Korea is the only nation where the traditional meditation using hwadu (usually translated as “head of speech” which means “true speech”) is generally practiced. Used by many enlightened masters of the past, the practitioner endeavors to suspend logical thinking so that the Original Nature becomes clear through a direct transmission from mind to mind. As we are all Buddha by nature, it is only necessary to clear away ignorance and delusions for our true nature to come forward.
The hwadu distinguishes three dimensions of practice. These are: a great root of faith, a great ball of doubt and a great tenacity of purpose or determination. Faith in the process leads to the necessary inspiration to begin practice, continuing doubt in any intermediary “results” allowing the practitioner to continue maintained by determination to attain clear understanding.
It is reported that some become enlightened just by hearing such words. Most practitioners, however, take a hwadu and work with it constantly. And since the riddle cannot be solved with logical thining or words, any type of attempt to apply reason ends in failure. The process of working with a hwadu is one of having it permeate the entire being of the practitioner, both body and spirit, and so working with it constantly and fervently.
16.2.10
Venerable Master Hye-Am's Dharma Talks
Venerable Master Hye-Am was born Soon-Chon(the follower of heaven), the only son of three generations of only sons. He wes born in the Yellow Sea(Hwang-Hae)Province, of Sea-Moon County, in the Sea- Rock City, just north of Seoul, Korea on January 5, 1886. These names imply Buddha(i.e., the sea), Mind (i.e.,the moon), and Sangha (i.e., the rock where the temple or shrine is). By the lunar calendar it was December 1, 2429.
The day of Soon-Chon's birth, in a dream, an unnamed Bodhisattva, riding a white elephant, emerged from the sky's edge and descended to the location of his expectant mother. At the spot was a holy rock adorned with flowers and jewels. Upon this rock the Bodhisattva sat and entered Samadhi. After sitting for some time he arose, reached deeply into his chest, and brought out a jar of holy milk. He handed it to the woman-with-child, then disappeared. Later that morning while his mother gave suddenly appeared from no-where, hovered above the house, and steadfastly for some time.
His father died when Soon-Chon was ten (1896). At that same age, he had a chance to visit the Hung-guk temple in Yangju City Kyonggi Province. As soon as he entered through its gate, he insisted on remaining at the temple. He behaved as one who, after aeons of searching, had, at last. found his home. Who could have even imagined that that would be the last day of his worldly life. Finally, his mother had to move into the temple as well.
At age fourteen (1900), he became a monk under Po-Am S'nim and thereafter remained the monk named Song-Am (rock of Self-nature). Song-Am S'nim never received a formal education and thus, throughout his life, relied on others to read write for him.
At age sixteen(1902) his mother passed away and he became very lonely. Orphaned and feeling great sorrow and depression, he set out on an endless journey. For over six years he was a hobo-style monk, employing charity chanting to beg for food, clothes, and money. Wherever mind led, wherever foot stopped, one tattered cloth and spindly staff was all his life:
With one tattered and spindly staff
Travelled east and west; it was endless.
If someone asked, "Where have you travelled?"
Everywhere in the world has been all-encompassing.
At age twenty-two (1908) he heard, for the first time, about Son meditation and raised the great faith. Giving up his endless journey, he attended the seasonal retreats in Diamond Mountain, in Myo-Hyang (Profound Incense) Mountain, and others, in order to do the original task of the sramana (Buddhist priest).
After four years had passed and his study had not progressed, he realized that the expected results of further study would require a teacher. In 1911 the Master Song-Wol in Tongdo Temple gave him a Hwa-du(Kong-an) and in the same year he had a chance to meet the Venerable Master Mann-Gong in Sudok-Sa.
Yesterday was new spring, today is already autumn. Yearly, daily, monthly, it flows like valley streams. Looking for fame and fortune, Returning gray-haired before the desires were accomplished.
He began realize what the right teacher could do, and it was becoming apparent to him what the only task for a human-being was. How lucky!
Even parents are not close.
if asked who the closest is,
Blind tortoise and one gimp-legged turtle.
Hye-Am S'nim's first meeting with Venerable Master Hye-Wol and Master Yong-Song was also very significant. "Without them," he commented, "how could I am?"
Blind tortoise met the wood-board in the ocean;
The meeting with superior mind in the Eagle's Peak
(Where Buddha held up the lotus flower).
Master Mann-Gong was a great, powerful master, while Master Hye-Wol was like a compassionate father or almost a mindless Buddha; but, both were the honey-dew tea of dharma for Hye-Am S'nim. There were many great monks under Mann-Gong. Especially great were Tae-An and Song-Wol (sometimes called Ha'm-Wol), both of whom were actually older than Master Mann-Gong.
Other monks who were related to Master Hye-Am included his well-known colleagues, Jon-Kang, Go-Bong, and Choon-Song. Hye-Am S'nim's lifelong foundation of enlightenment and sea of great accomplishment included the Venerable Master Yong-Song of O-Dae Mountain, an expert in dodtrinal and patriarchal teachings, as well as other great figures: Mann-Gong, Hye-Wol, Song-Wol, and his closest colleague, Jon-Kang.
Fifteen years passed during which there were continuous retreats and ceaseless re-examination for Hye-Am S'nim. Finally, on the day of Master Mann-Gong's bifthday. April 18, 1929 (March 7th, 2473), when Hye-Am S'nim was forty-three, the Master was at Sudok-Sa and recalled everyone in the mountain. He cheerfully rolled up his sleeves, filled his brush with ink, and without hesitation, composed the following patriarchal transmission Gatha on silk to Hye-Am S'nim:
To: Son Master Hye-Am (Wisdom Hut)
Clouds and mountains are not the same or different,
Also has no great family tradition:
This, the wordless seal
Transmitting to you, Hye-Am.
From: Mann-Gong: Wol-Myon (Moon Face)
March 7th, 2473rd year from Buddha
(April 18, 1929)
This patriarchal transmission was derived directly from Kyung-Ho and Mann-Gong, both in the modern Korean Buddhest lineage, the ancestry of which goss back to Bodhidharma and includes the Sixth atriarch Hui-Neng (Hye-Nung), and hes lineage of Lin-Chi (Yhm-Je). This Korean lineage, at the end of the Koryo Dynasty, includes the Patriarch Na-Ong (1380-1436) and Chong-Ho (1520-1604) in the Yi Dynasty; after which was a three hundred and fifty year dark age for Korean Buddhism.
After this dark age, however, modern Korean Son Buddhism flourished. We must mention this because it really began with Kyung-Ho S'nim (1849-1912). Just prior to his time, Korean Buddhism was still faded from a lineage that had slept deeply. The great life of Buddhism had been awry until Master Kyung-Ho's time.
As the 75th generation from Buddha, the 31st from Lin-Chi, and the 12th generation from the Korean Patriarch Chong-Ho, Kyung-Ho S'nim was able to reestablish the foundation of Bodhidharma and the Sixth Patriarch, Hui-Neng. Kyung-Ho S'inm was the modern revival of Korean Son Buddhism. Mann-Gong and Hye-Wol S'nimm were in the first generation after him, but it was to Mann-Gong S'nim (1871-1946) that Master Kyung-Ho transmitted the dharma with the following Gatha:
To: Mann-Gong, the Moon-Face
Cloud, moon, stream, mountain are same everywhere.
'Tis Mann-Gong Moon-Face's
(this was Mann-Gong's monk name) family tradition.
Secretly transmit the wordless seal by sharing with you,
One wonderful power overflows in your unmovable living eye.
From: Kyung-Ho; Sung-Woo (Awakened Ox)
March 27th, 2448th year from Buddha (1904)
When Mann-Gong S'nim, composed the Gatha to Hye-Am S'nim, the direct lineage was suddenly transmitted to Master Hye-Am who, without regard for fame or fortune, continued to just examine day and night. At that time, however, this young "bud of enlightenment" did not understand what had happened, so he immediately asked,
"Master, my study is still far behind; I did not accomplish the great enlightenment. What dharma are you going to transmit to the one who did not yet accmplish the Tao?"
To this question, headmaster Mann-Gong smiled slightly and snswered, "This dharma is a so-called, birthday surprise."
He, however, did not understand this unexpected, extraordinary surprise, and declared, "There are many good students of yours on this mountain; I am yet the un-perfected bowl."
Master Mann-Gong suddenly stood up, took out his own bowl from the wall closet and abruptly said,
"If so, then keep this bowl."
Hye-Am S'nim's words were severed. Suddenly one aucient phrase dawned on him.
People of the true mind
Have no shape to see and no form at which to look.
word and utterance are severed,
Thought and its abiding place are also annihilated.
Mann-Gong S'nim wrapped up the Gatha in red silk and proclaimed him. No one understood it and no one questioned concerning it.
Who said, The circle does not know the circular?
After receiving the bowl and robe, Hye-Am S'nim continued to study under the great masters, caring for nothing but study. He preserved himself under the re-examination with the Good-and-Wise Ones.
"Only by the power of continuous re-examination, until the moment of death, can one be free from the suffering of Hell. Do not jump into the ocean of life-and-death by haughty foolishness.
Studying without the Master-Mentor is death.
Studying without refinement is insanity.
Studying without re-examination is disease."
He also said that without a Master-Mentor life is only miserable; worse than having no parents.
Here is a Gatha sung by Ch'an Master Tu-Sun:
A cow in northern city had hay.
A horse in southern city had indigestion.
Looking for a good doctor everywhere,
Treating a pig's shoulder with burning moxa.
The rewards after continuous refinement and re-examination under the true Master-Mentor have nothing to do with the rewards of this ordinary world's pursuits. The goal of the homeless one is this invisible work.
One time, an attendant asked the Venerable Master, "By virtue of what seeing can the direct lineage of Buddhas and Patriarchs be transmitted to the one who is not enlightened?"
Master Hye-Am sad,
"Enlightened and not enlightened are just names indicating how they are examining. If you let the word of resolve become the contents of your faith, then that is the enlightenment. If there is no faith in the mind, then the re-examination will be cut off and cause a final entry into the ocean of life-and-death. That is why it is called not enlightened." -p 31-
This is what the Master Mann-Gong called birth day surprise and the bowl of dharma, which is nothing but the holding bowl of re-examination. Because of that, it is called greatly awakened, not because of a certain enlightenment to be attained.
The Sixth Patriarch said,
Seeing Self-nature is the virtue (of re-examination), Equanimity is its excellence.
The Patriarch once sang a Gatha:
Since re-examining the Buddha-Patriarchs' words is
The Tathagata's enlightening mind -as-it-is,
If fire can emerge by rubbing sticks,
Red lotus will definitely bloom in the mud.
When night is deep, dawn is near. When the mind is deep, word is little. When examination is deep, enlightenment is supreme.
By chance, Master Yong-Song once asked the following Kong-an of Master Mann-Gong:
Yong-Song: Tell me, merely departing from speaking silence, movement, and stillness.
Mann-Gong: .....
Yong Song: Is that the Good-Silence?
Mann-Gong: No, not at all.
This dharma discussion was dropped here. Later, Hye-Am S'nim's life-long colleague, Jon-Kang S'nim, discussed this with Master Mann-Gong.
Jon-Kang: It us as though both of you masters entered the muddy water while strangling each other. -p 33
Mann-Gong: Then how would you respond?
Jon-Kang: What could possibly be said merely departing from speaking, silence, movement, and stillness?
Mann-Gong: Very good. Very good.
Master Hye-Am did not overlook this Kong-an but examined it and had a chance to meet with Master Jon-Kang.
Hye-Am: Do you believe what you said to the Master, "What could possibly be said merely departing from speaking, silence, movement, and stillness," was right? Since it has something from which to depart, why can't you say something?
Jon-Kang: ....
Hye-Am: Why don't you ask me?
Jon-Kang: Tell me, merely departing from speaking, silence, movement, and stillness. "In order to answer this Kong-an you have to discover the moment before entry into the womb.
If someone asked me, 'What is the discovery of the moment before entry into the womb?' I would say, Broken glass is non-cohesive."
He then sang a Gatha:
One word for Speaking silence-movement-stillness, Who could possibly break through it?
If one asked me to comment after departing from them,
I'd say, "Broken glass is non-cohesive."
Everyone called this the enlightenment Gatha of Master Hye-Am. Every mountain was surprised by this discovery and speechless, like a person who had just slightly awakened from sleep.
As Master Jon-Kang commented, "Patriarchs are nothing but the ones who re-examine Buddha's words." Without ceaseless refinement of the Kong-ans, one cannot be claimed as a disciple of Buddha.
After Master Mann-Gong passed away, Sudok-Sa became an empty temple in need of a new head master. Some elder monks recommended Master Hye-Am, but at that time he refused, saying, "To be head master is worse than going to a fiery hell. Why are you concerned with such titles? Why can't we just study together?"
Within the political turmoil of a new born country on old traditional soil and after the Korean war, Buddhism was no longer an interest of the people. It was worship attended for miracles of escape from anxiety and hunger and by the wealthy for good fortune, while the priesthood brotherhood of landholders under the name of Buddhist work. The abbot of the temple was usually a property manager or landlord. By way of criticism, Venerable Master Mann-Gong once roared out:
What is the dirtiest thing in the world?
Dirtier than dung is the maggot;
Still dirtier than maggots are all abbots in the main temples.
The true students were very few. Korean Buddhist sects became vehicles for achieving fame and wealth.
Thieves were many, feigning mastery:
No good people claimed themselves as students.
When Master Hye-Am, who had never been an abbot of any temple, was nominated as head of Dok-Sung Chonglim (Sudok-Sa Temple affiliates), he bellowed out:
Who wishes to hold the dog's collar?
It's hollow gourd.
All the disciples were in utter agreement and appreciation of his discerning assessment of the outside world. The times were topsy-turvy. Rather than monks, many lay people came to see him and a score lf thousands studied; but only sixty lay people, twenty Bhikunis (female monks), and less than a handful of Bhikus (male monks) saw the Selfnature. Most came, not to study, but to accrue a popular affiliation. Verily, the times were such that instead of students looking for a master, a master, the master had to look for the students.
No need to blame the world. This kind of situation was not new; it existed in Buddha's and Bodhidharma's times as well as in Kyung-Ho's time.
Even after becoming disabled from an accident, Master Hye-Am deeply sighed, citing Master Kyung-Ho's living thunderbolt-in-daylight:
The one word breaking through the empty space,
True voice of giving and snatching away:
Looking around, there is no one;
To whom should I transmit this bowl and robe?
Why is it called bad?
Because of not believing in the dharma.
Why does one receive the sufferings of hell?
Because of not following the word of the Good-and-Wise Ones.
What is the trouble?
Letting thought arise in the mind.
The Master summarized his one hundred years of life with one word: re-examination.
While examining what you have awakened, naturally, the major Hwa-du from Buddhas and Patriarchs will be pierced through.
Even if one has seen the Self-nature, without re-examination, seeing Self-nature will soon be obscured and totally useless.
In the study of Son, the three requisite pillars are great faith, a great bundle of doubt, and great provocation.
To the one who saw the Self-nature,
What else can be the great faith other than re-examination?
To the one who saw the Self-nature,
How possibly can the bundle of doubt not be vivid while in re-examination?
To the one who saw the Self-nature,
Re-examination cannot be perfected without the great provocation.
Because of faith, it examines. Because a bundle of doubt is vivid, it examines. Since the mind is provoked, nothing else can do except re-examination.
