World Philosophical Heritage

Wisdom and teachings of
Zen (Chan)

60 quote(s) | Page 3 / 3

W hat is meant by the Perfect Reward-body? One light can illuminate the darkness of a thousand years, and one bit of wisdom can destroy the ignorance of ten thousand years. Never mind looking back to the past; always consider the future, and always make future thoughts good. This is called the Reward-body. The reward of one evil thought will remove the good of a thousand years, and the reward of one good thought will destroy the evil of a thousand years. At all times make the next thought a good one. This is called the Reward-body.

quote 2311 | Hui Neng
Hui-neng, in the “Plateform scripture” (liu-tsu t’an-ching), in Wing-Tsit Chan, Chinese Philosophy, Chapter 26, 20

S elf-nature is always pure, just as the sun and moon are always shining. It is only when they are obscured by clouds that there is brightness above but darkness below and the sun, the moon, and the stars cannot be seen. But when suddenly a gentle mind blows and scatters all clouds and fog, all phenomena are abundantly spread out before us, all appearing together. The purity of people’s nature is comparable to the clear sky, their wisdom comparable to the sun, and sagacity comparable to the moon. Their sagacity and wisdom are always shining. It is only because externally people are attached to spheres of objects (1) that erroneous thoughts, like floating clouds, cover the self-nature so that it is not clear. […] By taking refuge ourselves is meant to remove evil deeds. This is called taking refuge.

quote 2310 | Hui Neng
Hui-neng, in the “Plateform scripture” (liu-tsu t’an-ching), in Wing-Tsit Chan, Chinese Philosophy, Chapter 26, 20

G ood and learned friends, you must all go through the experience yourselves and receive the discipline that frees you from the attachment to differentiated characters. Follow me at the same time and repeat my slogans. They will enable you, good and learned friends, to see that the Three Bodies (1) of the Buddha are within you: 'We take refuge in the pure Law-body of the Buddha with our own physical bodies. We take refuge in the Myriad Transformation-body with our own physical bodies. We take refuge in the Perfect Reward-body with our own physical bodies.' The physical body is like an inn and cannot be spoken of as a refuge. It has always been the case that the Three Bodies lie in one's own nature. Everyone has them, yet because they are deluded they do not see, and they seek the Three [Bodies] of the Tathagata (Thus-come Buddha) externally, without realizing that the Three Bodies are inherent in one's own physical body. Good and learned friends, listen to your good friend. If you, good and learned friends, now see in your own physical bodies the self-nature that involved the Three Bodies of the Buddha. These Three Bodies will arise from your nature.

quote 2309 | Hui Neng
Hui-neng, in the “Plateform scripture” (liu-tsu t’an-ching), in Wing-Tsit Chan, Chinese Philosophy, Chapter 26, 20

The doctrine of "becoming a Buddha in this very body" is a far cry from the original Indian idea that the body is a hindrance to freedom. One cannot help recalling that the Confucianists have always regarded the body as a gift from parents and as such it is a sacred trust and therefore to be well taken care of, and that for centuries the Taoists religion had tried in many ways, including medicine, diets, exercise, sex technique, and breath control, to make the body suitable for everlasting life on earth. These are some of the roots that make Zen essentially Chinese.

T he Wei-mochieh [so-shuo] ching says, 'Immediately we become completely clear and recover our original mind. The P'u-sa chieh ching (Scripture of Disciplines for Bodhisattvahood) says, 'We are originally pure in our self-nature. (1) Good and learned friends, realize that your self-nature is naturally pure. Cultivate and achieve for yourselves the Law-body of your self-nature. Follow the Way of the Buddha yourselves. Act and achieve Buddhahood for yourselves.

quote 2308 | Hui Neng
Hui-neng, in the “Plateform scripture” (liu-tsu t’an-ching), in Wing-Tsit Chan, Chinese Philosophy, Chapter 26, 19

(1) Buddhism conceives a Buddha to have a threefold body, namely, the Lawbody or spiritual body (Dharmakaya), the Reward-body or Enjoyment-body (Sambhogakaya), and the Transformation-body or body of incarnation (Nirmanakaya). The Law-body is the Buddha-body in its self-nature, the body of the Dharma or truth, the body of reality, the body of principle. This "body" has no body existence. It is identical with truth. In various schools it is identical with the Realm of Dharma (Dharmadhatu), Buddha-nature, or the Storehouse of the “Thus-come" (Tathagatagarbha). The Reward-body is the person embodied with real insight, enjoying his own enlightenment or that of others. The Transformation body is a body variously appearing to save people. The three bodies are three in one, are possessed of all Buddhas, and are potential to all men.

