English (machine translation)
Translation of 真心直說
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- pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.2019a · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…
Contents
- 1 — 36 parts
Text
1.1
Preface to Straight Talk on the True Mind
1.2
Someone asked: Can the wondrous path of the patriarchs be known? I answered: Did the ancients not say, "The path does not belong to knowing, nor does it belong to not-knowing. Knowing is false conceptualization, and not-knowing is avyākṛta"? If you truly reach the realm beyond doubt, it is vast and open like empty space—how could you force "right" and "wrong" upon it? Someone asked: If so, then is the appearance in the world of the patriarchs of no benefit to sentient beings? I answered: When the Buddhas and patriarchs appear, they have no dharma to give to people; they only wish for sentient beings to see their own original nature for themselves. The Avataṃsaka-sūtra says: "Knowing that all dharmas are the mind's own nature, one achieves the wisdom-body without awakening through another." Therefore, the Buddhas and patriarchs do not cause people to cling to written words; they only wish for them to rest and see their own original mind. This is why Deshan struck with his staff the moment someone entered his gate, and Linji shouted the moment someone entered his gate—they had already peeked out their heads far too much; why set up words besides? Someone asked: In the past I heard that Aśvaghoṣa composed the Dàshéng qǐxìn lùn, the Sixth Patriarch expounded the Platform Sūtra, and Huangmei transmitted the Prajñāpāramitā. These were all gradual provisions for people; could the Dharma alone be without upāya? I answered: Atop the wondrously lofty peak, discussion has never been permitted; on the second peak, the patriarchs slightly allow conversation. Someone asked: Might I venture to ask for upāya to be slightly offered on the second peak? I answered: Indeed, those words are right. Yet the great path is profound and vast, neither existent nor non-existent; the true mind is subtle and abstruse, cutting off all thought and deliberation. Therefore, for those who fail to find its gate and enter, even if they examine the five thousand volumes of the canon's teachings, it cannot be considered much; while for those who thoroughly understand the true mind, even bringing forth a single word of comparison is already a superfluous dharma. Now, sparing not my eyebrows, I respectfully write several chapters to elucidate the true mind and make them a gradual foundation for entering the path. This is the preface.
1.3
Preface to the Recarved Edition of Straight Talk on the True Mind
1.4
Now, as for Straight Talk on the True Mind: Buddhas have joined hands to transmit it, and patriarchs have handed it down to one another; there is no other dharma besides this. The mind is the original source of every person, the nature of awakening of all Buddhas. All of the myriad dharmas are entirely within the one mind; the eighty-four thousand dharma-gates emerge from this. For those who awaken to this mind, ordinary and holy intermingle; for those who are deluded about this mind, saṃsāra is boundless. Mind turns along with phenomena; phenomena become manifest according to principle. When phenomena and principle are harmoniously merged, this is called "straight talk." Now, the bhikṣu Jinglin, blessed by his past lives, was fortunate to encounter this text. He resolved to recarve the printing blocks and circulate it, and asked me to write a preface to head the volume. My talent is base, my words clumsy, and my learning shallow; I am insufficient to elucidate its deep profundity. I have briefly prefaced straight talk on the true mind only to fulfill his request. Written at that time,
1.5
on the Duanyang Festival day, the fifth month of the yiyou year of the Chenghua reign [1489 CE], preface by the latter-day student Wending.
1.6
Right Faith in the True Mind
1.7
The Avataṃsaka-sūtra says: "Faith is the source of the path and the mother of merit, nurturing all good roots." Furthermore, the Vijñaptimātra says: "Faith is like a water-clearing jewel, because it can purify turbid water." Thus we know that when myriad goods arise, faith is the forerunner; therefore Buddhist sūtras establish at their beginning "Thus have I heard," which is precisely for the sake of giving rise to faith. Someone asked: What difference is there between the faith of the patriarchal gate and the faith of the doctrinal gate? I answered: There are many kinds of differences. The doctrinal gate causes humans and devas to believe in cause and effect. Those who cherish blessed pleasure believe that the ten virtuous actions are the wondrous cause, and humans and devas are the pleasant fruit. Those who delight in emptiness and stillness believe that the causes and conditions of arising and ceasing are the correct cause, and suffering, origination, cessation, and path are the noble fruit. Those who delight in the fruit of Buddhahood believe that three kalpas and the six perfections are the great cause, and bodhi and nirvāṇa are the correct fruit. The right faith of the patriarchal gate is not like the former. It does not place faith in any conditioned cause and effect; it only requires believing that one is originally a Buddha, that everyone is endowed with the natural original nature, and that each and every one is completely endowed with the wondrous essence of nirvāṇa. Not depending on seeking from another, it has always been present in oneself from the beginning. The Third Patriarch said: "Completely round like empty space, lacking nothing, with nothing in excess; truly it is because of grasping and rejecting that it is not as such." Master Zhi said: "Within the body with marks is the body without marks; upon the path of ignorance is the path of non-arising." Yongjia said: "The true nature of ignorance is the buddhadhātu; the empty, illusory body is the dharmakāya." Thus we know that sentient beings are originally Buddhas. Once right faith has arisen, it must be nourished by understanding. Yongming said: "Faith without understanding increases ignorance; understanding without faith increases wrong views." Therefore, know that when faith and understanding are combined, one enters the path quickly. Someone asked: If one has initially brought forth the faithful mind but has not yet been able to enter the path, is there any benefit? I answered: The Dàshéng qǐxìn lùn says: "If a person, having heard this Dharma, does not give rise to cowardice, you should know that this person will certainly continue the Buddha-seed and will certainly receive a prophecy from all Buddhas. Supposing someone could transform the sentient beings filling a great trichiliocosm and cause them to practice the ten virtuous actions, it would not equal someone rightly contemplating this Dharma for the duration of a single thought-moment; it surpasses the former merit beyond comparison." Furthermore, the Prajñāpāramitā-sūtra says: "Even if one gives rise to pure faith for a single thought-moment, the Tathāgata fully knows and fully sees them; these sentient beings attain such immeasurable blessings and merit." Thus we know that if one wishes to travel a thousand leagues, the first step must be correct; if the first step is mistaken, all thousand leagues will be mistaken. To enter the unconditioned realm, initial faith must be correct; once initial faith is lost, all myriad goods retreat. Therefore the patriarch said: "A discrepancy of a fraction of a hair's breadth is as wide as the distance between heaven and earth." Such is this principle.
