If we are fortunate enough to practice a summer practice period before our dew-like life drops down, whether in the realm of humans or devas, we will surely replace our skin, flesh, bones, and marrow with the skin, flesh, bones, and marrow of buddha ancestors. During every practice period it is the buddha ancestors who come to practice with everyone, and everyone who participates in the practice period practices as a buddha ancestor. Because of this, those who engage in a practice period are called “one thousand buddhas and ten thousand ancestors.” The reason for this is that a practice period is the skin, flesh, bones, and marrow as well as the mind, consciousness, and body of buddha ancestors. Practice period is the top of the head, the eye, the fist, the nostrils, and the buddha-nature circle drawn in the air, as well as the whisk, the wooden staff, the bamboo stick, and the sitting mat of buddha ancestors. Practice period is neither creating something new nor reusing something old.
The World-Honored One said to Complete Enlightenment Bodhisattva and all those in the assembly, as well as to all beings:
Those who participate in the three-month summer practice period should abide as pure bodhisattvas, their minds free from the world’s chattering, uninvolved with the world’s opinions. On the opening day of the practice period, make a statement like this in front of the buddha image: I—Monk, Nun, Layman, or Laywoman so-and-so—now mount the bodhisattva vehicle in order to activate the practice of tranquillity and together with all beings enter the true mark of purity and abide in it so that we can all make complete enlightenment our temple. The wisdom of equanimity and the freedom of nirvana are without boundary; I pay homage to them. Without being influenced by the opinions of the world, I will engage in the three-month practice period with all the tathagatas and great bodhisattvas of the ten directions. Because I am now embarking on the practice of the great cause of the unsurpassable, wondrous enlightenment of all bodhisattvas, I am free of the bondage of the world. Good people, this is a practice period that manifests bodhisattvas.
Thus, when monks, nuns, laymen, or laywomen participate in a three-month practice period, they invariably practice the great cause of unsurpassable, wondrous enlightenment together with tathagatas and great bodhisattvas in the ten directions. Note that it is not only monks and nuns who participate in the practice period; laymen and laywomen also participate.
The place of this practice period is great, complete enlightenment. This being so, Vulture Peak and Jeta Grove are equally tathagatas’ temples of great, complete enlightenment. Hear and understand the World-Honored One’s teaching that tathagatas and great bodhisattvas of the ten directions practice together with you in the three-month practice period.
The World-Honored One held a ninety-day practice period in a monastery. On the last day, when all the monks are to confess their faults and ask for forgiveness, Manjushri suddenly appeared in the assembly.
Mahakashyapa asked Manjushri, “Where have you spent the summer practice period?”
Manjushri replied, “In three places” [a demon’s palace, a wealthy man’s house, and a house of prostitution].
Mahakashyapa immediately assembled the monks to announce that Manjushri would be expelled; he lifted the mallet and was about to strike the sounding block of wood when suddenly he saw countless monasteries appear and in each of them there were a Manjushri and a Mahakashyapa. Just at the moment Mahakashyapa raised the mallet and was about to strike the sounding block signaling the expulsions of the multiple Manjushris that were in the multiple monasteries, the World-Honored One said to Mahakashyapa, “Which of these Manjushris are you going to expel?” Mahakashyapa was dumbfounded.
Keqin, Zen Master Yuanwu, commented on this: “An unstruck bell won’t ring; an unbeaten drum won’t sound. Mahakashyapa made it to the ferry station; Manjushri’s sitting rides the waves through unlimited space. This is an excellent enactment of the buddha scene, but unfortunately Mahakashyapa missed one move. He should have responded to Old Man Shakyamuni’s question by striking the sounding block; then he would have seen how the old one destroys the whole world at once.”
Keqin added a capping verse to this:
A great elephant doesn’t play in a rabbit hutch.
Swallows and sparrows don’t have the heart of an eagle.
Careful precision, yet flowing with the wind,
hitting the mark and biting off the arrowhead.
