
thoughts arise, there is d~1rkness; when true wisdom shines, there is
"Subhuti, what do you think-do bodhisattvas adorn light. In the light, afAiccions do not occur; in the dark, objects of
budcJha-lands?"
the six senses insistcntly arise.
"No, World Honored One. Why? Adorning bucJdha-
lancJs is not adornment-this is called adornment." "Subhuti, suppose a man hada body as bigas the polar
mountain. Do you think this body wouJd be large?"
Thcre are three kinds of adornmem, concrete and absu·act. First Subhuti said, "\'ery large, \ Vorld Honored One. \Nhy?
is adornmenr of the buddha-land of the woFld; this rneans building The incorporeal spoken of by the Buddha is called a large
sancruaries, copying sutras, practicing charity, ami giving alrns. Sec- hody."
ond is adornment of the buddha-land of sight, which means acting
fa·en if the physical body is large, if the capacity of the inner mind
with rcspect roward ali people in sight. Third is adornment of the is small, it is not called a large body. \ Vhen the capacity of the inner
mental buddha-land. When the mind is pure, the buddha-lancl is mind is vast as space, tl1cn it is called a large body. Even if the
pure. This means always working with the bucldha-mind in every physical bocly is as big as thc polar mountain, that does not make it
moment of thought. large.
"Therefore, Subhuti, bodhisattva mahasat[vas should
gcnenne a pure mind thus: they should not activatt: the
min<l dwelJ_ing on form; they should not activare the
11 The Snperiority of Uncreated Blessings
mind dwelling on sound, scent, flavor, feeli ng, or phc- Createcl blessings ~irc limited; uncreatcd blessings are incomparn-
nomena. They should activate the mind without dwelling bly superior. Thercforc thc sutra follows up with a section on the
on nnything." supcriority of uncreatcd blessings.
108 10 9
 Com111ent11ry 011 tbe D1AMOND SuTRA
Co111111e11tnry 011 the D t AMOND SuTRA

"Subhuti, suppose there were as many Gangcs Rivcrs sive, then tl1erc is the rotal-body rclic of the Realized One in this
as thcre are grains of sand in the bed of the Gangcs Rivcr:
very body. Therefore it says, "as if ir were a shrine of Buddha."
would the grains of sand in ali those Gangcs Rivcrs be
many?"
U this sutra is expounded with a nonpossessive attitude, ít will
Subhuti said, "Very many, 'Norld Honored Onc. The rnove ali types of beings ro come listen ro it. Jf one's mind is not
rivcrs themselves would be countless, ler alonc their pure, and one just expounds this sutra for fome and profit, at death
san<ls." one wiU fall into the three mires-what benefit is there in that? If
"Subhuti, I am telling you thc truth. Jf a good man this sutra is expounded with a pure mind, causing hearers to be
or good woman filled as many billion-world univcrses as rid of confusion, realize the original buddha-nature, and always act
grains of sand in that rnany Ganges Rivcrs with precious genuinely, this will move celestial beings to bring offerings to the
substances, and used all that to give in charit:y, woulcl person holding the scripture.
thcre be much blessing gained?"
"How much thc more if anyone can accept, hold, read,
Subhuti said , "Very much, v\Torld Honorcd Onc."
and recite thc whole thing: Subhuti, you should know
The Buddha saicl to Subhuti, "If a good man ora good
that this person achieves the highest, rarcst state. vVher-
woman accepts and holds evcn the equiva lenr of n four-
ever this sutra may be, rhis person, likc a reverent disci-
linc verse of this surra, and tells it to others, the blcssing
ple, considers Buddha to be therc."
in this exceeds the aforementioncd blessing."
When your own mind can recite this sutra, your own mind under-
If you give precious things in charity, you will be rcwarded with c;rands the meanings of tl1e sutra, your own mind embodies the
worldly wcalth and status, but if you expound thc scripturcs of the formless principie of having no fixation, and you always practice
Great Vehicle and cause the hearers to develop great wisdom, you the conduct of Buddha wherever you are, with unbroken attention
attain thc supreme Way. So you should k:now that the blessing of moment to moment, then you r own mind is buddha.
accepting and holding surpasses the blessing of che aforementioned
precious su bstances.
13 Accepting and Holding the
Teaching Accurately
12 Honoring True Te(lchi11g
The ultimare \Vay has no name, but is named as an expedient;
This sutrn is revered and supporced by celestial bcings whcrever practitioners accept and hold it by this name. Therefore the sutra
ir may be. Thcrcfore ir follows up with a section on honoring true foUows up with a section on accepting an<l holding the teaching
teaching. accurately.

"Funhermore, Subhuti, wherevcr this sutra is cx- Then Subhuti sai<l to the Buddha, "World Honored
pouncled, even the equivalent of a four-linc verse, this One, what is this sutra to be named? How should we
place is worthy of the offerings of ali beings, hrnrnin, :rn- uphold it?"
gelic, or Litanic, as if it were a shrine of Bu<lclha." The Buddha told Subhuti, "This surra is named Dia-
mond Prajn;1p< 1rnmim; you shoulcl uphold it by düs name.
vVherever it may be, if someone expounds th is sutra, always prac- Why? Subhuti, the prajnaparamita explained by the Bud-
ticing freec.lom from thought, mind without consciousncss of attain- dha is not prajnaparamita. "
ment, not speak.iJ1g in terms of consciousness of subjcct and object, The Buddha expoundcd prajnaparamita, pcrfection of wisdom, ro
if a ble to detach from ali states of rnind, ahvays remaining unposses- get learners to use insight LO clear away the arousal and quiescence
I JO l l l
 Co111111c11lr11)' 011 thl' D1.\:110~0 SuTn\ Co111111e11t111:v 011 tht• )) 1 \\to~ u S t rn ,,

oí d1c 1gnoram mind. \ \'hcn arousal ami quic~ccncc are gonc, onc vrdin¡]ry beings. Un<lcr..,rnnding di:H fol.,c thoughrs are empt:y :m<l
arriH:'> at thc Othcr Shorc. Jf rherc is an} sensc of attainmcnt, eme nulL he therefore Sa) s thc uni\·cr'>c ¡., not die uni\·erse.
docs not reach thc Othcr Shorc. \ Vhcn rhere is nothmg m mind to \\nen you witncss thc rc.1liC) hody of thc Realizcd One, you see
atrnin, thi.., i.., thc Othcr Shorc. ' ali \\ orlds and funccion rcspons1\·el) \\ 1rhout fi:xcd com·ention. This
is caHcd the uni,·ersc.
"\\'lut do \OU think, Subhuti-<loe~ rhe Rc.1lizcd Onc
h;n·c a doctri~c to pre:ich:" "Subhuti, \\ har Jo rou think-c:m che Realizc<l One
Suhhuti 'iaid to che Bud<lha, "\\'orld Ilonorcd Onc, he seen by way of che th1rty- t\\O mnrks?"
the Rcalizcd One has no doctrine." "~o, \Vorld JJonorcd Onc, thc Bu<ldha cannot be
seen by way of thc rhirry- rno m:irks. "11y: The thirty-
Buddh<1 <lsks Suhhuti, "\\'hen the Realized One teaches, is there rwo marks explaincd by th<.: Rcalizcd Onc are not marks,
any attainment in mind?" Subhuti knows rherc is no actainmcnt in they are called lhc lhiny-t\\O marks."
mind whcn the Rcalizcd One teaches, so he says thcrc is no doc-
trine. The thirty-two marks are thirty-two purc practices. The thirty-
Bucldha's intcntion is ro get worlclly people to dctach from the rwo pure practiccs :1rc cultivalion of the six parnmiras in the five
scnse of attaining something-that is why he expounds thc tcaching scnse organs and cultivation or formlcssncss ami nonfobrication in
of pn1jnaparnmita to cause ali people hearing it to be inspircd toward (he mema! sense organ. Thcsc are cnllcd thc thiny-two pure prac-
cnlightcnment, realizc thc uncreated truth, and fulfill thc uncxccllccl rices. If you alw~iys carry out thcsc thiny-two pure practices, then
path. \ 'OU can fulfill bud<lhahooc.I; if you do not carry out the thirty-n,·o
pun:: practices, you will ncvcr bccomc a huddha. If you are merely
"Suhhuti, \\ hat do vou think-are there manv atom'i fascinated by the Rcalizcd Onc\ thtrt}-rwo marks and do not culti-
in a hillion-world uni\:crse?" ·
\'ate the practices of thc thinr-two marks yourself, you can neYcr
Subhuu said, '·\ 'c ry manv, \\'orld Honored One."
"Subhuu, thosc ar~ms che Realized One sars are not -.ce rhe Realized One.
atoms, che\ are called atoms. The Realized On~ sap, th•lt "Subhuri, supposc thcrc are good men and good
the unÍ\ cr~c is not the universe, ir is called thc uni~·cr..c." \\'Ornen who give countle<,s li\'CS in ch:ml). Xow suppose
d1ere are peoplc who acccpr :md hold the equ.h-alenr of
The Rcalizcd Onc "ª} s che false thoughrs in .rhe naturc'> of lh ing
even a four-line ver...c of thi!-t sutra and e:\pbin it to oth-
hcing.., are numcrou'> ª" Lhc atoms in a billion-world univcr'ic. \11
crs; rheir blessings would he much more."
li\·ing hcings ha\'e thcir buddha-nature obscured hr Lhc cca..,clcss
appcarancc ami dísappearnncc of aroms of false thoughrs, and do not Nothing in the world is valucd as much <lS life, but for the sake of
arrnin líber[)'. lf you can truly ami correctl) pnictic<.: che unf1'<itcd, rruth bodhisartvas givc thcir livcs to ali heings through infinite eons.
formlcss prnctícc of prajnaparamira in evcry moment of thouglu, Yer though the hlcssings thcrcin are man y, thcy still do not compare
you realizc th<.: mundanc toils of false thoughts are neme othcr th;in to che blessings of acccpring ami holding four lines of this sutra.
thc purc natun! of rcality. Even if you gívc up your hocly for nrnny cons, if you do not undcr-
Since folsc thoughts are noncxistenr, thc) are not atomc;, thc> are stand empciness ami your crrnnt srntes of mind are not eliminated,
called :ltollls. \\'hcn you understan<l reality is folsehood, you undcr- )Ou are after ali an or<linarr hcing. Bm if you hold t.he surra for ;1
srnnd thar folschnod ¡., realirr-re,1licy anJ folsehood hoth disappcar, '>ingle momcnt of rhought, sclf ami pcrson immccliatcly end; once
ami thcrc is nothing elsc. Therefore ir s~irs thcy are callcd :Hom .... false ideas :lrc gonc, you rc:1li1c huddhahond un<ler d1c impact of
\ \'hcn therc are no mundnne roils in die mind, then chi-. is a huddha- rhe words. So we know that m:m} con.., of rclim1ui..,hing the body do
uni\·crsc; if thcrc :ire mund:mc toils in thc mind, thi-; i-; :1 uni\'cr..,c oí not compare to thc hlcssing., in holding four ltnc'> from the surra.

l J ! 11 \
 Co111111e111urv on thl' D1A~10No Su 1 RA
Com111entm:¡10111/Je DtA\IOND S1. 111.\

14 Abso/ute Peace heyond Forms "\\ 'orld Honored One, rhat I havc no\\ goncn to hear
such a sutra, believe in it, understand it, and accept and
1Jcaring thc sutra <111d understancling the rncaning, you nwnken to hold it, is not ro be considcrcd difficulc. If, in a fururc
thc manifesrntion of rcality alone. Thereforc Lhe sutra follows up ag;c, in the final five hundred years, thcrc are pcople who
'' ich a section on <lhsolutc peace beynnd fonns. get to hear this sutra, bclic"e in it, undcri;tand it, and
;ccept and hold ir, d1ese pcople will be mostrare. \Vhy?
Then Suhhuti, hcaring thc cxposition of this sutra, Thesc people will havc no image of self, no image of
profoundly undcrstood the import. vVeeping, he said to pcrson, no imagc of a hcing, no imagc of a livcr of lifc.
che Buddha, "It is \\onderful, \\orld Honored One, how \ \ 'hr? Thc image of sclf is noca charncteristic; the image
the Buddha cxpouncls such an exrremely profound scrip- of person, the image of a being, and che imagc of a üver
ture. Wh:n with nll the insight J have gaincd since long of 1ife are not charactcristics. Why? Being detachcd from
ago, f havc ncver gotten to hear such a sutr:l. ali images, thcy are called buddhas."
"\Yorlcl 1lonored One, if thcrc are any people '' ho get Suhhuti deeply understands che Buddha's intcnt. He sees far h11n-
to hear th1s sutra ancl have pure foith, this gives ri-.e co
self rhat once kanna is exhaustcd and defilcmcnt is rcmO\·ed, the eye
che manifcsrntion of truth. Onc c;hould know that such
people accomplish the mosc wnnderful virrues." of insight is thoroughly clcar-to believe, understand, accept, ancl
hol<l then poses no difficulcy.
\\'ben your own naturc is not ignorant, that is callcd che cye of \Vhcn thc \Vorl<l Honored One was in che world teaching, therc
insight. \Nhen you hear t11c teaching and understand ic on your own, were 'itill coumless peoplc who could 11ot bclievc, understand, ac-
that is called che eye of the teaching. cept, ;rnd hold-why only talk about thc final five hundred ycars?
Suhhuti ''as an arhat, a saint, forcmost in un<lerscanding among \\'ben Buddha was in thc world, even though thcre were pcoplc
che fi,·e hunclrcd disciples. He had alrcady served many buddhas- of mcdioc.:re and lesser facultics, as weJl as disbelie\'ers and doubtcrs,
how coulp he not have heard such a profound teaching? ] low could when thcy went to question thc Buddha, Buddha would ralk to thcm
he sny he firsc hcard it from Shakyamuni Buddha? according to what was appropriate for them, so non<.: woulcl foil to
Thcn ag-ain, maybe '' har Subhuú had attained in the past was the understand. In the final five hundre<l ycars after thc Buddha's dc-
insight of hearer~, and emir now has he undersrood che Buddha's mise, thc ending of the teaching was gradually being reached.
intcntion, and so has finally gotten to hcar such a profoun<l sutra. \Vith thc enlightene<l onc long gane, only verbal ccachings sur-
1 le \\ceps becausc he lamenrs not ha\'ing understood bcforc. \i,·ed; if pcople ha<l doubts, thcre was nowhere to ask qucstions.
l learing the '>Utra "ich clear attcntion is called purity. From the Tgnornnt and confuscd, thc}' helcl onto thcir attachmcnrs; not rcaliz-
emhodimenr of purity Aows the profound teaching of prajnapara- mg che uncreated, tbey searchccl frantically, obscssed with forms,
mita. We should know this is sure to accomplish the virtues of the revolving in all sorts of states. By this time, thosc who respcctfully
buddhas. beüc,·c \1 ith a pu re mind whcn they get to hcar the profound c;utra,
~nd realizc the uncreated noumcnon, would be exrrcmely rare. Thar
"\Yorltl IIonorecl One, thi., rnanifestation of cruth is is why Subhuti sars thcy are gomg to be most rare.
nota forrn: rhereforc the Rcalizcd One says it is called Then again, in thc final live hundred ycars aftcr Bucldha's dcmisc,
the manifcstation of rruth." if there are people who can bclicve, understand, acccpt, ami hold
d1c cxtremcly profound sumts of prajnap:lr:lmita, we kno\\ thcsc
Evcn if you prnctice pure conduct, 1f }' OU sec defilement ami pu-
people h:wc no im:lges of sclf, person, bcing, or liver of üfe. Ahsence
rity as Lwo char;1cteristics, whatcver strikcs your feelings is ali de- of these four imagcs is called manifestation of truth; this is thc hud-
filemcnt, so chis is not a purc mind. As long as there is any dha-mind, so Subhuti sa\·s dt:tachcd from .111 imagc-., thc\.
.. that hcmg .__ "
:m;1111ment in mind, th1s i~ not manifc-;rntion of rruch. are called buddhas.
Ir 4 l 15
 Co1111111!11/t11:> 1 011 the D1u10Nr> Su1 HA Co111111e11t1t1:>' 011 the D1A ,\ IONO Su 1 HA