Today's students deal with patriarchal Kong-ans carelessly as if they were children playing with a ball, with the idea that awakening is easy, merely saying, "understood it."
But the old Master, using his dharma sword, destroyed them mercilessly, which is the same way that all the patriarchs have brightened Buddha's Teaching by re-examination. That is the patriarchal spirit.
Re-examining the Hwa-do of Buddhas and Patriarchs is the true nature of enlightenment, i.e.,Buddha-as-it-is.
Here is a Gatha sung by Ch'an Master Hwang-Pyok (d. 849):
Liberating ourselves from the six sensual dusts is extraordinary.
Playing tug-of-war while holding tightly the end of the reins;
Without passing through the one time chilled-to-the-bone cold,
How dare exotic plum blossom fragrance reach to the tip of the nose?
This old Good-and-Wise One, already past the dusk of life, eight years before his death, slipped and fell, rendering his hip and knee useless. He barely managed to live with only several spoonfuls of rice in plain hot water; sometimes one spoonful of honey with some pine nuts for nutrition. Food was as simple as his life.
However, layman students and the lines of the laywomen never stopped whether he was in Sudok-Sa Temple, at Non-Dual Shrine in On-Yang City, or in -p45- the Dong-A Hospital in Seoul. Wherever he was, it became the Chonglim; the sitting and the dharma discussions never stopped. It contented him because this was the old Good-and-Wise One's karmic task. The weakened body, seeing the world as a shadow, was unable to distinguish voice, was unable to distinguish drum and bell. He fell into the soundless abyss; his hearing was like waiting for the echo from the horizon. Several broken teeth protruded like tombstones from his otherwise toothless mouth.
However, even in front of this old, weak, and sick corpse, why did the strong and not knowing what to do?
Why? Why?
Why could someone else have strong teeth, a better and healthier jaw, and yet not open it? Why?
What did they see?
What could they not see?
In contrast, as goes the ordinary world, people are only interested in power and gold; and the Korean Buddhist sects were no different. In fact, they were the monsters who only looked after the benefit of their own family members and pursued power with the Outlaw Kingdom. Through the eyes of power holders, Master Hye-Am was just a helpless monk -p47- and an irascible old fellow. However, even for this kind of criticism, the Master scolded his attendants who spoke ill of those people.
"After all, dragon lives among snakes!
Mind which better condition is wicked.
If you pursue something outside, then already you have slain the Buddhas and Patriarchs, not to mention having lost your life.
Do not become a follower of them; while you debase them, you become the same kind of indigent-being. While you criticize them, you become a disciple of devils.
Talking hard; useless, 'til blood pours from the throat.
Prefer shut mouth for the rest of life."
Study, Study, and again Study!
Once the great Son Master Na-Ong sang a Gatha:
The primary concern of Son is faith;
Study carefully but sharpen it more enthusiastically.
When the bundle of doubt is pierced through unexpectedly,
Mud-ox ploughing in the farm at the entrance of Aeon.
Days and months were faster than thunderbolt, knowing that his time would soon come.
He urged,
Ask without delay.
Nineteen eighty-four, this old Good-and-Wise One became Korean Ancient Buddha who lived twenty years more than Buddha.
On one of the hottest days in Sudok-Sa Temple, Master Hye-Am recalled all of the students to review one-by-one. He called his attendant, Myo-Bong:
In this soil, seeds are sufficient,
The West will be the new fountain.
Quickly but secretly proceed!
Not easy to spread the true Teaching.
"Where can you go with your health?"
"Teaching of the seeing the Self-nature cannot be delayed by any means. This is a first in history. There are some who, under the name of Zen, gather the people and teach the Sutras, or raise the fist and make the Hal(shout), or compose the Gathas without knowing even how to distinguish between black and white; all the while claiming themselves to be teachers of Zen life, of Zen chanting, or even proclaiming themselves to be paatriarchs. However, no one does direct teaching of the Buddha-Patriarchs' Hwa-du work, by which one sees the Self-nature.
I have been waiting for this opportunity for over twenty years and I cannot postpone it.
Claiming themselves to be enlightened; gathering the people everywhere; but, hungry students have nothing to eat. Imitating their teacher as a cub somersaulting, what will be their excuse on the Day of Judgement?
One who knows has word.
One who speaks cannot know.
Not knowing how to teach the disciples, their disease will become critical. Both teachers and disciples will become descendents of the devil.
One mink who resides in America said,
'There are many different books published on Byddhism. Many kindw of prescriptions have been introduced, but, there is no real doctor who can properly determine how to treat the patients!'
Let's pack up! Accomplish it as soon as possible.
Like a mouse-catching cat.
Like a birth-giring mother.
If it fails this time, there is no hope for the Buddha-dharma in the West."
Leaving behind all the deceitful gossip and insults owing to jealousy, this old Good-and-Wise One still eagerly did his work in order to repay all the Buddhas.
Twenty-seventh day of November in 2528 (1984),
Finally faith reached ultimate peak where "faith" is no longer.
An ancient trace of Kyung-Ho and Mann-Gong; the highest teaching of mankind, Have moved to the western world to be begetter of the beginning.
Finally, the wicked ones shut their mouths for a while to find out what was going on, but the ignorant ones continued the chattering of debasement behind his back. This old Good-and-Wise One was accomplishing his only purpose: whatever the cost, he would direct seeing the Self-nature to the world.
Around scenic Los Angeles there were many communities: industrial, educational, and especially excellent scientists and artists, and many religiously open-minded people. Just south of Los Angeles, in Orange County, there were at least three million people of upper intelligence from South East Asia, Northern Europe, England, and South America. Truly, some might say that America was the "Department of the Human Race."
One journalist, originally from Denmark, was -p55- asked to come and interview this oldest and highest Korean Buddhist leader. She published this historic event. Everyday many visitors, sometimes thirty or forty, came to see him. During the three months he was in America, about one thousand people were interviewed. Among them, three or four, after several interviews, reached high levels of dharma understanding. They were given dharma names and encouraged by the Master to accomplish the Buddhahood, But, what heavy work for this old body!
A one hundred-year-old international birthday party was held and still he continued to see the people. Finally he became dramatically weak and could not swallow even a grain of rice. This far journey to the West was new explained.
"I am ready to depart from you."
"When are you going?"
When the temple bell crown is softened.
"To where are you going?"
To the fiery hell.
Afterward, what should we do?
"If I die in the city, put this corpse in the hearse, carry it to the mortuary, and cremate it immediately. If I depart from this world in the mountain, do not even make a coffin, but rather carry my body just like a coffin, but rather carry my body just like a dried piece of wood and cremate it with a bowl of gasoline. After the cremation, return to the main altar, burn one piece of incense and prostrate three times. Then, go to the altar of spirits (for the deceased ones) and again burn one stick of incense and chant The Heart Sutra one time. Do not waste any materials for my body.
Also, I would not produce any sarira from my body, because I do not even respect Buddha's sarira. Even if sarira were produced, it would not be the same kind as Buddha had. If something emerges from this corpse, immediately bury or scatter it. If anyone gathers my ashes, builds a pagoda or a mausoleum, he will be my worst enemy.
Sarira originally were to be examined by the Good-and-Wise One with the true dharma eye. If the Good-and-Wise One perceives them in his palm with the dharma eye, the licentious sarira will become bloody pus, and greedy sarira will become a snake or serpent. The ignorant sarira will become a snake or serpent. The ignorant sarira will become a wandering ghost. The ignorant sarira will become a wandering ghost. Only the sarira examined by the master of the brightened-eye can be acknowledged as the true sarira.
Even if there is the true sarira, including Buddha's whole body sarira, one should not ct,respe bow, or pray in front of them, for all of these behaviors will be the main karmic cause of entering the hell. Prayers, bows, and displays of respect are derived from attachment to the truth of all that Buddha taught us.
Whatever has the form
As a whole, is all delusory.
There is no definite substance;
Even illusion has no definite illusion.
This is The Dharma-of-Formlessness.
By not assuming the form, one will coincide with the Saint.
Departing from each and every form is called,
Enlightened-One (Buddha).
Now, listen to my own Gatha:
At the summit of Buddha's and Patriarchs' peak,
Ancient buried sarira have been disclosed.
Instead of seeing one's own sarira,
Everyone busily scurries after them.
I just carefully looked at Buddha's sarira,
Buddha is not in sarira.
Even though sarira came from the Buddha,
Buddha-of-seeing is watching Buddha's sarira.
Therefore, from now on, people of the True-Mind should strive hard, alert and bright, in Study. Purify and cultivate the uncountable vows for the uncountable indigent-beings until this body is completely dis-integrated."
Blue-eyed students asked,
"How should we Study from now on?"
"Let the examination become your teacher; there is no other work to do besides this. I heard that even Socrates said, The unexamined life is not worth living for man."
"What, then, would be the last word?"
"Good-bye," he said in English.
After this short word he turned away. He concluded his difficult three-month journey to the Western world in this way. He insisted on passing away in America. However, his attendants knelt down and beseeched him to return to Korea for the sake of his many followers there. He returned on February 16, 1985.
He locked up his room and forbade entrance to anyone; then spent three more months before he entered Nirvana.
Anxious disciples asked,
"To whom did you transmit the Chamber of the True-Dharma-Eye?"
To the one who examine.
Since the disciples did not say a word, the old Master continued.
"Listen to my Gatha:
No form is,
No emptiness is,
No non-emptiness is."
"Is there anything more to say?"
There is nothing more to say.
He entered Samadhi for a while; then opening his eyes wide, embraced the whole universe. He then made three strokes in the air horizontally and one vertically. No one knew what he meant.
The Master's last day was eight days before Buddha's Birthday, May 19th, nineteen eighty-five (March 30, 2529 by the lunar calendar).
Many eminent monks attended his funeral from throughout the nation. Throngs of people attended the ceremony, forming an ocean of people. Who are they? Suddenly a colorful aura, as appeared at his birth, arced in the sky. Everyone was enraptured by this marvelous phenomenon and called it his power of dharma. What an auspicious occasion!
One short shrill honk from hollow goose pierced through to the stratosphere.
Now where is our old Master? Here is something we cannot forget.
Venerable Master Mann-Gong once wrote a Gatha for Venerable Master Kyung-Ho's (Empty Mirror) true Self image. The Gatha is:
The empty mirror originally has no Mirror.
Awakened ox is already not an Ox.
Everywhere where there is neither Ox nor Mirror.
Living eye freely abides with inebriety and indulgence.
For comparison Venerable Master Mann-Gong wrote for his Self-image:
I am not departed from Thou;
Thou art not departed from me.
Before Thou and I were born,
I don't know; what is this?
Venerable Master Hye-Am concluded with a Gatha for his Self-image:
Thou art not the Thou of Thou.
I am not the I of I.
Since I and Thou are non-dual,
Immediately here is true Thou-and-I.
SHOUT!
This is the Nirvana: his worldly-age was 99, dharmaage was 85 and 77th generation from Shakyamuni Buddha (in Korea).
Here I would like to conclude this story with the Master's own Gatha which he composed shortly before he entered Nirvana.
By birth limpid air blew in the horizon,
By death the shadow of moon flew in the tranquil pond;
Departing from body out of Karmic circle: Where did it go?
River flows toward east outside of the Capital City.
October 15, 2529 (1985)
Recorded by His Disciple
妙 峰 Myo-Bong (Profound Summit)
* Prolegomena
* How to Study Kong-an
* True Prayer
* The Original Face
* Re-Examination Is the Faith
* What to Love
The Original Face
True, profound Dharma has never been created nor annihilated. How often have we transformed our bodies; sometimes born in heaven, sometimes born in the ghost world? Whatever countenance we possessed has depended on differing transformations and karmic result, while the suffering and pleasure have alternated back and forth accordingly. Good karma results in being born in the heaven or human body, while bad karma molds the ghost or animal bodies, etc.; whichever we have produced at the moment of death. The sufferings from these alternations have never ended throughout this million-kalpas-karmic-cycle.
Then, what is the cause?
It is where all indigent-beings have forgotten their own Self-nature. The mind is deluded, so to speak. It Self-nature is originally bright, how did it become deluded? Defilements,delusion, and greed have covered the pure mind and blocked its luminosity. More clearly, using an analogy, it is the bright moon net disclosed in the dark night because of black clouds. These black clouds are equivalent to defilements and delusion; the bright moon is the pure mind. Therefore, by carefully cultivating ourselves, like one breeze from the West dispersing the clouds, we should disperse the cloud of the mind, so that our bright, transparent, and original moon can be found.
How do we find it?
We see things outside by eyes, however, the dead corpse also has eyes but cannot see. There is one thing, independent of physical eyes, which can see whatever it wants to see. Yet, no matter how hard we try to introspect upon what sees here, there is not even one form that can be seen.
When not even one form can be seen, no matter how hard we try to introspect upon what sees, right at this moment, "The West wind has already blown and scattered the black cloud, and the bright moon has already been exposed."
When not even one form can be seen, no matter how hard we try to introspect upon what sees,right at this moment, "Love and hatred have already been annihilated."
When not even one form can be seen, no matter how hard we try to introspect upon what sees, right at this moment, "Liberation from life-and-death has already been accomplished."
When not even one form can be seen, no matter how hard we try to introspect upon what sees, right at this moment, "The sea of suffering has already been crossed."
The indigent- beings' "Life-and-death" is derived from their contemplating only the physical bodies. Life-and-death itself originally does not subsist.
While originally they do not subsist, everyone has, rather, one bright, self-divine light of Buddha-nature, which is magnificently luminous in ten directions in the world of each and every being and of everything.
When and how does it come to be? When color can be seen by the eye, and when sound can be heard by the ear, then right at this moment, it actually comes to be. Now, even though we say that color comes to be eye, and sound comes to be in the ear, what if there is neither color in the eye nor sound in the ear? Then where does it come to be?
When there is neither color nor sound, this has been tranquil; and then by sudden karmic chance, like this book of Dharma talks you are now reading, it comes to be.
This disclosure of be-coming itself cannot be expounded by the three different time of Buddhas. It can not even be transmitted one to the other by the Good-and-Wise Ones (Master-Mentors).
In this be-coming itself, all karmas are cut off from object; thus out of the relativities is "the True Essence(Original Face) of every Buddha and Bodhisattva in the Ten Direction World." of all the Good-and-Wise Ones, and of everyone here. Even though every indigent-being has continuously maintained and used this since ancient time 'til now, it has never been diminished. This is what is called the True Original Face which "each and every indigent-being has maintained and carried from the beginning."
Now listen to my Gatha:
Body is our chamber of right dharma,
Mind is obstructionless candle.
All Dharma has been disclosed, it is empty;
Everything can be seen very clearly.
Then, what is the cause?
It is where all indigent-beings have forgotten their own Self-nature. The mind is deluded, so to speak. It Self-nature is originally bright, how did it become deluded? Defilements,delusion, and greed have covered the pure mind and blocked its luminosity. More clearly, using an analogy, it is the bright moon net disclosed in the dark night because of black clouds. These black clouds are equivalent to defilements and delusion; the bright moon is the pure mind. Therefore, by carefully cultivating ourselves, like one breeze from the West dispersing the clouds, we should disperse the cloud of the mind, so that our bright, transparent, and original moon can be found.
How do we find it?
We see things outside by eyes, however, the dead corpse also has eyes but cannot see. There is one thing, independent of physical eyes, which can see whatever it wants to see. Yet, no matter how hard we try to introspect upon what sees here, there is not even one form that can be seen.