The entire world is Manjushri.
The entire world is Mahakashyapa.
Solemnly they face each other—
who can be punished by Mahakashyapa?
One good swing—the Golden Ascetic [Mahakashyapa] dropped it.
Thus, although the World-Honored One practiced a practice period in one place while Manjushri practiced in three places, Manjushri was not a nonparticipant in the practice period. Those who are nonparticipants in the practice period are nonbuddhas and nonbodhisattvas. There are no descendents of buddha ancestors who are nonparticipants in practice period. Know that all practice period participants are always descendents of buddha ancestors.
Participation in the practice period is the body and mind, eye, and life energy of buddha ancestors. Those who do not abide peacefully in practice period are neither buddha ancestors nor descendents of buddha ancestors. Buddhas and bodhisattvas made of mud, wood, metal, or the seven precious substances all sit the three-month summer practice period together. Practice period is the buddha’s instruction, an authentic custom that maintains the buddha-dharma-sangha treasure. Those within the house of buddha ancestors should therefore wholeheartedly sit the three-month summer practice period.
Presented to the assembly of the Daibutsu Monastery, Echizen Province, on the thirteenth day, the sixth month, during the summer practice period, in the third year of the Kangen Era [1245].
80
SEEING OTHERS’ MINDS
HUIZHONG, NATIONAL TEACHER Dazheng of the Guangzhai Monastery in Xijing, was from Zhuji, Yue Province. His family name was Ran. After receiving the mind seal, he resided in Dangzi Valley, Mount Boya of Nanyang, for over forty years without going out of the monastery gate.
His practice was known in the imperial capital [of Chang’an]. In the second year of the Shangyuan Era [761] of the Tang Dynasty, Emperor Su dispatched Sun Zhongjin as his messenger, invited Huizhong to the palace, and asked him to be his teacher. The emperor appointed Hui-zhong abbot of the Xichan Temple of the Qianfu Monastery.
Later, Emperor Dai visited Huizhong and asked him to be abbot of the Guangzhai Monastery, where Huizhong resided for sixteen years, expounding dharma on occasion.
There was a man called Tripitaka Master Daer from India. He claimed that he had mastered the power of seeing others’ minds. Emperor Dai asked Huizhong to test him.
Daer saw Huizhong, bowed to him, and stood on the right side of him.
Huizhong said, “Have you mastered the art of seeing others’ minds?”
Daer said, “Not really.”
Huizhong said, “Tell me where this old monk is.”
Daer said, “You are the teacher of the nation, reverend. Why are you in the West River enjoying the racing boats?”
Huizhong paused for a while and said, “Tell me where this old monk is now.”
Daer said, “You are the teacher of the nation, reverend. Why are you on the Tianjin Bridge watching monkeys play?”
Huizhong again said, “Tell me where this old monk is at this very moment.”
Daer tried to see for some time but could not see where Huizhong was.
Huizhong yelled: “You are possessed by the spirit of a wild fox. You don’t have the power of seeing others’ minds.”
Daer remained silent.
A monk asked Zhaozhou, “Why didn’t Daer see where Huizhong was the third time?”
Zhaozhou said, “Huizhong was on top of Daer’s nostrils, so he could not see Huizhong.”
A monk asked Xuansha, “Why did Daer not see Huizhong, who was on top of his nostrils?”
Xuansha said, “Because he was too cl
ose.”
A monk asked Yangshan, “Why could Daer not answer the third time?”
Yangshan said, “The first two times Daer was dealing with an object of mind. But later, Huizhong entered receptive samadhi. That’s why Daer could not see him.”
Haihui Shouduan said, “If Huizhong was on top of Daer’s nostrils, why was it difficult to see? Because Daer did not know that Huizhong was inside his eyeball.”
Also, Xuansha criticized Daer by saying, “Say! Did you actually see Huizhong the first two times?”
Xuedou [Zhongxian], Zen Master Mingjue, said, “You lost. You lost.”