13uJdha said to Subhuti, "lt is so. Lt is so. 1f, moreovcr, four imagcs nor to occur. Thc Rcalizcd One's spontaneous mention
Lhere are pcoplc '' ho, on getting to hcar this sutra, are of hi'i p:lst is to gcr ali pcoplc who culúvatc their beha,·ior co accom-
not shockcJ, nOL frighrened, and not imimidated, knO\\ plish rhe practice oí pcrfcction of forbearance.
that thcse peoplc will be extremely rarc. Thosc \\ ho practice pcrfcction of forbearance do not see anyone's
"\ \ ny? Subhuti, che firsr perfcction tht: Rcalized One faults, rcgarding enem) an<l fricn<l as equal, none being right and
cxpounds is not thc firsr perfection; chis is called the first nonc hcing \Hong. \\'hcn mjurcd by others, they accept it gladly,
perfection."
C\ en heing more respectful. Those "ho behaYe in this \\ay can ac-
1f thc mouth says it bm the mind does nen acc on it, that is not it. rnmplish pcrfcction of forbcarnncc.
If Lhc mouth says it t111ll the mind acts on ir, that is it. If there are "Therefore, Subhutt, bodhisam·as shoulcl aspire to cn-
subjcc:t and object in mind, that is not it. If thcrc are no subject and lightcnment derachcd from ali images. They should not
objcct in mind, that is ir. .tctivatc thc minJ <lwclling on form, thcr shoul<l noc acá-
''Subhuti, the perfection of patiencc under insult the ' ate thc mind dwclling on sound, scent, Oa\'Or, feeling,
Realized One S<l) s is not perfection of paticnce under in- or phcnomena. Thcy should acti,·ate the núnd that <loes
sult." not dwcll on anything."
lf you see an insulting siruation getúng al your feclings, that is "Thcy should not activmc thc mind dwelling on form" is the
not it. lf you do not" scc a demeaning situation gctting ar your fecl- indicator of thc wholc; thc distinctions of sound, sccnt, etc., are a
ings, that is it. U you scc any image of personal starus, and so are li.,1 oí thc namcs. Peoplc givc risc to feelings of hatrc<l and !ove for
'iU'iccptible to injury by others, tbat is not it. Jf you do not see any these objccts of thc six scnc;cs, and beca use of this subjcctivicy they
image oí personal status to be susceptible to injury by others, that is •lccumulate councless knots of hahits that co,·er up their buddha-
right. naturc. facn if chey labor al various practiccs, as long ;1s they ha,·e
not goucn rid of thc dcfilt:mcnl in their minds, there is no way they
"\Vhy? Subhuti, it is like when I was dismembered by
can he libcratcd. \\nen you look imo the root basis, it is ali duc to
King K:ili long ago. At that time 1 had no image oí self,
no image of person, no image of being, :md no image of fixaung thc mind on form.
a liver of lifo. \Vhy? As l was being <lismcmbercd in the If you c:an constancly practicc prnjnaparamita moment to mo-
past, if I bad had an image of self, an image oí person, an mcnt, figuring ali things are cmpt) and not concch·ing clinging at-
image of being, and an image of a 11,·er of life, I woul<l tachmt:nts, you constantl~ progress on your º"
n moment to
ha\ e become ang11 and hateful." mnmcnr, ..mglemindcdl~ kt:cpmg "atch, not allowing an} heedless-
nc'' or carclcssness. Thc Pun \amt• S11trn says, "\\'hen secking all-
\\nen che Rcalized One was in the first stage during his develop-
knmdcdgc bcyond, it l'i ne' t:r not che time to seek." Thc major
mcntal phase, he was a wizard of forbearancc. I le was dismembered
Pn!ina S11tm says, "Bodhisattva mahasam·as work diligently day and
hy King Kali, but had no thought of vexation ;n the pain. If he had
night, alw;1ys abiding in attt:ntion corrcsponding to pcrfection of
a scnsc of painful vcxation, he would have bccn nngcrcd.
insight, ncvcr giving up, cvcn for a whilc."
King Kali is <I Sanskril name that means immor:il, evil tyrant.
"lf thc mind d\\Clls <111\'\\ht..:rc, this is an ahodc."
"SubhuLi, l abo remember that in thc past 1 was a wiz-
ar<l of forbearance for five hundred gcncrncions, and dur- 1f thc mind J" ell-. in nir\':ma, dm is not thc abode of bodhisam•as.
ing ali that time I had no image oí sclí, no image of .:'\ot d" clling ~
in nir\'0111;1, noL dwt:llinrr
t'I on ¡Jhenomcna, not dwellina-
b
person, no im:1gc of being, no image oí a liver oí life." .111}"\\ hcrc ;tr ;1ll- this is thc ahmlc oí hodhis:nrrns.

During his Jc,·clopmenrnl phase, rhe Rcali1.c<l One cultivatcd "This is \\by Buddh.1 snrs Lhe min<l~ oí hodhisam·as
pcrfccúon of forhcarnnce for five hundred gcncrations, geuing the should not d" ~11 on 111:1tlc1:;1~ thcr gi\'e c:harity. Suhhuti,
1 16 1 1i
 Courme11tn1:>' on the D1 .u10:-10 SuTRA Comme11tn1J 011 the Di \\I01'D St 1 R.\

bodhisattvas should give in this way so as to benefit alJ thcrc .1rc countlcss inhercnt potencies within it, which are not hid-
beings."
den "hen put to use; and so it says thcre is no unrcalicy cirhcr.
~, Bodhisauvas ~o not p~·acLic~ charity in hopes of personal pleasure. \ou nrny want lo say il i~ real, yet no defining characterislics can
l he)' only pract1ce chanty to mwardly destroy stinginess while out- be found; you mny wanr to say it is unrcaJ, yec it functions without
wardly benefiting ali beings. intcrruption. Therefore il caiu1ot be said not to cxisc, yel cannot be
said w cxist. It can be nothing, yet i'> not norhing; no worcJs or
"The Realized One, coming from thusness, says that mct~1phors can rcach it-does this not describe true wisdom alone?
ali appearances are not characteristics, and that all bcings
rhcrc is no W3}' LO reach this Without cuJti\':lting conduct de-
are not bt:ings."
rnchl'd from forms and appcarances.
"T~usness" m.eans nonbirth, "corning" means nonperishing. "Subhuti, if bodhisattvas pr:1cticc gi'1ng in charity
Nonb1rth means 1magcs such as sclf and person do not occur· non- "irh their minds dwclling on things, they are like peoplc
perishing means awarcness does not dje out. In a later pas;age it who have gone imo darkness and so see nothing."
says the Realized One is said to come from thusness because of com-
ing from nowhere and going nov.here. 11 rhe mind has any Jbiding anachmcnt to things, then onc does
! he Realized One sa)'S that appearances of self, person, and so on not rcali'l.c the csscntial cmptiness of giver, receivcr, and gift. Onc
ulomately can be destroyed and are not substaotial realities. "AJ! is hkc n blind man in thc dark; norhing is clear. \ \'hcn the Flower
beings" is nothing bue a provisional term: if vou derach from the Onu1111e11t Sutrn says that the listeners in thc Renlizcd Onc's audj-
errant rrund, then therc are no graspable "bei~gs"-so it says they enl ·s ''ere as if blind and deaf, ir is bccausc the) were dwelling on
"are not beings." thc appcaranccs of things.
"]f bodhisattvas practice giving charity with their
. "Subhuti, the Realized Onc is one who speaks gcnu-
mely, one who spcaks truly, one ,,,. ho speaks as is, one mine.Is not dwelling on things, cher are likc peoplc with
who speaks without deception, one who speaks without sight in rhc sunlight, secing ali sorts of shapes and
contradiction." colors."
lf bodh1sattvas alwnys practicc the nonattached formlcss practice
One who speaks genuinely says ali bcings, anima te and inanimate,
of pra1naparamita, chey are like people with sight in broad day-
ha~·e ª. bucldha-narure. One who speaks trulr says beings who do
lighl-\\ hat would lhey not see?
evil will s urely experience painful consequenccs, while those who
cultirnte good ways will surcir ha\e pleasant consequences. One "~ubhuri, in fururc ages, if thcre are good mcn ami
who speaks without deception says the realit:y of perfect insight pro- good womcn who are able to acccpt and hold this surra,
duces the buddhas of p:m, presenr, and future, certainly, of a rruth. rcad and recite it, che Realized One '' ill kno'' and see ali
Onc who spenks without cona·adicLion, the RcaJized Onc teaches of these pcople by mcans of enlightened wisdom; ali uf
elementary good, intermediare goocJ, and final good. The intent of th\:m will dcvclop infinitc, boundless vircucs."
his mcssage is extremclr subtle; no fonatics or cultists can surpass or "In future agcs"
.. mean-. the last füe hundred .rcars after the ex-
break clown lhe words of Bucldha. ant tlon or thc.: Realized Onc, times of pollution and C\11, whcn false
"Subhuti, the trulh rcalizcd bv the Rcalized One has doctrine-. wi!J nri-;e in profusion ancl true Leaching will he hnrd to
neither realiry nor unrcality." · e· r11 out. In chose times, if there are good mcn :md good \\Omen
\\ho tome in con tace with this sutrn, rccci' e it from tcachcr-;, rcacl
Thcre is no renlitr in che -.ense chal the essence of things is emprv anti rcl'1tc it minclfull}·' pcr'>C\'erc '' id10ut forll'Clllll•r
~ ~,
culti,·atc pr.ic-
and si lent, with no ;1ppcarance th:u can be <lpprehen decl. And y;t tit·t· acconling to L11e mcnning, ami n.::1 li:1.c thc knowlcdgc and vision
1 18 119
 Co1111111•11tr11:¡• 011 thc D IA "o:- u Sur R' Co11nJ1e11t111~y 011 tbe D1 1\\IOND Sv 111 \
of buddhas, thcn they can accomplish unexccllcd cnlightenmenr. By object in mind, and have not gottcn beyond .Lhc vicw of Üving be-
this the buddhas of Lhe past, present, and furure know them all. . s. lf rou can awaken to the \ Vay on heanng thc surra, self and
uig . l d h .
e~rson cnd at once, and you rcalize buddhaho()( un cr t e 1mpact

15 The Virtues of Holding the Sutro

~f thc words. The conraminated blessings oí giving up the b~dy
acrually cannot compare to the uncontaminated ~visclom of hol~mg
thc sucr::1. Thcrcfore even if you gather treasurcs lrom ~1e ten d1 rc~­
Acccpting and holding, reading and rcciLing, self-help and help-
tions and give up the body in the past, prcscnt, and futme, that 1s
ing others-the virtucs are boundless, :ind cannot be measured.
not comparable to holding a four-l inc verse of lhc sutra.
Therefore the suLra follows up with a section on Lhe virtues of hold-
ing thc sutra. "T n sum, Subhuó, this surra has inconccivablc, immea-
surablc, boundless virtues:"
"Subhuc:i, suppose chere are good men and good
women '' ho in che moming gfre in charin as mam· bod- Pcople who hold che surra ha,·e no ego or possessions in mind.
ies as there are grains of sa';,<l in the Can ges Rh-e~, then Beca use thC}' have no ego or possessions in mind, this is rhc buddh~­
in the afternoon again gi\'e in charil:) as many bodies as mind. The virrues of the buddha-mind are boundlcss. Therefore tl
Lhere ::ire grnins of sand in the Gangcs River, and then in is said thal thesc virtues cannot be measurcd.
the evcn ing also give i11 charity as mnny hodies as there
are grains of sand in the Ganges Rivcr, nnd go on giving "the Realizcd One expouncls it for thosc who set out on
bodies in chariLY this wav for countless hundrecls of thou- the Great Vchicle; he cxpounds it for thosc who set out
sands of myriads of millÍons of eons. 'Jm, suppose there on the Supreme Vehicle."
are people who hear this sutra, belic\'e 1n it, ancl do not Thc Great Vehicle is a matter of ,·ast kno'' lcdge and wisdom,
oppose it. The blessings of these l:mer pcople surpass ~killfullv able to cstabüsh all teadüngs. The Supreme \"chicle is a
those of the fonner; how much the more"º if they cop} matter ~f not seeing defiled things to rejecc, not seeing pure tbings
the sutra, accepl and hold it, read :rnd recite it, and ex-
plain it ro othcrs! to scck, not secing living beings to liberatc, not sccing nirvana LO
realizc, not entertain ing t.he idea of liberating living beings, noten-
Buddha says th:n in the úme of the ending of thc teaching, if you terrnining thc idea of not liberating living bcings: this .is called the
get to bear chis sum1, and you believe in ir and do not oppose it, and Suprcmc Vchicle, and it is also callcd all-knowlcdgc. Ir 1s als~ call.ecl
the four images do not occur, then chis is thc kno'' lcdge and ,;sion acceptancc of nonorigination, and it is also callccl grcat pra¡na, 111-
of buddhas. Thc ,·irntes of such people far 'iurpass the iirrues oí sight or wisdom.
gi\;ng up the bod~ forman y eons. The blessings 111 hearing the smra "If thcre are people who can accept and hold, read .and
for even a moment are still manv; hO\\ much thc more if you can recite, and explain extcnsively to pcoplc, thc Rcaltzed
copy it, accept and hold ir, and. explain tt to others. People "ho Onc knows ali these pcoplc and sces all these pcople;
can do this will certainly accomplish uncxccllcd complete perfect cvcry onc of them achievcs immeasurnblc, incalcu.lable,
enlightcnment. boundless inconceivablc virrues. Such pcople are 111 cf-
This is why all sorts of expedients are uscd to expound this ex- fect beari~g the unexcclled complete pcrfccL enlighten-
rremelr profound scripture, causing dcrnchmcnt from all appc<1r- mcnt of thc Reali'l.ed One."
ances and anainmcnc of unexceUed suprcmc pcrfoct enlightenment. Ir thcrc are people who determine to scck che uncxcelled enlight-
The blessings realized are boundless. enmcnt of Buddhas, when they hear this formlcss, uncontrived, ex-
Ghing up thc body for manr eons mcans p>u han! not under- tremcly profound tcaching, they will bclicvc ancl understand it,
stood the fundanH:nt:tl emptiness of ali Lhings; you h:H'e subject <lncl acccpt :md hold ic, and explain iL to othcrs to cnahlc lhcm to undcr-
1i o
l 2 1
 Co1J1111t•11tnry 011 the º""º"º SuTR.\ CommenftllJ 011 the D1u10'n Su1 RA
srand it deeply :1nd not repudiate it. Only when onc has anained triYed, form lcss practice. \rVhcrcvcr chis pcrson is, ir is as if thcrc
great power of forhearance, great power of wisdom, ancl great power ,,ere a monumenr of Bud<lha cherc, moving all celestial and human
oí cxpcdient meuns can onc spread chis sutra. beings to bring offerings oí support and courtcously honor the pcr-
\Vht!n peoplc of superior faculties he.u· this scripture, they atta in snn as no diffcrent from Buddha. If one can ac:c:cpt and hold the
profound unclerstanding of thc Buddha's intent and hold the sutra sutra, within this person's mincl thcre is inhcrcntly a World Ilon-
in thcir own minds. \Vhen their perception of essentia l narure is ored Onc. That is why it is sai<l to be like a shrinc of Buddha. You
consummate, chen the) sean working for che benefit of others. Able ,¡,0 uld kno" thar che blessings realized are infinite.
to explain to othcrs, chey enable students to reaJjze the formless
truth for themst:lvcs, see che Rc;1lized Onc in their funclnmenta l na-
turc, and ful:fill uncxcclled enlightenmcnt. 16 The Capacity to Clear Away
The virtues attained by thosc who expound the teaching are Knrm ic Obstructions
boundless, immeasurable. Hearing thc sucra, understanding the
meaning, culti'v<lting practice accorcling to che teaching, also being The rcsulting consequences of sinful actions as numerous as
ablc ro explain exccmively for other peoplc, enabling thcm to wider- rrrains oí s:md in thc Ganges River are elimimllcd in a single mo-
stand an<l cultivatc formless, unattached practice-by being able to ~1cnt of thoughr.
carry out these actions, chey are imbued with the Jjght of great wis-
"Furthennore, Subhuti, if good men and good women
do111 and get out oí mundane toils. Bue cven though they get out o f
acccpt and hold and read ;md recite this sutra, if chey. are
mundane toils, thcy do not entertain the thought of gctting out of
slightcd by ochcrs, chosc pcople .shou_ld have ~allen 1nto
mundane toils; thus chey attain unexcelled complete perfect enlight- miserable wavs bccause of che1r m1sdccds m fonner
enment. Thereforc they are said to bear che Realizecl One. \Ve times; but be~use of being slighted by othcrs in the pres-
should know chac pcople who hold the scripture are naruraUy im- ent the mjsdeecls of fonncr times are thercby erased, :md
bucd with measurclcss, boundless, inconccivable virtues. thc~ will attain unexcellccl complete pcrfcct enlightcn-
"\Vhy? Subhuti, those who takc pleasure in lesser mcnt."
teachings are allached to the idea of self, che idea of per- Buddha sa\'S that pcople who hold the sutra should have the
son, the idea of a being, an<l the idea of a lfrer of life; so
honor and s~pport of ali celestials and humans, yet because of che
chey cannoc listen receptively to this sutra, read or recite
it, or explain it te> ochers." cxistencc of obstructions by grave actions oí cnrlicr life, evcn if they
currently manage to accept and hold the extrcmely profound scrip-
"Those who cake pleasure in lesser ccachings" refers ro the listen- ture of ;he buddhas, neverthelcss chey are always slighted by others
ers of the Two Vehicles. They are pleased with lesser resulrs and do and do not get people's honor and support. But hecause chey accept
not aspire to thc grcat; chereforc they cannot accept or hold, read and holcl the scripturc themsclvcs, they do not conceive oí imagcs
or recite, or explnin to others the profouncl teaching of the ReaJized of person or self, and always act rcspeccfully, whecher to cnemy or
Onc.
friend, withouc any ,·cxation or hitterness in mind, innoccnt of any
"Subhuti, '' hcrever this sutra may be, in whatcver calculauon, always practicing prajnaparamirn momenc to momenc,
place it may be, it should be provided support by nll be- wichout hacksliding. Bccausc thcy are able to pr~1crice in this way,
ings, celestial, human, and tirnnic. You should know that they are ahlc to dissolve Lhc barriers causcd by cvi l deeds írom iníi-
this place is a stupa, which all should honor. bow LO, and nite eons pase up to thc present lifc.
circumamhulacc, and strew with ílo\\'crs and scenL'>."
Also, '>pc.1king in cerms oí principie, "formcr times" means thc
lf une recites prajna \'Crbally ancl pracnces prajna mcnt;1lly, wher- confuscd mind of the prcceding thought, "hile •·the present" means
cvcr one may he, in whatever place, onc :1lways prac:ticcs uncon- the awakc mind of the succccdin!! thought. Bcc:ausc the ~l\\ akc mind