When not even one form can be seen, no matter how hard we try to introspect upon what sees, right at this moment, "The West wind has already blown and scattered the black cloud, and the bright moon has already been exposed."
When not even one form can be seen, no matter how hard we try to introspect upon what sees,right at this moment, "Love and hatred have already been annihilated."
When not even one form can be seen, no matter how hard we try to introspect upon what sees, right at this moment, "Liberation from life-and-death has already been accomplished."
When not even one form can be seen, no matter how hard we try to introspect upon what sees, right at this moment, "The sea of suffering has already been crossed."
The indigent- beings' "Life-and-death" is derived from their contemplating only the physical bodies. Life-and-death itself originally does not subsist.
While originally they do not subsist, everyone has, rather, one bright, self-divine light of Buddha-nature, which is magnificently luminous in ten directions in the world of each and every being and of everything.
When and how does it come to be? When color can be seen by the eye, and when sound can be heard by the ear, then right at this moment, it actually comes to be. Now, even though we say that color comes to be eye, and sound comes to be in the ear, what if there is neither color in the eye nor sound in the ear? Then where does it come to be?
When there is neither color nor sound, this has been tranquil; and then by sudden karmic chance, like this book of Dharma talks you are now reading, it comes to be.
This disclosure of be-coming itself cannot be expounded by the three different time of Buddhas. It can not even be transmitted one to the other by the Good-and-Wise Ones (Master-Mentors).
In this be-coming itself, all karmas are cut off from object; thus out of the relativities is "the True Essence(Original Face) of every Buddha and Bodhisattva in the Ten Direction World." of all the Good-and-Wise Ones, and of everyone here. Even though every indigent-being has continuously maintained and used this since ancient time 'til now, it has never been diminished. This is what is called the True Original Face which "each and every indigent-being has maintained and carried from the beginning."
Now listen to my Gatha:
Body is our chamber of right dharma,
Mind is obstructionless candle.
All Dharma has been disclosed, it is empty;
Everything can be seen very clearly.
Re-Examination Is the Faith
In the Sutra, it says,
Faith is the mother of enlightenment.
When you were a fetus, you had ears, eyes, mouth, and nose similar to those of an adult; but, they were sense-organs of limited functioning, You did not hear, see, talk, or smell as well as am adult, and you needed continuous nourishment and maternal protection until mature.
Likewise, when you begin to understand the core teaching of the Patriarchal Kong-an, by listening to the Good-and-Wise One, a spiritual transformation ensues, and you are no longer an ordinary humanbeing, but the fetus of enlightenment. This new fetus, however, is like a seed without soil or water.
As the seed of a saint, the understanding, thinking, speaking, and distinguishing are not as mature as those of an enlightened master. You need ceaseless practice with, great respect for, and careful help from your teacher(Master-Mentor) who is the mother of Tao and a necessary condition of the great enlightenment. Until you become a mature master, you need care. Continuous protection by the master, as well as constant re-protection by the master, as well as constant re-examination and respectful practice with the master, are all contents of the teaching of the Patriarchs.
When Chao-Chou was enlightened, for example, Ch'an Master Nam-Chon recommended that he leave and teach in the other mountain. But Chao-Chou said,
I will stay for a while and serve you just until you die.
When the master died, Chao-Chou was already eighty.
Having no teacher for the enlightened student is more critical than having no father for a son. This is the reason Chao-Chou, through his retreatless faith, turned down Ch'an Master Nam-Chon's recommendation to complete his profound work.
One student asked a question of the master,
How is it when one has just been enlightened?
The Master said,
Before the wind of spring, flower didn't bloom.
Naw it's blooming season, unless the shoots are blown away.
There is no hope without continuous reexamination. The exercise of re-examination creates the master of wisdom. One should listen to the Good-and-Wise One very carefully. By this direct dialogue with the master, delivered from the beginning on through this moment, one's becoming a master is as near and natural as the dawn following long night's wandering. With ceaseless examination under your master, and because of this retreatless and strong faith, doubtlessly the flower of enlightenment and strong faith, doubtlessly the flower of enlightenment will bloom and brighten.
One will become a saint;
Because, when the night is fully dark.
The sun has to rise soon.
Without the seed of a saint,
Who could dare expect this wonder?
Therefore, to successfully become a saint, you must follow the dharma-words of the teaching as passed on directly by the Patriarchs. The Dharma-words you are examining are the revelation of the Self-nature. Hwa-du itself becomes a more utilized, faithful, and unique Study by examining through dharma-words because the ceaseless re-examination naturally requires the great faith, the great doubt, and the great provocation. But, without a sincere, primary examination, Hwa-du is merely a brain-game. Only by continuous re-examination does it become alive, dealing with the life and death question, and become a true mirror of Self-nature.
In order to become a saint, you must continuously protect this fetus to see the blooming season.
These are the words of the holy ones; shouldn't we heed them?
Faith is the mother of enlightenment.
When you were a fetus, you had ears, eyes, mouth, and nose similar to those of an adult; but, they were sense-organs of limited functioning, You did not hear, see, talk, or smell as well as am adult, and you needed continuous nourishment and maternal protection until mature.
Likewise, when you begin to understand the core teaching of the Patriarchal Kong-an, by listening to the Good-and-Wise One, a spiritual transformation ensues, and you are no longer an ordinary humanbeing, but the fetus of enlightenment. This new fetus, however, is like a seed without soil or water.
As the seed of a saint, the understanding, thinking, speaking, and distinguishing are not as mature as those of an enlightened master. You need ceaseless practice with, great respect for, and careful help from your teacher(Master-Mentor) who is the mother of Tao and a necessary condition of the great enlightenment. Until you become a mature master, you need care. Continuous protection by the master, as well as constant re-protection by the master, as well as constant re-examination and respectful practice with the master, are all contents of the teaching of the Patriarchs.
When Chao-Chou was enlightened, for example, Ch'an Master Nam-Chon recommended that he leave and teach in the other mountain. But Chao-Chou said,
I will stay for a while and serve you just until you die.
When the master died, Chao-Chou was already eighty.
Having no teacher for the enlightened student is more critical than having no father for a son. This is the reason Chao-Chou, through his retreatless faith, turned down Ch'an Master Nam-Chon's recommendation to complete his profound work.
One student asked a question of the master,
How is it when one has just been enlightened?
The Master said,
Before the wind of spring, flower didn't bloom.
Naw it's blooming season, unless the shoots are blown away.
There is no hope without continuous reexamination. The exercise of re-examination creates the master of wisdom. One should listen to the Good-and-Wise One very carefully. By this direct dialogue with the master, delivered from the beginning on through this moment, one's becoming a master is as near and natural as the dawn following long night's wandering. With ceaseless examination under your master, and because of this retreatless and strong faith, doubtlessly the flower of enlightenment and strong faith, doubtlessly the flower of enlightenment will bloom and brighten.
One will become a saint;
Because, when the night is fully dark.
The sun has to rise soon.
Without the seed of a saint,
Who could dare expect this wonder?
Therefore, to successfully become a saint, you must follow the dharma-words of the teaching as passed on directly by the Patriarchs. The Dharma-words you are examining are the revelation of the Self-nature. Hwa-du itself becomes a more utilized, faithful, and unique Study by examining through dharma-words because the ceaseless re-examination naturally requires the great faith, the great doubt, and the great provocation. But, without a sincere, primary examination, Hwa-du is merely a brain-game. Only by continuous re-examination does it become alive, dealing with the life and death question, and become a true mirror of Self-nature.
In order to become a saint, you must continuously protect this fetus to see the blooming season.
These are the words of the holy ones; shouldn't we heed them?
What To Love
For the truth-seeker preoccupied with Study, that which must principally be avoided is maintaining the idea that "I have accomplished this-and-that" by upholding some format of understanding.
What is the best way to eliminate such a format?
Foremost, one should introspect upon oneself with vigilant doubt regarding whatever is to be known. Searching for different expedient methods or means will only increase the conflictions in the mind by creating otherness (objectification), while vigilant doubt will void all in general.
The next consideration is affectionate attachment, as between children and parents, affectionate attachment combined with feeling seems best for this lifetime. However, in later life the relationship may become antagonistic, even to the point of committing murder and sending each other to hell. Rather than have such a result, what would be the best way for people to get along with each other and still be born in paradise?
For the one with whom you have a personal relationship, do not relinquish control of your mind to the attachment of love by pursuing the feeling; -p393- rather introspect upon yourself with the same living doubt as when praying and chanting Buddha, God, or any other great being's name. Then, naturally, all the hidden power of goodness will be experienced. This is called true love and is the true way to care for and love someone.
All of you should know that the worldly relationships are nothing but karmic shadows, temporary and apparitional; appearing and disappearing in vain, like a movie film. If this is not realized, then the so-called suffering from life-and-death, defilement, and delusions will be endlessly maintained. To love or like only one's physical body, which is no different from a dead corpse, is illusory.
Then, what is true love? If the body is illusory, then what is not illusory? Should it be mind? Or spirit? Since mind is just a name, it does not subsist. How can one even call it spirit or mind? Then for what should one care?
When someone calls to one, "Hello,"there is one-thing which knows how to respond,
"Yes." When a child calls, "Mother," there is one-thing which knows how to respond,
"Yes, Dear." This is the one-thing each of us originally possesses; this one-thing can be called neither the mind nor the body. It has no name and cannot be known by intellect, but it is also very obviously present.
Now this is the only one-thing you should love and -p397- care for. To love this one-thing is to care for parents and to love.
Now listen to the Gatha!
Sleeping with Buddha every night,
Even rising together every morning;
Standing and sitting consecutively,
Talking and being silent, dwelling and visiting.
Tis not separated at all,
Just like your own shadow;
Want to know where Buddha has gone?
Just look at voice of this-one.
What is the best way to eliminate such a format?
Foremost, one should introspect upon oneself with vigilant doubt regarding whatever is to be known. Searching for different expedient methods or means will only increase the conflictions in the mind by creating otherness (objectification), while vigilant doubt will void all in general.
The next consideration is affectionate attachment, as between children and parents, affectionate attachment combined with feeling seems best for this lifetime. However, in later life the relationship may become antagonistic, even to the point of committing murder and sending each other to hell. Rather than have such a result, what would be the best way for people to get along with each other and still be born in paradise?
For the one with whom you have a personal relationship, do not relinquish control of your mind to the attachment of love by pursuing the feeling; -p393- rather introspect upon yourself with the same living doubt as when praying and chanting Buddha, God, or any other great being's name. Then, naturally, all the hidden power of goodness will be experienced. This is called true love and is the true way to care for and love someone.
All of you should know that the worldly relationships are nothing but karmic shadows, temporary and apparitional; appearing and disappearing in vain, like a movie film. If this is not realized, then the so-called suffering from life-and-death, defilement, and delusions will be endlessly maintained. To love or like only one's physical body, which is no different from a dead corpse, is illusory.
Then, what is true love? If the body is illusory, then what is not illusory? Should it be mind? Or spirit? Since mind is just a name, it does not subsist. How can one even call it spirit or mind? Then for what should one care?
When someone calls to one, "Hello,"there is one-thing which knows how to respond,
"Yes." When a child calls, "Mother," there is one-thing which knows how to respond,
"Yes, Dear." This is the one-thing each of us originally possesses; this one-thing can be called neither the mind nor the body. It has no name and cannot be known by intellect, but it is also very obviously present.
Now this is the only one-thing you should love and -p397- care for. To love this one-thing is to care for parents and to love.
Now listen to the Gatha!
Sleeping with Buddha every night,
Even rising together every morning;
Standing and sitting consecutively,
Talking and being silent, dwelling and visiting.
Tis not separated at all,
Just like your own shadow;
Want to know where Buddha has gone?
Just look at voice of this-one.
True Prayer
While everyone prays without rest,
Standing or sitting, it's always together.
If you don't believe this; watch it carefully!
What is talking now all this time?
How do we uphold true prayer to the Buddha Statue?
One who bows to the Buddha-Statue must correctly understand whence that Buddha-Statue comes.
Whence comes the Buddha Statue?
From the radiant twinkle of your own luminous eye-ball. Buddha- Statue becomes my mind; my mind be-comes Buddha-Statue; and is no longer divided.
How do we correctly bow to the Buddha Statue?
While you bend your body, bowing to the Statue, you should mobilize a great sincerity, not to the Statue, which is the twinkle of radiance from your luminous eye-ball, but directly to the mind.
To what do bow?
You should know to what to bow since the Buddha-Statue is no other them my mind. Bowing to the Statue is bowing to the mind. But how is this possible, the mind has no from, size or trace?
Holy Object does not ex-ist and is not the mind. Therefore, the Statue is no longer an object of prayer. Thus remains the formless mind-itself-as-it-is.
How do we uphold prayer to the mind?
A student should bow while within the living doubt of the Hwa-du, "What is this?" This is bowing now to the Statue. Here the mind is totally revealing itself and can be called true prayer to the mind. Neither this corpse nor the mind can bow; you can name nothing in the world that can bow. We do net know what bows; therefore, we must ask "What is this?"
By asking this, you obviously do not worship a physical from of worshipping the true Buddha. How? Because true worship is beyond the physical eye. If you make contact with outer form, then you do not truly worship . As Bodhidharma warned us, you will thus sow evil seeds and, not only fall into True Hell, but lose your own life.
It is the same when chanting the names of the Buddhas and Bodhisattvas. While keeping in mind the thought, What is this which is chanting? --whether Amitabha Buddha, Avalokita, or Kshitigarbha Bodhisattva-- it is same. this is true chanting to the mind. In the living doubt, "What is this?" the chanter becomes more sincere, able to see the form of the word mind or of the Buddha Statue. In this way of praying and chanting, and of reading the holy books, the Hwa-du will also naturally be studied at the same time to accomplish the Great Tao.
What is This?
Mud-ox from bottom of the ocean running away, holding the moon in his mouth;
Stone-tiger in front of boulder is sleeping holding a baby in his arm;
Iron-snake is passing though the Diamond-ball;
Mount-Sumeru riding on elephant's back, being pulled by the sparrow.
Standing or sitting, it's always together.
If you don't believe this; watch it carefully!
What is talking now all this time?
How do we uphold true prayer to the Buddha Statue?
One who bows to the Buddha-Statue must correctly understand whence that Buddha-Statue comes.
Whence comes the Buddha Statue?
From the radiant twinkle of your own luminous eye-ball. Buddha- Statue becomes my mind; my mind be-comes Buddha-Statue; and is no longer divided.
How do we correctly bow to the Buddha Statue?
While you bend your body, bowing to the Statue, you should mobilize a great sincerity, not to the Statue, which is the twinkle of radiance from your luminous eye-ball, but directly to the mind.
To what do bow?
You should know to what to bow since the Buddha-Statue is no other them my mind. Bowing to the Statue is bowing to the mind. But how is this possible, the mind has no from, size or trace?
Holy Object does not ex-ist and is not the mind. Therefore, the Statue is no longer an object of prayer. Thus remains the formless mind-itself-as-it-is.
How do we uphold prayer to the mind?
A student should bow while within the living doubt of the Hwa-du, "What is this?" This is bowing now to the Statue. Here the mind is totally revealing itself and can be called true prayer to the mind. Neither this corpse nor the mind can bow; you can name nothing in the world that can bow. We do net know what bows; therefore, we must ask "What is this?"
