景德傳燈錄 6.3

6.3

Chan Master Daoyi of Jiangxi was a native of Shifang in Hanzhou. His surname was Ma. His appearance was extraordinary: he walked like an ox and glared like a tiger; he could extend his tongue past his nose, and on the soles of his feet were two wheel marks. In his youth, he had his head shaved under Upādhyāya Tang of Zizhou, and received the full precepts from Vinaya Master Yuan of Yuzhou. During the Kaiyuan era of the Tang, he practiced Chan meditation at the Chuanfa Cloister on Mount Heng. There he met Upādhyāya [Huai]rang. Among the nine fellow practitioners, only the Master secretly received the mind-seal. (Rang's [lineage] to [Dao]yi is just like [Xing]si's to [Xi]qian. They share the same source but branch differently; thus the flourishing of Chan practice began with these two masters. Liu Ke said: "Jiangxi is led by Daji, and Hunan is led by Shitou. Going back and forth in confusion without seeing these two great masters constitutes ignorance." Prajñātāra of the Western Heavens prophesied to Bodhidharma, saying: "Though the land of Cīnasthāna is broad, there is no other way; it must depend on the travel beneath the feet of your nephew and grandson. A golden cock will be able to hold a single grain of rice in its beak, making offerings to the arhat monks of the ten directions." Furthermore, the Sixth Patriarch, Upādhyāya [Hui]neng, said to [Huai]rang: "In the future, the Buddhadharma will go forth from your side: a colt will trample and kill people all under heaven." Later, his Dharma heirs in Jiangxi spread throughout the world, and at the time he was called Mazu.) He moved first from Fo'jiling in Jianyang to Linchuan, and next to Mount Gonggong in Nankang. During the Dali era, his name was registered at the Kaiyuan Hermitage. At that time, the Circuit Commander Lu Sigong, having heard of his reputation and admiring his conduct, personally received the essential teaching. From then on, students from the four directions gathered like clouds beneath his seat. One day he addressed the assembly, saying: "Each of you should believe that your own mind is Buddha. This very mind is the Buddha-mind. When the Great Master Bodhidharma came from Southern India and personally arrived in China, he transmitted the supreme Dharma of the one mind to make you all awaken. He also cited passages from the Laṅkāvatāra-sūtra to seal the mind-ground of sentient beings, fearing that you would be inverted and would not believe yourselves that each possesses this Dharma of the mind. Therefore, the Laṅkāvatāra-sūtra states: 'The Buddha's word takes mind as the source, and gatelessness as the Dharma-gate.' It also says: 'He who seeks the Dharma should seek nothing.' Outside of mind there is no other Buddha; outside of Buddha there is no other mind. Neither grasp the good nor abandon the bad; do not depend upon either the pure or the defiled. Comprehend that the nature of sin is empty and cannot be grasped from moment to moment, because it lacks self-nature. Therefore, the three realms are mind-only; the myriad phenomena are sealed by the single Dharma. All forms that are seen are seeing mind. Mind is not mind of itself; it exists because of form. You need only speak in accord with the occasion: the concrete and the principle are both without obstruction. The fruition of the path to bodhi is also like this. What is produced in the mind is called form; knowing that form is empty, arising is non-arising. If you comprehend this mind, you can then wear clothes and eat food in accord with the occasion, nourishing the sacred embryo and letting things take their course as time passes. What else is there? Receive my teaching and listen to my verse:"