1 ' '
 Co11rmentmy 011 the DrAMDND SuTnA Co11n11e11tmy 011 the DiA.\10ND SuTRA

?f the succeeding thought slights the confusecl mind of the prcced- will arrain unexcelled complete perfect enlightenment if they can
m? thought, the confusion cannot remain. Therefore ir says rhat the accomplish a formJess mind and carry out formless practice.
rn1sdeecls of former times are thereby erased. Once confused
thoughrs have disappeared, misdeeds do not happen, so one :ittains "Subhuti, you should k:now that the principie of this
enlightenment. sutra is inconceivable, and irs reward is also inconceiv-
able."
"Subhuti, I remember how in the past, over incalcula-
ble eon~ in the presence of Dipankara Buddha, T got to The principie of this surra is unfixated formJess practice. The ex-
meet e1ght hundred four thousand myriad zillions of pression "inconceivable" praises the capacity of unfixated fonnless
b~d~has; I .supported and served every one of them, not practice to fulfill unexcelled complete perfect enlightenrnent.
m1ssmg a single opportunity. If, however, there is some-
one in the final age who can accept and hold and read
and recite this sutra, the virtues rea lized therebv are such 17 Ultimote Selflessness
that the virtues of my support of those buddhas do not
amount to a hundredth part, to a tri llionth part, indeed
There is originally no sclf-how could there be a person? In arder
to any numerical or figurative part."
to liberare peoplc, the self is provisionally defined. Therefore the
The various blessings of supporting countless buddhas, giving sutra follows up with a scction on ultimare selflessness.
away treasures filling the universe, or giving up bodies as numerous
At tl1at point Subhuti sa id to the Buddha, "World
as atoms, cannot reach holding the sutra and realizing the uncreated
Honored One, when good rnen and good women awaken
~uth in an instant of thought, stopping the expecrant mind, depart-
the inspiration for unexcelled complete perfect enlight-
mg from the deludecl cognition and perception of ord inary people, enment, how should they live? How should they conquer
and thus arriving at paramita, the Other Shore, forever leaving the their minds?"
three mires, realizing nirvana without remainder. The Buddha told Subhuti, "Good men and good
"Subhuti, ifI were to fuUy eA'POund the virrues realized women who have awakened the inspiration for unex-
by good men and good women who accept and hold and celled complete perfect enlighrcnment should develop an
read a~1d recite this sutra in the final age, people \\ ho attitude like this: 'I should liberare ali living beings
heard 1t would become mentally disturbed and would not through extinction. After having liberated all living be-
believe." ings through extincrfon, there is nota single living being
who has actually bcen liberated through extinction.'"
Bu~dha said that the people living in the age of the ending of the
~eachmg would be slight in virrue and heavily defiled, their jcalous- Subhuti asks thc Buddha, "In the final fivc hundred years after
1es ever deepening, their false views proliferating. At this time, if the demise of thc Rcalized One, if there are people who aspire to
thcre are good men and good women who accept and hotel and read uncxcellcd complete pcrfcct cn lightenment, what principie should
and recite this sutra, fulfilling the teaching without anv sense of they live by, and how shou ld thcy conquer their minds?" Buddha
attainment, constantly practicing kindness, compassion, }oyfulness, says that thcy should be clctcrmincd to liberate all living beings.
ancl cquanimity, humble and gentle, theywill ultimatcly fulfill unex- Having liberated ali living beings so tl1at they have realized buddha-
celled enlightenment. There may be people who do not know the hood, tl1ey are not to cntertain the notion that they have liberated
Realized One's true teaching is eternal and unperishing; they will even one living bcing. Why? In arder to get rid of the sense of
surely become frightened and will not believe when they hcar tl1at subject and objcct, tO gct rid of thc notion tlrnt there are living
in the final five hundred years after the Realizcd Onc's dcath, people beings, and also to gct rid of the notion of themselvcs seeing.
J 2..¡. 1-
, )-
 Co111me11tt1JJ' 011 tbe D 1 \\1 o No S 1., 1 1t ' Co111111eutmy 011 the D1"'10-io Su111,

"\Vhat is the reason? Subhuti, if bo<lhisanvas haYe an Buddha says there really is no self, pcrson, being, or Liver of life;
image of a st!lf, an image of a person, an image of a being, onJr chus did he rcceiYc the predktion of cnlightenment. If I had
or an mu~c of a lfrer of lifc, then thc\· are not bodhi- an} notion of being inspired to enlighccnmcnt, he says. chen Di-
sam·as." ~ · piinkara Buddha would not have givcn me thc prcdiction. Becausc 1
lf bodhis:ntvas have the notion thnt thcrc are living beings to be really did not atta in anything, Dipankara Budclha thcrcfore ga\ e me
liberate<l, thi!.> is an image of self. If thcr ha,·e the scnse that they che prediction. This section cstablishcs thc meaning of selflesltness.
can liberare living beings, chis is an imagc of person. 1f they think As for the suchness of all things, "all things" mcans form, sound,
nirvana can be sought, this is an image of a being. lf they have the scent, flavor, feeling, and phenomen:i. To be ahlc to distingui'>h
notion of the existcnce of nirvana ro be rcalized, this is an image of a rhese objects of the six scnscs whilc rcmaining fw1damentally calm,
üvcr of life. Thosc who ha,·e these four imagcs are not bodhisanvas. not being iníluenced by them or fixatcd on them, ncvcr altered,
unmo,>ing as space, completelr penetrating '' ith thorough claril},
"\Vhat is the reason? Subhuti, in realitr there is no e,·er-present through all time- this is called thc meaning of thc
srate of nwakening the inspiration for un~:xcelled com- suchness of all things.
plete perfcct enlightenment." The Bodhisrmvn's Neck/11cc Smrn says, "Being unmoved by slander
The ex.istcnce of a state refers ro thc four phenomena of self, or praise is the practice of the Reaüzcd Oncs." Thc Sutrn 011 E1111y
person, and so on. Unless you get rid of thcse four phenomena, you in to tbe Sphere ofBuddbn.r says, "Being una ffectcd b) dcsi res, respect-
will never renlizc cnüghtenmcnt. If you say "I am inspired to seek ful obeisance regards nothing."
enlightenrnent," this is also sclf, person, nnd so on, which are at the "If anyonc says that the Realizcd One has attained un-
root of afflictions. excelled complete perfect enlightcnment, Subhuti, really
there is no such thing as the Buddha attaining unexcelled
.. Subhuti, \\hat do \OU think-\\ hcn the Realized One
complete pcrfect enlighrenment. Subhuti, in the unex-
was \\ ith Dipankara Buddha, "as there any state of at-
celled complete perfcct enlightenment attaincd by the
taining uncxcelled complete perfect enlightenmem?"
Realized One, therc is neither reality nor unrcality."
"No, \Vorld Honored One. As l understand che mean-
ing of what che Buddha says, '' hen the Buddha was with Buddha says that he actually has no norion of :iuaining anything,
Dipankara Buddha there was no lttntc of attaining unex- yet realizes cnlightenment. le is becausc the notion of attaining
celled complete perfect enlighrenmcnt." something does not occur that he rea l i~.cd enlightenment.
The Buddha said, "That is so. That is so. Subhuti, in Outsíde of this mind, thcrc is no enlighLenment to be realizcd:
realiry there is no statc in which thc Realized One at- therefore he sars there is no reality. The sense of attainment is nil,
tained uncxcelled complete perfect enlighteruncnc.
all-k'llowledgc is inherent, myriad practiccs are all fulfilled, and in-
"Subhuti, if there werc a sratc in '' hich the Realized
calculable potcntial functions without lack, so he says there is no
One auained unexcclled complete pcrfect cnlighten-
unreality.
menc, thcn Dipankara would not h:l\'c given me che pre-
dicrion, ' [n a furure age you will be a bud<lha named "Thcrcforc the Rcalized Onc savs that all things are
Shakyamuni.' Buddha's teachings. Subhuti, ';111. things' are n'Ot ali
"Because there was in realiry no -;tate in which 1 at- things; thcreforc they are caJlcd 'all 1hings.'"
tained unc.-.;celled complete perfcct cnlightenmcnt,
thereforc Dip:mkara Bucldh:l g;we me the prediction, say- Menrn lly free from grasping and rcjccting nnyd1i11g, and also free
ing, 'In a fururc age you will be a budclha named Shakya- from subjcct and object, he clearly defines ali things yec his mind i-;
muni.' \ \'h\? Because the rcalizarion of thc Rcalized One always empl) and silent; therefore he know-. all things are Buddha \
is the 111ca~111g of the suchness of all things." tcachings.
 Comme11tmy 011 the O rAMON o Su rHA Co111111eut111:y 011 th e D i \ .\ 10ND SuTnA

Lest the deluded greedily cling to ali things as Buddha's teach- bnddha-land,' thcy are not to be called bodhisattvas.
ings, in order to eliminare this disease he says that "ali things" are \i\'hy? The Rcalizcd Onc says that aclorning budclha-
not ali things. There is no subject or object in his mind, which is lands is not adornmcnt, it is call ecl a<lomment.''
si lent yet ever aware; stability and insight are equally operative, sub-
stance and function are one-therefore ·'they are called all things." lf bodhisattvas say, "I can construcl a world," rhen they are not
bodhisattvas. Even if ther construct a world, if thcy ha,·e subject and
"For example, Subhuci, it is like a person whosc body object in mind, they are not bo<lhisattvas. If they fully construct a
is large." world without a sense of subjcct or objecr occurring, they are called
Subhuti said, "\Vorld Honored One, the Realized One bodhisattvas. The Sutm of Supremely Subtle Stnbili::.ntion says, "Even
says that a person whose body is large is not large bodied, if people can construct purc silver sanctuaries filling the universc,
but is called large bodied."
chat is not as good as srnbili7.ing the mine! in meditation for one
The Realized One says that a person whose body is large is not momenr of thought." Jf rhcre are subjcct and object in mind, thcn
large bodied in order to show that the reality body of ali living be- ir is nor stabilizati on in mcditation. Tf subject <md object do not
ings is not two and has no limit. This is callcd largc bodiecl. The occur, this is called srnbiliz<nion in meditation. Stabilízation in med-
reality body fundamentally has no localion, so it is said to be not itation is the pure mind.
large bodieJ. Also, even if the physical body is largc, if onc has no
"Subhuti, if bodhisattvas rcalize sclfl essness, the Real-
wisclom within, then one is not large bodied. Even if the physical ized One says thcy are true bodhisattvas."
body is small, if one has wisdom within, then one can be callcd large
bodied. E ven if one has wisdom, if one cannot act in accord with it, \iVhen you are not obstructcd by the characteristics of things, that
then one is uot large bodied. If one practices in accorcl with the is callecl realization. Not entcrtaining the notion of understanding
teaching and awakens to the unsurpassed knowledge and \'Ísion of things is called selflcssncss. Selllessness is what the Realized One
the bucldhas, the mind has no limitations of subject and objecr; this calls true bodhisattvahood. Thosc who practice according to their
is called large bodied. ability can also be called bodhisattvas, but cl1ey are not yet actually
u-ue bodhisattvas.
"Subhuti, bodhisattvas are also like this. If the) say, 'I
\Vhen understanding and application are perfeccly fulfilled, and
am going to liberare countless living bcings,' rhen they
are not to be called bodhisatrvas." • all sense of subjcct an<l object is cndcd, only then can it be said that
one is a true bodhisatt\'a.
If bodhisam·as say, "Other people's afflictions are removed by my
teaching," then this is religious ego. If they say, "T h<we liberated
living beings," then this is possessiveness. Even if the} liberate be- 18 lmpartial View of Oneness
ings, if they have subject and object in mind, and thc sensc of self
and ocl1er is not removed, they cannot be callcd boclhisattvas. If One eye includes fivc cyes, onc particle of sand includes the grains
they ful ly cxpound ali sores of expedient methods, cducating and of sand in the Gangcs; onc world includes many worlds, one mind
li berating living beings, without any subjcct or ohjcct in mind, then includes a plurality of minds. Thcrefore thc sutra follows up with a
they are bodhisattvas. section on imparcial view of oncness.
"Why? Subhuti, in reality there is no such thing as a "Subhuti, what do yon Lhink-cloes thc Realized Onc
'bodhisattva.' Therefore Buddha says rhat al i things have have the physical cyc?"
no self, no persoo, no being, and no liver or
lifc. "Yes, \Vorld Honorcd Onc; lhe RcalizccJ One has thc
"Subhuti, if bodhisarrvas say, '1 am going LO ;1dorn a physical eye."
129
 Co1111m•111111:y 011 tbe D1A~10N1> St' 1nA Com111e11tmy 011 the ÜIAMONo Su1· nA