A number of stinky fists [determined practitioners], particularly these five masters, have spoken of this story of Huizhong testing Tripitaka Master Daer.
These five masters strike the point but still miss Huizhong’s practice. It’s like saying Daer did not get it the third time but did the first two times. This is how they miss it. Those who study later should be aware of it.
I have two doubts about these five masters. One: they did not know why Huizhong had tested Daer. Two: they did not know the body and mind of Huizhong.
Now, the reason I say that they did not know why Huizhong had tested Daer is this: First of all, Huizhong said, Tell me where this old monk is. This is how he asked Daer if he had the eye to see and hear buddha dharma. He is asking Daer if he had mastered seeing others’ minds in buddha dharma.
If Daer had understood buddha dharma, he would have had a way to go beyond discriminatory thoughts or would have had a means to directly experience thusness when Huizhong asked this question.
Huizhong’s question, Tell me where this old monk is, was like saying, “Who am I?” Asking, Tell me where this old monk is, was asking, “What is the time right now?” Tell me where is no other than asking, “Where is this?” It is just like inquiring, “What do you call this old monk?” Hui-zhong is not necessarily the old monk. The old monk is a fist [an accomplished practitioner].
Although Daer was from India, he did not see through Huizhong’s mind because he had not understood buddha dharma. He had only studied views of ordinary people or of the Two Lesser Vehicles.
Huizhong said again, Tell me where this old monk is now. For this Daer presented another fruitless statement.
Huizhong finally asked, Tell me where this old monk is at this very moment. Daer thought about it for some time but did not say anything. He was dumbfounded. Then Huizhong scolded him and said, You are possessed by the spirit of a wild fox. You don’t have the power of seeing others’ minds. But Daer could not say anything. He had no way to penetrate the way.
Regarding this case, all of the five masters thought that Huizhong’s criticism indicated that Daer knew where he was the first two times but he did not the third time.
It is not so. Huizhong scolded Daer that he had not even dreamed of buddha dharma. It is not that Daer knew where he was the first two times but he did not the third time. Huizhong scolded Daer for being unable to see through others’ minds though he claimed to be able to do so.
Huizhong’s first point was to test Daer by asking if there was the power of seeing others’ minds in buddha dharma. Daer said Not really, but, in fact, he meant there was.
Then Huizhong thought that Daer would be right if he said there was the power of seeing others’ minds in buddha dharma and let the power be manifested in buddha dharma. But if he could not prove what he said, this would not be buddha dharma.
Even if Daer had a right answer the third time, what he said the first two times was not right expression; he should be scolded altogether. The reason why Huizhong asked him three times was to see if Daer had understood the true meaning of the question.
Secondly, I say that these five masters did not understand Huizhong’s mind. The reason is this: The body and mind of Huizhong were not easily known and understood by Daer. They cannot be reached by bodhisattvas of the ten stages or three classes, or known by bodhisattvas whose enlightenment is equal to buddhas’, being close to becoming buddhas. How could an ordinary person like Daer know the entire body of Hui-zhong? Clearly understand this.
Be sure of this. To say that the body and mind of Huizhong can be known by a scholar of the Tripitaka is to slander buddha dharma. To think that Huizhong is only equal to a master of sutras and treatises is extreme confusion. Do not assume that those who have the power of seeing others’ minds can tell Huizhong’s whereabouts.
The art of seeing others’ minds is a folk practice of India, and there were some who had mastered it. But it is not based on the aspiration for enlightenment, nor on the right Mahayana view. There have been no known examples of such practitioners who realized buddha dharma with the art of seeing others’ minds.
It is possible to enter realization of buddha dharma for those who have mastered the art of seeing others’ minds, if they arouse the aspiration for enlightenment and practice like ordinary people. If the art of seeing others’ minds had the power to help understand the buddha way, all ancient sages would have first acquired the art of seeing others’ minds and understood the fruit of buddhahood with its power. However, this has never been the case for the emergence of one thousand or ten thousand buddhas. What would they do without knowing the way of buddha ancestors? I must say that such an art would be of no use in the buddha way. There is no difference in maintaining buddha nature between those who have mastered the art of seeing others’ minds and those who have not.