1.8
Different Names for the True Mind
1.9
Someone asked: Right faith has already arisen; what is called the "true mind"? I answered: Being free from delusion is called "true"; spiritual illumination is called "mind." The Śūraṅgama-sūtra elucidates this mind. Someone asked: Is it only called "true mind," or are there other designations? I answered: The Buddha's teaching and the patriarchs' teaching establish names differently. First, in the Buddha's teaching, the bodhisattva precepts call it the "mind-ground," because it gives rise to myriad goods. The Prajñāpāramitā-sūtras call it "bodhi," because it is the essence of awakening. The Avataṃsaka-sūtra establishes it as the "dharmadhātu," because it mutually interpenetrates and subsumes. The Diamond Sūtra calls it "Tathāgata," because it has nowhere from which it comes. The Prajñāpāramitā-sūtras call it "nirvāṇa," because it is that to which all sages return. The Suvarṇaprabhāsa calls it "suchness," because it is truly eternal and unaltering. The Vimalakīrtinirdeśa calls it "dharmakāya," because the reward and transformation [bodies] rely on it. The Dàshéng qǐxìn lùn names it "tathatā," because it neither arises nor ceases. The Nirvāṇa-sūtra calls it "buddhadhātu," because it is the fundamental essence of the trikāya. In the Yuanjue jing it is named "dhāraṇī," because virtues and merits flow from it. The Śrīmālādevī-sūtra calls it "tathāgatagarbha," because it is hidden, covered, and encompasses all. Definitive sūtras call it "perfect awakening," because it shatters darkness and illuminates alone. Therefore Dhyāna Master Shou's Weixin jue says: "One dharma has a thousand names, establishing designations in accordance with conditions." Since they are fully contained in the various sūtras, they cannot all be cited. Someone asked: The Buddha's teaching is now known; what of the patriarchs' teaching? I answered: Under the gate of the patriarchs, names and words are cut off. When even a name is not established, how could there be more names? Yet in responding to stimuli and following capacities, its names are also numerous. Sometimes it is called "oneself," because it is the original nature of sentient beings. Sometimes it is named the "correct eye," because it perceives all things with marks. Sometimes it is called the "wondrous mind," because it is empty, spiritual, tranquil, and illuminating. Sometimes it is named the "master," because it has carried the burden from the beginning. Sometimes it is called the "bottomless bowl," because it makes a living anywhere. Sometimes it is called the "stringless zither," because its melody transcends the present age. Sometimes it is called the "inexhaustible lamp," because it illuminates and shatters deluded sentiments. Sometimes it is named the "rootless tree," because its roots are firm and solid. Sometimes it is called the "hair-severing sword," because it cuts through the defiled sense faculties. Sometimes it is called the "unconditioned realm," because the seas are calm and rivers clear. Sometimes it is called the "maṇi jewel," because it relieves poverty. Sometimes it is named the "keyless lock," because it closes the six sense-emotions. And so on, being named the mud ox, the wooden horse, the mind-source, the mind-seal, the mind-mirror, the mind-moon, and the mind-pearl; such various different names cannot all be recorded. If you realize the true mind, you will understand all names; if you are ignorant of this true mind, you will be obstructed by all names. Therefore, regarding the true mind, you must be extremely meticulous.