"Subhuti, what do you think-<locs thc Realized One "Suhhuti, \\ hat do you think-if thcrc were as many
Cangcs Ri\'crs as there are grains of santl in the Ganges
ha,·e the celestial eve?"
Ri,cr, would buddha-world'> as numerous as grains of
"Yes, \ \'orl<l l To.nored One; the Realizcd One has the
s:md in that many Ganges Rivers be many?"
celestia 1 eve."
"Vcry many, \Vorld Honorcd Onc."
"Subhu'ti, what do you think-<locs the Realized One
have the wisdom eye?" Thc Gangcs River is near the sanctu;uy in theJeta Grove. \Vhen
"Yes, World rJonored One; the Realizcd One has the the Rcalizccl Onc rnught, he usccl this ri vcr for ex;rn1ples. The Bud-
wisclom eye." dha likens each grain of sand in thc rivcr to a world, and asks if thcy
"Subhuti, what do you think-docs thc Realized One are many. Subhuti replies that thcy are vcry many. The Budc.lha cites
have the rcality cye?" chis m~ll1) lands in order to illustratc hO\\ each of the )Í\'Íng beings
"Yes, \Vorld Honored One; the Rcaliz.ed One has the thereÍn has SO many mental States.
realirv eve." Thc Buddha told Subhuri, '·Thc many mental stares of
"S~bhuti, what do ,·ou think-<loes thc Realized One thc man> bcings in that man} lands are ali known tO the
have the cnliglnened ~ye?" Rcalizc<l One. \Vhat is thc rcason? The Realized Onc
"Yes, \ \'orld l Ionored One; thc Rcalizecl One has the savs that those minds are not mind, they are callcd
enlightened eyc." mÍnd."
ALI people have five eyes, but they cannot sce by themselves be- E:.lch of thc bcings in those m:my worlds has numcrous different
cause they are covered by confusion. Thcreforc the Buddha teachcs statcs of min<l. Many as thesc states of min<l may be, they are all
that when wc get rid of confusion, the fü e cyes open up clearly. referrccl to as dcludcd mind. Recognizing that deluded mind is not
By putting the tcaching of prajnaparamita into practice moment to mind is called mind. This mind is thc tnie mind, the constant mind,
moment, we first get rid of the confused mcnrnlity; this is called the the enlightcned mind, the rnind of tran-.cendental insight, the mind
first, physical eyc. \ Vhen we see that ali living beings have buddha- of puncy, cnlightenment, and nirvana.
nature and we develop a compassionatc attirude, this is called the "\ Vhat is the reason? Subhuti, thc pac;t mind cannot be
second, celestial eye. When folly does not occur, this is caUed thc grasped, thc prcsent mind cannor he grasped, and the
third, wisdom cyc. Whcn the mentality of lix:nion on phenomena is futurc mind cannot be graspccl."
eli!lUnated, this is ca lled the fourth, reality cyc. When subtle confu- The J><lSl rnind can.not be graspcd in that the deluded mind in thc
sions are pcrmancntly ended and complete clnrity iUumines every- preccding thought has already passcd in a Aash, and there is no-
where, this is called the fifth, enlightened cye. \\ hcrc to pursue it or look for it. The present mind cannot be
Also, seeing that thcre is the realiry bod) \\ ithin the physical body grasped in that thc true mind has no form, so how can it be seen?
is called the cebtial eye. Seeing that ali li\ ing beings have the es- The furure rnind cannot be graspcd in that there is originally noth-
sence of prajna in thcm is called the \\ isdom C} c. Seeing narure with ing cha e can be grasped; \\ hen ha bit energies ha' e been exhausted,
penetrating clariry, subject and object forevcr eli1ninated, all the the~ e.lo not occur again. Realizing that past, present, and furure
teachings of Buddha originally inhercnt, is cnlle<l the reality eye. mind c;1nnot be grasped is callccl bcing •l buddhn.
Seeing prajnaparamita can produce ali teachings of past, present,
and future is callcd thc enlightened eyc. 19 The Tenching Pervading
"Subhuti, what do you think-docs thc Buddha say the the Cos'fnos of Refl li ti es
grains of sand m the (}anges Rin~r are s:md?"
The cntirc cosmos of realitics is pcr\'adcd by onc reaching; the
"Yes, \\'orld Honored One. Thc RcaliL.cd One says
tleld of hlcss1ngs of precious subst;tnccs cannot compare to four lmcs
ther are s.rnd."
1 l I
130
 Co111111eutrn-y Oll the D1AM0No SuT1tA
Co111111 e11trny on th e 1) 1t1M0No SuTRA

of the s utra. Therefore it follows up with a sec.:tion 011 the tcaching hilization and insight in rhe mi11d organ is callcd the perfecr physic.:a l
pcrvad ing thc cosmos o f reali ties.
hndy. lf you just admir1,; the thirt:y-two marks of the Rea ljzed 011e
"Subhuti, what do you think-if somco11e wcre to fill ;in<l do not carry out thc thirry-two pure practices inwardly, then
the universe with precious substances to use for givi 11g in thi'> is not rhe perfcct physic;1I body. Jf you do not ca re about the
charity, would this person gain many blessings bccause Realizcd One's physical body but can yourself maintain pure con-
of this?" tluct, this can still be called thc pcrfect physical body.
"Yes, \Vorld H onord One. This person \\ Ould gain
\'C ry many blessings because of this." "Subhuti, what do \'OU think-can the Realized One
"Subhuti, if blessings had substance, thc Realized Onc be seen by rhe fu ll corn"plcmcm of distinguishing marks?"
would not say that many blessings are gaincd . Because " To, \Vorld I Lonored One. The Realized One is not
hlessings are nonexistent, therefore the Rea li zed Onc to be seen by thc full complement of djstinguishing
says many blessings are gained." marks. \·V hy? The Realized One says that the full com-
plement of distinguishing marks is not the full comple-
Thc blessings of precious subsrnnces cannot fulíi ll thc cn lighten- ment, it is cal led the fu ll complement o f distinguishing
ment of buddbahood , so they are said to be nonexistcnt. Because marks." ·
they have no limit of quamity or numbcr, bless ings are said to be
The Tathagata, or Rea lized One, is the form less body of reality.
many, hut if you c.:an transcend, then you do not say thcy ;1re many.
lt c;;mnot be seen by the physical cye; it can only be seen by the
''isdom eye. \.Vhen the wisdom eyc is not yet fully clear, and one
20 Detachment from Forms and Appertrances co11ccives images of self, person, and so on, and views the thirty-two
distinguishing marks as the Rcalize<l One, then that is not called
\ \Tith the diree embodimems complete, ;1 11 their charactcristics complete.
are complctely realized. Since person and phcnomena are hoth for- \\'hen the "visdom eye is rhorougly clear, and images of self, per-
gotten , this is not perfection. Therefore the sutra follows up with a son. ancl so on do not occur, the light of true knowledge shines
section 011 <letachment from forms and appcarances. continuously. This is callcd the fu ll complement of distinguishing
"Subhuti, whac do you think-can the Buddha be seen marh. Those who are still infocred with the three poisons yet say
by his perfect physical body?" rhe: see the true body of the Realized One cannot be right; even if
" To, \Vorld Honored One. The Reali zed Onc is not the: c.:an see somcthing, it is only a projected body, not the true
to be seen by his perfect physical body. \Vhy? Thc Real- fonnless body of n:aliry.
izcd One says the perfect physical body is 11ot a perfect
physical body, it is caJled a perfect physical body."
21 Not Prenchiug n Doctrine
T he Buddha's concern is thar people may not see the reality body
ami only see the thirty-two marks, the eighty rcfi11ements, and the Talking about cmptiness all <lay does not saya single word. If you
violet-gold luster, and consider these to be rhe Lruc body of thc ~ª} he has a doctrine, you are s landcring thc R ealized One. There-
Realizecl Onc. In orcler to get riel of this confusion , he asks Subhuti fore the sutra fo ll ows up with a scction o n not preaching a doctrine.
whcther or not the Buddha c¡in be seen by his perfecLphysical body.
Th e thirty-two marks are not the perfcct physic;1] body; inwardly "S ubhuti, do nnt say that thc Re;1Jized One entertains
this thought: 'T should prcach sorne doctrine.' Do not
fulfil ling d1c thirty-two pure praccices is what is c.:a ll cd the perfect
enterrnin this thought. \Vhy? lf any say thc R ealize<l One
physica l bo<ly. The pure practices are the six perfections: c.:ultivning preaches any doctrine, they are slandering the Buddha,
the six perfcc.:tions in the five se11se organs and culti\ati ng both sta- because they c:1 nnot understand what l say. Subhuti, the
131 1 33
 Commentmy on the D1AMOND SuTRA Commcntmy 011 t he D 1A M o No S UTRA

expbnation of the teaching is thar there is no doctrine ro celled complete perfcct enlightcnment. This is called un-
preach-that is called reacbing." cxcelled complete pcrfect enlíghtenmenr."

\Vhcn ordinary people preach, they have a sense of accomplish- Snbhuti says that whcn che sense of attainment is ended, ilien this
mcnt. Thcrcfore the Buddba tells Subhuti that when the Realized is enlightenrnent. Buddha says that this is so: "I reallv have no sense
Onc tcaches, be has no sense of accomplishmcnt. Ordinary people of seeking for enlightcnment, and no scnse of att~ent. Because
preach with a sense of being a ble to understand. The Rcalized One's ít is like this, it can be c.:alled unexcelled complete perfect enlight-
speech and silence are both spontaneous; the words he utters are like enrnenr."
echocs responding to sounds, occurring naturally without deliberate
intent, not the same as the ordinary man preaching with a Auctuat-
ing mind. ff any say that tbe Realized One preaches with Aucruation 23 Purifying the Mind
in his mind, they are slandering Buddha. The Sutm of Vi111nlnkirti nnd Doing Good
says, "Real tcaching involves no preaching, no giving orders; listen-
ing to rhe teaching involves no hearing and no grasping." You real- One reality sustai ns thc mind, bue feelings produce high and low.
ize rhat myriad tbings are empry, and ali names and words are Purify your mine! and cultivare your conduct, and there is no end to
temporary setups; constructed within inberent emptiness, all tbe goodness. Therefore the sutra follows up witb a section on purifying
verbal expositions explain that ali realities are sign less and unfabri- the mind and doing good.
catt:d, thus gui<ling deluded people in such a way as to get them "Furthermore, Subhuti, this reali ty is unbiased; it has
to see their original nature and cultivare and realize unsurpassed no high. or low. This is called unexcelle<l complete per-
en lightenment. fect enlightenment. Those who practice ali good ways
At that point Subhuti, whose life was wisdom, said to without
•
a self, without a person, wid1out a beincrb>
and
the Buddha, "World Honored One, if living beings hear w1thout a liver of life will realize unexcelled complete
perfec.:t enlightenment.
this teaching in the future, will d1ey believe in ir or not?"
The Bu<ldha told Subhuti, "They are nor living beings, The reality of cnlightenmem is said to be unbiased, '"itbout high
but not not living beings. \Nhy? Subhuti, the Realized or low, because ali bcings from the buddhas abo,-e to insects below
One S<l)'S living beings are not living beings, tbey are
have ali knowledge within them, since enlightenment is nondual.
c.:allcd living beings." ·
Ju.se practice ali good ways derached from the four images, and you
wdl attain enlightenmcnt.
22 There Is Nothi11g to Attai11 If you do not detach from the four images, then even if you culti-
,.ate all good ways, that will increasc the sense of self and person, so
There is actually nothing at ali in unsmpassed true knowledge; therc is no way to rcalizc rhe libcrated mind. If you practice ali good
trud1 has not:hing to attain, but is evident everywhere. Thus the ways without rhe four images, then liberntion is possible.
suLni follows up with a section on the nonexistence of anything to Prn~ticin~ all good ways me;tns not being obsessed by anytbing,
he aLtainecl. not bemg d1sturbed by objects, not bcing greedy for transcendental
states, always applying expedient mea ns in al i situations, adapting ro
Subhuti said to the Buddha, "World 1-Ionored One,
~)Copie, to get them to rcjoi cc ancl h::ive foid1, expounding true teac.:h-
whcn the Buddha amiined unexcelled complete perfect
'.ng. to tbem to enable them to rea lizc enlightenment. Only when it
cnlightenment, is it iliat there was nothing attained?"
The Buddha said, "That is so. That is so. Subhuti, is like thjs is it to be callcd prnctic.:al application; thus it is called
tbere was noiliing whatsoever far me to attain in unex- practicing ali good ways.

