釋氏稽古略 3.109

3.109

In the yisi year, the first year of Shenlong, in the fourth month, the emperor issued an imperial decree summoning the Sixth Patriarch of Caoxi to enter the capital. Its text read: 'We have invited the two masters [Shen]xiu and [Hui]an into the palace to receive offerings. Whenever We investigated the One Vehicle, both masters deferred and said: "Chan Master Neng in the south secretly received the robe and Dharma of Great Master Ren; one should inquire of him." Now We dispatch the palace attendant Xue Jian to gallop with the edict to welcome and invite you. We hope the Master will compassionately reflect on this and swiftly come to the imperial capital.' The Patriarch submitted a memorial expressing gratitude and declining on account of illness. Jian said: 'The Chan worthies in the capital all say that if one wishes to understand the Way, one must practice dhyāna-concentration; there has never been one who attained liberation without relying on dhyāna-concentration. I wonder, what Dharma does the Master preach?' The Patriarch said: 'The Way is awakened to from the mind—how could it lie in sitting?' Jian said: 'When your disciple returns to court, the Sovereign will surely inquire. I ask the Master to point out the essentials of mind so that he may clarify the Way.' The Patriarch said: 'The Way is without light and darkness.' Jian said: 'Light symbolizes wisdom, and darkness corresponds to affliction. If one does not use wisdom to illuminate and break through affliction, what can one rely on to transcend birth and death?' The Patriarch said: 'To illuminate affliction with wisdom belongs to the inferior capacity of the Two Vehicles.' Jian said: 'What is the Great Vehicle's view?' The Patriarch said: 'Light and ignorance—their nature is non-dual. The non-dual nature is precisely the true nature. The true nature does not decrease in the ordinary person and does not increase in the sage. It abides in affliction without distraction, and dwells in dhyāna-concentration without cessation. The suchness of nature and characteristics is termed the Way.' Jian said: 'The Master speaks of non-arising and non-ceasing; how does this differ from non-Buddhists?' The Patriarch said: 'Non-Buddhists use ceasing to halt arising, and use arising to reveal ceasing. Ceasing is still not ceasing, and of arising they speak of non-arising. I preach that it is fundamentally without arising, and now is also without ceasing; this is why it is not the same as non-Buddhists. If you wish to know the essentials of mind, simply do not deliberate on any good or evil, and you will naturally attain entry into the pure essence of mind, clear, constantly abiding, its wondrous functions [as numerous as] the sands of the Ganges.' Jian bowed, took leave, and returned to the palace to present the Patriarch's words. The emperor praised them for a long time. Soon he sent an envoy to bestow upon the Patriarch a patchwork monk's robe, a jug and bowl, and five hundred bolts of silk, expressing the Son of Heaven's longing admiration (from the Chuandeng [lu]).