1.10
The Wondrous Essence of the True Mind
1.11
Someone asked: As for the true mind, its names are now known; what is its essence like? I answered: The Pañcaviṃśatisāhasrikā Prajñāpāramitā-sūtra says: "Prajñā has no mark of existence and no mark of arising and ceasing." The Dàshéng qǐxìn lùn says: "As for the self-essence of tathatā, in all ordinary beings, śrāvakas, pratyekabuddhas, bodhisattvas, and all Buddhas, it does not increase or decrease; it does not arise in the prior limit nor cease in the posterior limit, but is ultimately eternal and constant. From the beginning, its nature is inherently replete with all merits and virtues." According to these sūtras and treatises, the original essence of the true mind transcends cause and effect and runs through ancient and modern times. It does not establish the ordinary and the holy, and is without any dualities. It is like empty space, pervading everywhere; its wondrous essence is profoundly tranquil, cutting off all conceptual proliferations. It neither arises nor ceases, is neither existent nor non-existent; motionless and unshakable, it is limpidly ever-abiding. It is called the "master of former days," named "the person beyond the kalpa of the Sound of Majesty," and also named "oneself before the empty kalpa." It is a single level bosom, without the slightest flaw or blemish. All mountains, rivers, the great earth, plants, trees, thickets, forests, and myriad phenomena; defiled and pure dharmas—all emerge from within it. Therefore the Yuanjue jing says: "Good sons, the unsurpassed Dharma King has a great dhāraṇī-gate named perfect awakening, from which flow forth all pure tathatā, bodhi, nirvāṇa, and pāramitā to instruct bodhisattvas." Guifeng said: "As for this mind, it is soaringly empty and wondrously pure, brightly shining and spiritually luminous. Having no going and no coming, it secretly connects the three periods of time; being neither inside nor outside, it thoroughly penetrates the ten directions. Neither ceasing nor arising, how could the four mountains harm it? Free from nature and free from marks, how could the five colors blind it?" Therefore Yongming's Weixin jue says: "Now, as for this mind, it universally gathers the myriad wonders and spiritual beings, acting as the king of the myriad dharmas; the three vehicles and five natures secretly return to it, acting as the mother of the thousand sages. Solitarily revered and solitarily noble, without compare and without equal, it is truly the source of the Great Path and the essential key of the true Dharma. Believing in it, the bodhisattvas of the three periods of time learn together—for they learn this mind; the Buddhas of the three periods of time together realize it—for they realize this mind; the great repository of the canon's teachings expounds and reveals it—for it reveals this mind; all sentient beings are deluded and confused—for they are deluded about this mind; all practitioners awaken—for they awaken to this mind; all the patriarchs transmit it to each other—for they transmit this mind; patch-robed monks throughout the world travel and inquire—for they inquire into this mind. Reaching this mind, then every single thing is right, and each phenomenon is fully manifest; deluded about this mind, then everywhere is topsy-turvy, and every thought is foolish and mad." This essence is the buddhadhātu originally possessed by all sentient beings, the root and source from which all worlds are produced. Therefore the Bhagavat remained silent on Vulture Peak, Subhūti forgot words under the cliff, Bodhidharma sat facing the wall at Shaoshi, and the Vimalakīrti kept silent in Vaiśālī; all of them elucidated this wondrous essence of the mind. Therefore, those who first enter the patriarchs' gate must first recognize this essence of the mind.
1.12
The Wondrous Function of the True Mind
1.13
Someone asked: "The wondrous essence is now understood. What is called the wondrous function?"
It was answered: "An ancient said: 'Wind moves, and the mind stirs the tree; clouds arise, and nature stirs the dust. If one understands today's affairs, one remains oblivious to the original person.' This is the wondrous essence giving rise to function. The wondrous essence of the true mind is originally unmoving, tranquil, and truly constant. When the wondrous function appears upon the true essence, there is no impediment to according with the flow and attaining the wondrous. Therefore, a patriarch said in verse:
'Mind turns following the ten thousand realms;
The place where it turns is truly profound.
Recognizing the nature while according with the flow,
There is neither joy nor sorrow.'
Therefore, in all times, active functioning and practical conduct—walking east, going west, eating food, wearing robes, holding a spoon, handling chopsticks, looking left, glancing right—are all the wondrous function of the true mind appearing manifest. Deluded ordinary people, when wearing robes, understand it only as wearing robes; when eating food, they understand it only as eating food. In all activities they merely turn following forms. Hence they are in daily functioning yet unawakened, having it before their eyes yet unknowing. If one is a person who recognizes the nature, in active functioning and practical conduct one is never oblivious. Therefore a patriarch said: 'In the womb it is called the spirit; in the world it is called a person. In the eyes it perceives; in the ears it hears. In the nose it smells fragrance; in the mouth it converses. In the hands it grasps; in the feet it runs. Pervasively manifesting, it encompasses the dharmadhātu; gathering inward, it resides in a single atom. Those who know it call it buddhadhātu; those who do not recognize it call it the spirit-soul.' For this reason Daowu danced with the tablet, Shigong drew his bow, Mimo raised his fork, Juzhi held up a finger, Xinzhou struck the ground, and Yunyan [acted as] the lion: none failed to make clear this matter of the great function. If one is not deluded in daily functioning, naturally one is unimpeded in all directions."
1.14
The Identity and Difference of the Essence and Function of the True Mind
1.15
Someone asked: "As for the essence and function of the true mind, is it not known whether they are one or different?"
It was answered: "In terms of characteristics, they are not one; in terms of nature, they are not different. Therefore, this essence and function are neither one nor different. How is this known to be so? Let us attempt to discuss it. The wondrous essence is unmoving, transcends all duality, and is free from all characteristics; unless one has penetrated the nature and verified it, one cannot fathom its principle. The wondrous function accords with conditions and responds to the myriad kinds [of beings], falsely establishing empty characteristics as though having form. In terms of this having characteristics and lacking characteristics, they are not one. Furthermore, function arises from essence, and function does not depart from essence; essence can give rise to function, and essence does not depart from function. In terms of this principle of not departing from one another, they are not different. It is like water taking wetness as its essence, because the essence has no movement; waves take motion as their characteristic, because they arise due to the wind. In terms of the nature of water and the characteristic of waves, moving and unmoving, they are not one. Yet outside of waves there is no water, and outside of water there are no waves; the wet nature is one, so they are not different. By analogy to this, the identity and difference of essence and function can be understood."
1.16
The True Mind in Delusion
1.17
Someone asked: "Everyone possesses the essence and function of the true mind. Why, then, are sage and ordinary person not the same?"