IH
1 35
 Co111111e11tm:y 011 tbe D1AMOND SuTRA
Co111111t•11t111y 011 º'"'°'º St•TR\
tbe
" \ \'hat do >ou think, Subhuti? You shoul<l not say that
"Suhhuri, so-callcd 'goo<l "ªY"' Lhc Realized Onc says
thc Realizcd One entertains this thoughc: '[ should liber-
are not good \\ ap;, they are callcd good way-,."
ate beings.' Subhuti, do not think thi-,. Why? Therc
\Vhen you culli\'atc :l ll good ways in hopes of rcwards, then thcy reaJly are no beings the Realized Onc liherates. If there
are noc good ways. \ \ 'hen you carry out thc mrriad pracrices of thc were beings the Realizcd One liberares, chcn the Realized
six perfct·t1om withouc hoping for rcwards, these <tre called good One would have self, pcrson, being, and li,cr of li fe."
ways. Subhuti imagines that the Realized One has a sense of liberating
hcings; in ordcr lo dismiss this suspicion of Subhuti, thc Buddha
rclls him not to cntertain chis thought. Ali beings are originally
24 Blessings a11d TIVisdom chcmselves buddhas; íf you say the Realizt!d One liberares beings so
without Com pnre che~ become bu<ldha5, thcn this is a false srntement. Being a fulse
~ratcment, that \\ ould be referring to self, pcrson, being, and liver
Even if you give away jewels like mouncains, mounrains are not of life. This is for the purpose of dismissing the sense of "me" and
infinite. An individual of scarure with suhtle wisdom-tbis is a jewel ''mine." Even though ali beings have buddha-narure, if not for the
mountain. Therefore che sutra follows up with a section on blessings teaching of thc buddhas, they would have no way to realize it; how
and wisdom without compare. could ther cultivare the pracáces that would enable them to fulfill
huddhahood?
"Subhuti, i f someone took heaps of jewels as big ns the
"Subhuti, rhe Realized One says th;1t having self is not
polar mountains in a billion worlds and gavc thcm away
hav1ng self, yct ordinary people think they have self. Sub-
in chariry, the blcssings woulcl noc compare to a hun-
huti, thc Realize<l Onc says ordinary people are not ordi-
dredth part, a hun<lredth trillionth part, or indeed anv
nary people, they are called ordinary people."
calculable or imaginable pan of the blessings of accep~­
ing, holding, reading, reciting, and explaining to others Thc self that the Realized One says exists in the inherendy pure
even so much as a four-line verse of this sutra on the .,clf of eternity, hliss, sclfhood, and purity, not the same as the
perfcction of wisdom." grce<ly, angry, ignornnt, false, un real self oí ordinary people. There-
fore he say!> chat orclinary people think thcy h:wc self. Those who
The hlessings realiz.ed by giving awa} mounrains of jewels in
have self anJ person are or<linary people, thosc to whom sclf and
charity are measurelcss and boundless, but after ali rhe basis is con-
person do noc occur are not ordinary people. Those whose minds
caminatcd, so there is no way of Libenition. E\'en though a four- linc hnve Aucruation are ordinary people, whereas those whose minds
verse on thí! perfecrion of great wisdom may be littlc, if you put ir ha ve no Auctuation are not ordinary peoplc. Thosc who do not real-
inco practict! you can auain buddhahood; thcrefore ''e koow thnt ilc the perfcction of \\;sdom are ordinal)' people; if they realize the
the blessings of holding the scriprurc are incomparable because ic perfection of '' 1s<lom, then they are not ordinal) people. Those who
can cause pcople to rcalize enlightenment. han: subject and ohject in mind are ordinal)' pcople, '''hercas those
'' ho have no suhject or object in mind are not ordinal)' people.

2S Teachi11g without Teacbing An_yone

26 The Embodiment of Reality Is Not
Secting up mctho<ls of teaching i., inc' irnbly an expedient; in Externa/ Appearnnces
terms of thc esscnti;ll, then.: is reall} 110\\ hcre m .1bidc. Thercfore
the sutra follows up with a section on tcaching without teaching Sí!cing by way of form and secking by way of sound is rraveling
.1 false pach. 1len: subtlc communion rcn:.1ls true cternity alone.
anyone.
1 37
 Co111111t•11t01:>' 011 the 01.~~•01'0 St' TKA
Co1m11e11t111:y on the D1 ·\\10No St 1 RA

·1 hcrcforc lhe '>lllra follows up with a scction on Lhe cmhodimcnt of

Fom1 means appcarances, sceing mcnns rccogniúon. " 1\lc" refers
rea lit) not hcing externa) appearances.
to the inherently purc, uncre:m:d, formless, real eternal essence
"Subhuú. \\ hat <lo you think-can you vic" thc Real- "ithin the bodies of ali beings; this cannm he fulfilled by loudl}
izccl Onc in terms of the thirty-rwo marks?" ch:mting invocations oí Buddha. i\ilinclfulness must be accurare
Subhuu saicl, "That's the way it is-we viC\\ Lhe Real- mindfulness, with distinct clariry, beforc onc can realize enlightened
ill!d Onc in tcnns of the thirtv-two marks."
0 understanding. lf you seek chis through form or sound, it cannot
Thc Bud<lha said, "lf vou view the Realizecl Onc in he seen. Thus ""e know that if we look upon Bud<lha in terms of
tcrms of thc thirty-rwo ~arks, then a law-giving sagc ;tppearances, or seek the tcaching in sounds, the min<l fluctuares and
rulcr would be <I Realized One." Joes not understand the Realized Onc.
Subhuti said to the Buddha, "\iVorld H onorcd One, ;1s
1 undcrsrnnd Lhe meaning of what the Buddha says, we
should not view the Realized One in terms of thc thirry- 27 No Annihilntion or Extinction
Lwo marks."
Manifest yet fom1 less, ernpry yet noc voitl, constant throughout
Thc World 1lonored One poses this question out of grcat kincl-
all time-who says annihilacion or extinction? Therefore the sutra
ncss, lcst Subhuti's <lisease of dinging to appcaranccs rnay noL be
fullows up with a section on ncither annihilation nor extinction.
eliminntcd. Subhuti does not yet lmow the Buddha's imcnrion, so
hc says thnt\ the way it is. This is already confusion, to which he "Subhuti, if you entertain thc thought that the Real-
ndds more confusion by saying that we \'Íew the Rcalizcd Onc in ized One does not atcain uncxccllcd complete perfect en-
terms of thirty-rn o marks. He has become even furthcr removed lightenment on account of perfect manifcstation, you
from rcality, so the Realized One tells him, in arder ro eliminatc his should not think this way. Subhuti, if you entertain the
thought that thosc who nspire to unexcdled complete
confusion, that if" e could \'Íew the Realized One in cerms of thirt)r-
perfect enlightenment spcak of ali things as being annihi-
t\\ O marks, thcn a law-giving sage ruler would be a Rc;1lizcd One.
lated, you should nor think chis wny. \Vhy? Those who
Even though a law-giving sage ruler may have che thirt)•-two aspire to unexcellcd complete pcrfcct cnlightenment do
marks of grcatncss, how could he be the same as the Realizc<l O nc? not speak of things as being annihilatcd."
Thc \Norld l lonorcd One uses this expression to get riel of Sub-
huci's <liseasc of clinging m appearances and to cause his understand- Hearing that the real body is beyond appearances, Subhuti then
ing to pcnclrnte dceply. \Vhen questioned, Subhuti's confusion mclts in~agines that one attains enlightenment \\ ithout cuJti,·ating the
awn> all al once, so he says, "As l understand the meaning of what ~my-two pure practices. Buddha tells Subhuti not to say the ReaJ-
thc Buddha says, one shoul<l not view the Realizcd Onc in tcrms of 1zed One attains enlightcnment without culcivating che thirty-two
thirry-two marks." Subhuti is a grcat saint, his understanding is very pure practices. If you say that unexccllcd cnlightcnment is attained
dccp, ami he h;1s skill in means-he does not creare a path of delu- with~ut cultivating che thirry-two purc practiccs, rhis is annihilating
sion, but wants thc \iVorld Honored Onc to get rid uf subtlc confu- the lineage of buddhas; it is not true al all.
sion to cnable peoplc of later generations to see wichout error.
At that point the World Honored Onc sai<l in verse, 28 Not Accepting, Not Being Greedy
"Anyone who sees me in form, A ?1"eat minJ is patient ¡md naturally free from gree<l; worldly
Or who seeks me through sound, hlessmgs are so very many-how could they be takcn on? Therefore
ls traveling a false path the sutra follows up with a scction on nm acccpting and not being
AncJ cannot see the Realized Onc." greedy.
138
 Co111me11tt11J' on the D1AMOND SuTnA
Co111me11t111y 011 tbe D1A~10ND SuTRA

"Subhuti, suppose a bodhisattva took as many jewels

the "atoms" are onc compound, being thus by natural law. There-
as would fill worlds as numerous as the sand grains in the
Ganges River and gave them in charity. Now suppose fore the sutra follo"''s up with '' section on the principie of the com-
someone else knew the selflessness of all things and at- pound.
rnined tolerance; this bodlusattva would surpass the "Subhuri, if a good man or a good woman pulverized
blcssings att:Üned by the former bodhisattva. the billion-world universe into atoms, do you th.ink there
"\Vhy? Subhuti, it is because bodhisattvas do not ac- would be many of these atoms?"
cept blcssings. Subhuri, the blessings produced by bodhi- Subhuti said, "Very many, \Vorld Honored One.
sattvas are not supposed to be objects of greed and \Nhy? If these acoms were rcally existent, then the Bud-
auachment; thcrefore it is said they do not accept bless- dha would not say they wcrc a mass of atoms. \Vhy? The
ings." Buddha says a mass of aroms is nota mass of atoros, it is
Comprchending aU things without a sense of subject and object called a mass of atoms."
is callccl tolenmce. The blessings attained by such a person surpass
Buddha spokc of thc billion-world universe to symbolize the
che aforcmcntioned blessings of the jewels. The blessings produced
number of parcicles in the natures of all beings, whlch are like the
by hodhisattvas are not far themselves; their intention is to benefit
atoms in a billion-world universc. The particles of false thought in
ali beings. Therefore it is said they do not accept blcssings.
the natures of all beings are not atoms. If they hear the sutra and
realize the way, awakened ínsight constantly shines, heading for en-
29 Serenity of Conduct lightenment, not stopping thought after thought, always remaüúng
pure: such pure elements are called a mass of atoms.
Going and coming, sitting and reclining, are ali in accord with
"World Honored Onc, the billion-world universe spo-
thusnesss. Therefore the sutra follows up with a seccion 011 serenity
ken of by the Realized One is not a universe, it is caUed
of conduce.
a universe."
"Subhuci, if anyone says the Realized One comes or
gocs, sits or reclines, t!Us person does not understand the A billion is a thousand to the third power: speaking in terms of the
principie I expound. Why? The Realized One comes inner pattern, this means that grccd, anger, and folly each contain a
from nowhere and goes nowhere; that is-why he is called thousancl false thoughrs. The mincl is the root of good and evil; it
thc Realized One." C<ln he vulgar and it can he sagacious. Its movement and scillness are
unfathomable, ami ir is boundlessly vast, so it is called a universe.
The Realized One does nor come, yet it is nor that he docs not
come; does not go, yet ir is not that he does not go; is not sitting, "\Nhat is the rcason? If the universe really existed, it
yet it is not that he does not sit; is not reclining, yet it is not that he ,,·otild be a compound; hut thc Realizcd One says that a
docs not recline. Within these four postures-walking, standing, compound is nota compoun<l, it is called a compound."
sitting, and reclining-if one always remains empty and serene, then
this is a n:alizcd one. For perfcct clclrity of mind, nothing compares to the two elements
of comp<lssion ancl wisdom; cnlightenment is attained by way of
these rwo elcmenrs. Thosc who spcak of a compouncl do so because
3 O The Principie of the Compound thcy havc a sense of atrn inment; tl1us it is nota cornpound. ·\iVhen
there is no se11se of attainmcnt, this is callcd a compound. This
When the believ1ng mind is continuous, this is atoms; whcn these ' 'compoun<l" mea ns talking abnut rcality without <lcstroying tempo-
jcwels of foith fil! ali over, this is called a world. Thc "world" and ra1-y namcs.
T..fO 1 ..p
 Commeutary 011 the D1AMOND Su-rn,,
Co111111e11t11r)' 011 the DtAMONO SuTRA

"Subhuti, the compound is inexpressible, but ordinary

uncontaminated knowledge, basically inherent in their essential na-
pcople greedily cleave to their affairs."
ture; this is the notion of person. He says ali beings are originally
Enlightenmem, the realization of buddhahood, is fulfillcd by narurally free from afflictions; this is the notion of being. He says
mcans of 1:wo elements, compassion and wisdom: these cannot be ali beings' essential naturc is fundamentally unborn and unper-
fully cxplained; their subtlety is inexpressiblc. Ordinary people ishing; this is the notion of liver of life.
greedily cleave to literary work and do not practice compassion and
"Subhuti, those who aspire to unexcelled complete
wisdom. If you seek unsurpassed enlightenmcnt withour practicing
perfect enlightcnment should know, see, and beüeve and
compassion anc.I wisdom, how can you attajn it? understand ali truths in this way, not conceiving of an
appearance of truth. Subhuti, the Realized One says that
the supposed 'appearance of truth' is not cbaracreristic of
31 Views Do Not Occur truth; this is callee! the characteristic of truth."
Thc four views are all wrong; this is called four perceptions. Those who aspire to enli ghtenment should see ali beings as hav-
Thcreforc the sutra follows up with a section on views not occur- ing buddha-naturc, should see ali beings as inherently endowed with
nng. w1contamin atecl all -knowleclge, shoulcl believe ali beings are origi-
nally without afflictions, shoulcl believe that the intrinsic narure of
"Subhuti, if someone says that thc Budd ha expou ncls
the notion of self, the notion of person, the notion of a ali beings is fundamcntal ly without birth or death. Even though tl1ey
being, or the notion of a üver of life, do you think this put all knowledge ancl insight into practice and expediently cleal
person undcrstands the principies I expow1d?" with people and hclp them, tbey do not entertain a sense of subject
"World Honored One, thjs person <loes not under- and object. If you ralk about formless truth yet have a sense of sub-
stand the principies expoundecl by the Rcalized Onc. ject and object, then this is not characteristic of truth. If you talk
\Vhy? The \rVorld Honored one says that the notion of about formless truth, mentally practice fom1less practice, and have
sclf, the notion of person, the notion of a being, ::m<l the no sense of subject and object, tlús is called the characteristic of
notion of a liver of life are nota notion of self, a notion truth.
of person, a notion of a being, or a notion of a livcr of
lifc, they are called the notion of self, the notion of pcr-
son, thc notion of a being, and the noaon of a liver of
life."
32 The Reward and the Emanation
Are Not the Real
The vVorl<l Honored One expounded this sutra to get ali beings
to realizc prajna wisclom themselves and cultivate the realization of Once the mind is inspired, blessings are realizecl accordingly; em-
enlightenment themselves. Ordinary people do noc undcrstand the bodying the rewarcls, the emanations inRuence others- tills is inevi-
Buddha's imention, and therefore think the Realizecl Onc speaks of table. \/Vhen the real Buddha is known everywhere, then the work
notions such as self and person. They do not know that thc Realized is done. Therefore thc sutra follows up with a section on the reward
One expounds the teaching of extremely profound, formlcss, uncon- and the emanation not being the reality.
trivecl perfcct insight.
The notions of self, person, and so on as explained by the Realized "Subhuti, suppose someone fillecl infinite incalculable
numbers of worlcls with precious substances and used
One are not the same as the ordinary person's notions of self, per-
these to give in charity. Now suppose a good man or a
son, and so on. The Realized One says that ali beings have buddha- good woman who has awakcnecl the inspiration for en-
narure; this is the notion of the true self. He says all beings have lightenment holds this sutra, evcn so much as the equiva-
 Co'lll'llleutm)I on the D1AMONO SuTRA

