景德傳燈錄 4.38

4.38

Chan Master Zhi of Yunju on Mount Tiantai: Once, the monk Jizong of Huayan Monastery asked, "What is the meaning of 'seeing one's nature and becoming a Buddha'?" The Master said, "The pure nature is fundamentally serene, without movement or disturbance. It does not pertain to being or non-being, purity or defilement, long or short, taking or leaving; its essence is naturally untrammeled. Seeing clearly in this manner is called 'seeing one's nature'. Nature is the Buddha; the Buddha is nature. Therefore it is said, 'seeing one's nature and becoming a Buddha'." [Jizong] said, "Since the nature is pure and does not pertain to being or non-being, on what account is there seeing?" The Master said, "Seeing that there is nothing to be seen." [Jizong] said, "If there is nothing to be seen, on what account is there further seeing?" The Master said, "The locus of seeing is also non-existent." [Jizong] said, "When seeing in this manner, whose seeing is it?" The Master said, "There is no one who can see." [Jizong] said, "What is its principle in the ultimate sense?" The Master said, "Do you know? Falsely reckoning it as existent, it is existent; only when there are the subjective and objective is it called delusion. Producing understanding in accord with what is seen, one immediately falls into birth and death. The person of clear seeing is not so: seeing all day long, he has never seen. Seeking the essence and marks of the locus of seeing, they cannot be found; both subject and object are entirely cut off. This is called 'seeing one's nature'." [Jizong] said, "Is this nature omnipresent in all places?" The Master said, "There is no place where it is not omnipresent." [Jizong] said, "Do ordinary beings possess it?" The Master said, "It was said above that there is no place where it is not omnipresent; how could ordinary beings not possess it?" [Jizong] said, "Why is it that the Buddhas and bodhisattvas are not bound by birth and death, while ordinary beings alone are entangled in this suffering? How could it ever be omnipresent?" The Master said, "Ordinary beings, within the pure nature, reckon subject and object, and thus fall into birth and death. The Buddhas and great beings know well that the pure nature does not pertain to being or non-being, so subject and object are not established." [Jizong] said, "If it is said like this, then there are those who have comprehended and those who have not comprehended." The Master said, "Even comprehension cannot be obtained; how could there be a person who can comprehend?" [Jizong] said, "What is the ultimate principle?" The Master said, "I will speak of the essential: you should understand in this very thought. Within the pure nature there is neither ordinary being nor sage, nor is there a person who has comprehended or a person who has not comprehended. Both 'ordinary being' and 'sage' are mere names. If one produces understanding in accord with names, one immediately falls into birth and death. If one knows that provisional names are unreal, there is nothing that corresponds to the names." He further said, "This is the most ultimate place. If one says, 'I am able to comprehend, but that person cannot comprehend,' this is a great sickness. Seeing purity and defilement, ordinary and holy, is also a great sickness. Adopting an understanding that there are no ordinary beings or sages belongs again to denying cause and effect. Seeing that there is a pure nature where one may dwell is also a great sickness. Adopting an understanding of not dwelling is also a great sickness. However, although there is no movement or disturbance in the pure nature, it is endowed with inexhaustible skillful means and functioning, as well as the arising of loving-kindness and the operating of compassion. The place where these are thus arisen and operated is entirely the pure nature. This may be called seeing one's nature and becoming a Buddha." Jizong leaped with joy, bowed in gratitude, and withdrew.