By asking this, you obviously do not worship a physical from of worshipping the true Buddha. How? Because true worship is beyond the physical eye. If you make contact with outer form, then you do not truly worship . As Bodhidharma warned us, you will thus sow evil seeds and, not only fall into True Hell, but lose your own life.
It is the same when chanting the names of the Buddhas and Bodhisattvas. While keeping in mind the thought, What is this which is chanting? --whether Amitabha Buddha, Avalokita, or Kshitigarbha Bodhisattva-- it is same. this is true chanting to the mind. In the living doubt, "What is this?" the chanter becomes more sincere, able to see the form of the word mind or of the Buddha Statue. In this way of praying and chanting, and of reading the holy books, the Hwa-du will also naturally be studied at the same time to accomplish the Great Tao.
What is This?
Mud-ox from bottom of the ocean running away, holding the moon in his mouth;
Stone-tiger in front of boulder is sleeping holding a baby in his arm;
Iron-snake is passing though the Diamond-ball;
Mount-Sumeru riding on elephant's back, being pulled by the sparrow.
How to Study Kong-an
One The Closing Day of Winter Retreat
Once Venerable Master Hye-Am was staying in Paljong-Sa in Seoul.
On the closing day of Winter Retreat he was asked to give a dharma talk.
He ascended the podium and began by singing a Gatha:
People today do net see old ancient star:
Today's star has shone on the ancient people.
people today and of ancient times flow like water;
Watching the bright star together is also the same.
"When you, the student, preoccupied with Study, achieve greater intimacy with the Kon-ans, more and more you will find yourself in a feeling of ennui. It is the time to remind yourself that this is a sign of great progress and the time for full-blooming. Furthermore, this is the time when you should eagerly introspect upon yourself with vigilant doubt. Returning to doubt should never be delayed.
While introverting upon the Hwa-du(Kong-an,"the head of the dialogue" means the core of the dialogue), if the introversion is pure, it will suddenly enter the place of tranquility. After it becomes tranquil, it can enter Samadhi. However, in Samadhi there can be two kinds: right Samadhi and defiled Samadhi. This also should be kept in mind.
When the power of Samadhi has increased, your body and mind will naturally be bright by the untainted faith; so, finally, you will achieve great alertness.
You should use your mind well, even finely concentrated in everyday life movements. Besides, when you are preoccupied with Study, either beginning or ending, you should never depart from the clear and bright tranquility and purity. When the tranquility is fully matured, enlightenment will be imminent. When the purity is fully matured, the brightness will be pervasive.
If the effort of returning to the vigilant doubt is sincere, and if the determination is thorough, then, whether moving or still, the outer perspective will also be like the color of the autumn sky: transparent and bright. This is the moment your study blooms fully. If you uphold and guard that well, as we have said, your brightness will be like the transparent autumn sky and your tranquility will be like the cold incense holder of the old shrine.
If the act of the mind is not darkened but is bright in tranquil stillness and alertness, your illusory and empty physical subsistence will experience being beyond the world of mankind.
The result of this vigilance with Hwa-du will be like one silk thread hanging straight down from on high; you will see that it would never be severed by any means. If you achieve this level, all the dust will be settled and brightness will pervade. But, naturally, right at this moment, if you allow yourself the idea of being awakened and claim that you are enlightened, then that consistency and loftiness from the awaken mind will immediately cease; for which you must watch out carefully.
At this level, for one who does net commit himself to tardiness, movement and stillness will be conjoined. Also, while you are awake in watchful mind and tranquil. the Hwa-du will abide in front of your eyes constantly; just as, for instance, the reflection of moonlight in the water moves freely in accord with the waves, but the moonlight, itself, is net affected by the waves. It, as-it-is, has never moved. Even though defilement and delusion arise from time to time, if you introspect upon yourself with vigilant doubt immediately, then you will not be subject to defilements and delusions.
By cultivating in such a way, one day the whole bundle of doubt will be destroyed; suddenly seeing it right will be manifested in proportional accord, as the strings of a harp. An analogy to this is the hen sitting continuously on the egg, sending down warm energy. If the warm energy is not supplied for even one moment, the egg will spoil. However, instead, the warm energy is effectuated and the hen, using her beak, then destroys the egg-shell, allowing the baby chick to break through with a sound of Chirp, Chirp.
Or, it is like the bamboo stalk, which, when greatly mature, explodes by itself, Boom, Boom, as the stalk bursts forth in growth. Finally, seeing the True Self-nature (Original Face) will be completed. After that, you should go and meet the TrueEyed Master-Mentor, the Good-and-Wise One and examine yourself with him hundreds and thousands of times to accomplish the Great Dharma Vessel. You should not, however, by haughty judgement, create any idea of being superior.
Without seeing the Good-and-Wise One after enlightenment, you would not be able to complete your life-task, which is a potential hazard, not just once, but endlessly and limitlessly."
Finally Venerable Master sang a Gatha:
Ninety days, chained legs, ending today;
Suddenly winter retreat has no trace.
While Peter and Paul part from each other, north and south,
Stone tiger still fights high mountain peak.
Once Venerable Master Hye-Am was staying in Paljong-Sa in Seoul.
On the closing day of Winter Retreat he was asked to give a dharma talk.
He ascended the podium and began by singing a Gatha:
People today do net see old ancient star:
Today's star has shone on the ancient people.
people today and of ancient times flow like water;
Watching the bright star together is also the same.
"When you, the student, preoccupied with Study, achieve greater intimacy with the Kon-ans, more and more you will find yourself in a feeling of ennui. It is the time to remind yourself that this is a sign of great progress and the time for full-blooming. Furthermore, this is the time when you should eagerly introspect upon yourself with vigilant doubt. Returning to doubt should never be delayed.
While introverting upon the Hwa-du(Kong-an,"the head of the dialogue" means the core of the dialogue), if the introversion is pure, it will suddenly enter the place of tranquility. After it becomes tranquil, it can enter Samadhi. However, in Samadhi there can be two kinds: right Samadhi and defiled Samadhi. This also should be kept in mind.
When the power of Samadhi has increased, your body and mind will naturally be bright by the untainted faith; so, finally, you will achieve great alertness.
You should use your mind well, even finely concentrated in everyday life movements. Besides, when you are preoccupied with Study, either beginning or ending, you should never depart from the clear and bright tranquility and purity. When the tranquility is fully matured, enlightenment will be imminent. When the purity is fully matured, the brightness will be pervasive.
If the effort of returning to the vigilant doubt is sincere, and if the determination is thorough, then, whether moving or still, the outer perspective will also be like the color of the autumn sky: transparent and bright. This is the moment your study blooms fully. If you uphold and guard that well, as we have said, your brightness will be like the transparent autumn sky and your tranquility will be like the cold incense holder of the old shrine.
If the act of the mind is not darkened but is bright in tranquil stillness and alertness, your illusory and empty physical subsistence will experience being beyond the world of mankind.
The result of this vigilance with Hwa-du will be like one silk thread hanging straight down from on high; you will see that it would never be severed by any means. If you achieve this level, all the dust will be settled and brightness will pervade. But, naturally, right at this moment, if you allow yourself the idea of being awakened and claim that you are enlightened, then that consistency and loftiness from the awaken mind will immediately cease; for which you must watch out carefully.
At this level, for one who does net commit himself to tardiness, movement and stillness will be conjoined. Also, while you are awake in watchful mind and tranquil. the Hwa-du will abide in front of your eyes constantly; just as, for instance, the reflection of moonlight in the water moves freely in accord with the waves, but the moonlight, itself, is net affected by the waves. It, as-it-is, has never moved. Even though defilement and delusion arise from time to time, if you introspect upon yourself with vigilant doubt immediately, then you will not be subject to defilements and delusions.
By cultivating in such a way, one day the whole bundle of doubt will be destroyed; suddenly seeing it right will be manifested in proportional accord, as the strings of a harp. An analogy to this is the hen sitting continuously on the egg, sending down warm energy. If the warm energy is not supplied for even one moment, the egg will spoil. However, instead, the warm energy is effectuated and the hen, using her beak, then destroys the egg-shell, allowing the baby chick to break through with a sound of Chirp, Chirp.
Or, it is like the bamboo stalk, which, when greatly mature, explodes by itself, Boom, Boom, as the stalk bursts forth in growth. Finally, seeing the True Self-nature (Original Face) will be completed. After that, you should go and meet the TrueEyed Master-Mentor, the Good-and-Wise One and examine yourself with him hundreds and thousands of times to accomplish the Great Dharma Vessel. You should not, however, by haughty judgement, create any idea of being superior.
Without seeing the Good-and-Wise One after enlightenment, you would not be able to complete your life-task, which is a potential hazard, not just once, but endlessly and limitlessly."
Finally Venerable Master sang a Gatha:
Ninety days, chained legs, ending today;
Suddenly winter retreat has no trace.
While Peter and Paul part from each other, north and south,
Stone tiger still fights high mountain peak.
Mind Motives of the Pure and Tainted Dharma
Bodhidharma:3 Four4 elements and five skandhas are originally void, and self-less. But, you should know there are two different functions of the mind.
What are the two?
The first is of the pure mind; the second is of the tainted mind.
The pure mind means the non-karmic and unmovable true mind-as-it-is.
The tainted mind means the quo-karmic, unenlightened, dark mind.
These two different minds are originally cohesive.
Under karmic conditions, they coexist without affecting each other.
Pure mind always enjoys5 the good cause. Tainted mind always thinks of evil works.
If the unmovable mind were awakened and understood, the enlightenment could not be tainted.
One is called a holy sage, who, free from suffering, attains Nirvanic Happiness. One entangled and covered by tainted, evil works is called an ordinary-being: He continuously falls into three different cosmos and receives many sufferings.
Why? Because the tainted mind blinds one to the essence of the unmovable true mind-as-it-is.
What are the two?
The first is of the pure mind; the second is of the tainted mind.
The pure mind means the non-karmic and unmovable true mind-as-it-is.
The tainted mind means the quo-karmic, unenlightened, dark mind.
These two different minds are originally cohesive.
Under karmic conditions, they coexist without affecting each other.
Pure mind always enjoys5 the good cause. Tainted mind always thinks of evil works.
If the unmovable mind were awakened and understood, the enlightenment could not be tainted.
One is called a holy sage, who, free from suffering, attains Nirvanic Happiness. One entangled and covered by tainted, evil works is called an ordinary-being: He continuously falls into three different cosmos and receives many sufferings.
Why? Because the tainted mind blinds one to the essence of the unmovable true mind-as-it-is.
True Mind Is Not Disclosed because of Delusion
In the Ten-Mind-Worlds Sutra:
Within the body of an indigent-being is a diamond Buddha-nature;
Like the luminous radiance, of bright sunshine and as vast and limitless;
But, 'its just not visible because of the black cloud of five skandhas;
Like a candle(which cannot be seen) inside a bottle.
Also, in the Nirvana Sutra:
All indigent-beings have the Buddha-Nature;
But have not attained Nirvana, because the unenlightened darkness has concealed it.
Within the body of an indigent-being is a diamond Buddha-nature;
Like the luminous radiance, of bright sunshine and as vast and limitless;
But, 'its just not visible because of the black cloud of five skandhas;
Like a candle(which cannot be seen) inside a bottle.
Also, in the Nirvana Sutra:
All indigent-beings have the Buddha-Nature;
But have not attained Nirvana, because the unenlightened darkness has concealed it.
Good Dharma Is the Root of Enlightening
By Buddha-nature we understand the enlightenment.
If one enlightens himself, and self-gnostic wisdom is brightened by separation from what is covered, it is called the complete liberation.
Then, it is certain to be known that all good dharma is the root of the enlightenment.
By the root of enlightenment, each and every tree of virtue and merit will appear; and also, the fruits of Nirvana can be perfected.
This is what we call;6 right-mind-watching.
If one enlightens himself, and self-gnostic wisdom is brightened by separation from what is covered, it is called the complete liberation.
Then, it is certain to be known that all good dharma is the root of the enlightenment.
By the root of enlightenment, each and every tree of virtue and merit will appear; and also, the fruits of Nirvana can be perfected.
This is what we call;6 right-mind-watching.
Evil Dharma Is the Root of Three Poisonous Minds
Hye Ka; What is the root of the unenlightened, dark mind and all sin?7
Bodhidharma: The unenlightened dark mind has eighty-four thousand sufferings (defilements) and lusts; the sins are as many as the sands of the Ganges River.
In short, they are all derived from three poisons; greedy mind, angry mind, and ignorant mind.
These three poisonous minds are like one immense tree having only one root but an immeasurable number of branches and leaves.
The three poisonous minds originally prevailed over all sins.
Furthermore, when this poisonous root creates all varieties of karmic sins, it is actually a hundred, thousand, or even ten-thousand times bigger than the simile of branches and leaves.
Bodhidharma: The unenlightened dark mind has eighty-four thousand sufferings (defilements) and lusts; the sins are as many as the sands of the Ganges River.
In short, they are all derived from three poisons; greedy mind, angry mind, and ignorant mind.
These three poisonous minds are like one immense tree having only one root but an immeasurable number of branches and leaves.
The three poisonous minds originally prevailed over all sins.
Furthermore, when this poisonous root creates all varieties of karmic sins, it is actually a hundred, thousand, or even ten-thousand times bigger than the simile of branches and leaves.
Original Face of Six Thieves
These three poisons came from the essential one body.
When it is transformd according to the six sense roots, it becomes six thieves; and six thieves are sex consciousnesses.
These six consciousnesses create evil karmas when they respond to the six roots; it will automatically be affected by the outer perspectives and become an obstacle for truth-as-it-is.
That is why we call them six thieves. As a result of these three poisons and six thieves causing confused body and mind, all indigent-beings fall into life-death and enter the six branches of the karmic-chain.
Thus, all the sufferings follow.
Is is like one great river formed by the gathering of many small, ceaselessly flowing streams to make ten-thousand miles of meandering river current.
When it is transformd according to the six sense roots, it becomes six thieves; and six thieves are sex consciousnesses.
These six consciousnesses create evil karmas when they respond to the six roots; it will automatically be affected by the outer perspectives and become an obstacle for truth-as-it-is.
That is why we call them six thieves. As a result of these three poisons and six thieves causing confused body and mind, all indigent-beings fall into life-death and enter the six branches of the karmic-chain.
Thus, all the sufferings follow.
Is is like one great river formed by the gathering of many small, ceaselessly flowing streams to make ten-thousand miles of meandering river current.
Cut Out the Three Poisons
If one cuts out the root and stream, then all flowing will cease; one who wishes to attain Nirvana [must] turn the three poisons into the three immaculate precepts [practice good dharma, liberate all indigent beings, and uphold the precepts] and turn the six thieves into the six paramitas.
Then, naturally, one will be free from all suffering.
Then, naturally, one will be free from all suffering.
Three Different Cosmos Enlightenment Gives You Freedom from
Bodhidharma:8 All the karmic sequences in the three different cosmos only came from the mind.
If you awaken the mind, even though you are in the three different cosmos you will be free from them.
Three different cosmos are three kinds of poison: Greed, the world of desire; Anger, the world of visual form; and Ignorance, the formless world.
By these three poisons all bed karmic causes will be created and karmic effects will be built; thus, allowing entry into the six branches of karmic sequences(i.e., wandering around like a wheel).
These are what we call, three different cosmos.9
If you awaken the mind, even though you are in the three different cosmos you will be free from them.
Three different cosmos are three kinds of poison: Greed, the world of desire; Anger, the world of visual form; and Ignorance, the formless world.