It was answered: "The true mind is originally the same in sage and ordinary person. Ordinary people, with deluded minds, identify with objects and lose their own pure nature, being obstructed by this; hence the true mind cannot appear manifest. It is merely like shadows of trees in the dark or underground springs: existing, yet not recognized. Therefore a sūtra says: 'Good sons, it is like a pure maṇi jewel reflecting five colors, appearing variously according to direction. Fools see that maṇi as truly possessing the five colors. Good sons, the pure nature of perfect awakening appears in body and mind, responding respectively according to kind; those fools say that pure perfect awakening truly has such body and mind. The self-nature is also like this.' The Zhaolun says: 'Within heaven and earth, between the cosmic realms, in the midst there is a treasure, hidden within the mountain of form.' This is the true mind within entanglements. Furthermore, Ci'en said: 'The dharmakāya is originally possessed and shared by all buddhas. Ordinary people, because deluded concealment exists, are unawakened; wrapped in afflictions, it obtains the name tathāgatagarbha.' Lord Pei said: 'One who all day long is perfectly awakened yet has never been awakened is an ordinary person.' Therefore, one knows that although the true mind is within defilements, it is not defiled by defilements, just as white jade cast into mud does not change its color."
1.18
Quelling Delusion in the True Mind
1.19
Someone asked: "If the true mind in delusion is an ordinary person, how can one emerge from delusion and become a sage?"
It was answered: "An ancient said: 'The place where deluded mind is absent is bodhi; saṃsāra and nirvāṇa are originally equal.' A sūtra says: 'Because the illusory body of those sentient beings ceases, the illusory mind also ceases; because the illusory mind ceases, the illusory dust also ceases; because the illusory dust ceases, illusory cessation also ceases; because illusory cessation ceases, non-illusion does not cease. It is like polishing a mirror: when the grime is exhausted, the clarity appears.' Yongjia also said: 'The mind is the sense-root, dharmas are the dust; both kinds are like smudges on a mirror. When grime and smudges are exhausted, light only then appears; when mind and dharmas are both forgotten, nature is truly real.' This is emerging from delusion and becoming real."
Someone asked: "Master Zhuang said: 'As for the mind, its heat scorches like fire; its cold congeals like ice. Its swiftness, in the span of bending and lifting the head, twice strokes beyond the four seas. In its resting, it is deep and tranquil; in its motion, it hangs high in the heavens. Is it not only the human mind that is like this?' This was Master Zhuang first explaining that the mind of ordinary people cannot be regulated and subdued like this. It is not known by what method the patriarchal school regulates the deluded mind."
It was answered: "It regulates the deluded mind with the method of no-mind."
Someone asked: "If a person has no mind, they would be the same as grass and trees. Concerning the teaching of no-mind, please offer an upāya."
It was answered: "What is now called 'no-mind' does not mean that the absence of the essence of the mind is called no-mind; it is merely that the absence of objects in the mind is called no-mind. It is like speaking of an empty bottle: the absence of objects within the bottle is called an empty bottle, not that the absence of the bottle's essence is called an empty bottle. Therefore, a patriarch said: 'If you are only free of affairs in the mind, and free of mind in affairs, naturally it will be empty and numinous, tranquil and wondrous.' This is the purport of this mind. Relying on this, it is by having no deluded mind, not having no wondrous function of the true mind. The various masters of the past have spoken of performing the practice of no-mind in different ways. Now, summarizing the broad meaning, ten kinds are briefly clarified:
First is 'awareness and observation'. This means that when performing practice, one ordinarily cuts off thought and guards against thoughts arising. As soon as a single thought arises, one immediately breaks it through with awareness. When deluded thought is broken through by awareness, subsequent thoughts do not arise. Even this wisdom of awareness need not be used. When delusion and awareness are both forgotten, it is called no-mind. Therefore a patriarch said: 'Do not fear thoughts arising; only fear awareness being slow.' Furthermore, a verse says: 'No need to seek the real; only cease views.' This is the practice of quelling delusion.
Second is 'resting'. This means that when performing practice, one does not think of good and does not think of evil. When the mind arises, immediately let it rest; when meeting conditions, immediately desist. An ancient said: 'Go like a single strip of white silk; go like cold ashes; go like an incense burner in an ancient temple.' Straightforwardly making it devoid of the slightest trace, free from discrimination, like an idiot, like a dunce—only then will there be a slight degree of accord. This is the practice of resting the deluded mind.
Third is 'eradicating the mind and retaining the object'. This means that when performing practice, all deluded thoughts are entirely quelled; not paying attention to external objects, one merely puts one's own mind to rest. When the deluded mind has already been put to rest, what harm is there in having objects? This is precisely the ancient's dharma gate of 'taking away the person and not taking away the object'. Hence a saying goes: 'Everywhere there are fragrant grasses; the whole city has no old friends.' Furthermore, Layman Pang said: 'Just have no mind regarding the myriad things; what harm if the myriad things constantly surround you?' This is the practice of quelling delusion by eradicating the mind and retaining the object.
Fourth is 'eradicating the object and retaining the mind'. This means that when performing practice, one contemplates all internal and external objects as empty and tranquil, retaining only the one mind standing solitary and independent. Therefore, an ancient said: 'Do not make companions with the myriad dharmas; do not pair up with the various dusts.' If the mind clings to objects, the mind is delusion; now that there are no objects, what delusion could there be? The true mind illuminates alone, without obstructing the Way. This is precisely the ancient's 'taking away the object and not taking away the person'. Hence a saying goes: 'In the upper garden, the flowers have already fallen; carts and horses still crowd the road.' Another says: 'Where are the three thousand swordsmen now? Solely the plan of Zhuang Zhou brings peace.' This is the practice of quelling delusion by eradicating the object and retaining the mind.
