..續本文上一頁ma name given his ancestral home of Yong Jia. In his youth, he listened to some Dharma teachings from good masters and was well versed in the Cessation and Contemplation Dharma gate of the Tiantai tradition. He later studied the Vimakakirti Sutra (also known as the Vimalakirti Sutra), understood the Dharma gate of the mind ground and realized the original nature of the mind. Once, a disciple of the Sixth Patriarch, Chan Master Xuan Ce visited him. During their talk, Master Xuan Ce realized that Master Yong Jia”s words were consonant with the words of all the Patriarchs, so thought him to be of the same tradition. Master Xuan Ce asked: “Who is your teacher

　　 Where did you receive the Dharma

　　” Master Yong Jia said: ““I have heard the Vaipulya Sutras and Shastras, receiving each from a master. Later, upon reading the Vimalakirti Sutra, I awakened to the doctrine of the Buddha-mind.” Chan Master Xuan Ce then asked: “From whom did you obtain the Dharma

　　” “As yet no one has certified me.” Chan Master Xuan Ce said: “That was acceptable before the time of the Buddha called the Awesome-Voiced King. But since the coming of that Buddha, all those who “self enlighten” without a master belong to other religions which hold onto the tenet of spontaneity.” Upon hearing this, Chan Master Yong Jia immediately said: “Then will you please certify me, Kind Sir

　　” Chan Master Xuan Ce replied: “My words are of little worth, but the Great Master, the Sixth Patriarch, is at Cao Xi, where people gather like clouds from the four directions. He is one who has received the Dharma.” Thus Chan Master Yong Jia went to Cao Xi in order to obtain verification. He was eventually recognized by the Sixth Patriarch, and their legendary encounter was remembered as “The One Enlightened Overnight”. This experience is recorded in the Platform Sutra, and when Master Xuan Hua taught in San Francisco, it was taught in detail.

　　Some believe: “within the four refuges (refuge in the Guru, the Buddha, the Dharma, the Sangha), placing refuge in the Guru above that of the Buddha is a unique practice in Tibetan Buddhism.” I do not think this is the case. Everyone who has studied in the Chan tradition knows Chan Master Yong Jia, and from his legend one can see that realization must rely on the verification of the Guru. Therefore, it is quite clear what the status of the Guru is.

　　There is another story in Chinese Buddhism: There was an old lady who wished to become more diligent, so she went to the monastery to ask for teachings from the abbot. But in the past, it was not easy to meet the abbot. One had to first notify guest reception, which then notified the attendant, and the attendant then reported to the abbot. Only after several steps could one then visit the abbot. The abbot was busy with many Dharma matters at the time. When the attendant reported what the old lady said, the abbot said: “Go with the conditions!” When the old lady heard this, she thought that it was a sublime teaching given by the abbot, so all day long she chanted: “Go with the conditions”. (This story is similar to the Tibetan Buddhism story of “poor woman rely on dog tooth to become a Buddha”.) Then one day, her grandson fell into the river. When others told her, she said: “Go with the conditions”; when her house was on fire, she still said: “Go with the conditions”. Eventually, through the blessing of a teacher, she attained realization. This did indeed occur in history, and Bhikkhu Ben Huan used to tell this story in his Chan teachings.

　　Therefore it could be said that, Vajrayana tradition”s practice of association with Guru, with transmission between teacher and disciple by ear, by demonstrations and such, is the same as that of the Chan tradition in Chinese Buddhism. According to the views of some, if with…

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