By these three poisons all bed karmic causes will be created and karmic effects will be built; thus, allowing entry into the six branches of karmic sequences(i.e., wandering around like a wheel).
These are what we call, three different cosmos.9
Confusion Creates the Six Branches
If10 an indigent-being practices the good without understanding the right motive (of the enlightenment), he cannot avoid the three different cosmos, and will be reborn in the Three Light Branches.
What are the three light branches?
If one practices the ten good conducts (three by body, four by mouth, and three by will) with a confused mind, but wishes happiness, then he cannot escape the desire of happiness, and he will be born in heaven.
If one practices the five great precepts with a confused mind, but still creates delusory hatred and love, then he cannot escape the feeling of anger, and he will be born in the human-body.
If one practices the evil dharma by clinging to the form of doing with a confused mind, but looks forward to fortune, then he cannot escape the ignorance of non-virtuous wishes; and he will be born an Asura branch.
These are the three light branches.
What are the three heavy branches? They are the creation of bad karma by the licentious use of the three poisonous minds.11
The abundantly greedy one will become the hungry ghost branch.
The abundantly angry one will fall into the hell branch.
The abundantly ignorant one will go to the animal branch..
The combination of these three heavy and light branches becomes the six branches.
Therefore, you should know that evil karma came from the mind. If the mind were controlled well, separated from all sins, then the karma in the three different cosmos would naturally disappear.
All suffering would vanish; that is why it is called Nirvana.
What are the three light branches?
If one practices the ten good conducts (three by body, four by mouth, and three by will) with a confused mind, but wishes happiness, then he cannot escape the desire of happiness, and he will be born in heaven.
If one practices the five great precepts with a confused mind, but still creates delusory hatred and love, then he cannot escape the feeling of anger, and he will be born in the human-body.
If one practices the evil dharma by clinging to the form of doing with a confused mind, but looks forward to fortune, then he cannot escape the ignorance of non-virtuous wishes; and he will be born an Asura branch.
These are the three light branches.
What are the three heavy branches? They are the creation of bad karma by the licentious use of the three poisonous minds.11
The abundantly greedy one will become the hungry ghost branch.
The abundantly angry one will fall into the hell branch.
The abundantly ignorant one will go to the animal branch..
The combination of these three heavy and light branches becomes the six branches.
Therefore, you should know that evil karma came from the mind. If the mind were controlled well, separated from all sins, then the karma in the three different cosmos would naturally disappear.
All suffering would vanish; that is why it is called Nirvana.
By Three Poisonous Minds, a Centillion Number of Things Appear
Once he was asked12 about the centillion number of things.
Bodhidharma: This is also the three poisonous minds by which countless(in Sanskrit it is, asamkaya, in Chinese it means count-less, in English it is, centillion) centillion bad thoughts arise in the mind numbering as many as the sands of the Ganges River, each thought lasting for one kalpa. The Ganges sands are countless. Because the three poisonous evil thoughts are as many as the sands of the Ganges River, we say countless.
Self-nature of truth-as-it-is is already surrounded by the three poisonous minds. Until all bad thoughts numbering as many as the sands of the Ganges Rver are transcended; how can Nirvana be attained?
If one now eliminates greed, anger, and ignorance,13 it is the same as transcending centillion kalpas. The indigent-beings living in the last era of the world are dull;14 they just do not understand Tathagata's deep and sublime truth and the three-centillion kalpas' secret word, and say,
After three-centillion kalpas have passed,
One may become Buddha::
What a terrible misunderstanding! Which let the cultivators from the last era of the world would retreat from the way of great enlightenment.
Bodhidharma: This is also the three poisonous minds by which countless(in Sanskrit it is, asamkaya, in Chinese it means count-less, in English it is, centillion) centillion bad thoughts arise in the mind numbering as many as the sands of the Ganges River, each thought lasting for one kalpa. The Ganges sands are countless. Because the three poisonous evil thoughts are as many as the sands of the Ganges River, we say countless.
Self-nature of truth-as-it-is is already surrounded by the three poisonous minds. Until all bad thoughts numbering as many as the sands of the Ganges Rver are transcended; how can Nirvana be attained?
If one now eliminates greed, anger, and ignorance,13 it is the same as transcending centillion kalpas. The indigent-beings living in the last era of the world are dull;14 they just do not understand Tathagata's deep and sublime truth and the three-centillion kalpas' secret word, and say,
After three-centillion kalpas have passed,
One may become Buddha::
What a terrible misunderstanding! Which let the cultivators from the last era of the world would retreat from the way of great enlightenment.
Further Elucidation of Three Immaculate Precepts and Six Paramitas
Hye Ka: As I am concerned, in order to attain the Buddha-Tao a student must practice the three immaculate precepts and six perfections. Why do you say to uphold only the dharma of watching the mind?
Without keeping the precepts, how can one attain the Buddhahood?
Bodhidharma: Three immaculate precepts mean eliminating the three poisonous minds. When one poisonous mind is eliminate, an immeasurable bundle of the good will be completed.
Three of them together mean if one could eliminate all three poisonous minds, then, the three immeasurable goodness could be gathered together in the mind.
Six perfections (in Sanskrit it means Paramita; in Chinese it means, cross-over-to-the-other-shore; in English it means, perfection) mean to give light to the six sense roots.
If the six sense-roots were immaculately purified without the taint of worldly defilement, then one would arrive at the other shore free from bewilderment. That is why we say, six paramitas.
Hye Ka15: In the three immaculate precepts, one vows to nullify all sins, vows to practice all the good, and vows to liberate all indigent-beings.
Now you are saying, only eliminate the three poisonous minds; is this not contradictory?
Bodhidharma: Whatever Buddha said in the sutra is true and has no fault.
The Bodhisattva-Mahasattvas took three different vows when they cultivated the conducts of the Bodhisattva.
In order to prevail over the three poisonous minds, they uphold the three great vows and keep the three immaculate precepts; to keep the precept means to prevail over the poisonous greed, because one vows to cut out various sins.
To practice meditation means to prevail over the poisonous anger, because one vows to cut out various sins.
To perfect the wisdom is to prevail over the poisonous ignorance, because one vows to liberate indigent beings.
By upholding the three immaculate dharmas of precept, meditation, and wisdom, one overcomes the three poisonous karmas and attains Buddhahood. If the three poisonous minds were controlled, everything would be diminished.
That is why we call it eliminating. If the three immaculate precepts were upheld, then every good would be fulfilled.
That is the reason it is called cultivation. Nullifying sin and cultivating the good will result in complete perfection; 'I's and others will benefit and free all indigent-beings.
That is why it is called liberation [perfection].
Therefore, practicing the precepts is not departed from the mind.
Without keeping the precepts, how can one attain the Buddhahood?
Bodhidharma: Three immaculate precepts mean eliminating the three poisonous minds. When one poisonous mind is eliminate, an immeasurable bundle of the good will be completed.
Three of them together mean if one could eliminate all three poisonous minds, then, the three immeasurable goodness could be gathered together in the mind.
Six perfections (in Sanskrit it means Paramita; in Chinese it means, cross-over-to-the-other-shore; in English it means, perfection) mean to give light to the six sense roots.
If the six sense-roots were immaculately purified without the taint of worldly defilement, then one would arrive at the other shore free from bewilderment. That is why we say, six paramitas.
Hye Ka15: In the three immaculate precepts, one vows to nullify all sins, vows to practice all the good, and vows to liberate all indigent-beings.
Now you are saying, only eliminate the three poisonous minds; is this not contradictory?
Bodhidharma: Whatever Buddha said in the sutra is true and has no fault.
The Bodhisattva-Mahasattvas took three different vows when they cultivated the conducts of the Bodhisattva.
In order to prevail over the three poisonous minds, they uphold the three great vows and keep the three immaculate precepts; to keep the precept means to prevail over the poisonous greed, because one vows to cut out various sins.
To practice meditation means to prevail over the poisonous anger, because one vows to cut out various sins.
To perfect the wisdom is to prevail over the poisonous ignorance, because one vows to liberate indigent beings.
By upholding the three immaculate dharmas of precept, meditation, and wisdom, one overcomes the three poisonous karmas and attains Buddhahood. If the three poisonous minds were controlled, everything would be diminished.
That is why we call it eliminating. If the three immaculate precepts were upheld, then every good would be fulfilled.
That is the reason it is called cultivation. Nullifying sin and cultivating the good will result in complete perfection; 'I's and others will benefit and free all indigent-beings.
That is why it is called liberation [perfection].
Therefore, practicing the precepts is not departed from the mind.
Pure Mind; Pure Buddha Country
If my mind is pure, every indigent-being's mind is pure. As the sutra says:
When the mind is dirty, the indigent-being is also dirty. When the mind is pure, the indigent-being is also pure.
It also said,
In order to purify the Buddha-country, first purify your mind. When your mind is purified, Buddha-Country will be purified.
If you can control the three poisonous minds well, the three immaculate precepts will automatically be perfected.
When the mind is dirty, the indigent-being is also dirty. When the mind is pure, the indigent-being is also pure.
It also said,
In order to purify the Buddha-country, first purify your mind. When your mind is purified, Buddha-Country will be purified.
If you can control the three poisonous minds well, the three immaculate precepts will automatically be perfected.
Further Explanation of the Six Paramitas
Hye Ka: The six paramitas are contribution, upholding precepts, patience and tolerance, zeal in progress, serenity, and wisdom. And now you have said, 'when the six sense roots are pure, that is the six paramitas'; what does that mean?
Budhidharma: If you want to practice the six paramitas you have to purify the six sense roots; to do that you must prevail over the Six Thieves.
If you get rid of a thief in the eye, then you will be free from the color of outer perspectives; your mind would not be stingy anymore. And then you can call it unconditional contribution.
If you get rid of a thief in your ear, then you will be free from the sound of outer perspectives. That is why they call it upholding the precepts.
If you get rid of a thief in your nose, then you will be free of both stench and fragrance. That is the reason they call it patience and tolerance.
If you get rid of a thief in your tongue, then you will be free of any craving for evil taste. Whether speaking or reading, you would not raise any thought of dislike. That is why it is called, zeal in progress.
And if you get rid of a thief in your body, then you will be superb and immovable by any affection. That is why it is called, unmovable serenity.
If you prevail over the consciousness thieves, then you will not chase the ignorant darkness, will always practice the self-gnostic wisdom, and will cultivate all various virtue and merit. That is why it is called wisdom.
Besides, wisdom means, 'carrying out'; so, the six perfections, like a ship, carry the indigent-being toward the other shore; that is why they call the six paramitas, or liberation, crossing-to-the-other-shore.
Budhidharma: If you want to practice the six paramitas you have to purify the six sense roots; to do that you must prevail over the Six Thieves.
If you get rid of a thief in the eye, then you will be free from the color of outer perspectives; your mind would not be stingy anymore. And then you can call it unconditional contribution.
If you get rid of a thief in your ear, then you will be free from the sound of outer perspectives. That is why they call it upholding the precepts.
If you get rid of a thief in your nose, then you will be free of both stench and fragrance. That is the reason they call it patience and tolerance.
If you get rid of a thief in your tongue, then you will be free of any craving for evil taste. Whether speaking or reading, you would not raise any thought of dislike. That is why it is called, zeal in progress.
And if you get rid of a thief in your body, then you will be superb and immovable by any affection. That is why it is called, unmovable serenity.
If you prevail over the consciousness thieves, then you will not chase the ignorant darkness, will always practice the self-gnostic wisdom, and will cultivate all various virtue and merit. That is why it is called wisdom.
Besides, wisdom means, 'carrying out'; so, the six perfections, like a ship, carry the indigent-being toward the other shore; that is why they call the six paramitas, or liberation, crossing-to-the-other-shore.
Milk of Truth
Student: I heard that Buddha drank three bucketfuls and six bowlfuls of milk before he attained Buddhahood.16
Why do you now say, complete liberation (Nirvana) can be attained by watching the mind?
Bodhidharma:17 The milk Buddha drank is not ordinary, impure milk, rather milk of the immaculate truth-as-it-is.
Three bucketfuls mean three immaculate precepts. Six bowlfuls mean six paramitas; Buddha attained the Tao by drinking of this immaculate truth-milk.
If one says rather, 'Buddha drank the milk which comes from the carnal knowledge complicated by dirty and soured milk', this is actually humiliating the Buddha.
The name, Tathagata implies the meaning of, frimness of a diamond, and imperishable and nonkarmic True-Body; it is already free from ordinary sufferings.
How can thirst be satiated by this impure milk?
A sutra says,
This ox does not reside in higher valley,
This ox does not eat crops or any chaff,
Nor play with other oxen.
Its body has purple jade-like golden color.
This ox is no different from the luminous omnipresent, Buddha18; with great love and compassion, it has pity for all indigent-beings. The immaculate Dharma-Body produced the sublime truth-milk of the three immaculate precepts and six perfections and nursed all who wished to attain complete liberation. Not just Buddha himself, right and true Tao.19
Why do you now say, complete liberation (Nirvana) can be attained by watching the mind?
Bodhidharma:17 The milk Buddha drank is not ordinary, impure milk, rather milk of the immaculate truth-as-it-is.
Three bucketfuls mean three immaculate precepts. Six bowlfuls mean six paramitas; Buddha attained the Tao by drinking of this immaculate truth-milk.
If one says rather, 'Buddha drank the milk which comes from the carnal knowledge complicated by dirty and soured milk', this is actually humiliating the Buddha.
The name, Tathagata implies the meaning of, frimness of a diamond, and imperishable and nonkarmic True-Body; it is already free from ordinary sufferings.
How can thirst be satiated by this impure milk?
A sutra says,
This ox does not reside in higher valley,
This ox does not eat crops or any chaff,
Nor play with other oxen.
Its body has purple jade-like golden color.
This ox is no different from the luminous omnipresent, Buddha18; with great love and compassion, it has pity for all indigent-beings. The immaculate Dharma-Body produced the sublime truth-milk of the three immaculate precepts and six perfections and nursed all who wished to attain complete liberation. Not just Buddha himself, right and true Tao.19
What Is Church?
Student: In the Sutra it says that,
Building a church and carving holy images,
Burning incense, scattering flowers,
Burning everlasting candles, or
Having a ceremony six times a day;
By the virtue and merit of practice, anyone will attain the Buddha-Tao.
Now you are telling me one truth of mind-watching embraces all activities!
It must be a joke!
Bodhidharma: Indigent-beings have dull minds, lack wisdom and do not know the deep and sublime truth.
That is the reason uncountable expedient methods help all indigent-beings and expose the formless-doing through the form-if-doing.
Without cultivating the inside of your mind, just looking for fortune outside of your mind is not the right thing to do.
Building a church(immaculate zone in Sanskrit) means getting rid of the three poisonous minds and always having clean sense roots. By this, body and mind are humble and immaculate on either side; this is, the building of a church.
Building a church and carving holy images,
Burning incense, scattering flowers,
Burning everlasting candles, or
Having a ceremony six times a day;
By the virtue and merit of practice, anyone will attain the Buddha-Tao.
Now you are telling me one truth of mind-watching embraces all activities!
It must be a joke!
Bodhidharma: Indigent-beings have dull minds, lack wisdom and do not know the deep and sublime truth.
That is the reason uncountable expedient methods help all indigent-beings and expose the formless-doing through the form-if-doing.
Without cultivating the inside of your mind, just looking for fortune outside of your mind is not the right thing to do.