lenl o f a four-Jjne verse, acceprs and holds it, rcads and

recites it, and expounds ir for others, the blcssing in chis
will cxcced thc forrner.
"Ilow does one expound it for others? Not grasping
forms, not budging from thusness as such."
Even though the blessings of precious subscanccs may be many,
they do not compare to the blessings of people awakening thc inspi- Notes on the
ration for enlightenrnent, accepting and holding four lincs of this
sutra, and expounding it for otbers. These blessings surpass tbe for- SuTRA OF Hur - NENG
mer hundreds of thousands of myriads of millions of times, bcyond
any comparison.
Explaining truths skillfully and expedjently, taking pcople's facul-
ties into consideration and adapting to their capacities, adjusting CHAPT E R ÜNE. PERSONAL H r s TORY
su itably in various ways-this is ca lled expounding for others. The Places
people who listen to tbe teaching are of various different appear- Shao Province, where Hui- ncng's lecture is taking place, was in what
ances; one should not have a discriminatory attitude. Juse master an is now Guangdong (Canton) Province in the far south of China, as was
empty, silent rnind in accord with suclmess, without any sense of Hsin Province, where Hui-ncng was born, ancl Nan -hai, where he grew
gaining anything, without any sense of winn ing or Iosing, without up. Hsi11 means "new," and this arca was, from the perspective of thc
any sense o f hope or expectation, without excitement o r oblivion- expanding Chinese empire, a newly developing region. This is impor-
this is ca lled not budging from thusness as such. canr background to undcrstand tl1e imagery of racial and cultural bias
chat is to figure in che developmenc of Hui-neng's story.
"Why? All created things are like dreams, illusions, Ling-nan was che namc of a Tao or Circuit, a larger administrntive
bubbles, shadows; like dew, and like lightning. They unir, encompassing what are now the provinces of Guangxi (Kuang-hsi)
should be viewed in tbis way."
and Guangdong (Kuang-tung), the deep south of continental China.
The dreams are bodies astray, the illusions are wandering \Vhile Guangdong is now densely populated by Han Chinese, Guangxi
thoughts, the bubbles are affüctions, the shadows are che barriers has such a large aboriginal population chat it is politically designaced an
creatcd by pase actions. These are called created rhings. As for un- auronomous region, namcd after the majority Zhuang people.
Fan-yang, whcre Hui-neng said his father was from, was a place in
creatcd truth, it is reality, apart from labels and appearanccs.
modern Hopei (Hebei), north of che Yellow River. The fact of his ban-
After Buddha had spoken tbis sutra, the cldcr Subhuti, ishment suggests that Hui-neng's father hacl been in the áál ser\'ice.
as well as monks, nuns, laymen, laywomcn, angcls, hu- Many men of good repute suffered banishment in che course of Chinese
mans, ami titans from all worlds, having hcard what the history, including somc outsta nding Confucian scholars and great Bud-
Bu<lclha said, all rejoiced greatly; they believe<l it, ac- dhist masters, so therc is no rcason to suppose that Hui-neng's father
ccpcecl it, worked at it, and put ic into practice. was a bad man. Tyranny and partisan poli tics were part of everyday lifc
in gigantic bureaucracies likc that of imperial C hina; indeed, eme of che
main points of the story of J hii- neng's apprenticeship ancl the contest
for the robe of succcssion is to ill ustrate how such patterns also infect
religious establishments.
Huang-mei, whcrc I lung-jcn the Fifrh Grand Master of C h'an was
teaching, was in modern H upci (l lubei), in the center of China proper,
along the Yang-tzu Rivcr.
1 45
 ,\oJt•s 011 the StrTR' 01 l l u1-:-11 :-i<. Notes 011 tbe St TRA 01 l l t11 - N1 ~<•

Mectmg tbt• Fijib (1l'tl111/ \lt1srer of Cb im In che stOf) of l lu1-ncng. che wholc scenario of lhc poctic compcci-
tion for che succcss1on co the rank of Grand \\aster of Ch'an is a s¡lOoÍ
Ilung-j~n (602- 67,) 1s supposed to lu'e based h1s teaching on the
on che habit of c;1rrying worldlr cuscoms mcr 111to Buddhism. Shen-
/J111111011d .\111n1, one of the mosc conJcnscd '' orb 111 the scripn1ral cor-
pus known collccci\ el} as the Prnj1111p11nr1111fll or Pcrfcction of \ \'isdom hsiu 's inner stmgglc is depicccd in E,.rrcat dctail 111 chis 'ersion of thc
cext, illustrating che depth of the conAicc hccwecn amlmion and trurh
tcachings. •\ lmcf work called Treati.rt• 011 thr S11prc1111• I~·bide is :iuribu ted
that plagued institutionalizcd systems of imcllcctual ami rcligious edu-
to l.Iung-icn; an I· ngl~sh translation ma) he found 111 my ,\li11di11g 1\find:
A Com-se 111 /J11;-1r .'1etl111111011 (Shambhab Puhlications, 1995). cation.
l lui-neng's suddcn awakcning on hc,tring a pass;tgc of thc Diamond In cerms oí Buddhisc teaching, thc juxcaposicion of the scholarl>'
Sutm is une of thc core storics of Zen tradition, reprcscncing thc actio n medirntion devocee :md thc free innocenc 1llu.,tr;ttcs the principie that
budt.lha-narure and enlightenment are not e\tcrnallr acquired bm rn-
of Buddha \ '' nnl on an annocenc mind. One of thc \'ery greatest \\'Orks
of Zen <ln, h) the obscurc r 3ch-cenruf) •lnt'>t Chih-wcng, depiccs Hui- wardl} d1c;co,·erd. ·r his point is strongl} cmphasized rn the D111111011J
neng on this octasion, still a \\Oodcuttcr, in a statc of profound bemuse- Sutm on which l lung-jen 1s said to ha,·e based his ceachmg, ami rn his
menc aftcr hi., unexpectcd awakening. own TnntiJe 011 tbc Supreme Vebide, he say'i th;u rnhcrcnt mínd 1s che
. \ \ 'hen Hun!t-icn rcfcrrcd tO Hui-neng ,1, an "ahorigine," che expres- baste ccacher.
s1on used 1s "I luntmg Liao." Thc L1:10 wcrc a non-Chinese (i.e., Thc sicc of thc ¡><>etic contest also has spnbolic mcamng. Tbe poems
1101~-Llan) pcoplc living in Ilupei. Sincc l lupci was already settlcd by are writtcn on a wall upon which therc w:is to he paintcd a mur:il clc-
agnc~Jrure-ccntered 1Jan culrurc, asan earlicr minority huncing people piccing the projcction of thc Ln11kt1t•ntrm1-mtr11 anc.l thc succession of
thc L 1ao ,,.~re u~douhtcdly m~untain dweller-;. The Zen monastery at the fivc Grand ,\ \:t<,cers or patriarchs of Ch 'an . .\ccording co Ch '•ln lore,
! lu.ang-~c1 \~;1s 111 che mountnins of Ilupei, so it is not impossible that the foundcr of Ch'an in China consiclercd che Chanesc Buddhists of h1s
time to be li tcrnlists and formalists; so he u~ed rhe f..1111kavattm1-.1·u11·11, ;i
1ts 111hab1tant-; werc to somc dcgree acquainted with Lino rrihals.
Later on, \\ hcn l lui-ncng had ro t:ake refuge frnm persecution, he cext of the Buddhtst vij11t11111-rnda or school of consciousness, co break
wcnt into rhc mountaifü and live<l \\tth huntcrs for lifteen }'t.':lrs. This chrough these b1ao,es.
"~ould suggest that he d1d in fact havc such ;\ background in his pcrsonaJ \ Lankavatara school de,eloped from thc c1rdc of che Second (,r;md
h1story. ,\ilaster of Ch'an and cont:inued to spccialize in this way for a fcw gener-
.:-.:e,
erchclc.,s. therc is no C\ i<lence chJt l lui-neng\ facher married a ations, but the Ch 'an mainstream emplorcd \\ hatcn:r rcxrs pro,·cd usc-
Liao \\Ornan of IIupe1, an<l Ilung-jcn ma} have becn using che name of ful from time to ume, generallr drawmg noc onl~ from the '-ase hod}
thc local ahorrginal minority ac; a general term for nborigincs. It is of Buddhist sutrns, but nlso occasion::illy from ·L1lo1sL and Confucian
hardl.y thinkahle th:H l lui-ncng's fathcr would nOL have alrcady been classics.
mamed anti had chaldrcn b) the time he had become a civil scrvant. In the stOC)' of l lui-neng. the final abnndonment of thc Lanka\ atara
.\ftcr hanng bccn hanished souch, howc\'er, alone in ex1le in a frontier Ch'an rnaster'c; mural in Í3\or of che \'Crse of Shen-hsm illustrating
area, he lll<l}' h<wc h.1d a liaison ,,¡ch a loe.ti naO\'C. This would account practic;1l 111ethod may be one of the signa Is oí che cnd of the parri:irchal
for l lui-ncng h<\\'ing a tliscincti\'e physic.11 ilppear;mce in the cyes o f era ami che popularization of Ch'an. l lui-ncng\ own :.cory emphasizcs
Hi.ln pcopk of northcm Cluna. ':11at he 1s che last of che Grand ~ lasters. thc reaclung h.wing bccome
Tt muse he rc.tlued that che culrural ami r;1ciill stt:rcotypes and higot- tull) establ1shed tn Chma b} che end of his t:areer.
rics ponrayed m Lhi'> stof) are pan of a dcliherate scrup, ultimately l.n che final 1udgmcm of the concest, ir may seem conrradictoí) that
designed m 1llustrate che univcrsality oí the huddha narure vis-a-\'is che che Ftfth Grand i\1astcr approves tl1e 'ersc of his cm111ent disciple yct
rclaci\'dy li1mced :md supcrfic1.1I co~dit:ioned per.onality. grant~ che ulcimatc rccognition to the illilcrace workman. Ch'an ,\\a..,ter
The Co11test w1tb Sht•11-bsi11 Pai-chnng said, "'fo say that iL is pussiblc to att;\in buddhahood by cult:i-
Shcn-hsiu, the scmor disciple of che Fifth Grand ,\!aster, '''ª" origi- vanon, that chcn: 1s pn1cricc and chcre is rcalization ... is Buddha 's
nally a Confuc1an schobr. Thc princip;1I .1im of formal Confucian srud- teaching, but these are words of incomplctc doctrine. ... To s;l} that
ies at thac time '' •h to ''in degrees in et\ ti sen ice cx.1111inacions, which one cannot att;un buddhahoud h) cult1\¡Jt1on, that thcrc 1s no pr.1cricc
'' ould qualify the holder for gm cmment oflices. anti no realization ... 1s also Buddha \ teac:hin~, but these are wonl-. oí
 Notl'S 011 tbe SuTRA OF lí ur-NENG Noteson the SurnA <H ll ur-NENG

complete doclrinc." Both thesc types of tcaching are found throughout the wind is anothcr of thc episodes in this sutra often singled out for
Cn'an Buddhisr !ore; thc question of when they apply is addressed in special attention in Zen study. An imeresring imerpretation of chis
the dictum, "lf you ''ªnt to kno" the meaning of buddha-narure, ob- storr attribUled LO thc medie\'al japanese Zen .\laster Keizan can be
serve timing ancl conditions." found in the chapter on IIui-neng in 'frmm111.rsio11 of Light, an important
lnberitance oftbe 1iwching Japanese koan collcction (l'\orth Point Press/Farrar, Srraus, and Gir-
oux, r990; \\'catherhill, r992).
Hui-neng's insight W;\S recognized by the Fifth Grand Master of
Ch'an at their first meeting; then it was conlirmed in his secret victory
CHAPTER Two. PR,\JN'
in the poetic comcsr of the disciples. Only after that did the Grand
.\ lasrer expound the Oimnond Sutrn to Hui-neng, who had originally Bodhi, Prajna, t111tl P1m1111it11
been inspired hy that sutra and had come to the Ch'an master for that Bodhi, prnj1111, and p11rn111it11 are Sanskrir Bucldhist rechnical terms that
reason. are rendercd variously in Chinese: each has at least three versions, in-
The Di11111ond S11n-11 bccamc popular among Ch'an followers, as well duding at least two Chinese translations plus at least one translitcration
as other BudJhists, ami sorne devotees took to reciting it as a regular of the Sanskrit sound into Chincse. In each case, the various Chincsc
ritual. According Lo a commentary on this sutra attributed to oral trans- renditions of thc ccchnical cerrns are used interchangeably in nativc
mission from 11ui-ncng, "This one-scroll sutra originaUy exists in the Chinese Buddhist lore such as that of thc C h'an schools. Onc or an-
essential nanrre oí ali living beings. People who do not see it themselves other version may be selecced or preíerrcd in a given case, howevcr, in
just read ami recite wriuen letters. If you rea lize your original rnind, order to takc aclvantagc of some choice of cha racters or peculi:irity of
you "~11 realiie íor the tirst time that this sutra is not in written letters. expression that may se1vc to highlight a particular point. Mcchanical
If you can clearly underscand your own cssential narure, only then will regularity of the exrcrnal shapc oí tcchnical ccrminology is thcrcforc
you reaH} believe that "alJ the Buddhas emerge from this sutra.' " not characccristic of Chinese Buddhist literarure.
Persemtion Bodhi
The pursuit of l lui-neng by jealous ri\'als further illustrates the Bodbi means enltghtened knowledge or wisdom. lt comes from che
theme of worldlincss carried O\'er into supposedly religious or spirirual same rooc as b1uldh11, which means one \\ ho has realized wisdom. Bod-
circles. As a íormer general, the monk Hui-ming is the perfect figure hidharma, thc namc tradióonally associatt:d "i th the founding of Ch 'an
to represent aggrcssivc ambition. His inability to lift the robe and bowl, in China, is actually a patronymic mc~rning "tcaching of wisdom," !>}'ll1-
symbolic of thc tcaching, shows that it is capacity that counts hcre, bolizing thc inncr csscncc of Zen.
not desire. The sccnario o í the suddcn change of
attitude and ultima te Bodhi is the rna in roOl of che worcl hodhi.mlfv11, a tcrm also cornmonly
awakcning oí l [ui-ming chrough crucial redirection of attention as seen in translitcralion, and also used b)' l lui-neng in his lectures, mc:in-
guided by TTui -ncng was later used as a Zen tcaching srory to oricnt ing a being whosc essencc or narurc is wisdorn. The bodhisauva is thc
consciousness. Thc term original fnce thereby became a common watch- hcro of the \la haya na "Great \'chicle" of Buddhism, working for uni-
word ofZen. \·ersal liberarion and cnlightenment.
Hui-neng's rene" cd pcrsecution shows that his message was not wel-
Pmj1111
comed b} entrenchcd imerests. The First and Second Grand Masters
of Ch'an wcrc also pcrsccuted by jealous clcrics who wanted ro retain Prnjnn mcans insight or wisclom. According to the Sn11dbi11ir111oc1111t1-
mtra, there are threc kinds of insighL: insight into worldly rruth, insight
their authority. The FirsL Grand .\1aster was poisoned six times, ulti-
mately fatally; thc Sccond Grand ~1aster was condemned to death as a into ultimate truch, and insight into benefiting semienr beings. ln manr
result of an intrigue and finally exccuted. cases, Ch'an and Zen tcachings emphasize insight into ulrimate t.ruth.
The classical master Pai-chang saicl, "] ust as insects can alight anywhcrc
Emergence in the IVorld except on the llames of a firc, the minds of senticnt beings can relate to
Thc story of che public emergence of Hui-neng as the Sixth Grand anything bue\\ 1sdom."
.\!aster through hi~ di:tlogue with the monks arguing about the Aag and Hui-neng also w,cs che transltrerated cxprcssion pmjnn-snmndln. S11-