Fifth is 'eradicating both mind and object'. This means that when performing practice, one first empties and tranquillizes external objects, and next extinguishes the internal mind. Since both internal and external, mind and object, are tranquil, whence could delusion ultimately arise? Therefore Guanxi said: 'In the ten directions there are no walls; on the four sides there are also no gates; bare and naked, clean and exposed.' This is precisely the patriarch's dharma gate of 'taking away both person and object'. Hence a saying goes: 'Clouds disperse and water flows away; silently, heaven and earth are empty.' Another says: 'Neither person nor ox is seen; this is precisely the time of the bright moon.' This is the practice of quelling delusion by eradicating both mind and object.
Sixth is 'retaining both object and mind'. This means that when performing practice, the mind abides in the mind's place and the object abides in the object's place. When mind and object sometimes confront each other, the mind does not grasp the object, and the object does not encroach upon the mind; neither reaches the other. Naturally, deluded thoughts do not arise, and there is no obstruction to the Way. Therefore, a sūtra says: 'These dharmas abide in dharma positions; the characteristics of the world are permanently abiding.' This is precisely the patriarch's dharma gate of 'taking away neither person nor object'. Hence a saying goes: 'A piece of moon rises from the sea; how many families go up to their towers?' Another says: 'The mountain flowers, thousands and myriads of blossoms; the wandering traveler knows not to return.' This is the practice of extinguishing delusion by retaining both object and mind.
Seventh is 'inner and outer as the total essence'. This means that when performing practice, the mountains, rivers, great earth, sun, moon, stars, and planets, inner body and outer environment, all dharmas are identical with the essence of the true mind, serene, empty, and luminous, without the slightest difference. The great trichiliocosm is forged into a single whole; from what place could a deluded mind still be obtained? Therefore Master Zhao said: 'Heaven and earth share the same root with me; the myriad things are of the same essence as me.' This is the practice of extinguishing delusion through inner and outer as the total essence.
Eighth is 'inner and outer as the total function'. This means that when performing practice, one contemplates all inner and outer, body, mind, physical environment, and dharmas, as well as all active functioning and practical conduct, entirely as the wondrous function of the true mind. As soon as any mental thought arises, it is precisely the wondrous function appearing manifest. Since everything is the wondrous function, in what place could a deluded mind be settled? Therefore Yongjia said: 'The true nature of ignorance is buddhadhātu; the illusory empty body is the dharmakāya.' Master Zhi's Song of the Twelve Hours says: 'At daybreak, yin: within crazy mechanisms lies concealed the body of the person of the Way. Sitting and lying down, not knowing it was originally the Way, merely busy, suffering hardship.' This is the practice of quelling delusion through inner and outer as the total function.
Ninth is 'function is essence; essence is function'. This means that when performing practice, although one is darkly merged with the true essence in a single flavor of empty tranquility, within it is secretly harbored numinous luminosity: this is essence being function. Within numinous luminosity is secretly harbored empty tranquility: this is function being essence. Therefore Yongjia said: 'Lucid and tranquil is right; lucid with false conceptualization is wrong. Tranquil and lucid is right; avyākṛta and tranquil is wrong.' Since avyākṛta is not tolerated within tranquility, and wild thoughts are not used within lucidity, how could any deluded mind arise? This is the practice of extinguishing delusion where essence is function and function is essence.
Tenth is 'penetrating beyond essence and function'. This means that when performing practice, one does not distinguish inner from outer, nor does one discern east, west, south, or north. One takes the four directions and eight sides merely as a single great gate of liberation, perfectly round, essence and function undivided, without the slightest leakage. The entire body is forged into a single whole; whence could delusion arise? An ancient said: 'The entire body has no seams; above and below, completely round.' This is the practice of extinguishing delusion by penetrating beyond essence and function.
The above ten kinds of methods for performing practice need not all be used. If one only accomplishes the practice of a single gate, delusion will naturally be extinguished and the true mind will immediately appear. In accord with your capacity and past habits, whichever dharma you have had an affinity with, immediately practice it. This practice is the effort of non-effort, not the exertion of a purposeful mind. Because this dharma gate of resting the deluded mind is of the utmost importance, it is explained at greater length without being considered wordy."
1.20
The Four Deportments of the True Mind
1.21
Someone asked: "Regarding the aforementioned ceasing of delusion, I wonder: is it practiced only while sitting, or does it also apply to walking, standing, and so forth?"
I answered: "Sūtras and treatises mostly speak of sitting practice because it is easy to accomplish thereby. It also applies to walking, standing, and so forth, because with time it gradually becomes well-practiced and mature. The *Dàshéng qǐxìn lùn* says: 'If one cultivates cessation, one stays in a quiet place, sitting upright with an aligned intention, not relying on breath, not relying on forms and colors, not relying on space, not relying on earth, water, fire, or wind, even up to not relying on seeing, hearing, perceiving, or knowing. All thoughts are eliminated following each remembrance, and the thought of eliminating is also dismissed, because all dharmas are originally free of thought, neither arising thought by thought nor perishing thought by thought. Nor may one, following the mind, externally think of objects and afterward use the mind to eliminate the mind. If the mind becomes scattered and distracted, one should immediately rein it in to abide in right mindfulness. As for this right mindfulness, one should know that there is mind only, without external objects; and further, this mind also lacks self-nature—it is unobtainable thought by thought. If one arises from sitting, goes, comes, advances, stops, or performs actions, at all times one should constantly be mindful of skillful means and observe in accordance [with them]. Through prolonged practice and maturation, that mind will be able to abide. Because the mind abides, it gradually becomes sharp and keen, and one accords and enters the tathatā-samādhi, deeply subdues the afflictions, increases faith, and quickly achieves non-retrogression—excepting only those with doubts, disbelief, slander, grave transgressions, karmic hindrances, conceit, and indolence; such people cannot enter.' According to this, it applies to all four postures. The *Yuanjue jing* says: 'First rely on the Tathāgata's practice of śamatha, strictly uphold the prohibitions and precepts, dwell peacefully among the assembly, and sit quietly in a tranquil room.' This refers to the initial practice. Yongjia says: 'Walking is also Chan, sitting is also Chan; speaking, silent, moving, still—the essence is constantly at ease.' According to this, it also applies to all four postures. In terms of overall effort, if one cannot even calm the mind while sitting, how could one enter the Way while walking, standing, and so forth? If one is a person whose practice has matured, though a thousand sages should appear, they will not startle him awake; though ten thousand kinds of demons and sprites arise, he will not look back at them. How much less could he fail to apply effort while walking, standing, and sitting? For example, when someone harbors hatred toward another person, even while walking, standing, sitting, lying down, eating, drinking, moving, and functioning, at all times he cannot forget it; wanting to cherish and love another person is just like this. Now, hatred and love are matters of a mind that possesses thoughts, and they can still be contained within such a mind; now applying effort is a matter of no-mind—so how could one doubt that it would not constantly be present in the four postures? One need only fear not having faith and not doing it; if one does it and has faith, the Way will certainly not be lost within the deportments."