Building a church(immaculate zone in Sanskrit) means getting rid of the three poisonous minds and always having clean sense roots. By this, body and mind are humble and immaculate on either side; this is, the building of a church.
Casting the Image of Buddha
For every indigent-being casting Buddha's statue, is the motivated action to attain Buddha-Tao.
They symbolically make Tathagata's figure and sublime form to cultivate all the actions of enlightenment.
This does not refer to statue that was made by the process of molding using gold or copper.
Therefore, one who wishes to attain the complete liberation should think of his own body as a melting pot, dharma as a fire, wisdom as a technician, and the three immaculate precepts and six perfection as a casting dome.
Thus, the Buddha-nature of truth-as-it-is, is melted and put into the casting dome of all precepts.
Follow and uphold all the teachings without missing a part.
Naturally, the true form of the image will be completed.
At last it can be called the perpetually sublime dharma-body, which is not the dharma from the form-of-doing.
While looking for the Tao, if one does not know how to draw or mold the true form, how, then, can he achieve virtue and merit?
They symbolically make Tathagata's figure and sublime form to cultivate all the actions of enlightenment.
This does not refer to statue that was made by the process of molding using gold or copper.
Therefore, one who wishes to attain the complete liberation should think of his own body as a melting pot, dharma as a fire, wisdom as a technician, and the three immaculate precepts and six perfection as a casting dome.
Thus, the Buddha-nature of truth-as-it-is, is melted and put into the casting dome of all precepts.
Follow and uphold all the teachings without missing a part.
Naturally, the true form of the image will be completed.
At last it can be called the perpetually sublime dharma-body, which is not the dharma from the form-of-doing.
While looking for the Tao, if one does not know how to draw or mold the true form, how, then, can he achieve virtue and merit?
What Are the Five Incenses?
Also, the burning of incense does not mean the ordinary form of incense, but the formless-doing or righteous dharma of incense.
It represents prevailing over stenches, eliminating the darkened, evil karmas, and, finally, burning them away.
There are five kinds of righteous truth incenses;
First is the incense of the precept; to nullify all sins and to practice all the good.
Second is the incense of the unmovable serenity; to have faith in the righteous mind without retreating.
Third is the incense of limitless wisdom; to watch the mind alertly from inside and outside of the body and mind.
Fourth is the incense of complete liberation; to release all entanglements of unenlightened darkness. Fifth is the incense of the self-perceiving eye of complete libearation; to always feel and watch clearly, completely of obstacles.
These five incenses are the highest incenses, which cannot be compared with any from the ordinary world.
Even in Buddha's time, he said:
Burn the most valuable incenses with the wisdom-fire and offer to each and Buddha from the ten directions.
People today are so ignorant, they do not understand the true meaning of the incenses. They only try to use outside fire and different forms of material composition of incense for fortune-seeking which is impossible.
It represents prevailing over stenches, eliminating the darkened, evil karmas, and, finally, burning them away.
There are five kinds of righteous truth incenses;
First is the incense of the precept; to nullify all sins and to practice all the good.
Second is the incense of the unmovable serenity; to have faith in the righteous mind without retreating.
Third is the incense of limitless wisdom; to watch the mind alertly from inside and outside of the body and mind.
Fourth is the incense of complete liberation; to release all entanglements of unenlightened darkness. Fifth is the incense of the self-perceiving eye of complete libearation; to always feel and watch clearly, completely of obstacles.
These five incenses are the highest incenses, which cannot be compared with any from the ordinary world.
Even in Buddha's time, he said:
Burn the most valuable incenses with the wisdom-fire and offer to each and Buddha from the ten directions.
People today are so ignorant, they do not understand the true meaning of the incenses. They only try to use outside fire and different forms of material composition of incense for fortune-seeking which is impossible.
How to Scatter the Flowers?
Scattering the flowers also means the same thing. By spreading the virtuous flowers of the righteous dharma, one helpes sentient-beings. By utilizing all true self-nature-as-it-is, one omnipresently adorns the world. These virtuous flowers are what Buddha praises highly, and which cannot fade or be shed perpetually.
If anyone scatters these flowers, he will receive immaculate virtue and merit.
It should not be said that Buddha asked disciples or indigent-beings to cut beautiful silks or cut the flower blossoms in order to scatter the flowers. If someone says that Buddha requested that, then he is wrong.
Why?
Because, one who upholds the precepts should not destroy any part of the universe; even killing by mistake could be a great sin.
Then, how about the breaking of the precepts by deliberately hurting any part of nature?
How can they expect any fortune by this action? Even though of benefit, if detrimental, how can it be right?
If anyone scatters these flowers, he will receive immaculate virtue and merit.
It should not be said that Buddha asked disciples or indigent-beings to cut beautiful silks or cut the flower blossoms in order to scatter the flowers. If someone says that Buddha requested that, then he is wrong.
Why?
Because, one who upholds the precepts should not destroy any part of the universe; even killing by mistake could be a great sin.
Then, how about the breaking of the precepts by deliberately hurting any part of nature?
How can they expect any fortune by this action? Even though of benefit, if detrimental, how can it be right?
What Is Lighting the Candle?
Everlasting candle means the truly awakened mind; candle refers to the brightness of the self-gnostic enlightenment.
Therefore, one who is looking for complete liberation should think of his body as the base of the candleholder and his mind as candleholders; faith as a wick, the incense of the precept at wax or oil,20 and the lighting of wisdom as candle-light.21
You should burn this bright candle(destroyer of darkness) all the time; radiating toward unenlightened darkness and prevailing over it.
If you become enlightened by these dharmas, one by one, it means one candle's light carries over to ten-thousand candles and, finally, to a limitless number.
That is why it is called, the everlasting candle.
Once upon a time there was a Buddha named, lantern-lighter; which is like the lighter of the everlasting candle. An indigent-being did not understand the expediency of the method that Buddha used in his speech, so instead, he demonstrated delusory behavior and attached to the form of doing by burning the sesame oil, lighting the empty rooms, and sincerely thinking, that he is taking refuge in the sutras.
What a great mistake!
Why? If Buddha radiated light from a hair between two eyebrows, it would enlighten the ten-thousand plus eight-thousand worlds.
And if his whole body radiated the light then it would enlighten the whole world from ten directions.
How can we even talk about benefit from ordinary candlelight?
Watch this meaning carefully; you will know what is wrong.
Therefore, one who is looking for complete liberation should think of his body as the base of the candleholder and his mind as candleholders; faith as a wick, the incense of the precept at wax or oil,20 and the lighting of wisdom as candle-light.21
You should burn this bright candle(destroyer of darkness) all the time; radiating toward unenlightened darkness and prevailing over it.
If you become enlightened by these dharmas, one by one, it means one candle's light carries over to ten-thousand candles and, finally, to a limitless number.
That is why it is called, the everlasting candle.
Once upon a time there was a Buddha named, lantern-lighter; which is like the lighter of the everlasting candle. An indigent-being did not understand the expediency of the method that Buddha used in his speech, so instead, he demonstrated delusory behavior and attached to the form of doing by burning the sesame oil, lighting the empty rooms, and sincerely thinking, that he is taking refuge in the sutras.
What a great mistake!
Why? If Buddha radiated light from a hair between two eyebrows, it would enlighten the ten-thousand plus eight-thousand worlds.
And if his whole body radiated the light then it would enlighten the whole world from ten directions.
How can we even talk about benefit from ordinary candlelight?
Watch this meaning carefully; you will know what is wrong.
How to Operate the Tao?
To operate the Tao six times a day implies to operate the Buddha-Tao in the six sense roots all the time.
By operating all good-conducts of enlightenment(so as) to control the six sense roots without abandoning them, is called operating six different kinds of Tao.
Stupa is nothing but body and mind; bright wisdom is the real ceremony of encircling the stupa.22
Past sages attained Nirvana23 by operating this Tao, but people today do not understand this, they would not be called Men of Tao.24
The ignorant ones, without operating within, rater look outside for karmic result thereby tiring themselves, by encircling the stupa day and night.25
But, that is not be beneficial for self-nature at all. What a pity it is!
By operating all good-conducts of enlightenment(so as) to control the six sense roots without abandoning them, is called operating six different kinds of Tao.
Stupa is nothing but body and mind; bright wisdom is the real ceremony of encircling the stupa.22
Past sages attained Nirvana23 by operating this Tao, but people today do not understand this, they would not be called Men of Tao.24
The ignorant ones, without operating within, rater look outside for karmic result thereby tiring themselves, by encircling the stupa day and night.25
But, that is not be beneficial for self-nature at all. What a pity it is!
How to Discipline Body and Mind
Discipline means, 'everything stays in order'; this means, cultivate the body and mind eagerly and unchaotically.
It also implies, 'protection'; that is, righteously uphold the conduct of the precepts; disallow the six carnal bad feelings, control the three poisonous minds; awaken enthusiastically; be alert; and keep the body and mind pure.
Then if all is done, we can call it maintaining disciplines.
It also implies, 'protection'; that is, righteously uphold the conduct of the precepts; disallow the six carnal bad feelings, control the three poisonous minds; awaken enthusiastically; be alert; and keep the body and mind pure.
Then if all is done, we can call it maintaining disciplines.
What Is the Propper Nourishment?
There are five different kinds of nourishment.
First, the enthusiastic dharma nourishment; depend on the Buddha's right dharma, uphold it with pleasure, and cultivate it.
Second, the meditative, joyful nourishment; inside and outside are tranquil and bright; mind and body are joyful.
Third, the mindful nourishment; always thinking of Buddha mindfully, mind and mouth are in accord with each other.
Fourth, the vowing nourishment: either coming or going, staying, sitting, or lying down, always determined with good vows.
Fifth, the great liberation nourishment; mind is always immaculate and should not be tainted by worldly dust.
That is the reason it is called,26 'proper nourishment.'
First, the enthusiastic dharma nourishment; depend on the Buddha's right dharma, uphold it with pleasure, and cultivate it.
Second, the meditative, joyful nourishment; inside and outside are tranquil and bright; mind and body are joyful.
Third, the mindful nourishment; always thinking of Buddha mindfully, mind and mouth are in accord with each other.
Fourth, the vowing nourishment: either coming or going, staying, sitting, or lying down, always determined with good vows.
Fifth, the great liberation nourishment; mind is always immaculate and should not be tainted by worldly dust.
That is the reason it is called,26 'proper nourishment.'
What Is Fasting?
'Fasting' means eliminating the eating of dark and sinful karma; the confused and ignorant people do not understand this and, as a result, create all types of evil karmas by the licentious body and mind and the craving of passionate lust without shame.
They think only of outside fasting, saying that they have kept the discipline; it is like the foolish children calling a decaying corpse a living person.
It is a mistake.
They think only of outside fasting, saying that they have kept the discipline; it is like the foolish children calling a decaying corpse a living person.
It is a mistake.
What Is True Prayer?
Prayer means always being in accordance with Truth(Dharma). The essential meaning of doing-prayer can be understood by the action itself. Although it may be of changing appearance, still, the essential meaning cannot be discarded. But, the doing-prayer has what is apparently exposed and what is hidden.
If one understood this, he might be in accord with the dharma.
Generally speaking, prayer means; first respecting highly; second, kneeling down in submission. In this case if one respects the true self-nature, and if unenlightened darkness has knelt down in submission, then it can be called prayer.
Since they respect, they do not humiliate. Since it knelt down, it cannot be negligent. If sinful thought permanently vanishes and good thought steadily stays, then, even though it is not seen from the outside, one is continually in prayer. What is appearently exposed is the physical appearance when they bow in respect. In order to submit their minds and humble themselve, the ordinary-beings kneel down in respect to on outer image of Buddha.
When it is functionig, then it is exposed(as bowing). When that functioning is eliminated, then it is hidden. Only when self-nature and physical form are in mutual accord can inside-wisdom be brightened through physical prayer.
When one is attached to only the outside form of prayers, then he will be negligent, having greed, anger, and ignorance; raises sinful thought inside and have only false prayer outside, which is not real prayer. This is deceiving the sages and fooling the wise ones. The karmic consequence of which endures!
If one understood this, he might be in accord with the dharma.
Generally speaking, prayer means; first respecting highly; second, kneeling down in submission. In this case if one respects the true self-nature, and if unenlightened darkness has knelt down in submission, then it can be called prayer.
Since they respect, they do not humiliate. Since it knelt down, it cannot be negligent. If sinful thought permanently vanishes and good thought steadily stays, then, even though it is not seen from the outside, one is continually in prayer. What is appearently exposed is the physical appearance when they bow in respect. In order to submit their minds and humble themselve, the ordinary-beings kneel down in respect to on outer image of Buddha.
When it is functionig, then it is exposed(as bowing). When that functioning is eliminated, then it is hidden. Only when self-nature and physical form are in mutual accord can inside-wisdom be brightened through physical prayer.
When one is attached to only the outside form of prayers, then he will be negligent, having greed, anger, and ignorance; raises sinful thought inside and have only false prayer outside, which is not real prayer. This is deceiving the sages and fooling the wise ones. The karmic consequence of which endures!
What Is Bathing?
Hye Ka: As was mentioned in the Hot-House Sutra,
If one helps the monks bathe,
Then he will receive immeasurable fortune.27
Can it be accomplished by just mind-watching?
Bodhidharma: Bathing the monks does not mean the ordinary form of doing with physical functioning.28
It was presented as a metaphor to explain the fundamental truth, including seven things;29
First, clean water;
Second, lighting the fire;
Third, soap;
Fourth, tooth brush;
Fifth, cleaning powder;
Sixth, oil; and
Seventh, under clothes.
If one uses these seven dharmas30 to wash and freshen the body, by what can he eliminate dirt from the three poisonous darknesses.
What are the seven dharmas?
First, truthful precepts; warm the moral flaw and cleanse it like clear water washing off all the dirt.
Second, wisdom; Be watchful both inside and outside; just like the flame of fire warms water.
Third, distinction; identify and separate sins; just like soap eliminates all dirt.
Forth, truthfulness; eliminate all untruthful talk; like a tooth brush eliminates stenches from the mouth.
Fifth, right faith: after right determination there is no other secondary thinking; like washing powder rubbed on the body clears up an infection.
Sixth, breath control; control all heavy inclinations; like the oil makes skin soft and lustrous.
Seventh, knowing shame; neglect all bad karmas; like underclothes cover up a naked body.
These seven things are all the hidden dharma inside the sutra. People today just do not know this.
What is the Hot-House? Hot-house implies the physical body. With the fire of wisdom, clean and warm the bathtub of the precepts. Wash the truth-as-it-is and the Buddhahood inside of body; adorn the self with the seven dharmas
All the monks at that time were very bright and wise; they understood what Buddha tried to say and practiced as it was said. And finally they attained the virtues and reached the holy stages. But today's indigent-being is ignorant, dull, and without understanding of this and only says, 'ordinary water will wash these bodies', while saying, 'we sincerely take refuge in Buddha's teaching'.
Is that not wrong?
And furthermore, true Buddha-nature-as-it-is has no mark of ordinary-being and, dirt of the bewilderment originally has no form; how can corporeal water wash the body of unenlightened darkness? It does not make any sense, so how can Tao be understood?
So, contemplate it like this;
This body originally came from an impure greed, where it stinks and excretions are mixed and full, inside and outside.
Although you want to be clean by washing the the body, like trying to wash dirty soil; it can never be purified. So you should know that washing outside, naturally, has nothing to do with what Buddha has to say.
