III Questions and Answers [1]

3. QUESTIONS AND ANSWERS

One day Prcfcct Wai entertained the Patriarch and asked him to preach to a big gathering. At the end of the feast, Prefect Wai asked him to mount the pulpit (to which the Patriarch consented). After bowing twice reverently, in company with other officials, scholars, and commoners, Prefect Wai said, "I have heard what Your Holiness preached. It is really so deep that it is beyond our mind and speech, and I have certain doubts which I hope you will clear up for me/' "If you have any doubts," replied the Patriarch, "please ask, and I will explain."

"What you preach are the fundamental principles taught by Bodhidharma, are they not?" "Yes," replied the Patriarch. "I was told," said Prefect Wai, "that at Bodhidharma's first interview with Emperor Wu of Liang, he was asked what merits the Emperor would get for the work of his life in building temples, allowing new monks to be ordained (royal consent was necessary at that dme), giving alms and entertaining the Order; and his reply was that these would bring no merits at all. Now, I cannot understand why he gave such an answer. Will you please explain,"

"These would bring no merits," replied the Patriarch. "Don't doubt the words of the Sage. Emperor Wu's mind was under an erroneous impression, and he did not know the orthodox teaching. Such deeds as building temples, allowing new monks to be ordained, giving alms and entertaining the Order will bring you only felicities, which should not be taken for merits. Merits are to be found within the Dharmakaya, and they have nothing to do with practiccs for attaining felicities."

The Patriarch went on, "Realisation of the Essence of Mind is Kung (good deserts), and equality is Tak (good quality). When our mental activity works without any impediment, so that we are in a position to know constantly the true state and the mysterious functioning of our own mind, we are said to have acquired Kung Tak (merits). Within, to keep the mind in a condescending mood is Kung; and without, to behave oneself according to propriety is Tak. That all things are the manifestation of the Essence of Mind is Kung, and that the quintessence of mind is free from idle thoughts is Tak. Not to go astray from the Essence of Mind is Kung, and not to pollute the mind in using it is Tak. If you seek for merits within the Dharmakaya, and do what I have just said, what you acquire will be real merits. He who-works for merits does not slight others; and on all occasions he treats everybody with respect. He who is in the habit o£ looking down upon others has not got rid of the erroneous idea of a self, which indicates his lack of Kung. Because of his egotism and his- habitual contempt for all others, he knows not the real Essence of Mind; ana this shows his lack of Tak. Learned Audience, when our mental activity works without interruption, then it is Kung; and when our mind functions in a straightforward manner, then it is Tak. To train our own mind is Kung, and to train our own body is Tak. Learned Audience, merits should be sought within the Essence of Mind and they cannot be acquired by almsgiving, entertaining the monks, etc. We should therefore distinguish between felicities and merits. There is nothing wrong in what our Patriarch said. It is Emperor Wu himself wht> did not know the true way."

"Sir, if your mind is free from evil, the West is not far from here; but difficult indeed it would be for one whose heart is impure to be born there by invoking Amitabha!

"Now, I advise you, Learned Audience, first to do away with the 'ten evils'; then we shall have travelled one hundred thousand miles. For the next step, do away with the 'eight errors,' and this will mean another eight thousand miles traversed. If we can realise the Essence of Mind at all times and behave in a straight-forward manner on all occasions, in the twinkling of an eye we may reach the Pure Land and there see the Amitabha.

"If you only put into practice the ten good deeds, there would be no necessity for you to be born there. On the other hand, if you do not do away with the 'ten evils' in your mind, which Buddha will take you there? If you understand the Birthless Doctrine (which puts an end to the cycle of birth and death) of the 'Sudden' School, it takes you only a moment to see the West. If you do not understand, how can you reach there by reciting the name of Amitabha, as the distance is so far?

Now, how would you like it if I were to shift the Pure Land to your presence this very moment, so that all of you might see it?" The congregation made obeisance and replied, "If we might see the Pure Land here there would be no necessity for us to desire to be born there. Will Your Holiness kindly let us see it by having it removed here."

The Patriarch said, "Sirs, this physical body of ours is a city. Our eyes, ears, nose, and tongue are the gates. There are five external gates, while the internal one is ideation. The mind is the ground. The Essence of Mind is the King who lives in the domain of the mind. While the Essence of Mind is in, the King is in, and our body and mind exist.

