SUTRA SPOKEN BY THE SIXTH PATRIARCH
ON THE HIGH SEAT OF "THE TREASURE OF THE LAW"
Translated by A.F.Price and Wong
Mou-Lam
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Chapter IV
Samadhi and Prajna
The Patriarch on another occasion preached to the assembly as follows:
Learned Audience, in my system (Dhyana) Samadhi and Prajna are
fundamental. But do not be under the wrong impression that these two are independent of
each other, for they are inseparably united and are not two entities. Samadhi is the
quintessence of Prajna, while Prajna is the activity of Samadhi. At the very moment that
we attain Prajna, Samadhi is therewith; and vice versa. If you understand this principle,
you understand the equilibrium of Samadhi and Prajna. A disciple should not think that
there is a distinction between 'Samadhi begets Prajna' and 'Prajna begets Samadhi'. To
hold such an opinion would imply that there are two characteristics in the Dharma.
For one whose tongue is ready with good words but whose heart is
impure, Samadhi and Prajna are useless, because they do not balance each other. On the
other hand, when we are good in mind as well as in words, and when our outward appearance
and our inner feelings harmonize with each other, then it is a case of equilibrium of
Samadhi and Prajna.
Argument is unnecessary for an enlightened disciple. To argue whether
Prajna or Samadhi comes first would put one in the same position as those who are under
delusion. Argument implies a desire to win, strengthens egotism, and ties us to the belief
in the idea of 'a self, a being, a living being, and a person'.
Learned Audience, to what are Samadhi and Prajna analogous? They are
analogous to a lamp and its light. With the lamp, there is light. Without it, it would be
darkness. The lamp is the quintessence of the light and the light is the expression of the
lamp. In name they are two things, but in substance they are one and the same. It is the
same case with Samadhi and Prajna.
On another occasion the Patriarch preached to the assembly as follows:
Learned Audience, to practice the 'Samadhi of Specific Mode' is to make
it a rule to be straightforward on all occasions - no matter whether we are walking,
standing, sitting or reclining. The Vimalakirti Nirdesa Sutra says,
"Straightforwardness is the holy place, the Pure Land." Don't let your mind be
crooked and practice straightforwardness with your lips only. We should practice
straightforwardness and should not attach ourselves to anything. People under delusion
believe obstinately in Dharmalaksana (things and form) and so they are stubborn in having
their own way of interpreting the 'Samadhi of Specific Mode', which they define as
'sitting quietly and continuously without letting any idea arise in the mind'. Such an
interpretation would rank us with inanimate objects, and is a stumbling block to the right
Path which must be kept open. Should we free our mind from attachment to all 'things', the
Path becomes clear; otherwise, we put ourselves under restraint. If that interpretation
'sitting quietly and continuously, etc.' be correct, why on one occasion was Sariputra
reprimanded by Vimalakirti for sitting quietly in the wood?
Learned Audience, some teachers of meditation instruct their disciples
to keep a watch on their mind for tranquility, so that it will cease from activity.
Henceforth the disciples give up all exertion of mind. Ignorant persons become insane from
having too much confidence in such instruction. Such cases are not rare, and it is a great
mistake to teach others to do this.
(On another occasion) the Patriarch addressed the assembly as follows:
In orthodox Buddhism the distinction between the 'Sudden' School and
the 'Gradual' School does not really exist; the only difference is that by nature some men
are quick-witted, while others are dull in understanding. Those who are enlightened
realize the truth in a sudden, while those who are under delusion have to train themselves
gradually. But such a difference will disappear when we know our own mind and realize our
own nature. Therefore these terms, gradual and sudden, are more apparent than real.
Learned Audience, it has been the tradition of our school to take
'Idea-lessness' as our object, 'Non-objectivity' as our basis, and 'Non-attachment' as our
fundamental principle. 'Idea-lessness' means not to be carried away by any particular idea
in the exercise of the mental faculty. 'Non-objectivity' means not to be absorbed by
objects when in contact with objects. 'Non-attachment' is the characteristic of our
Essence of Mind.
All things - good or bad, beautiful or ugly - should be treated as
void. Even in time of disputes and quarrels we should treat our intimates and our enemies
alike and never think of retaliation. In the exercise of our thinking faculty, let the
past be dead. If we allow our thoughts, past, present, and future, to link up in aseries,
we put ourselves under restraint. On the other hand, if we never let our mind attach to
anything, we shall gain emancipation.
For this reason, we take 'Non-attachment' as our fundamental principle.
To free ourselves from absorption in external objects is called
'Non-objectivity'. When we are in a position to do so, the nature of Dharma will be pure.
For this reason, we take 'Non-objectivity' as our basis.
To keep our mind free from defilement under all circumstances is called
'Idea-lessness'. Our mind should stand aloof from circumstances, and on no account should
we allow them to influence the function of our mind. But it is a great mistake to suppress
our mind from all thinking; for even if we succeed in getting rid of all thoughts, and die
immediately thereafter, still we shall be reincarnated elsewhere. Mark this, treaders of
the Path. It is bad enough for a man to commit blunders from not knowing the meaning of
the Law, but how much worse would it be to encourage others to follow suit? Being deluded,
he sees not and in addition he blasphemes the Buddhist Canon. Therefore we take
'Idea-lessness' as our object.
Learned Audience, let me explain more fully why we take 'Idea-lessness'
as our object. It is because there is a type of man under delusion who boasts of the
realization of the Essence of Mind; but being carried away by circumstances, ideas rise in
his mind, followed by erroneous views which are the source of all sorts of false notions
and defilements. In the Essence of Mind (which is the embodiment of void), there is
intrinsically nothing to be attained.
To say that there is attainment, and to talk thoughtlessly on merits or
demerits are erroneous views and defilements. For this reason we take 'Idea-lessness' as
the object of our School.
Learned Audience, (in 'Idea-lessness') what should we get rid of and
what should we fix our mind on? We should get rid of the 'pairs of opposites' and all
defiling conceptions. We should fix our mind on the true nature of Tathata (Suchness), for
Tathata is the quintessence of idea, and idea is the result of the activity of Tathata.
It is the positive essence of Tathata - not the sense organs - which
gives rise to 'idea'. Tathata bears its own attribute, and therefore it can give rise to
'idea'. Without Tathata the sense organs and the sense objects would perish immediately.
Learned Audience, because it is the attribute of Tathata which gives rise to 'idea', our
sense organs - in spite of their functioning in seeing, hearing, touching, knowing, etc. -
need not be tainted or defiled in all circumstances, and our true nature may be
'self-manifested' all the time. Therefore the Sutra says, "He who is an adept in the
discrimination of various Dharmalaksana (things and phenomena) will be immovably installed
in the 'First Principle' (i.e., the blissful abiding place of the Holy, or Nirvana)."
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Update: 01-12-2001