1.22
The Abode of the True Mind
1.23
Someone asked: "When the deluded mind ceases, the true mind becomes manifest. That being so, where are the essence and function of the true mind right now?"
I answered: "The wondrous essence of the true mind pervades all places. Yongjia says: 'Not departing from the present place, it is constantly serene; seek it, and know that you cannot see it.' A sūtra says: 'Because it is of the nature of space, because it is constantly unmoving, because within the tathāgatagarbha there is no arising or ceasing.' Great Master Fayan said: 'Every place is the path of bodhi; every single thing is a grove of merit.' This is where the essence abides. The wondrous function of the true mind manifests in response to each resonance, like an echo in a valley. Fadeng said: 'From past to present it never falls; clearly it is right before one's eyes. A wisp of cloud arises from the evening valley; a lone crane descends from the distant sky.' Therefore, Master Yuan Huayan of Weifu said: 'The Buddhadharma is in daily activities, in walking, standing, sitting, and lying down, in drinking tea and eating rice, and in speaking and asking questions. Yet when one acts, does things, stirs the mind, or moves a thought, it is again not it.' Hence, we know that the essence pervades all places and is capable of giving rise to all functions; but because the presence or absence of causes and conditions is indeterminate, the wondrous function is indeterminate—it is not that there is no wondrous function. Those who cultivate the mind and wish to enter the ocean of the unconditioned to cross over all saṃsāra must not be deluded about the whereabouts of the essence and function of the true mind."
1.24
The True Mind Transcending Death
1.25
Someone asked: "I have heard that people who see their nature transcend saṃsāra. Yet the patriarchs of the past were all people who saw their nature, and they all underwent birth and death. At present, we see people in the world who cultivate the Way undergoing matters of birth and death. Why is it said that they transcend saṃsāra?"
I answered: "Saṃsāra is originally non-existent; it is falsely conceptualized as existent. It is like a person with diseased eyes who sees flowers in the sky; if a person without disease says there are no sky-flowers, the diseased person does not believe it. If the eye disease is cured, the sky-flowers will naturally vanish, and only then will he believe there were no flowers. Even when the flowers have not yet vanished, the flowers are still empty; it is merely that the diseased person falsely grasps them as flowers—they do not exist in reality. It is like a person who falsely takes saṃsāra to be existent; if someone free of saṃsāra tells him, 'Saṃsāra is originally non-existent,' and one day that person's delusions cease, saṃsāra will naturally be eliminated, and only then will he know that saṃsāra was originally non-existent. Even when saṃsāra has not yet ceased, it is still not real; it is merely because one falsely takes saṃsāra to be existent. A sūtra says: 'Good sons, from the beginningless past all sentient beings have had all kinds of inversions, like a confused person who confuses the four directions, falsely taking the four great elements to be the characteristic of their own bodies, and the conditioned shadows of the six sense-objects to be the characteristic of their own minds. It is like those diseased eyes that see flowers in the sky... up to: just as many sky-flowers vanish in space, it cannot be said that they have a fixed place of vanishing. Why? Because there is no place of arising. All sentient beings, within the unarisen, falsely see arising and ceasing; therefore it is called revolving in saṃsāra.' According to this sūtra passage, have faith and know that the completely awakened true mind fundamentally has no saṃsāra. As for those who now know there is no saṃsāra yet cannot escape saṃsāra, it is because their practice has not reached its culmination. Therefore, the teaching says: Anāthapiṇḍika's daughter asked Mañjuśrī, 'Clearly knowing that birth is an unarisen dharma, why is one swept away by saṃsāra?' Mañjuśrī said, 'Because one's strength is not yet sufficient.' Later, Director Jin asked Director Xiu, 'Clearly knowing that birth is an unarisen dharma, why is one instead swept away by saṃsāra?' Xiu said, 'A bamboo shoot will ultimately become bamboo; can it be used right now to make bamboo strips?' Therefore, knowing there is no saṃsāra is not as good as embodying the absence of saṃsāra; embodying the absence of saṃsāra is not as good as tallying with the absence of saṃsāra; tallying with the absence of saṃsāra is not as good as functioning in the absence of saṃsāra. People today do not even know there is no saṃsāra, much less embody the absence of saṃsāra, tally with the absence of saṃsāra, or function in the absence of saṃsāra! Thus, that those who grasp at saṃsāra do not believe in the dharma of no saṃsāra—is that not only to be expected?"