J ..¡.8 1 49
 Notes 011 tbe SvTRA or Hu1-r-.1 :-.c; Notes 011 tbe Sv1 R' oF llv1-"lr."lc;
mndhi mcans concentracion or absorption, and in Ch'an lore is some- thcn rour own rcality body is imbucd with paramil:l. lf you speak
times used to mean :mainmcnt. of ic hut do not can11 it out mcntally, then thcrc is no paramita.
Pnmmit11 Thc Dinmo11d Prnj11apnm111itn S11trn
P11rm111111 has been translated into Chinese as "crossing over" and Thcrc ;1re numerous sutras, or BuJdhi!tt scriptures, bclooging to the
"reaching the other shorc." Pnrnm comes from che root pr, "bringing pny1111p1m1111it11 class. The Di11111011d S11tm is one of thc most condensed
across," ancl means the fürther shore, the other sidc, the ultimate extent ,J!ldmo~L popular of these texts, commonly recircd by all sorts of peo-
or cnd. The sccond pan of the word, itn, is tcchnically a past participle ple. Thc commenrnry on this sutra attributed to Hui-ncng himself says,
of the verb "to go," thus mcaning "gone." It can also mean, according
to convencional Sanskrit usage, "going," insofor ~ls the route and goal rhc "cliamond prajnaparamita" spoken of by che Realized Onc
are establishcd. Thuc;, from both of its Sanskrit clcments, the term pnrn- t;1kcs its namc from a mctaphor for the truth. \Vhat <loes it mean?
111itn has meanings of thc process of transcendence as well as the realiza- D1amond is cxrremcly sharp by narure and can break through ali
~om of things. But though diamond is cxtrcmcly hard, hom can
cion of rranscendencc. The two principal Chinese translations of the
tenn reAect these C\\'O layers of meaning. According to classical Bud- bre;1k it. Diamond stands for buddha-narure, horn stands for af-
dhist tradition, the bodhisam•a who arrivcs on the "other side" <loes Aicaons. l lard as diamond is, horn can break it; stable thougb the
not remain there, bue continues to travel back and forth from "this buddha-narure is, afflictions can dcrange it.
shorc" to "the other shore," delivering others from bondage to free- Even though affiictions may be intracrnblc, prajna knowledge
can dcstroy thcm; even though horn may be hard, fine steel can
<lom , 11l timatcly no l staying hcre, there, or in bcnvccn.
In his commentary on the Din111011d Sutra, l lui- neng says, break it. Thosc who rea lizc this principie clcarly sel! cssentia l na-
rure. Thc Nirvnnn-sutrn says, "Those who scc bud<lha-nature are
'\'hat does pmj1111 mean? Prnj11n is a Sanskrit ''ord, rendered into not callcd ordina111 people; those who do not c;cc buddha-narure
Chincse as "insightful wisdom."' Insight is not giving rise to igno- are callcd o rdinaí)' people."'
rant attirudes, wisdom is ha\"ing the appropriate eA-pedients. In- Thc metaphor of thc diamond expounded b} che Realized One
sight is the substance of wisdorn, wisdom is the function of 1s for the sake of people in the world without scability of narure:
insight. lf there is wisdom in substance, function is insightful and tl1c> may recite thc scriprure, but illumination does not develop.
not ignorant; if thcre is no wisdom in substance, function is in- Jf they would praccicc inwardly as well as recite outwardly, they
sightful and not ig norant; if there is no wisdom in substance, would be cqually illumincd. lf thcy are nor firm within, stability
function is ignorant, without insight. lt is just to gct rid of igno- and insight are lost; if tl1ey practicc mentally as wcll as recite ver-
rance, folly, and bcing unenlightened that wc culcivate insightfuJ bally, srnbility and insight will be equal. This is called tl1e ultimare
wisdom. end.
\ \ 11at does p111m11itn mean? It is rendercd into Chinese by
flJe Pun· .\'mue Sutm
"rcaching the othcr shore." Reaching the ocher shore means de-
fhe l'ure Sttme Sutra, fearuring the householding buddha named
tachment from birth and death. Just because people of the world
lack stability of narure, they find appearances of birth and death \'imalakirci, is another Buddhist scripture that was \ery popular among
in all things, Aow in the waves of various courscs of ex.istence, and practitioncrs of Ch'an and is often quoted in the sayings and writings
have not arrived at thc ground of reality as is: ali of that is "this
of Ch'an masters. One of the central functions of the teaching in this
shore." It is neccssary to have great insightfu l ''isdom, complete sutra is to dissolve dogmatic anachments to forn1al doctrines and prnc-
tices.
in respcct tO all things, detached from appcarances of birth and
death-this is "rcaching thc other shore."
C11 \PTF.R 3· QVESTIO"l!t
It is also said that whcn the mind is confuscd, it is "this shore."
"'hen the mind is enlightened, it is "the othcr shore." H'hen the Bodhidb111'111t1
mind is distorted, it is "chis shore." '\'hen thc mine! is sound, it is Bodhidh~1rrna carne to China ~1round thc L:nd of the 5th centUí)' or
"thc other shorc." lf }'OU speak of it :rnd carry it out mentally, the hcginning of rhe 6th c:cnrury. Ilc is tradicionall) considered thc
1-0
) 151
 .'Votes 011 tbe SuTR .\ oF 111.>1 - "1 'c; Notes 011 the SuTR1\ 01· llu -r-ENG