N ow, this being the case, in this method, what is meant by sitting in meditation? In this method, to sit means to be free from all obstacles, and externally not to allow thoughts to rise from the mind over any sphere of objects. To meditate means to realize the imperturbability of one's original nature. What is meant by meditation and calmness? Meditation means to be free from all characters externally; calmness means to be unperturbed internally. If there are characters outside and the inner mind is not disturbed, one's original nature is naturally pure and calm. It is only because of the spheres of objects that there is contact, and contact leads to perturbation. There is calmness when one is free from characters and is not perturbed. There is meditation when one is externally free from characters, and there is calmness when one is internally undisturbed. Meditation and calmness mean that external meditation is attained and internal calmness is achieved.

quote 2307 | Hui Neng
Hui-neng, in the “Plateform scripture” (liu-tsu t’an-ching), in Wing-Tsit Chan, Chinese Philosophy, Chapter 26, 19

M an's nature is originally pure. It is by false thoughts that True Thusness is obscured. Our original nature is pure as long as it is free from false thoughts. If one does not realize that his own nature is originally pure and makes up his mind to look at purity, he is creating a false purity. Such purity has no objective existence. Hence we know that what is looked at is false. Purity has neither physical form nor character, but some people set up characters of purity and say that this is the object of our task. People who take this view hinder their own original nature and become bound by purity.

quote 2306 | Hui Neng
Hui-neng, in the “Plateform scripture” (liu-tsu t’an-ching), in Wing-Tsit Chan, Chinese Philosophy, Chapter 26, 18

G ood and learned friends, in this method of mine, from the very beginning, whether in the sudden-enlightenment or gradual-enlightenment tradition, absence-of-thought has been instituted as the main doctrine, absence-of-characters as the substance, and nonattachment as the foundation. What is meant by absence-of-characters? Absence of characters means to be free from characters while in the midst of them. Absence-of-thought means not to be carried away by thought in the process of thought. Nonattachment is man's original nature. Thought after thought goes on without remaining. Past, present, and future thoughts continue without termination. But if we cut off andterminate thought one instant, the dharma-body (Law-body or spiritual body ) (1) is freed from the physical body. At no time should a single instant of thought be attached to any dharma. If one single instant of thought is attached to anything, then every thought will be attached. That is bondage. But if in regard to dharmas no thought is attached to anything, that is freedom. [This is] the meaning of having nonattachment as the foundation.

quote 2305 | Hui Neng
Hui-neng, in the “Plateform scripture” (liu-tsu t’an-ching), in Wing-Tsit Chan, Chinese Philosophy, Chapter 26, 17.

G ood and learned friends, in method there is no distinction between sudden enlightenment and gradual enlightenment. Among men however, some are intelligent and others are stupid. Those who are deluded understand gradually, while the enlightened achieve understand understanding suddenly. But when they know their own minds, then they see their own nature, and there is no difference in their enlightenment. Without enlightenment, they remain forever bound in transmigration."

quote 2304 | Hui Neng
Hui-neng, in the “Plateform scripture” (liu-tsu t’an-ching), in Wing-Tsit Chan, Chinese Philosophy, Chapter 26, 16.

M aster Hui-neng declared, "Good and learned friends, perfect wisdom is inherent in all people. It is only because they are deluded in their minds that they cannot attain enlightenment by themselves. They must seek the help of good and learned friends of high standing to show them the way to see [their own] nature. Good and learned friends, as soon as one is enlightened, he attains wisdom

quote 2303 | Hui Neng
Hui-neng, in the “Plateform scripture” (liu-tsu t’an-ching), in Wing-Tsit Chan, Chinese Philosophy, Chapter 26, 12

H ui Yan of K'uang-shan said, "The transmission of fire in the firewood is similar to the transmission of the spirit in the body. Fire is transmitted to another piece of firewood in the same way as the spirit is transmitted to another body. The earlier firewood is not the same as the later one. From this we know that the art is wonderful for fingers to supply no more [firewood while the fire is transmitted elsewhere]. (1) The former body is not the later body. From this we realize that the feeling about man's destiny (2) is deep. When we see that the body of one life perishes, we must not say that consciousness and spirit die with it, and when we see the fire ending with one piece of wood, we must not say that the time is up and all is finished. (3) A latter-day scholar (4) quoted the words of the Yellow Emperor (5) saying, "Although the body has decomposed, the spirit does not disintegrate. It goes along with the transformations [of the universe] and changes infinitely. (6) Although the saying does not explicitly talk about the three periods (past, present and the future are continuous).

quote 2302 | Huiyan
Hui Yan in Chi-Tsang (549-623), Profound meaning of the Three Treatises, in Wing-Tsit Chan, Chinese Philosophy, Chapter 22.

(1) Referring to Chuang Tzu, ch. 3, NHCC, 2:6b. See Giles, p. 50. (2) Ch'ing-shu, the allotted number or fate of sentient beings. (3) (Hung-ming chi (Essays Elucidating the Doctrine), sppy, 5: 10a. (4) The phrase "the questioner asked" at the head of this sentence is superfluous, according to the San-lun hsuan-i yu-meng (Instructions for Beginners on the Profound Meaning of the Three Treatises), pt. 2, TSD, 70:534. In Hui-yuan's treatise, the scholar's name Wen Tzu is mentioned (Hung-ming chi, 5: 10a). He was a mythical figure supposed to have been Lao Tzu's pupil. (5) Legendary emperor of great antiquity. (6) " Hung-ming chi, 5: 10a. In the present Wen Tzu, sec. 13 (sppy, pt. 1, p. 21a), the words are attributed not to the Yellow Emperor but to Lao Tzu.

Page: 2 |3

			Change website design
			Menu
			Top of the page
			Social Network
			Share by SMS
			Share by What's App
			Download as a picture to share on Instagram
			Post on Facebook
			Post on Twitter
			Add to collection (member only)
			Vote (member only)
			Close

Wisdom and teachings ofZen (Chan)

Wisdom and teachings of
Zen (Chan)