1.26
Primary and Auxiliary Practices of the True Mind
1.27
Someone asked: "As stated earlier, when delusion ceases, the true mind appears before one. Yet when delusion has not yet ceased, should one only rest delusion and perform the practice of no-mind, or are there other methods that can remedy the various delusions?"
I answered: "The primary and the auxiliary are different. Taking no-mind to cease delusion is primary; practicing various good deeds is auxiliary. It is like a bright mirror covered with dust: although one wipes it with the strength of one's hands, it still requires fine medicine to polish it before the radiance appears. The dust and dirt are the afflictions; the strength of the hands is the practice of no-mind; the polishing medicine is the various good deeds; the mirror's radiance is the true mind. The *Dàshéng qǐxìn lùn* says: 'Furthermore, regarding those who generate the mind through the perfection of faith, what kinds of mind do they generate? Briefly speaking, there are three kinds. What are the three? The first is the straight mind, because of rightly contemplating the dharma of tathatā. The second is the profound mind, because of gathering all good deeds. The third is the mind of great compassion, because of desiring to eradicate the suffering of all sentient beings.' Question: 'Above it was said that the dharmadhātu has a single characteristic and the Buddha's essence is not dual; why not merely contemplate tathatā, instead of also having recourse to learning all good deeds?' Answer: 'It is like a great maṇi jewel whose essence and nature are bright and pure, yet it has the dross and defilement of mineral impurities. Even if a person contemplates the jewel's nature, if he does not use various skillful means to polish and refine it, in the end he will not obtain purity. Because defilements are immeasurable and pervade all dharmas, one cultivates all good deeds. In this way, the dharma of tathatā has an essence and nature that are empty and pure, yet it has immeasurable defilements of affliction. Even if a person contemplates tathatā, if he does not use various skillful means to perfume and practice, he will likewise not obtain purity. Because defilements are immeasurable and pervade all dharmas, one cultivates all good deeds as remedies. If a person cultivates all good dharmas, he naturally accords with and returns to the dharma of tathatā.' Based on what is discussed here, taking the resting of the deluded mind is primary, and cultivating all good dharmas is auxiliary. If when cultivating good deeds one accords with no-mind, one will not grasp at cause and effect; if one grasps at cause and effect, one will fall into the retribution of ordinary humans and gods, find it difficult to realize tathatā, and fail to escape saṃsāra. If one accords with no-mind, it is indeed an essential technique for realizing tathatā as an upāya to escape saṃsāra, and in addition one obtains vast merit. The *Vajracchedikā-prajñāpāramitā-sūtra* says: 'Subhūti, if a bodhisattva gives without abiding in characteristics, his merit is immeasurable.' Today we see worldly students who, as soon as they know there is an original buddhadhātu, rely on their natural endowment and do not practice various good deeds. Not only do they fail to comprehend the true mind, but they also turn into indolent people. They cannot even escape the evil destinies, much less escape saṃsāra! This view is a great error."
1.28
Merit and Virtue of the True Mind
1.29
Someone asked: "Cultivating causes with mind, one does not doubt that there is merit; but cultivating causes with no-mind, whence does merit come?"
I answered: "Cultivating causes with mind yields conditioned fruits; taking no-mind as the cause reveals the virtues of one's nature. All these virtues are originally complete in oneself; obscured by delusion, they do not appear. Now that delusion is eliminated, the virtues appear before one. Therefore Yongjia says: 'The three bodies and four wisdoms are perfected within the essence; the eight liberations and six supernormal knowledges are the seal of the mind-ground.' These are the virtues of one's nature originally complete within the essence. An ancient verse says: 'If a person sits quietly for a single moment, it surpasses building seven-jeweled stūpas numerous as the sands of the Ganges; the jeweled stūpas will ultimately turn to dust, but a single thought of pure mind accomplishes right awakening.' Hence we know that the merit of no-mind is greater than that of having mind. Monk Shuiliao of Hongzhou called upon Mazu and asked: 'What is the exact intention of the coming from the west?' He was kicked down by Mazu with one kick; suddenly he attained awakening, got up, clapped his hands, and laughed heartily, saying: 'How wondrous! How wondrous! Hundreds of thousands of samādhis and immeasurable wondrous meanings—right on the tip of a single hair, in a single moment, I have recognized their source!' Then he made prostrations and withdrew. According to this, merit does not come from outside; it is originally complete in oneself. The Fourth Patriarch said to Dhyāna Master Niutou Farong: 'Indeed, the hundreds of thousands of Dharma-gates all return to the square inch [of the heart]; merit like the sands of the Ganges is entirely in the mind's source. All gates of precepts, samādhi, wisdom, and supernormal transformations are all complete of themselves and do not depart from your mind.' According to the patriarch's words, the merits of no-mind are very numerous; it is just that those who are fond of phenomenal merits do not generate faith in the merits of no-mind on their own."
1.30
Verifying the Efficacy of the True Mind
1.31
Someone asked: "When the true mind appears before one, how does one know that the true mind has matured and is unobstructed?"
