194See note 191 above.
195This exchange appears in chapter 5 of Vimalakīrti’s Instructions, “Mañjuśrī Inquires About His Illness”; Weimojie suoshuo jing 維摩詰所説經, Taishō 475:14.544b13–17. Cf. the translation by John R. McRae, The Vimalakīrti Sutra, BDK English Tripiṭaka Series (Berkeley: Numata Center for Buddhist Translation and Research, 2004), 108.
196This exchange appears in chapter 3 of Vimalakīrti’s Instructions, “Disciples”; Weimojie suoshuo jing 維摩詰所説經, Taishō 475:14.541a12–23. Cf. McRae, Vimalakīrti Sutra, 91.
197The two compounds (“real characteristic of things” 實相 and “just so” 如是) of this four-character phrase frequently appear juxtaposed in Mahāyāna scriptures, but they are usually are not connected semantically. For one of the few references that seems to carry a meaning similar to what Huangbo suggests here, see Sūtra on the Samādhi of Sitting in Meditation, Zuochan sanmei jing 坐禪三昧經, Taishō 624:15.278c10.
198This phrase is quoted frequently in Chan literature and typically attributed to an anonymous past master. In the Jingde Record of Transmitting the Lamplight (Jingde chuandeng lu 景徳傳燈録, Taishō 2076:51.348c22), the line is specifically attributed to Weishan/Guishan Lingyou, Huangbo’s contemporary and cofounder of the Weiyang/Guiyang school of Chan.
199For these five types of eyes, see note 26 above. Subul Sunim discusses them previously in his commentary to part I, chap. 3.
200Dependent power (yitong/uitong 依通) is the third of five kinds of supernatural powers known in East Asian apocryphal materials. Iti s defined as supernatural power that is dependent on, or derived from, external agents, such as hallucinogenic drugs, talismans, or spells. See Precious Store Treatise, Baozang lun 寶藏論, Taishō 1875:45.147b5–7, and Buswell and Lopez, Digital Dictionary, s.v. “yitong.”
201This story about Maitreya snapping his fingers and bringing Sudhana to enlightenment is widely cited in both Hwaeom and Seon literature; see, among many examples, the Huayan exegete Fazang’s 法藏 (643–712) Record Probing the Profundities of the Flower Garland Sūtra, Huayan jing tanxuan ji 華嚴經探玄記, Taishō 1733:35.488c20.
202The closest parallel passage we have found to this metaphor is a discussion in the *Buddhacarita by the second-century CE Kashmiri monk Saṅgharakṣa, which says, “Those who are guarding nirvāṇa are like a big dog relentlessly guarding a corpse, running constantly to and fro without ever resting”; see Sengqieluocha suoji jing 僧伽羅剎所集經, Taishō 194:4.118a3–4.
203This exchange appears in chapter 9 of Vimalakīrti’s Instructions, the “Dharma Gate of Nonduality”; Weimojie suoshuo jing 維摩詰所説經, Taishō 475:14.550c1ff, esp. 551c22–23. Cf. McRae, Vimalakīrti Sūtra, 143ff., esp. 148.
204For this case and the passages Subul Sunim discusses below, see Blue Cliff Record, Biyan lu, Taishō 2003:48.209b–210b; Thomas Cleary & J. C. Cleary, trans., The Blue Cliff Record (Boulder: Prajñā Press, 1978), 541–47.
205This exact quotation remains untraced, but cf. the Laṅkāvatāra Sūtra’s statement, “Those deluded persons do not realize that a sound’s aspects of production and of cessation are actually not produced and extinguished”; Ru Lengqie jing 入楞伽經, Taishō 671:16.551b16–17.
206Suichu zozhu lichu jie zhen / sucheo jakju ipcheo gae jin 隨處作主 立處皆眞. Quoting the Record of Linji, Linji lu 臨濟録, Taishō 1985:47.498a19.
207This line from the Brahmā’s Net Sūtra appeared in part II, chap. 5. See note 105 above.
208Diamond Sūtra, Jingang bore boluomi jing 金剛般若波羅蜜經, Taishō 235:8.750b14.
209Liang Dynasty’s Great Layman Fu’s Verses on the Diamond Sūtra, Liangchao Fu dashi song Jingang jing 梁朝傅大師頌金剛經, Taishō 2732:85.5b5.
210Śūraṅgama Sūtra, Shoulengyan jing 首楞嚴經, Taishō 945:19.119b13.
211From the Platform Sūtra; Liuzu tan jing 六祖壇經, Taishō 2008:48.349b29. This same line was cited earlier in part I, chap. 15. This analogy of drinking water is found widely throughout Seon literature to point out the need for a personal experience of awakening. Dahui Zonggao uses it frequently: see, e.g., Jeffrey L. Broughton with Elise Yoko Watanabe, trans., The Letters of Chan Master Dahui Pujue (New York: Oxford University Press, 2017), 97, 104, 166, 262, 312, et passim.
212From the Recorded Sayings of Layman Pang, Pang jushi yulu 龐居士語錄, Xuzangjing 1336:69.131a19; see Sasaki et al., Man of Zen, 47. This exchange also appears in case 42 in the Blue Cliff Record; see Biyan lu 碧巖録, Taishō 2003:48.179c4.
