佛果圜悟禪師碧巖錄 1.9

1.9

Bodhidharma observed from afar that in this land there were vessels with the capacity for the Mahāyāna, so he sailed the ocean and came deliberately, solely to transmit the mind-seal, to guide and reveal the way out of delusion, not establishing words and letters, directly pointing to the human mind, seeing one's nature and attaining buddhahood. If you can see it like this, you will have your share of freedom, not being turned about by any words or speech, with your whole being appearing complete. Then later, in facing Emperor Wu in dialogue, as well as where the Second Patriarch pacified his mind, you will naturally be able to see it, cut off in a single stroke without conceptualizing sentiment and dust, entirely free and unhindered. Why should you still distinguish right from wrong, or discriminate gain and loss? Even though it is like this, how many people are capable of it? Emperor Wu once donned a monk's robe and personally lectured on the *Light-Emitting Prajñā Sūtra*, moving heavenly flowers to fall in profusion and the earth to turn into gold. Discriminating the path and revering the Buddha, he issued edicts to the empire to build temples and ordain monks, practicing according to the teachings, so people called him the 'Son of Heaven with a Buddha Mind.' When Bodhidharma first met Emperor Wu, the Emperor asked, 'I have built temples and ordained monks; what merit is there?' Bodhidharma said, 'No merit.' This was already pouring foul water straight over his head. If you can penetrate this phrase 'no merit', I grant that you personally see Bodhidharma. But tell me: building temples and ordaining monks—why is there no merit at all? Where does the meaning of this lie? The Emperor, along with Dharma Master Louyue, Mahāsattva Fu, and Crown Prince Zhaoming, debated the two truths of the ultimate and the conventional. According to what is stated in the teachings, the conventional truth explains that phenomena are not non-existent; the ultimate truth explains that phenomena are not existent. The non-duality of the ultimate and the conventional is precisely the ultimate meaning of the holy truth. This is the utmost marvel and profoundest reach of the doctrinal schools. The Emperor then brought up this ultimate standard to ask Bodhidharma, 'What is the ultimate meaning of the holy truth?' Bodhidharma said, 'Vast and void, with nothing holy.' The patch-robed monks of the world cannot jump out of this. Bodhidharma cut through it for him in a single stroke. How many people today misunderstand, instead playing with their clever spirits, staring wide-eyed and saying, 'Vast and void, with nothing holy'? Fortunately, it has nothing to do with it! My late teacher Wuzu once said, 'Just this "vast and void, with nothing holy"—if one can penetrate it, one goes home and sits securely.' Though it is all tangling with vines, it does no harm to break through the lacquer bucket for them. Bodhidharma was extraordinary in this regard. Therefore it is said: 'Penetrate one phrase, and a thousand phrases, ten thousand phrases are penetrated all at once.' Naturally you can sit firmly and hold steady. An ancient said, 'Grinding bones and shattering the body would not suffice to repay it; one phrase clearly understood surpasses ten billion.' Bodhidharma gave him a thrust right at the start; how many openings were leaked! The Emperor did not realize, and because of his view of self and other, he asked again, 'Who is facing me?' Bodhidharma was exceedingly compassionate, and said to him again, 'I do not know.' This caused Emperor Wu's eyes to freeze, not knowing where it landed. What kind of talk is this? Coming to this point, whether there is a matter or no matter, whenever it is picked up, it cannot be handled. Master Duan had a verse that said: / 'A single arrow usually brings down an eagle; / Adding one more arrow was already showing mercy. / Directly returning to sit before the peak of Shaoshi, / The Lord of Liang should cease speaking of inviting him again.' / He also said, 'Who wishes to invite him?' The Emperor was not receptive, so [Bodhidharma] secretly left the country. This old fellow could only be chagrined, crossing the river into Wei. At that time, Emperor Xiaoming of the Northern Wei occupied the throne; he was of the Tuoba clan from the northern peoples, which only later came to be called the Central Plains. When Bodhidharma arrived there, he did not come forth to see him either; he went straight past Shaolin, gazing at the wall for nine years, receiving the Second Patriarch. People there called him the 'Wall-Gazing Brahmin.' Later, Emperor Wu of Liang asked Master Zhi; Zhi said, 'Does Your Majesty still know this person?' The Emperor said, 'I do not know.' But tell me, is this the same as or different from what Bodhidharma said? It appears similar, but it is not. Many people mistakenly think that earlier Bodhidharma answered him with Chan, while later Emperor Wu replied to Master Zhi with ordinary acquaintance. Fortunately, it has nothing to do with that! At that time, when Master Zhi asked like that, tell me, how should one reply? Why not kill him with a single blow of the staff, saving him from being deceived? Emperor Wu, however, gave his testimony, saying, 'I do not know.' Master Zhi acted according to the dynamic and said, 'This is the Great Being Guanyin, transmitting the Buddha's mind-seal.' The Emperor regretted it and sent an envoy to fetch him. How clumsy! At that time, when he waited for him to say 'This is the Great Being Guanyin transmitting the Buddha's mind-seal,' it would also have been fine to banish him from the country, which would still have been a bit better. People recount that Master Zhi passed away in the thirteenth year of Tianjian, while Bodhidharma arrived only in the first year of Putong; they were separated by seven years, so why is it said they met at the same time? This must be an erroneous account. According to what is recorded in the biographies, we will not discuss this matter now; one only needs to know the general outline. But tell me, is Bodhidharma Guanyin, or is Master Zhi Guanyin? Which one is the real Guanyin? Since it is Guanyin, why are there two? Why stop at two? They form flocks and herds! At that time, Vinaya Master Guangtong and Tripiṭaka Master Bodhiruci of the Later Wei debated with the Master; the Master refuted appearances and pointed to the mind. But their narrow capacities could not bear it, and they vied with each other to harbor murderous intentions, repeatedly administering poison to him. When it reached the sixth time, his conditions for converting others were finished, and having found the right person to transmit the Dharma, he did not seek a remedy, but sat upright and passed away, being buried at Dinglin Monastery on Mount Xiong'er. Later, Song Yun of the Northern Wei served as an envoy and met the Master on the Congling Mountains, walking with a single shoe in hand. Emperor Wu reminisced and personally composed an inscription, saying, 'Alas! To see him and not see; to meet him and not meet; to encounter him and not encounter! Now and of old, how I lament and regret it!' He also praised him, saying, 'If the mind exists, one lingers as an ordinary being for kalpas; if the mind is non-existent, one ascends to marvelous awakening in an instant.' But tell me, where is Bodhidharma right now? You pass him by without even knowing.