I answered: "When a practitioner of the Way has already attained the presence of the true mind, but his habit energies have not yet been eliminated, when encountering familiar circumstances he sometimes loses mindfulness. It is like herding an ox: although it has been trained to the point of following along when pulled and tugged, one still does not dare to drop the whip and rope; only when its mind is tamed, its steps are steady, and when driven into the standing grain it does not damage the grain, does one dare to let go of one's hands. Arriving at this stage, one no longer needs the cowherd's whip and rope, and naturally there is no damage to the standing grain. Similarly, after a person of the Way attains the true mind, he must first apply effort to maintain and nourish it; only when he has great power and function can he benefit sentient beings. When verifying this true mind, first bring the circumstances one has loved throughout one's life to mind, constantly imagining them before oneself; if hatred and love arise as before, the mind of the Way is not yet mature. If hatred and love do not arise, the mind of the Way is mature. Although it is mature in this way, it is still not yet a state where hatred and love naturally do not arise. One must test the mind again: when encountering circumstances of hatred and love, deliberately give rise to a mind of hatred and love to make it take hold of those circumstances of hatred and love; if the mind does not arise, this mind is unobstructed, like the white ox in the open field that does not damage the standing grain. In ancient times there were those who scolded the Buddhas and reviled the patriarchs; they were in accord with this mind. Today we see those who have just entered the patriarchal gate, unaware of how far or near the Way is, immediately imitating the scolding of Buddhas and reviling of patriarchs; this is calculated far too prematurely."
1.32
The True Mind Is Without Knowing
1.33
Someone asked: "When the true mind and the deluded mind confront an object, how are the true and the deluded to be distinguished?" The answer is: When the deluded mind confronts an object, it has knowledge; through this knowledge, it produces greed and anger toward agreeable and disagreeable objects, and it produces delusion toward neutral objects. Since it produces the three poisons of greed, anger, and delusion toward objects, this sufficiently shows that it is the deluded mind. The Patriarch said: "Conflict between the contrary and the compliant is the disease of the mind." Therefore, know that what reacts to the acceptable and unacceptable is the deluded mind. As for the true mind, it is knowing without knowledge: because its equanimous embrace is completely illuminating, it differs from grass and trees; because it does not produce hatred and love, it differs from the deluded mind. That is to say, confronting objects, it is empty and luminous, neither hating nor loving. That which is knowing without knowledge is the true mind. The Zhaolun states: "As for the sacred mind: wondrous and without characteristics, it cannot be deemed existent; its function ever more diligent, it cannot be deemed non-existent... Even to the point that because it is not existent, it knows and is without knowledge; because it is not non-existent, it is without knowledge and knows. Hence being without knowledge is knowing itself; there are no words to differentiate it from the mind of the sage." Furthermore, the deluded mind, when in existence, clings to existence, and when in non-existence, clings to non-existence; it always abides on the two extremes and does not know the Middle Way. Yongjia said: "Abandoning the deluded mind and grasping true principle—the mind that grasps and abandons becomes artful and false. Students who do not understand this employ it in their cultivation, gravely mistaking a thief for their child." If it is the true mind, it dwells in existence and non-existence without falling into existence or non-existence; because it always abides in the Middle Way, the Patriarch said: "Do not pursue conditioned existence; do not abide in patience of emptiness. One equanimous embrace completely vanishes by itself." The Zhaolun states: "Therefore the sage dwells in existence without being existent, and abides in non-existence without being non-existent. Although not grasping existence and non-existence, yet he does not abandon existence and non-existence. Therefore he softens his light in the worldly defilements and circles through the five destinies, tranquilly departing and serenely arriving, placid in non-action yet leaving nothing undone." This describes how the sage extends his hands for humanity, circling through the five destinies to receive and transform sentient beings: although coming and going, there are no marks of coming and going. The deluded mind is not like this. Therefore, the true mind and the deluded mind are different. Furthermore, the true mind is the ordinary mind; the deluded mind is the unordinary mind. Someone asked: "What is meant by the 'ordinary mind'?" The answer is: Everyone possesses a single point of numinous brightness, clear as empty space and pervading all places. Facing conventional matters, it is provisionally named 'principle-nature'; facing deluded consciousness, it is expediently designated 'true mind.' It is without the slightest discrimination. Meeting conditions, it is not dimmed; it is without a single thought of grasping or abandoning. Touching things, it is everywhere complete. It does not follow the myriad objects in shifting and changing. Even if it goes along with the flow, it attains wondrousness; not departing from its present place, it is limpid. If you seek it, then know that you will not see it—this is the true mind. Someone asked: "What is meant by the 'unordinary mind'?" The answer is: Objects have the sacred and the mundane; objects have the defiled and the pure; objects have annihilation and permanence; objects have principle and phenomena; objects have arising and ceasing; objects have movement and stillness; objects have going and coming; objects have the beautiful and the ugly; objects have good and evil; objects have cause and effect. In detailed discussion, there are ten thousand differences and a thousand distinctions; now, taking just ten pairs, they are all called 'unordinary objects.' The mind that arises in accordance with these unordinary objects and ceases with these unordinary objects is, in contrast to the aforementioned ordinary true mind, therefore called the unordinary deluded mind. The true mind is inherently possessed; it does not produce various distinctions in accordance with unordinary objects; therefore, it is called the ordinary true mind. Someone asked: "If the true mind is ordinary and devoid of various distinct causes, why did the Buddha speak of cause and effect, good and evil, and retribution?" The answer is: The deluded mind pursues various objects; failing to understand the various objects, it then produces various minds. The Buddha spoke of various dharmas of cause and effect to subdue and control the various deluded minds, which required establishing cause and effect. If this true mind does not pursue various objects, then from this it does not produce various minds; the Buddha then would not speak of various dharmas—how could there be cause and effect? Someone asked: "Does the true mind, being ordinary, not arise?" The answer is: When the true mind exercises its function, it does not arise by pursuing objects; it merely engages in wondrous function as sport, without being dimmed to cause and effect.
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