If one helps the monks bathe,
Then he will receive immeasurable fortune.27
Can it be accomplished by just mind-watching?
Bodhidharma: Bathing the monks does not mean the ordinary form of doing with physical functioning.28
It was presented as a metaphor to explain the fundamental truth, including seven things;29
First, clean water;
Second, lighting the fire;
Third, soap;
Fourth, tooth brush;
Fifth, cleaning powder;
Sixth, oil; and
Seventh, under clothes.
If one uses these seven dharmas30 to wash and freshen the body, by what can he eliminate dirt from the three poisonous darknesses.
What are the seven dharmas?
First, truthful precepts; warm the moral flaw and cleanse it like clear water washing off all the dirt.
Second, wisdom; Be watchful both inside and outside; just like the flame of fire warms water.
Third, distinction; identify and separate sins; just like soap eliminates all dirt.
Forth, truthfulness; eliminate all untruthful talk; like a tooth brush eliminates stenches from the mouth.
Fifth, right faith: after right determination there is no other secondary thinking; like washing powder rubbed on the body clears up an infection.
Sixth, breath control; control all heavy inclinations; like the oil makes skin soft and lustrous.
Seventh, knowing shame; neglect all bad karmas; like underclothes cover up a naked body.
These seven things are all the hidden dharma inside the sutra. People today just do not know this.
What is the Hot-House? Hot-house implies the physical body. With the fire of wisdom, clean and warm the bathtub of the precepts. Wash the truth-as-it-is and the Buddhahood inside of body; adorn the self with the seven dharmas
All the monks at that time were very bright and wise; they understood what Buddha tried to say and practiced as it was said. And finally they attained the virtues and reached the holy stages. But today's indigent-being is ignorant, dull, and without understanding of this and only says, 'ordinary water will wash these bodies', while saying, 'we sincerely take refuge in Buddha's teaching'.
Is that not wrong?
And furthermore, true Buddha-nature-as-it-is has no mark of ordinary-being and, dirt of the bewilderment originally has no form; how can corporeal water wash the body of unenlightened darkness? It does not make any sense, so how can Tao be understood?
So, contemplate it like this;
This body originally came from an impure greed, where it stinks and excretions are mixed and full, inside and outside.
Although you want to be clean by washing the the body, like trying to wash dirty soil; it can never be purified. So you should know that washing outside, naturally, has nothing to do with what Buddha has to say.
What Is Chanting?
Bodhidharma31: To chant (recite Buddha) is to practice righteous thought.
Imperfect understanding (which is believing that only certain indigent-beings will be enlightened) is unreliable (devilish thinking).
Right thought will necessarily result in true pleasure.32 By unreliable thought, on the other hand, how can we cross over to the other shore?
Buddha33 means to protect oneself from creation of sin by awakening and watching the body and mind.
Thinking is re-minding, that means, re-collecting the conducts of the precepts without forgetting and practicing diligently.
Understanding this significance at last can be called right-thinking, Therefore, you should know well, thought comes from the mind, not from the word.
By the net, fish can be caught. By speaking, the meaning can be captured.
If it has already the name of 'reciting', then one should recite the essence of (thinking of Buddha).
Without the reality of the essence of chanting, it is useless to recite only the empty name. What benefit can result?
Also, remembering and recollecting are far different in name and meaning. Using only the mouth is chanting, doing with the mind is recollecting.
Therefore, reciting comes from the mind. It is the gateway of awakening-cultivation. On the other hand, chanting from memory belongs to the mouth, which belongs to the form of the sound. Attaching to the form of sound and looking for fortune is wrong.
Imperfect understanding (which is believing that only certain indigent-beings will be enlightened) is unreliable (devilish thinking).
Right thought will necessarily result in true pleasure.32 By unreliable thought, on the other hand, how can we cross over to the other shore?
Buddha33 means to protect oneself from creation of sin by awakening and watching the body and mind.
Thinking is re-minding, that means, re-collecting the conducts of the precepts without forgetting and practicing diligently.
Understanding this significance at last can be called right-thinking, Therefore, you should know well, thought comes from the mind, not from the word.
By the net, fish can be caught. By speaking, the meaning can be captured.
If it has already the name of 'reciting', then one should recite the essence of (thinking of Buddha).
Without the reality of the essence of chanting, it is useless to recite only the empty name. What benefit can result?
Also, remembering and recollecting are far different in name and meaning. Using only the mouth is chanting, doing with the mind is recollecting.
Therefore, reciting comes from the mind. It is the gateway of awakening-cultivation. On the other hand, chanting from memory belongs to the mouth, which belongs to the form of the sound. Attaching to the form of sound and looking for fortune is wrong.
Gathered Forms Returning to the Mind
Therefore, the sutra says,
Whatever has a form, as a whole, is delusory.
And also said,
If by figure one would see me,
If by voice one would hear me,
This one is practicing the evil truth;
Cannot see the Tathagata.
By these contemplations we could easily know that whatever has form cannot be permanent.
Therefore you should know well that all sages in the past time cultivated virtue and merit by talking of nothing but this mind.
Mind is the source of all sages. Mind is the master of all sins. The highest true pleasure34 also comes from the mind. On the other hand, all karmic cycles of the three different cosmos are also raised from this mind.
Mind is the entrance-of-liberation from the ordinary world. Mind is also the landing-pier of Nirvana. One who knows the entrance should not worry about whether he can accomplish it or not.
Whatever has a form, as a whole, is delusory.
And also said,
If by figure one would see me,
If by voice one would hear me,
This one is practicing the evil truth;
Cannot see the Tathagata.
By these contemplations we could easily know that whatever has form cannot be permanent.
Therefore you should know well that all sages in the past time cultivated virtue and merit by talking of nothing but this mind.
Mind is the source of all sages. Mind is the master of all sins. The highest true pleasure34 also comes from the mind. On the other hand, all karmic cycles of the three different cosmos are also raised from this mind.
Mind is the entrance-of-liberation from the ordinary world. Mind is also the landing-pier of Nirvana. One who knows the entrance should not worry about whether he can accomplish it or not.
Do Not Fallaciously Build Buddha-Statue of Temple
Foolish people today think that erecting the visual form of a building is of great virtue and merit.
They spend a lot of money and materials.
By doing it they fallaciously kill creatures on the earth and in the water.
And they uselessly, they use manpower to build; wasting the wood boards and blocks and coloring them. It exhausts themselves and confuses others shamelessly.
Now what enlightenment will result?
While one talk about dharma of form-of-doing, they eagerly follow it, but, when they are told of the dharma of formless-doing, they become like a non-responsive blockhead.
While looking for small entertainment, they do not foresee the great suffering in the future.
This kind of study will not only tire them but also cause them to turn their back upon the right way and to turn toward the evil path.
Deceivingly they say, gain the fortunes.
They spend a lot of money and materials.
By doing it they fallaciously kill creatures on the earth and in the water.
And they uselessly, they use manpower to build; wasting the wood boards and blocks and coloring them. It exhausts themselves and confuses others shamelessly.
Now what enlightenment will result?
While one talk about dharma of form-of-doing, they eagerly follow it, but, when they are told of the dharma of formless-doing, they become like a non-responsive blockhead.
While looking for small entertainment, they do not foresee the great suffering in the future.
This kind of study will not only tire them but also cause them to turn their back upon the right way and to turn toward the evil path.
Deceivingly they say, gain the fortunes.
Final Advice on Mind-Watching
Just watch your mind and be alert. Turn your attention from the outside and radiate within. So let the awakening and watching be perpetually alive and bright.
Cut off the three poisonous mind. Permanently melt them away. Close the door of the six Thieves entrance, so they cannot sneak in.
Then, immeasurable, as the sands of the Ganges River, virtue and merit, various adornment, and dharma will be attained.
Pass over the old beings and attain the holy result. A second could be a far distance away. Since enlightenment is between now and the blink of an eye, why should we wait for grey hairs?
True Dharma gate is so profound and bottomless, how can we talk of it all? We have only been talking of a simple way of watching the mind to let it be seen a little.
Cut off the three poisonous mind. Permanently melt them away. Close the door of the six Thieves entrance, so they cannot sneak in.
Then, immeasurable, as the sands of the Ganges River, virtue and merit, various adornment, and dharma will be attained.
Pass over the old beings and attain the holy result. A second could be a far distance away. Since enlightenment is between now and the blink of an eye, why should we wait for grey hairs?
True Dharma gate is so profound and bottomless, how can we talk of it all? We have only been talking of a simple way of watching the mind to let it be seen a little.
The Way to Contemplate a Hwadu : Jeongang
To break far away from earthly desires is a great accomplishment
Quickly grab the knot and construct it in one turn.
If the cold doesn't once pierce your bones,
How can the fragrance of apricot blossoms that pierces your nose ever come to be?
A monk once asked Zhaozhou, "Does a dog have Buddha nature or does he not?"
Zhouzhou answered, "Not" (Mu 無) and this was the origin of the ([Mu 無) character hwadu.
In the Seon school, though this "Mu character" is the target of the most praise, if we were to consider it carefully, since the Buddha said that all sentient beings have the buddha nature, why then did Master Zhouzhou answer “mu”?
When we think of this “mu” we shouldn't make a distinction of things into two divisions, “is”/“isn't”; “existing”/“not existing.” Cutting off subject and object, without any thought of any duality, we should only be thinking, “Why did he say 'mu'?”
Here too we can't make use of “the void,” nor can we apply the ideas of “form” or “formless.” In the final analysis, our unknown doubt is all that remains, and this is the only thing that you should hold up.
"Why did Master Zhouzhou say 'mu'?"
If we say that we know that Master Zhaozhou's “mu” was simply like a shell being cast from his mouth, then it is something we will someday meet in the Iron Room of the Lord of Hell. Only if we see the true depth of meaning in Zhaozhou's saying “mu'” that one time can we know that it is a way to bring about liberation from samsara. It is the marrow of all the Buddhas and the discerning eye of all the Patriarchs. When “mu” is spoken, his intention is already immediately revealed. That is why for truly exceptional people, the “mu” character is something that immediately and directly brings sudden enlightenment.
All kinds of analyses of the 'mu' character have already been brought forth. Some say the "mu" hwadu is the "knife that severs the origin of all being,” “the padlock that opens up everything,” "the iron broom that sweeps away everything," "the stake that fastens the donkey," or any other endless number of phrases that come to mind.
Now I'll give you thirty turns.
For those who study the “mu” hwadu, Master Zhaozhou's intention behind saying “mu” does not exist within the “mu.” In fact, it's in an altogether unexpected place. By all means, I ask of you again and again, don't waste your time in vain. You'd be much better off searching for Master Zhaozhou's deep intention than losing yourself in the character “mu.”
There is a good metaphorical story that relates to the behavior in this “mu” character hwadu. In the ancient Tang dynasty, there was a very unique beauty named Yang Guifei who lived at the palace as a favorite concubine of Emperor Xuang Zong. Yang and her lover An Lushan were in an unbearable situation where they missed each other desperately.
Frequently calling So-ok isn't anything else
But me letting my voice be known to my beloved
Yang Guifei repeatedly called out to her servant, So-ok, even though she had no work for her to do. Why did Yang Guifei call So-ok's name in that way? It was simply because she wanted her lover to hear her voice. Yang Guifei's intention did not lay within So-ok. Her intention passed through So-ok to try and make her voice known to An Lushan.
In a similar way, the intention of the “mu” character hwadu does not lay within the “mu” character, it lays within Zhaozhou who said “mu.” Therefore, don't investigatge “mu,” you should be delving into the intention of the one who said “mu.”
Another monk inquired to Master Zhaozhou, “What is the intention of Bodhidharma coming to the West?” To which Zhaozhou answered, 'hair grows on the board's teeth” Why would he say something like that? Once again, like with 'mu,' the answer doesn't lay with the board's teeth growing hair, and as such, seekers much look precisely within Zhaozhou's intention for saying what he did.
There is absolutely no difference between asking “why did he say 'mu'?” and “why did he say 'hair grows on the board's teeth'?” In practicing a hwadu like this, deluded conception can't help but arise. This is because the entirety of the existence of sentient beings was constituted based on deluded conception. If there are any thoughts such as 'hwadu are good,' 'hwadu are bad,' 'delusions arise,' 'the mind scatters,' or anything else like that, this will cause the hwadu to lose the mystery of its purity. This means paying no attention to any arising delusions, no matter what they are, even when you are afraid. In this way, just throw everything away and leave it be.
Moreover, the unknown doubt that still remains as the only thing raised in your mind, even should it disappear, generate it again, continually stirring it up diligently such that it cannot be cut off. In this way, though you go an eternity without retreat, continuously struggling along, you never worrying that perhaps you cannot awaken to your true nature.
Did not the ancients say, "If one could resist retreat simply through faith alone, who couldn't awaken to their original nature and accomplish buddhahood?" Furthermore, in terms of our spiritual cultivation, though it is easy to have a mind that desires a quick reward for our efforts, this is absolutely anathema. Owing to such thinking as this, our minds become impetuous and our thought cannot come easy. As a result, you would see that the hwadu would gradually grow distant and you would become unable to settle into your practice. Furthermore, as you establish your cultivation, you must not settle for a mind that is waiting for awakening. Delusions will arise on their own accord and there is no need to purposefully cultivate still further delusions such as the thought, “I must have a great awakening.”
As those of old made clear, “though many sit in meditation with their eyes closed, it becomes a habit to slip into torpor and indifference, and worse, you end up falling into the 'ghost cave under Black Mountain.' While you keep both your eyes open as normal, raising your back up vigorously while keeping it straight, simply raise in your mind again and again but one thing, the unknowable doubt.”
Quite often, while contemplating a hwadu, it is easy for one's focus to become centered within one's head. This increases the danger of having the mind that desires quick results and leaves one flushed, with a rush of blood to the head. If all of one's heat becomes concentrated in the head, this will lead to migraine headaches. If this rushing of blood to the head becomes a chronic ailment, cultivation becomes extremely taxing. In extreme cases, hemorrhaging can occur in the head, you'll lose control of your body and become debilitated.
When I was young, I experienced the unspeakable pain of this flushing sickness, bringing with it an unthinkable sickness, and through a self-administered cure I was able to bring about a full recovery. That self-cure was nothing more than regulated deep breathing (ho heup). This is due to the fact that the deep breathing method and seated meditation share an intimate connection and thus, I want to share some kind advice about it with you now.
While sitting erect on your knees, breathing in and out slowly, from your body's center of gravity two finger's widths below your navel (danjeon), gently draw back towards your rear and slowly exhale. In your next inhalation, breathe in for about eight beats. Then, according to your own lung capacity, hold your breath for a second, just until right before the point that it becomes uncomfortable. At this time, you must hold the hwadu in your danjeon and carefully reflect upon your doubt.
Also, when you practice this method of ho heup there is a bit of skill to it, so you want be able to breathe in a a way such that it is so slow, the hairs in your nose do not move. Here as well, you certainly must reflect carefully on your hwadu. Without any consideration for whether your breath is going in or out, you must simply observe with a singular intensity the doubt that nestles in your danjeon.
At first, when things aren't going well, or too many thoughts are arising, practice this breathing method three or four times and gradually you'll feel that you mind has refreshed and clarified and your eyes have been cleansed. Later, when your hwadu becomes pure, without even knowing it, your ho heup will naturally become naturally adept.
