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 VI
On Repentance
Once there was a big gathering of scholars and commoners from Kuang
Chou, Shao Chou, and other places to wait upon the Patriarch to preach to them. Seeing
this, the Patriarch mounted the pulpit and delivered the following address: In Buddhism,
we should start from our Essence of Mind. At all times let us purify our own mind from one
thought-moment to another, tread the Path by our own efforts, realize our own Dharmakaya,
realize the Buddha in our own mind, and deliver ourselves by a personal observance of
Sila; then your visit will not have been in vain. Since all of you have come from afar,
the fact of our meeting here shows that there is a good affinity between us. Now let us
sit down in the Indian fashion, and I will give you the five kinds of Incense of the
Dharmakaya. When they had sat down, the Patriarch continued: The first is the Sila
Incense, which means that our mind is free from taints of misdeeds, evil jealousy,
avarice, anger, spoliation, and hatred. The second is the Samadhi Incense, which means
that our mind is unperturbed in all circumstances, favorable or unfavorable. The third is
the Prajna Incense, which means that our mind is free from all impediments, that we
constantly introspect our Essence of Mind with wisdom, that we refrain from doing all
kinds of evil deeds, that although we do all kinds of good acts, yet we do not let our
mind become attached to (the fruits) of such actions, and that we are respectful towards
our superiors, considerate to our inferiors, and sympathetic to the destitute and the
poor. The fourth is the Incense of Liberation, this means that our mind is in such an
absolutely free state that it clings to nothing and concerns itself neither with good nor
evil. The fifth is the Incense of Knowledge obtained on the Attainment of Liberation. When
our mind clings to neither good nor evil we should take care not to let it dwell upon
vacuity, or remain in a state of inertia. Rather should we enlarge our study and broaden
our knowledge, so that we can know our own mind, understand thoroughly the principles of
Buddhism, be congenial to others in our dealings with them, get rid of the idea of 'self'
and that of 'being', and realize that up to the time when we attain Bodhi the 'true
nature' (or Essence of Mind) is always immutable. Such, then, is the Incense of Knowledge
obtained on the Attainment of Liberation. This five-fold Incense fumigates us from within,
and we should not look for it from without. Now I will give you the 'formless' Repentance
which will expiate our sins committed in our present, past, and future lives, and purify
our karmas of thought, word and deed. Learned Audience, please follow me and repeat
together what I say:
May we, disciples so and so, be always free from the taints of
ignorance and delusion. We repent of all our sins and evil deeds committed under delusion
or in ignorance. May they be expiated at once and may they never arise again. May we be
always free from the taints of arrogance and dishonesty (Asatya). We repent of all our
arrogant behavior and dishonest dealings in the past. May they be expiated at once and may
they never arise again. May we be always free from the taints of envy and jealousy. We
repent of all our sins and evil deeds committed in an envious or jealous spirit. May they
be expiated at once and may they never arise again.
Learned Audience, this is what we call 'formless Ch'an Hui'
(repentance). Now what is the meaning of Ch'an? Ch'an refers to the repentance of past
sins. To repent of all our past sins and evil deeds committed under delusion, ignorance,
arrogance, dishonesty, jealousy, or envy, etc. so as to put an end to all of them is
called Ch'an. Hui refers to that part of repentance concerning our future conduct. Having
realized the nature of our transgression (we make a vow) that hereafter we will put an end
to all kinds of evil committed under delusion, ignorance, arrogance, dishonesty, jealousy,
or envy, and that we shall never sin again. This is Hui. On account of ignorance and
delusion, common people do not realize that in repentance they have not only to feel sorry
for their past sins but also to refrain from sinning in the future. Since they take no
heed of their future conduct they commit new sins before the past are expiated. How can we
call this 'repentance'? Learned Audience, having repented of our sins we will take the
following four All-embracing Vows:
We vow to deliver an infinite number of sentient beings of our mind. We
vow to get rid of the innumerable defilements in our own mind. We vow to learn the
countless systems in Dharma of our Essence of Mind. We vow to attain the Supreme
Buddhahood of our Essence of Mind.