You who study buddha dharma should not think that the five or six miraculous powers of those outside the way or those in the Two Lesser Vehicles surpass ordinary people. It is just that those who have way-seeking mind and want to study buddha dharma surpass those who have mastered the five or six miraculous powers. It is like the singing voice of a karavinka chick inside an egg already surpassing the voices of all other birds.
Furthermore, what is called the art of seeing others’ minds in India should be seen as the art of seeing others’ thoughts. Although practitioners of the art can relate to thoughts that have arisen, they have no idea about thoughts that have not yet arisen. It is ridiculous.
Even further, mind is not necessarily thought; thought is not necessarily mind. When mind is thought, however, one who has mastered the art of seeing others’ minds does not know it. When thought is mind, one who has mastered the art of seeing others’ minds does not know it.
Thus, those who have mastered five or six miraculous powers in India do not come up to those who cut weeds and work on rice fields in this country. Such miraculous powers are useless. Because they are not essential, the earlier teachers in China and eastward never favored or practiced such powers.
A foot-wide jade may be more useful than such powers. And yet, a foot-wide jade is not a treasure. A moment of time is most essential. Who, among those who value each moment, has time to practice such powers? Thus, remind yourself that the power of seeing others’ minds does not come close to the realm of buddha wisdom.
Nevertheless, the five masters all thought that Daer had known where Huizhong was the first two times. It is a great mistake. Huizhong was a buddha ancestor. Daer was an ordinary person. How could they understand each other?
Huizhong first said, Tell me where this old monk is. There is nothing hidden in this question. It was not Daer’s fault that he did not understand its true meaning. But it was a mistake that the five masters could not hear and see it.
Huizhong’s question was Tell me where this old monk is. He did not say, “Tell me where my mind is,” or “Tell me where my thought is.” This is the point that one needs to notice and examine. But the five masters did not notice and examine this point. Because of that, they did not understand Huizhong’s body and mind. The one who has the point of this teaching is Huizhong, and the one who does not is not Huizhong.
The five masters could not know Huizhong, as his body and mind were neither large nor small, neither self nor other. It seems that they forgot that Huizhong had a head top and nostrils. Although he practiced conti
nuously, how could he have intended to become a buddha? Thus, one should not take up a buddha and give dualistic interpretations.
Huizhong did have the body and mind of buddha dharma. Do not try to understand him with the practice of miraculous powers. Do not discuss him by emptying thought and forgetting relationships. He was not where discernment and beyond discernment could hit the point.
Huizhong neither had buddha nature nor did not have buddha nature. He was not the body of void. The body and mind of Huizhong were ungraspable. In the assembly of Huineng at Caoxi, beside Qingyuan and Nanyue, only Huizhong, National Teacher Dazheng, was a buddha ancestor.
The five masters’ views should be altogether seen through:
Zhaozhou said, Huizhong was on top of Daer’s nostrils, so he could not see Huizhong. This statement did not hit the point. How could Hui-zhong be on top of Daer’s nostrils? Daer didn’t have nostrils. Had he had nostrils, Huizhong would have had a true encounter with him. Had Huizhong had a true encounter with him, it would have been nostrils seeing nostrils. Daer, however, did not have a true encounter with Huizhong.
Xuansha said, Because he was too close. Daer was not even close. He was not in Huizhong’s neighborhood. How could Xuansha say too close? He did not know what was too close, and he did not practice what was too close. Although he knew that what is too close is not true encountering, he did not know that true encountering is too close. I should say that Xuansha was far, far away in buddha dharma. If he meant that Daer was too close only at the third time, the first two times would be much too close.
Treasury of the True Dharma Eye Page 88