When the Essence of Mind is out, there is no King and our body and mind decay. We should work for Buddhahood within the Essence or Mind, and we should not look for it apart from ourselves. He who is kept in ignorance of his Esscnce of Mind is an ordinary being. He who is enlightened in his Essence of Mind is a Buddha. To be merciful is Avalokitesvara (one of the two principal Bodhisattvas of the Pure Land). To take pleasure in almsgiving is Mahast-hama (the other Bodhisattva). Competence for a pure life is Sakyamuni (one of the titles of Gautama Buddha). Equality and straight-forwardness is Amitabha. The idea of a self (Atma) or that of a being is Mount Meru. A depraved mind is the ocean. Klesa (defilement) is the billow. Wickedness is the evil dragon. Falsehood is the devil. The wearisome sense objects are the aquatic animals. Greed and hatred are the hells. Ignorance and infatuation are the brutes.

"Learned Audience, if you constantly perform the ten good deeds> paradise will appear to you at once. When you get rid of the idea of a self and that of a being, Mount Meru will topple. When the mind is no longer depraved, the ocean (of existence) will be dried up. When you are free from Klesa, billows and waves (of the ocean of existence) will calm down. When wickedness is alien to you, fish and evil dragons will die out.

"Within the domain of our mind, there is a Tathagata of Enlightenment who sends forth a powerful light which illumines externally the six gates (of sensation) and purifies them. This light is strong enough to pierce through the six Kama Heavens (heavens of desire); and when it is turned inwardly to the Essence of Mind, it eliminates at once the three poisonous elements, purges away our sins which might lead us to the hells or other evil realms, and enlightens us thoroughly within and without, so that we are no different from those born in the Pure Land of the West. Now, if we do not train ourselves up to this standard, how can we reach the Pure Land?"

Having heard what the Patriarch said, the congregation knew their Essence of Mind very clearly. They made obeisance and exclaimed in one voice, "Well done!" They also chanted, "May all the sentient beings of this Universe who have heard this sermon at once understand it intuitively."

The Patriarch added, "Learned Audience, those who wish to train themselves (spiritually) may do so at home. It is quite unnecessary for them to stay in monasteries. Those who train themselves at home may be likened unto a native of the East who is kind-hearted, while those who stay in monasteries but neglect their work differ not from a native of the West who is evil in heart. So far as the mind is pure, it is the 'Western Pure Land of. one's own Essence of Mind.' " Prefect Wai asked, "How should we train ourselves at home? Will you please teach us."

The Patriarch replied, " 1 will give you a 'Formless' Stanza. 3f you put its teaching into practice, you will be in the same position as those who live with me permanently. On the other hand, if you do not practise it, what progress can you make in the spiritual path, even though you cut your hair and leave home for good (i.e., join the Order) ? The stanza reads:—

For a fair mind, observation of precepts (Sila) is unnecessary.

For straightforward behaviour, practice in Dhyana (contemplation) may be dispensed with.

On the principle of gratefulness, we support our parents and serve them filially.

On the principle of righteousness, the superior and the inferior stand tor each other (in time of need).

On the principle of mutual desire to please, the senior and the junior arc on affectionate terms.

On the principle of forbearance, we do not quarrel even in the midst of a hostile crowd.

If we can persevere till fire can be obtained through rubbing a piece of wood,

Then the red lotus (the Buddha-nature) will shoot out from the black mire (the unenlightened state).

That which is of bitter taste is bound to be good medicine.

That which sounds unpleasant to the ear is certainly frank advice.

By amending our mistakes, we get wisdom.

By defending our faults, we betray an unsound mind.

In our daily life, we should always practise altruism,

But Buddhahood is not to be attained by giving away money as charity.

Bodhi is to be found within our own mind,

And there is no necessity to look for mysticism from without.

Hearers of this stanza who put its teaching into actual practicc

Will find paradise in their very presence.

The Patriarch added, "Learned Audience, all of you should put into practice what is taught in this stanza, so that you can realise the Essence of Mind and attain Buddhahood direcdy. The Dharma waits for no one. I am going back to Tso Kai, so the assembly may now break up. If you have any questions, you may come there to put them."

At this juncture Prefect Wai, the government officials, pious men, and devout ladies who were present were all enlightened. Faithfully they accepted the teaching and put it into practice.

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Footnotes Goddard Only

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