六祖大師法寶壇經 1.99

1.99

activities”). To speak of the three bodies apart from the fundamental nature

is called ‘having the bodies but being without wisdom.’ If you are enlight-

ened to [the fact that] the three bodies have no self-natures, then you will

understand the bodhi of the four wisdoms. Hear my verse, which says:

The self-natures are endowed with the three bodies.

Generating illumination, the four wisdoms are created.

Without transcending the conditions of seeing and hearing,

One transcendentally ascends to the stage of buddhahood.

I am now explaining [this teaching] for you.

Believe clearly, and be without delusion forever.

Do not study by racing after it,

And you will always preach bodhi.

Zhitong said further, “How might I hear the meaning of the four wisdoms?”

The master said, “If you understand the three bodies, then you will under-

stand the four wisdoms. How could you ask any further? If I were to speak

of the four wisdoms apart from the three bodies, this would be called ‘hav-

ing the bodies but being without wisdom.’ This would be to have wisdom

but make it into non-wisdom.” He preached another verse, saying:

The great round mirror wisdom is pure in nature.

The wisdom of the universally same nature is without illness

in mind.

The seeing of the wondrous contemplation wisdom is not

[the result of] merit.

The wisdom that creates that which is accomplished is identical

to the round mirror [wisdom].

The five and the eighth, sixth, and seventh [consciousnesses]

transform [through] results and causes.

These are just names that are used, with no true nature.

If one’s sentiments linger not in the places of their transformations,

In profusion does one generate in the locus of permanence—

the samādhi of the dragon.

(Thus are the consciousnesses transformed into the wisdoms. In the teachings it says, “Transform the first five consciousnesses into the wisdom that creates that which is accomplished. Transform the sixth consciousness into the wisdom of wondrous contemplation. Transform the seventh consciousness into the wisdom of the universally same nature. Transform the eighth consciousness into the great round mirror wisdom. Although the sixth and seventh are transformed within the cause, the [first] five and the eighth are transformed on the basis of the result. Only the names are transformed; the [consciousnesses] are not transformed in their essences.)

Zhitong [achieved] sudden enlightenment to the nature and the wisdoms. He then offered this verse:

The three bodies are originally the essence of oneself.

The four wisdoms are fundamentally the understanding of the mind.

The bodies and wisdoms interpenetrate without hindrance,

Responding to things in accordance with forms.

All [deliberate] activation of cultivation is false activity.

To guard one’s abiding is not true serenity.

The wondrous purport has been illuminated by the master.

I will forever forget [all] defiled names.

The monk Zhichang was from Guiqi (Guiqi Xian, Jiangxi) in Xinzhou(?).113 He left home [to become a monk] when he was seven or eight and intently sought to see the nature. When he paid his respects one day, the master asked, “Where did you come from, and what do you seek?”

[Zhichang] said, “Recently this student went to Mount Baifeng in Hongzhou, where I did obeisance to Reverend Shenxiu and heard his teaching on seeing the nature and achieving buddhahood. Since I was unable to resolve my lingering doubts, I have traveled this distance to do obeisance to you. I beseech Your Reverence, in your compassion, to teach me.”

The master said, “How did he (i.e., Shenxiu) phrase [his teaching]? Try to repeat it for me.”

[Zhichang] said, “After arriving there I received no teaching for three

months. Because of the importance of the Dharma, one night I entered

[Shenxiu’s] quarters alone to inquire of him, ‘What is my fundamental mind,

my fundamental nature?’ Shenxiu then said, ‘Do you see space?’ I said, ‘I