fow¡der of Ch'an in China. The story of thc cncouncer berween Bod- Buddhist praclice of chanting thc namc oí thc Buddha of Infin1te
hidharma ancl Fmpcror \\'u of the somhcrn Chmc~c Jomain of Liang Light. Somc cypes of Pure Land Buddhi'>t ceaching and pracricc
is recowltcd in che fir'>t chapcer of the clas<;1c collecuon known as Fbe are elemental) and incomplete, bur this 1s a mancr of perspcctivc.
Blue C!ijf Record (Shamhhala Publications, 1977, 1992 ). The great 1..¡.th- The Nirv111111-.rutm says, "Coarsc word~ and fine speech ali end up
century J apancsc master Muso explains the undcrlying principie in in ulti1mnc truth. " The Lotus Sutm says, "Productive labor ami
sorne detail in his Dn•m11 Conversntions (Shambhala Publicatious, 1996): business do not contravene the clrnractcr of reality." When you
have awakcncd to the principie of thc Grcat Vchicle, then ali rnlk
Virtue without wisdom is said to be an cncmy for thrcc lifetimcs.
in the world, ali activity, is the Crear Vchicle of Perfect Me,rning;
When time i~ passc<l in ignorancc, cloing only concam.inatc<l
so recitation oí a Buddha name could hardly be called a less~r
good, virruc in hopes of reward, it is thcrefore. not possible to
vehiclc.
clarify the true f_rround of m.ind. This is the enem\' of the 6rst
~~~ . The mastcrs who set up Pure Land Buddhism understood che
profound principie of the Greac \'ehide in thcir own minds'.vct
As a resulc oí concaminared \'Ífrue, pleasurable '>tates e\-enrualh-
temporaril} distinguished the Purc Land from the defiJed land in
de, eJop. Scill in the realm of emorion, che} occasion a deepening
or<ler to guide ignoranc people, draw111g a distinction berwccn
of mundanc am1chments. These auachments become inAuences
self-powcr and Other-power. They wl!rc not ignorant themselvc~;
roward grccdy ami possessive behavior. This is thc enemv of the
these teachings are compassionatc expcdienL'i of enlightening be-
second 1ife time. ·
ings. Among bclievers in Pure Land Buddhism, howcver, thcre
'Vhen thl! plcasurabll! states arc worn out, whi le the force of
are thosc who invoke the Buddha's n:ime with the nocion that
ignorancc has nen bcen diminished but rathcr increascd by habit-
therc is :i Purc L:ind outside this dcfilcd land. This cannot be
ual attachmcnt to thc rewards of v1rtuc, thc foil from the st:ue oí
called the Great Vehicle of Perfect Meaning.
ele\·ation oí íccling produces negative reactions. This is the
enemy oí the third lifctime. Avalokitesvara .md i\1ahasthamaprapta are names of superna! hodhi-
Pure Loml Bwldbb-111 sattYas traditionally associated \\;th Amitabha Buddha. Shakvamum is
~ne of the na mes of G.iutama Buddha. I lui-neng's symbolic u;tcrprcta-
~ure Lrnd Buddhism has long becn the 1110<,t popular rype of Bud-
oon of these namcs is typical of classical Ch'an and Zen teachingc;. Su-
dh1sm throughout Fast Asia. Though Ch';m/Zcn ;md Pure Lan<l Bud- perna! bodhisartvas are often called "gods" or "goddesses" in \\1cstcrn
dhism outwardly i.ccm quite differem, thc} h;1ve bcen amalgamatcd writings on Eastcrn art and religion, but this is incorrect and mislead-
from time to timl! by practitioners of both typcs of school, ami two oí ing, as can be scen from the teachings of thc masters themselvcs.
the patrian.:hs or Grwd Masters of thc p;1rcnt n·adition of Purc Lrnd
Buddhism in Chi na wcre also recognizecl Ch ';111 nrnstcrs. CllAl'TEll 4· STABILIZ J\'I ION ANO INSJGH T
Pure L:md practicc is centered on im ocnion of thc namc of Ami- St11bilizntio11 fl!UI lnsight
ta~~a, thc Buddha of Infinite Light, to puri~ thc mind and e~i>cricnce
The Sanskrit tem1 samadhi, often rendcrcd as "concentration" or
spmrual reb1rch 111 .\nurabha's Pure Land in che \\ C'>t. The 'Yesr is thc "absorption," was commonly tr.mSlated into Chinese b,· a characcer
direction of the settmg sun, which S\mbolizes che ccssaaon of mundane thac suggesrs stabilization or stabilit). In his essay The Coopemt1011 of
thoughts. ·
Co11ce11trntion ttnd lnsight, the great Ch 'an 1\.faster Yung-ming Ycn-shou
Just likc so-called fundamentalists 111 othcr rcligions, followcrs oí wrotc, "In Ch'an and the Teachings thcrc are two methods, mosc hon-
Buddhism hipscd from time to time into liternlistic ami doITTnatic ,;ews ored of thc _myriad pra~tices of thc ten pcrfcctions. At first thcy are
of scripniral tc;1chings. llui-neng's rcsurrcction of the in~er mcaning called stopping and seemg, to help ncw lcarncrs; later they bec.:omc
of the Pure Land symbolism is repeated over :rncl O\'l!r again in Ch':m con~entral~on ami wisdom, roots of cn lightcnmcnt. These are o nly onc
and Zen lorc lhrough the ages. 1n his Drc11111 Cum•¡•n·n1io11s, Zen ,\ lastcr realicy, wh1ch secms to have cwo pares. In thc si lcnce of the esscnce of
Muso cxplains, reality is stopping by comprehending truth; when silent yet evcr aw:lrc,
:\mong mastCr'i oí the various schoob oí Buddh1sm. inclu<ling subtle secing is chere" (The Fñ:e Houses of Zm. Shambhala Public:nion'i,
Zen Buddhi,m, ha\·c been those who cncoura!{C the Pure Land 1 99]}.

1)
--'
 Notes 011 tht· SL11R' 01 ll u 1-sFNc, Notes 011 the SuTR' or l l u1-NFNc,

Sb11r1p11tm 111111 I '111111/11/..·1111 1 he practicc of mcd1cating four times a day m Zen commu_nirics began
In the P11re V11111e Sun·n, Buddha's disciple Shariput:ra relates how the in this manncr during che t ith cenrury" (Drt11111 Conversnttons).
cnlightened layman \'inulak.irti once c-Jme upon him '>Hting quiccly in The great 13ch-ccnrury Korean ~aster Chi~ul said, ."\Vhile sc~~­
the forcsr ami chidccl h1m for super6cial11:y, saying, curcs and crcatises moscly speak of s1mng pracoce, that 1s bccause 1t •.,
c;1sy to accomplish chat way; thcy also include walking, standing, ami
Jley, Shanputra, it ¡., noc necessarily sitting that conscitutes quiet so on, because a gradual developmcnt takcs place . . . . AlJ four pos-
sming. Quict sitting means not manifesting hody or mind in the
curcs-sitting, standing, walking, and reclining-wil.1 work."
rcalms oí clcsirc, form, and formlcssncss -tbis is quier sining! Chjnul also said, "Even sirring cannot stop che m1nd; how ca~ wa.lk-
Dcmonscr.ning dignificd behavior \~ithout ming from absorption mg, standing, and so on, access che \ Vay? 1f rour practica! apphcaaon
in cxtincuon-t.his is quier sitt:ing. \ppearing to engage in the rcaches wholc rnarurity, even if a thousand sages carne forth you would
occupations oí ordinary people without abandoning thc principies nor be startled, anda thousand monsters couldn't rum }'Our hca~; chcn
oí thc Path chis is quier sirring. Thc mind not d''elling on the ho" could you be unable to do the work \\.hile wa_llci~g, sran<lmg, or
inward, rct not bemg out:sidc either-this 1s quiet sitting. Culti- sitting?" (Kembo: Tbe Henn o/Zen, Shambhala Public:mons, 1997).
,·ating the rh1rcy-Sc\'cn elemencs of thc Path without being moved The grcat r rth-ccnrury Chinese master T?-hu_i c;a~d, "[f you havc
b} any ,·ie\\s-th1s 1s quier sirring. fntcring nuvana withoot end- been practicmg qu1ct mcditation but }'Our mmd 1s soll not calm and
ing afBiccions-thi!i is quiet sirring.
free whcn in the midsr of activity, this mcans you h:l\'cn'r been cmpow-
Thc grcat m:mer Lin-chi said, "There are blind baldies who, after crcd by your quiet mcditation. If you have bccn prn~ticing q~ict~de just
the} ha\'c caten their till, sit in medm1tion, arresting thoughcs leaking to get rid of agitation, chen when you are in che m1dst of agicanon, thc
out to preven1 thcm from arising, shunning clamor and seeking quiet. agnation wilJ disrurb your mind justas jf }OU had nC\'Cr done Un}' qwct
This is a dcvi:ncd form of Zen" (Zm Essrnre: Tbe Scimce uf Freedum, mcditation" (Zen &sence).
Shambhala Puhhcations, 1989). Buddha said, "Squacting motionless will not puri~ a morral who has
not gotten O\'er doubt and desire." Buddha also sa1d, ''Not mer.ely l~}
Suddm nnd Gmd1utl
rules of conduce and rcligious observanccs, nor by much learnmg e1-
1lui-neng's disciple Shen-hui said. "Listening to thc rcaching is the thcr, nor cven by anainment of conceotrarion, nor h} s~eeping aJone,
gradu.11 "it.lun che ~.-uddcn; understanding thc teaching is the sudden do T reach che happiness of freedom" (Db11111111npaJa. Saymgr of Buddb11,
within the grndu;1I. Culrivating practicc is thc gradual within the sud- Bantam Books, t 99 5).
den; rcalizing thc result is the sud den within thc gradual."
CllAPTER 6. REPUfl ANCF
(, llA P T l R 5. S ITTING ¡\,l EO 1 ri\ TION
Tbe Five Perfumes
Thc great 141h-ccntlll) Chinesc master Kao-feng said, "Ir is essen-
\1oraJil), stability, ,,;sdom, libcration, and liberatcd.knowlcdge and
ciaJ in Zen stuth chac you do not cHng to a simng cushicm for prnctice.
, 1s1oo, hcrc symbolized by perfumes, const1rute what IS known as che
lf rou smk into ohll\'lon or discraction, or pi unge in to case and rranquil-
fi\'c-part reality bod}. An "incarnation" of a buddha means embod1-
ity, totally un;marcs, not only ,.. ill you waste tune, rou '' ill not be able
mcnt of thesc five realities. This teaching is found m the Lnnkn-.;atam-
to digcsr thc offcrin(r.> of donors. "nen thc light of your eyes fa lis to
rutm one oí che Buddhist scriprurcs commonly citcd in Ch'an ccaching.
the grnund onc da}. m the end what will you rely on?" (Tearbmgs of
Zro, Sharnbhab Publicauons, 1997). Rcp~ntance pracrice is depicced in more decail in thc mediracion lor_e.oí
l''ien-t'ai Buddhism wich which Ch'an and Zen had srrong affiniocs
Thc great 14th-ccnru11 Japanesc master¡\ luso said, "Pcople mcditat-
(scc Stopping nnd Seefng: A Comp1·cbc11sivt• Com-sc in 811ddhist Alrditation,
ing on the fund.1mcnt:1l carry out rheir ordinary tasks and activities in
%ambhala Publicarions, r997, pp. 61-69).
the m1dsc of mcdiration, and carrr out mcditation in rhc midst oí ordi-
nary casks ami acti\ iacs. rhcre is no disp;1rity bcl\\CCn mcditation and The Four Unive1-snl Vows
actiYit:}. lt is for tho'>c as yet incapablc oí this, thosc wcak in fcx:using The mctaphysics and mcditations of thc íour uni' crsal vo,,., are also
the1r mtent on che \ \ •lV. that spccial me<l1tatmn pcnods were ~et up. dec;cribed m Stoppm!{ 0111/ Sumg. pp. ?8-29.
1 55
 Notes on the SuTRA oF Hu1-NENG Notes on the SuTRA OF Hu1-NENG

The Three Embodiments final teaching of Shakyamuni, Gautama Buddha, just befare passing
The three embodiments, or bodies, of a buddha (or Tathagata, an- away into final nirvana, or parí.nirvana. The quintessentiaJ teaching of
other ep.i thet of a buddha) are defined in various ways in Buddhist liter- the Nirvana-sutrn is that the buddha-narure, the essence of enlighten-
ature. The eminent Ch'an Master Pai-chang said, ment, is eternal and inherent in ali sentient beings. This is congenia! to
Ch'an Buddhism, and certain aphorisms, allusions, and images from the
The body of reality in its true aspect is called the Illurninator Nirvann-sutm are commonly found t11roughout Ch'an and Zen !ore.
Buddha as the pure clear reaLty body; it is also called the empty
reality-body buddha. It is also called the great perfect mirror Ts'ao Ts'ao
knowledge, and it is called the eighth consciousness. It is also This is a very famous name in Chinese history. Ts'ao Ts'ao (Cao
called the source of nature, and it is also callee! the empty source. Cao) was a very powerful warlord of the 3rd century e.E. He is men-
It is called the Buddha dwelling in the land that is neither pure tioned here in connection with the visir of one of his descendants to
nor defiled. It is also called the lion in its den. It is also called Hui-neng to illustrate how people of distinguished fami ly background
adamantine applied knowledge. It is also called the spotless altar, would respectan illiterate peasant with spiritual realization. This illus-
and it is also called the primary void. It is also called the hidden trates the transcendence of ultimate truth over conventional truth. At
essence. The Third Grand Master said, "It is useless to work at this point in t11e story, moreover, Hui-neng is still not publicly known
concentration on stillness without knowing the hidden essence." as a Ch'a11 master, let alone the Sixth Grand Master; so his recognition
Second, the reward-body buddha is the Buddha under the tree by the Confucian gentleman and t11e great-great-grandson of Ts'ao
of enlightenment. This is also called the illusory transformation Ts'ao also illusrrates the possibility of recognízing ultimate truth from
buddha, and it is called the beatified buddha. This is called the within conventional trut11.
Luminous Buddha as the completely fulfilled body of reward. It Once Hui-neng was publicly recognized, that public recognition
is also called the knowledge of the essential equality of things, and would become conventional trut11, and t11ose who recognized t11at rec-
it is also called the seventh consciousness. It is also called the ognition would not necessarily be recognizing the reality of Hui-neng's
Buddha as result in accord with cause. It is equal in ali t11e fifty- spirituality. To have Hui-neng recognized by laypeople while chal-
two stages of meditation, equal in saint and self-enlightened ones, lenged by monastics illustrates the contrast between intrinsic sense and
equal in ali bodhisattvas, and is equally subject to such pains as cu ltivated ignorance. Professional Buddhists whose learning and prac-
birth and death, but is not equally subject to the misery of sentient cices were a source of self-importance were slower to understand Hui-
beings' bindíng habits. neng than were laypeople without religious pretensions. Some proud
Third is the projection-body Buddha. Now-in the midst of ali and obsessive monks did, nevertheless, realize Liberation through Hui-
things, existent and nonexistent, when there is utterly no influ- neng's guidance, according to tl1e tradicional stories of his interactions,
ence of longing, and no indifference either, detached from the as found in this chapter of his sut:ra as wel.l as classical Ch'an source-
four propositions [of being, nonbeing, neither, or both], such books.
words and intelligence as there may be is called Shakyamuni Bud- 17JI! LottlS Sutra
dha with a thousand hundred hundred thousand projection bod-
T he Saddhflrmffpttndnrika-rntr{{, or Scripture of the Lotus of the
ies. It is also called the great miraculous projection, and it is called
Trutl1, is considered tl1e crown jewel of Buddhism by the T'ian-T'ai
sporting in spiritual powers. It is also called subtle analytic obser-
school, and is often quoted in Ch'an !ore. According to the Lot11s Sutra,
vacional knowledge, and it is called the sixth consciousness.
nirvana as extinction or quiescence is merely an expedient illusion, and
CHAPTER 7· KEY EVENTS
the real goal is the knowledge and vision of buddhahood.
T he Lotus Sutr{{ extols the Ekayana or One Vehicle, symbolized by
The Great Sutra of Nirvana the " white ox-drawn vehicle," representing the way to supreme en-
The Nin1ana-sutm, more properly titled Mahapnrinirvmw-mtrn, lightenment. In one of the most famous µarables of the sutra, a man
"The Scripture of the Great Ultimare Demise," is the Mahaya11a Bud- finds t11at his house is on fire with his children inside. The children do
dhist analogue of the Hinayana Nibbann-mttn. It is represented as the not respond to his calls to come out, because they are engrossed in
t56
 Notes on the SuTRA OF Hur-NENG Notes 011 the SuTnA º" Hu1-NENG
playing with their toys. The father then devises an cxpedient to lure elevated state. Thus it is usecl to rcpresent the i\ilahayana Buddlust ideal
them out, promising the children even better playthings on the outside. of rranscending the world while i11 the very midst of the world.
Knowing their various temperarnents and inclinations, the father of- The Two Vehicles
fers three things-a goat cart, a deer cart, and an ox cart. Drawn out of
the burning house by these promises, the children are then given an This term fefers to me so-called lesser vehicles of "hearers" (srnvnkn)
even better cart, yoked to a great white ox. The other, lesser carts were and "individual iUuminates" (pmtyekn-buddhn), which culminare in per-
just mentioned to entice the children out; once out, they are aJI given sonal nirvana. In Ch'an terminology, there is a negative implication of
the best. This symbolizes the supersession of the provisional prepara- escapism associated wim this term. The classical Ch'an Master Pai-
tory teachings by the real teachings. chang said, "Mendicants of che Two Vehicles have put an end to the
diseases of greed and aversion, removing them completely. They dwell
The Four K.71owledges in the absence of greed ancl consider that correct. This is me formJess
The four knowledges, or four cognitions, are four modes of cogni- realm . This is obstructing the light of Buddha, tlUs is shedding me
tion held to characterize the complete mentation of an awakened mind, blood of Buddha."
according to Buddhist psychology as outlined in the Lnnknvntnm- The Sixty- Two Views
sutra-mirrorlike awareness, realization of universal equality of essen-
tial nature, precise observation of differentiation of characteristics, and This is a standard reference to the wholc range of non-Buddhist phi-
practica! wisdom in action. T hese are also associated with the so-ca llee! losophies, based on the reputed existcnce of sixty-two different schools
three bodies or embodiments of buddhahood or enljghtenment: the of thought in Buddha's time. In the Ch'an perspective, dogma tic adher-
body of truth or reality, the body of reward or enjoyment, and the body ence to any view-as if the view were itself reality-is inherently cul-
of projection or emanation. tish, non-Buddhistic, and heretica l.
The distinguished 18th-century Japanese Zen Master Hakuin wrote, Five Clusters
When the discrinúnatory mentality is suddenly shattered and the This is a standard Buddhist term for tl1e mortal coi l. The five clusters
essence of enlightenment suddenly appears, the filling of the uni- are matter, sensation, perception, coorclination, and consciousness.
verse with its boundless light is called the w1iversal mirror cogni- Two Extremes tmd Three Times
tion, the pure body of reality. This is the transmuted storage The two extremes are annihilation and eternity, me mree times are
consciousness. past, present, and furure; cutting these off meaos liberating me mind
Reaüzing ali these things in the six field~ of sense-seeing, from fixation on these discriminations as absolute points of reference.
hearing, discernment, and knowledge-are your own enlightened
nature is callee! cognition of equality, the fulfiUed body of perfect Befare the Prehistoric Buddhns: After the Prehistoric Buddhns
enjoyment. These are Ch'an terms: befare the prehistoric Buddhas refers to nondis-
Discerning me principies of things by me light of true knowl- cursive knowledge; nfter tbe prehisto1·ic Buddhas refers to discursive
edge is called subtle observing cognition. This is the body of per- knowledge. These also correspond to what are referred to as me heart
fect enjoyment, and also includes me emanation body. of nirvana and the knowledgc of differentiation. In Taoist terms, the
Activity and stillness, even coughing, spitting, and swinging me former is called the science of essence; the latter is called the science of
arms as you walk, ali doings in harmony wim the na tu re of reality life.
are called practica! cognition. This is callee! the sphere of freedom Prajnatara predicted thnt n colt wo11/cl 1?'111<'1-ge
of the emanation body" (Kensho: The Henn of Zen) .
Prajnatara was considercd thc Twentv-seventh Grand .i\tlaster the
predecessor of Bodhidharma, who intr~duced Ch'an to China. The
1

Dragan Stnbility
Dragon stability is a technical term for stabi lization so profound that "colt" is held to alludc to thc cmergence of the exceptional master
it is not destabilized by activity in the world. The image comes from Ma-tzu, one of Huai-jang's disciples, who would popuJarize Ch'an ro
the idea mata dragan is physicaJly an animal yet mentally dwells in an an unprecedenced degrec, with more than a hundred suc:cessors.

158 1 59
 Notes 011 tbe SuTR' o• llu1-:-1E:-ic Notes 011 the SuTRA or lh•r-sENG

srtrmn11n ccrs betwcen l lu1-neng and challengers of various kinds, this chapter
A srnmn1111 is someone who is engagccl in self-mastcry. The word ends on a note of general resolution of sectarian controversy, not only
comes from a verbal root referring to effort, exertíon, O\'Crcoming, con- within Ch'an Buddhism, bue among "various sccts," apparently refer-
quering, and subduing. l Iui-neng appcarcd to demand courtesy frorn ring to t:he broad range of Buddhist schools active in the time of Hui-
monks, not from self-importance, nor from rc,·erence for rank or con- neng and his contemporaries.
vention, but on account of the practica! function of humilit:y and cour-
C t1APTER 9. T11E I MPERIAL SuMMONS
tesy in the process of sclf-mastery.
Empress Wu Tsc-t'ien was the widow of Kao-tsw1g, the thircl em-
C 11APTER 8. lJllMEDIATf ANO GRADUAL peror of the T':mg dynascy. Two of her sons succeeded to the imperial
throne, but shc displaced thcm both and pcrsonally took the helm of
Northe111 1111d Southem schools
the empire for twcnty-one years, founding a ncw Chou dynasty. She
From an absolute poinc of view, there 1s no confict bctween immedi- ,,·as a great parron of leaming, culture, and rcligion, especially Bud-
ate and gradual enlightcnment. From a rclative poinr of view, there rnay dhism. She died latcr on in 705. Emperor Chung-tsung was \ Vu Tse-
or may not be such a conflict. \Vbethcr or not there is a confüct may t'icn's son, who was earlier displaced by his mother, and resumed tl1e
depend, funhermore, on whether the relative poinr oí view is relative throne in 705.
to the needs of the individual orto thc indoctrination oí the individual. The "two tcachers An and H siu" inviced to thc imperial court were
'While 1Iui-neng's tcaching may emphasizc imrnedi:icy 3nd oppose at- Shen-hsiu, some of whose followers claimed he was the Sixth Grand
tachmcnt ro rigid íormalism, neverthclcss he cxplicitly rccognizes the Master, and thc rcvered Nacional Teachcr Ilui-an, who died in 709 at
legitima te applications of both immediatc ancl gradual approaches, and the age of 128. Both Shen-hsiu and Hui-an had been clisciples of thc
distinguishcs the typcs of mcntalitics to which they are suited. Fifth Grand Master Hung-jen .
\Vh3t is repudiated in this story of conAict berwccn the Northern Hui-neng's rcfusal to accept imperial patronage is considered part of
and Southem schools is not one possible mcthod of Zen or another, but his teaching. \\'hile sorne Buddhist masters did accept royal and impe-
the infections of conrcntiousness and sccrnrian bigotry. The mascers rial patronage to protecc and spread the teaching, there is also a tradi-
themselvcs are depictcd as haYing no truck with tl1c contrO\·ersy; it is tion of independence in Ch'an Buddhism. Thc reasoning is that elite
the self-important followcrs who are cmotionally ovcrwrought. Divided patronage could attract people to Buddhist ordcrs from the wrong mo-
along doctrin3ire lincs, t:he confuscd followcrs h;we forgotten tl1at ef- tives.
fecti vc practicality is the essence of che mattcr, noc dogmatic formalicy. The Linenge of Grn11d Mnsten
\iVhile llui-neng <loes not repudiatc thc gradual methods of thc
The lineage given in the o lder version of riui-neng's surra differs
Northcrn school emirely, he does place thc immcdiacc way on a higher
from this onc in severa! places, particularly as rcgards the latcst of the
level. Furthcrmore, Hui-neng does rcpudinc an cx;1ggcration associ-
lndian Grand Mastcrs. The T'ien-t'ai lineage of Buddhist Grand Mas-
ated with the Northcrn school and latcr imponed into the Southern
cers agrees substantially with che Cb'an versions, except t:hat it ends
school in spite of Ilui-neng's warnings. f xccssiYc :md introversional
'' ith Sinha. Thc T'ien-t'ai lineage also rnentions Madhyantika, who
inhibition of mem~11 and phrsical acti,·it) are coumerindicated as not
was another successor to Ananda and is inserced between Ananda and
merelr incffective but e\ en harmful. Th1s particular typc of obsessional
Sanavasa in thc older version of the Sutra of l / 111-11eng.
behavior can be scen co recur from time to time, cypically associated
with certain historical conditions. This sort of dcgenerate Buddhism
has generally been connccted with both individual ami coUective psy-
chological and social ills, to the extent that it has ottcn provoked reac-
tive intellecrual and cultural opposition to Buddhism itself, as if the
aberration were thc rcality. This unfortumuc fact is probably one rea-
son for thc careful prescrvation of Hui-ncng's teachings.
It is noceworthy chat after recording a series of enlightcning encoun-

160