213As Subul Sunim notes in his commentary that follows, this verse appears in the Lotus Sūtra; see chapter 2 “Skillful Means,” Miaofa lianhua jing 妙法蓮華經, Taishō 262:9.6a2–3; cf. Tsugunari Kubo and Akira Yuyama, trans., The Lotus Sutra, BDK English Tripiṭaka Series (Berkeley: Numata Center for Buddhist Translation and Research, 2007), 24–25.
214Sengcan, Verses on Faith in Mind, Xinxin ming 信心銘, Taishō 2010:48.376b21.
215This story of the Buddha’s wager with Sun Wukong that the monkey king could not escape from his palm appears in Wu Cheng’en’s 吴承恩 (ca. 1500–1582) Journey to the West (Xiyou ji 西遊記); see the translation in Anthony Yu, ed. and trans., The Journey to the West, vol. 1 (Chicago: University of Chicago Press, 1977), 173–74.
216Quoted (with the use of a homonym for “source”) from the Śūraṅgama Sūtra; Shoulengyan jing 首楞嚴經, Taishō 945:19.130a24.
217Jingde Record of Transmitting the Lamplight, Jingde chuandeng lu 景徳傳燈録, Taishō 2076:51.216b16. The full verse is given in Subul Sunim’s commentary.
218In other editions of Huangbo’s text, this section appears as the final chapter of part I.
219This is an unattributed quote from Yaoshan Weiyan 藥山惟儼 (745/753–827/828); see Supplement to the Transmission of the Lamplight, Xu chuandeng lu 續傳燈録, Taishō 2077:51.518c15–16.
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Index
A
absolute truth, 11, 12–13, 35, 37–38, 47, 109, 284
Account of Activities (Xingzhuang), 8, 283
achievement, letting go of, 66
Ajita Keśakambala, 331n185
Ākāśagarbha Bodhisattva, 265, 266
alertness and quiescence, 55–56, 61
almsgiving, emptiness of, 295
Ānanda, 121, 267, 268
Anguk Seonwon, 1–2, 5, 7, 9, 10
Anhui province, 125
annihilationism, 161, 247–48
appearances, 141, 142, 156, 251
arising of, 53, 286
clinging to, 23, 34, 82, 189, 305
freedom from, 33
nonduality of, 255, 256
transient, 88
arhatship, 85, 111, 144
arrogance, 68–69, 82, 204
ascetic practices, 112, 194, 208
aspiration, 75, 162, 212, 217–18, 286, 290
attachment
to body, 35
to characteristics, 25, 26, 29
as clinging, 28
to enlightenment, 119
to existence and nonexistence, 169
to food, 219
to forbearance, 293
generating, 213
leaving behind, 108
to shapes, 28
to speech, 49
to spiritual experience, 6
to the three jewels, 163–64
to words and logic, 22, 88–89, 157
attainment, 167
experiencing, 114
gradual, 161
in lower vehicles, 50, 51–52, 72
as nothing to attain, 77–78, 103–4, 116–17, 128, 140, 181, 199, 260
as unascertainable, 141
See also enlightenment; sudden awakening
authentic contemplation and authentic cultivation (shican shixiu / silcham silsu), 221
autonomy, 68, 312
Avalokiteśvara, 32, 33, 191
awakening, 39–40, 96, 262
arrogance about, 66
buddha at moment of, 179–81
by direct pointing, 140
freedom from, 116
helping others attain, 51
personal experience of, 298, 333n211
residing in mind, 134
as turning one thought around, 33
as universally valid, 297
without a teacher, 85
See also penetrative awakening; sudden awakening
Awakening of Faith in Mahāyāna, 177, 330n179
awareness, 55–56, 128, 178
B
Baizhang Huaihai, 13, 17, 18, 228, 231
Baozhi, “Verses in Praise of the Mahāyāna,” 116, 159
Beimang Hills (burial ground), 206
Beomeosa (monastery), 10
birth, 308
cause of, 76
and death, identical characteristics of, 56
four modes of, 187, 255, 256, 272, 277, 288
link of, 281
original root of, 116
provisional resolution of, 60
as shadow, 137
suffering of, 24
See also cycle of birth and death; great matter of birth and death
blessings, 148, 291
bliss, 24, 39, 66, 114
Bloefeld, John, 8
Blue Cliff Record (Yuanwu), 268, 283, 284
Bodhgayā, 85
bodhi, 40, 67, 159, 199, 259–60, 288
clinging to, 294
cultivating, 207–8, 209
defilements and, 56, 88, 97, 199, 208, 212, 271
flower and fruit of, 282, 308
knowledge in, 169–70
location of, 182–83, 184
of mind-nature, 136
need for, 136–37
as originally not existent, 213–14
purity of, 206–7
realization of, 46
at rest, 137
bodhi mind, arousing of (bodhicittopāda), 183–86
Bodhidharma, 13, 19, 315n1
on fasting, 219
with Huike, 138–39, 259, 303
intention of, 172
on merit of pious acts, 325n112
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