Learned Audience, all of us have now declared that we vow to deliver an
infinite number of sentient beings; but what does that mean? It does not mean that I, Hui
Neng, am going to deliver them. And who are these sentient beings within our mind? They
are the delusive mind, the deceitful mind, the evil mind, and such like minds - all these
are sentient beings. Each of them has to deliver himself by means of his own Essence of
Mind. Then the deliverance is genuine. Now, what does it mean to deliver oneself by one's
own Essence of Mind? It means the deliverance of the ignorant, the delusive, and the
vexatious beings within our own mind by means of Right Views. With the aid of Right Views
and Prajna-Wisdom the barriers raised by these ignorant and delusive beings may be broken
down; so that each of them is in a position to deliver himself by his own efforts. Let the
fallacious be delivered by rightness; the deluded by enlightenment; the ignorant by
wisdom; and the malevolent by benevolence. Such is genuine deliverance. As to the vow, 'We
vow to get rid of the innumerable evil passions in the mind,' it refers to the
substitution of our unreliable and illusive thinking faculty by the Prajna-Wisdom of our
Essence of Mind. As to the vow, 'We vow to learn countless systems of Dharmas,' there will
be no true learning until we have seen face to face our Essence of Mind, and until we
conform to the orthodox Dharma on all occasions. As to the vow, 'We vow to attain Supreme
Buddhahood,' when we are able to bend our mind to follow the true and orthodox Dharma on
all occasions, and when Prajna always rises in our mind, so that we can hold aloof from
enlightenment as well as from ignorance, and do away with truth as well as falsehood, then
we may consider ourselves as having realized the Buddha-nature, or in other words, as
having attained Buddhahood. Learned Audience, we should always bear in mind that we are
treading the Path, for thereby strength will be added to our vows. Now, since all of us
have taken these four All-embracing Vows, let me teach you the 'Formless Threefold
Guidance':
We take 'Enlightenment' as our guide, because it is the culmination of
both Punya (merit) and Prajna (wisdom). We take 'Orthodoxy' (Dharma) as our guide, because
it is the best way to get rid of desire. We take 'Purity' as our guide, because it is the
noblest quality of mankind.
Hereafter, let the Enlightened One be our teacher; on no account should
we accept Mara (the personification of evil) or any heretic as our guide. This we should
testify to ourselves by constantly appealing to the 'Three Gems' of our Essence of Mind,
in which, Learned Audience, I advise you to take refuge. They are:
Buddha, which stands for Enlightenment. Dharma, which stands for
Orthodoxy. Sangha, (the Order) which stands for Purity.
To let our mind take refuge in 'Enlightenment', so that evil and
delusive notions do not arise, desire decreases, discontent is unknown, and lust and greed
no longer bind, this is the culmination of Punya and Prajna. To let our mind take refuge
in 'Orthodoxy' so that we are always free from wrong views (for without wrong views there
would be no egotism, arrogance, or craving), this is the best way to get rid of desire. To
let our mind take refuge in 'Purity' so that no matter in what circumstances it may be it
will not be contaminated by wearisome sense-objects, craving and desire, this is the
noblest quality of mankind. To practice the Threefold Guidance in the way above mentioned
means to take refuge in oneself (i.e., in one's own Essence of Mind). Ignorant persons
take the Threefold Guidance day and night but do not understand it. If they say they take
refuge in Buddha, do they know where he is? Yet if they cannot see Buddha, how can they
take refuge in him? Does not such an assertion amount to a lie? Learned Audience, each of
you should consider and examine this point for yourself, and let not your energy be
misapplied. The Sutra distinctly says that we should take refuge in the Buddha within
ourselves; it does not suggest that we should take refuge in other Buddhas. (Moreover), if
we do not take refuge in the Buddha within ourselves, there is no other place for us to
retreat. Having cleared up this point, let each of us take refuge in the 'Three Gems'
within our mind. Within, we should control our mind; without, we should be respectful
towards others - this is the way to take refuge within ourselves. Learned Audience, since
all of you have taken the 'Threefold Guidance' I am going to speak to you on the Trikaya
(three 'bodies') of the Buddha of our Essence of Mind, so that you can see these three
bodies and realize clearly the Essence of Mind. Please listen carefully and repeat this
after me:
With our physical body, we take refuge in the Pure Dharmakaya
(Essence-body) of Buddha. With our physical body, we take refuge in the Perfect
Sambhogakaya (Manifestation body) of Buddha. With our physical body, we take refuge in the
Myriad Nirmanakaya (Incarnation-bodies) of Buddha.
>Learned Audience, our physical body may be likened unto an inn
(i.e., a temporary abode), so we cannot take refuge there. Within our Essence of Mind
these Trikaya of Buddha are to be found, and they are common to everybody. Because the
mind (of an ordinary man) labors under delusions, he knows not his own inner nature; and
the result is that he ignores the Trikaya within himself, (erroneously believing) that
they are to be sought from without. Please listen, and I will show you that within
yourself you will find the Trikaya which, being the manifestation of the Essence of Mind,
are not to be sought from without. Now, what is the Pure Dharmakaya? Our Essence of Mind
is intrinsically pure; all things are only its manifestations, and good deeds and evil
deeds are only the result of good thoughts and evil thoughts respectively. Thus, within
the Essence of Mind all things (are intrinsically pure), like the azure of the sky and the
radiance of the sun and the moon which, when obscured by passing clouds, may appear as if
their brightness has been dimmed; but as soon as the clouds are blown way, brightness
reappears and all objects are fully illuminated. Learned Audience, our evil habits may be
likened unto the clouds; while sagacity and wisdom (Prajna), are the sun and moon
respectively. When we attach ourselves to outer objects, our Essence of Mind is clouded by
wanton thoughts which prevent our Sagacity and Wisdom from sending forth their light. But
should we be fortunate enough to find learned and pious teachers to make known to us the
Orthodox Dharma, then we may with our own efforts do away with ignorance and delusion, so
that we are enlightened both within and without, and the (true nature) of all things
manifests itself within our Essence of Mind. This is what happens to those who have seen
face to face the Essence of Mind, and this is what is called the Pure Dharmakaya of
Buddha. Learned Audience, to take refuge in a true Buddha is to take refuge in our own
Essence of Mind. He who does so should remove from his Essence of Mind the evil mind, the
jealous mind, the flattering and crooked mind, egotism, deceit and falsehood,
contemptuousness, snobbishness, fallacious views, arrogance, and all other evils that may
arise at any time. To take refuge in ourself is to be constantly on the alert for our own
mistakes, and to refrain from criticism of others' merits or faults. He who is humble and
meek on all occasions and is polite to everybody has thoroughly realized his Essence of
Mind, so thoroughly that his Path is free from further obstacles. This is the way to take
refuge in ourself. What is the Perfect Sambhogakaya? Let us take the illustration of a
lamp. Even as the light of a lamp can break up darkness which has been there for a
thousand years, so a spark of Wisdom can do away with ignorance which has lasted for ages.