Not able to gather a handful of willows
they hang on the jade railing, flying in the spring wind
The bountiful cast-off skin rests hanging on the jade railing.
Quickly grab the knot and construct it in one turn.
If the cold doesn't once pierce your bones,
How can the fragrance of apricot blossoms that pierces your nose ever come to be?
A monk once asked Zhaozhou, "Does a dog have Buddha nature or does he not?"
Zhouzhou answered, "Not" (Mu 無) and this was the origin of the ([Mu 無) character hwadu.
In the Seon school, though this "Mu character" is the target of the most praise, if we were to consider it carefully, since the Buddha said that all sentient beings have the buddha nature, why then did Master Zhouzhou answer “mu”?
When we think of this “mu” we shouldn't make a distinction of things into two divisions, “is”/“isn't”; “existing”/“not existing.” Cutting off subject and object, without any thought of any duality, we should only be thinking, “Why did he say 'mu'?”
Here too we can't make use of “the void,” nor can we apply the ideas of “form” or “formless.” In the final analysis, our unknown doubt is all that remains, and this is the only thing that you should hold up.
"Why did Master Zhouzhou say 'mu'?"
If we say that we know that Master Zhaozhou's “mu” was simply like a shell being cast from his mouth, then it is something we will someday meet in the Iron Room of the Lord of Hell. Only if we see the true depth of meaning in Zhaozhou's saying “mu'” that one time can we know that it is a way to bring about liberation from samsara. It is the marrow of all the Buddhas and the discerning eye of all the Patriarchs. When “mu” is spoken, his intention is already immediately revealed. That is why for truly exceptional people, the “mu” character is something that immediately and directly brings sudden enlightenment.
All kinds of analyses of the 'mu' character have already been brought forth. Some say the "mu" hwadu is the "knife that severs the origin of all being,” “the padlock that opens up everything,” "the iron broom that sweeps away everything," "the stake that fastens the donkey," or any other endless number of phrases that come to mind.
Now I'll give you thirty turns.
For those who study the “mu” hwadu, Master Zhaozhou's intention behind saying “mu” does not exist within the “mu.” In fact, it's in an altogether unexpected place. By all means, I ask of you again and again, don't waste your time in vain. You'd be much better off searching for Master Zhaozhou's deep intention than losing yourself in the character “mu.”
There is a good metaphorical story that relates to the behavior in this “mu” character hwadu. In the ancient Tang dynasty, there was a very unique beauty named Yang Guifei who lived at the palace as a favorite concubine of Emperor Xuang Zong. Yang and her lover An Lushan were in an unbearable situation where they missed each other desperately.
Frequently calling So-ok isn't anything else
But me letting my voice be known to my beloved
Yang Guifei repeatedly called out to her servant, So-ok, even though she had no work for her to do. Why did Yang Guifei call So-ok's name in that way? It was simply because she wanted her lover to hear her voice. Yang Guifei's intention did not lay within So-ok. Her intention passed through So-ok to try and make her voice known to An Lushan.
In a similar way, the intention of the “mu” character hwadu does not lay within the “mu” character, it lays within Zhaozhou who said “mu.” Therefore, don't investigatge “mu,” you should be delving into the intention of the one who said “mu.”
Another monk inquired to Master Zhaozhou, “What is the intention of Bodhidharma coming to the West?” To which Zhaozhou answered, 'hair grows on the board's teeth” Why would he say something like that? Once again, like with 'mu,' the answer doesn't lay with the board's teeth growing hair, and as such, seekers much look precisely within Zhaozhou's intention for saying what he did.
There is absolutely no difference between asking “why did he say 'mu'?” and “why did he say 'hair grows on the board's teeth'?” In practicing a hwadu like this, deluded conception can't help but arise. This is because the entirety of the existence of sentient beings was constituted based on deluded conception. If there are any thoughts such as 'hwadu are good,' 'hwadu are bad,' 'delusions arise,' 'the mind scatters,' or anything else like that, this will cause the hwadu to lose the mystery of its purity. This means paying no attention to any arising delusions, no matter what they are, even when you are afraid. In this way, just throw everything away and leave it be.
Moreover, the unknown doubt that still remains as the only thing raised in your mind, even should it disappear, generate it again, continually stirring it up diligently such that it cannot be cut off. In this way, though you go an eternity without retreat, continuously struggling along, you never worrying that perhaps you cannot awaken to your true nature.
Did not the ancients say, "If one could resist retreat simply through faith alone, who couldn't awaken to their original nature and accomplish buddhahood?" Furthermore, in terms of our spiritual cultivation, though it is easy to have a mind that desires a quick reward for our efforts, this is absolutely anathema. Owing to such thinking as this, our minds become impetuous and our thought cannot come easy. As a result, you would see that the hwadu would gradually grow distant and you would become unable to settle into your practice. Furthermore, as you establish your cultivation, you must not settle for a mind that is waiting for awakening. Delusions will arise on their own accord and there is no need to purposefully cultivate still further delusions such as the thought, “I must have a great awakening.”
As those of old made clear, “though many sit in meditation with their eyes closed, it becomes a habit to slip into torpor and indifference, and worse, you end up falling into the 'ghost cave under Black Mountain.' While you keep both your eyes open as normal, raising your back up vigorously while keeping it straight, simply raise in your mind again and again but one thing, the unknowable doubt.”
Quite often, while contemplating a hwadu, it is easy for one's focus to become centered within one's head. This increases the danger of having the mind that desires quick results and leaves one flushed, with a rush of blood to the head. If all of one's heat becomes concentrated in the head, this will lead to migraine headaches. If this rushing of blood to the head becomes a chronic ailment, cultivation becomes extremely taxing. In extreme cases, hemorrhaging can occur in the head, you'll lose control of your body and become debilitated.
When I was young, I experienced the unspeakable pain of this flushing sickness, bringing with it an unthinkable sickness, and through a self-administered cure I was able to bring about a full recovery. That self-cure was nothing more than regulated deep breathing (ho heup). This is due to the fact that the deep breathing method and seated meditation share an intimate connection and thus, I want to share some kind advice about it with you now.
While sitting erect on your knees, breathing in and out slowly, from your body's center of gravity two finger's widths below your navel (danjeon), gently draw back towards your rear and slowly exhale. In your next inhalation, breathe in for about eight beats. Then, according to your own lung capacity, hold your breath for a second, just until right before the point that it becomes uncomfortable. At this time, you must hold the hwadu in your danjeon and carefully reflect upon your doubt.
Also, when you practice this method of ho heup there is a bit of skill to it, so you want be able to breathe in a a way such that it is so slow, the hairs in your nose do not move. Here as well, you certainly must reflect carefully on your hwadu. Without any consideration for whether your breath is going in or out, you must simply observe with a singular intensity the doubt that nestles in your danjeon.
At first, when things aren't going well, or too many thoughts are arising, practice this breathing method three or four times and gradually you'll feel that you mind has refreshed and clarified and your eyes have been cleansed. Later, when your hwadu becomes pure, without even knowing it, your ho heup will naturally become naturally adept.
Not able to gather a handful of willows
they hang on the jade railing, flying in the spring wind
The bountiful cast-off skin rests hanging on the jade railing.
15.2.10
sudden awakening-gradual cultivation
The Wall of Hwang Mae Hyeon, Ojosa(五祖寺) where great monk, Jukjo attached stanza [Answer]「Seongcheol Zen master’s critical view on the Theory of Pojo’s Sudden Enlightenment」
The question of students in the Zen school in September 21, 2005:
This is the review request for the paper「Seongcheol Zen master’s critical view on the Theory of Pojo’s Sudden Enlightenment」written by Chung Kyong Kyu. While arranging documents, we found that the contents and the name of writer were missed. We apologize to the questioner for it. The questioner is a student of Zen school. He asked for the review because he wanted to know whether his understanding on the paper of Chung Kyong Kyu is objective or not.
Paper: http://kr.buddhism.org/read.cgi?board=Abhidhamma&y_number=63&nnew=2
The Answer of Buddhist Scripture translation Societies, in April, 19, 2006: We may write a paper lightly or seriously according to our style. In this regard, the paper of Chung Kyong Kyu is sharp in his writing style but his writing responds to the counterpart’s argument too elaborately so that his writing seems to lose his attraction.
Even though we need to match the counterpart’s tone, it will not give the excuse to the unreasonable view and cannot provide a way to escape the heretical view like gradual cultivation theory.
Anyway, the valuable paper「Seongcheol Zen master’s critical view on the Theory of Pojo’s Sudden Enlightenment」must be an established theory that reveals the root of good behavior in his previous life. It cannot be written only with memorizing and learning. In fact, in terms of the Sudden Enlightenment and Gradual Cultivation, the completion of ‘Gradual Cultivation’ was originally impossible because the original word of this Sanskrit, Dhū’or ‘Krt’ is the sound, which is generated when bamboo is split at one time. The meaning of this word puts its origin in the onomatopoeic word, Dhū.
Early translators tried to ensure the equivalence of meaning of a word about Dhū. So, they translated this word with cultivation (修), which is ahead of “Cut-off(斷)” or “Breakdown(破)”. The word, 修 can be translated into practice or cultivation. However, the meaning of it implies the dull sound of bamboo split. Gradual Cultivation is inconsistent because ‘gradual’ represents the gradual flow of time, but cultivation implies the meaning of moment. Gradual Cultivation is just futile words like rabbit horn in which the combination of gradual + cultivation is nonsense.
In terms of the combination of the verb and noun, the single and rightful illustration of Buddhist cultivation in practice is the ‘Sudden Enlightenment’ or ‘Sudden Cultivation’ which is the broad translation of Sanskrit, Dhū. In this, verb Dhū and Krt, implying ‘breakdown’ and ‘cut-off’ are combined. Sudden Cultivation is the entity of causes in mind that puts the observing mind in the absence of the worldly desires. Sudden Cultivation is not the opposing words of Gradual Cultivation, whose meaning is decided in its use. It is the proposition to exchange, satisfying self awakening and awakening of others.
Seeing the context of misrepresentation of ‘Sudden Cultivation’, we can compare it with the blind stanza written by Shen Hsiu, “Our body is the Bodhi-tree, and our mind is the mirror. Carefully we wipe them hour to hour in order to let no dust alight”. Like this, we can misunderstand the cultivation of mind with the study of cut-off(resolution).
Of course, it is interpreted that Dhū, which is the split sound of bamboo, expresses the cultivation or practice as great monk, Gyubong mentioned. However, it is based on Hua-yen-ching, recommending experience of Buddhism doctrine for the establishment of Buddhist law based on the true doctrine. For this reason, we should not be farfetched by saying that Zen school has divided practice into ‘Sudden Cultivation’ and ‘Gradual Cultivation’. Seongcheol Zen master has said that ‘Gradual cultivation is mere succession of words. It is not different from the teaching that the meaning of words in cultivation (修) should be expressed with the hypothesis for delivering its principle to lay people. Accordingly, if we are caught in the thinking ‘the Gradual Cultivation is also the way of study and Zen Buddhist meditation’, it is truly wrong.
To the conclusion, is the result of misunderstanding about the transference and it is the mere of a sort of hallucination. Whether it is solemn or not, it is just like the Fruit of Poisonous Tree, which undermines the upright spirit of Zen practice. People who like forming a faction argue Gradual Cultivation. However, it cannot be even dubbed with the succession of words in the Zen school. We can know it if we think a little about the question “How can we lead others’ awakening without self awakening?”
The question of students in the Zen school in September 21, 2005:
This is the review request for the paper「Seongcheol Zen master’s critical view on the Theory of Pojo’s Sudden Enlightenment」written by Chung Kyong Kyu. While arranging documents, we found that the contents and the name of writer were missed. We apologize to the questioner for it. The questioner is a student of Zen school. He asked for the review because he wanted to know whether his understanding on the paper of Chung Kyong Kyu is objective or not.
Paper: http://kr.buddhism.org/read.cgi?board=Abhidhamma&y_number=63&nnew=2
The Answer of Buddhist Scripture translation Societies, in April, 19, 2006: We may write a paper lightly or seriously according to our style. In this regard, the paper of Chung Kyong Kyu is sharp in his writing style but his writing responds to the counterpart’s argument too elaborately so that his writing seems to lose his attraction.
Even though we need to match the counterpart’s tone, it will not give the excuse to the unreasonable view and cannot provide a way to escape the heretical view like gradual cultivation theory.
Anyway, the valuable paper「Seongcheol Zen master’s critical view on the Theory of Pojo’s Sudden Enlightenment」must be an established theory that reveals the root of good behavior in his previous life. It cannot be written only with memorizing and learning. In fact, in terms of the Sudden Enlightenment and Gradual Cultivation, the completion of ‘Gradual Cultivation’ was originally impossible because the original word of this Sanskrit, Dhū’or ‘Krt’ is the sound, which is generated when bamboo is split at one time. The meaning of this word puts its origin in the onomatopoeic word, Dhū.
Early translators tried to ensure the equivalence of meaning of a word about Dhū. So, they translated this word with cultivation (修), which is ahead of “Cut-off(斷)” or “Breakdown(破)”. The word, 修 can be translated into practice or cultivation. However, the meaning of it implies the dull sound of bamboo split. Gradual Cultivation is inconsistent because ‘gradual’ represents the gradual flow of time, but cultivation implies the meaning of moment. Gradual Cultivation is just futile words like rabbit horn in which the combination of gradual + cultivation is nonsense.
In terms of the combination of the verb and noun, the single and rightful illustration of Buddhist cultivation in practice is the ‘Sudden Enlightenment’ or ‘Sudden Cultivation’ which is the broad translation of Sanskrit, Dhū. In this, verb Dhū and Krt, implying ‘breakdown’ and ‘cut-off’ are combined. Sudden Cultivation is the entity of causes in mind that puts the observing mind in the absence of the worldly desires. Sudden Cultivation is not the opposing words of Gradual Cultivation, whose meaning is decided in its use. It is the proposition to exchange, satisfying self awakening and awakening of others.
Seeing the context of misrepresentation of ‘Sudden Cultivation’, we can compare it with the blind stanza written by Shen Hsiu, “Our body is the Bodhi-tree, and our mind is the mirror. Carefully we wipe them hour to hour in order to let no dust alight”. Like this, we can misunderstand the cultivation of mind with the study of cut-off(resolution).
Of course, it is interpreted that Dhū, which is the split sound of bamboo, expresses the cultivation or practice as great monk, Gyubong mentioned. However, it is based on Hua-yen-ching, recommending experience of Buddhism doctrine for the establishment of Buddhist law based on the true doctrine. For this reason, we should not be farfetched by saying that Zen school has divided practice into ‘Sudden Cultivation’ and ‘Gradual Cultivation’. Seongcheol Zen master has said that ‘Gradual cultivation is mere succession of words. It is not different from the teaching that the meaning of words in cultivation (修) should be expressed with the hypothesis for delivering its principle to lay people. Accordingly, if we are caught in the thinking ‘the Gradual Cultivation is also the way of study and Zen Buddhist meditation’, it is truly wrong.
To the conclusion, is the result of misunderstanding about the transference and it is the mere of a sort of hallucination. Whether it is solemn or not, it is just like the Fruit of Poisonous Tree, which undermines the upright spirit of Zen practice. People who like forming a faction argue Gradual Cultivation. However, it cannot be even dubbed with the succession of words in the Zen school. We can know it if we think a little about the question “How can we lead others’ awakening without self awakening?”
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