We need not bother about the past, for the past is gone and irrecoverable. What demands
our attention is the future; so let our thoughts from moment to moment be clear and round,
and let use see face to face our Essence of Mind. Good and evil are opposite to each
other, but their quintessence cannot be dualistic. This non-dualistic nature is called the
true nature which can neither be contaminated by evil nor affected by good. This is what
is called the Sambhogakaya of Buddha. One single evil thought from our Essence of Mind
will spoil the good merits accumulated in aeons of time, while a good thought from that
same source can expiate all our sins, though they are as many as the grains of sand in the
Ganges. To realize our own Essence of Mind from moment to moment without intermission
until we attain Supreme Enlightenment, so that we are perpetually in a state of Right
Mindfulness, is the Sambhogakaya. Now, what is the Myriad Nirmanakaya? When we subject
ourselves to the least discrimination of particularization, transformation takes place;
otherwise, all things remain as void as space, as they inherently are. By dwelling our
mind on evil things, hell arises. By dwelling our mind on good acts, paradise appears.
Dragons and snakes are the transformation of venomous hatred, while Bodhisattvas are mercy
personified. The upper regions are Prajna crystallized, while the underworld is only
another form assumed by ignorance and infatuation. Numerous indeed are the transformations
of the Essence of Mind! People under delusion awake not and understand not; always they
bend their minds on evil, and as a rule practice evil. But should they turn their minds
from evil to righteousness, even for a moment, Prajna would instantly arise. This is what
is called the Nirmanakaya of the Buddha of the Essence of Mind. Learned Audience, the
Dharmakaya is intrinsically self-sufficient. To see face to face from moment to moment our
own Essence of Mind is the Sambhogakaya of Buddha. To dwell our mind on the Sambhogakaya
(so that Wisdom or Prajna arises) is the Nirmanakaya. To attain enlightenment by our own
efforts and to practice by ourself the goodness inherent in our Essence of Mind is a
genuine case of 'Taking Refuge'. Our physical body, consisting of flesh and skin, etc., is
nothing more than a tenement, (for temporary use only), so we do not take refuge therein.
But let us realize the Trikaya of our Essence of Mind, and we shall know the Buddha of our
Essence of Mind. I have a 'formless' stanza, the reciting and practicing of which will at
once dispel the delusions and expiate the sins accumulated in numerous kalpas. This is the
stanza:
People under delusion accumulate tainted merits but do not tread the
Path. They are under the impression that to accumulate merits and to tread the Path are
one and the same thing. Though their merits for alms-giving and offerings are infinite
(They do not realize that) the ultimate source of sin lies in the three poisonous elements
(i.e., greed, anger and illusion) within their own mind. They expect to expiate their sins
by accumulating merit Without knowing that felicities obtained in future lives have
nothing to do with the expiation of sins. Why not get rid of the sin within our own mind,
For this is true repentance (within our Essence of Mind)? (A sinner) who realizes suddenly
what constitutes true repentance according to the Mahayana School, And who ceases from
doing evil and practices righteousness is free from sin. A treader of the Path who keeps a
constant watch on his Essence of Mind May be classified in the same group as the various
Buddhas. Our Patriarchs transmitted no other system of Law but this 'Sudden' one. May all
followers of it see face to face their Essence of Mind and be at once with the Buddhas. If
you are going to look for Dharmakaya See it above Dharmalaksana (phenomena), and then your
Mind will be pure. Exert yourself in order to see face to face the Essence of Mind and
relax not, For death may come suddenly and put an abrupt end to your earthly existence.
Those who understand the Mahayana teaching and are thus able to realize the Essence of
Mind Should reverently put their palms together (as a sign of respect) and fervently seek
for the Dharmakaya.
The Patriarch then added: Learned Audience, all of you should recite
this stanza and put it into practice. Should you realize your Essence of Mind after
reciting it, you may consider yourself to be always in my presence, though actually you
are a thousand miles away, but should you be unable to do so, then, though we are face to
face, we are really a thousand miles apart. In that case, what is the use of taking the
trouble to come here from so far away? Take good care of yourselves. Good-bye. The whole
assembly, after hearing what the Patriarch had said, became enlightened. In a very happy
mood, they accepted his teaching and put it into practice.
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| Content -
The Treasure of Law Sutra |
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Update: 01-12-2001
