..續本文上一頁ty on me and give me instruction as to that question."
The Patriarch said, "I understand that your Master gives his disciples instruction as to ”disciplinary rules” (sila), meditation (dhyana), and Wisdom (Prajna). Will you please, tell me how he defines these terms
"
"According to his teaching," replied Chi-shing, "to refrain from all evil action, is Sila; to practise whatever is good, is Prajna; and to purify one”s mind, is Dhyana. This is the way he teaches us. May I ask what your system is
"
The Patriarch replied, "If I should tell you that I had a system of Dhyana to transmit to others, I would be deceiving you. What I try to do to my disciples, is to liberate them from their own bondage, by such device as each case requires. To use a name, which after all is nothing but a makeshift, it may be called ”Samadhi.” The way your Master teaches Sila, Dhyana, Prajna, is wonderful; but my way is different."
"How can it be different, Sir, when there is only one form of Sila, Dhyana and Prajna
"
p. 301
"The teaching of your Master," replied the Patriarch, "is for the guidance of the general followers of the Mahayana; my teaching is for the more advanced followers. It is because some realise the Dharma quicker and deeper than others, that there is a difference of interpretation. Listen while I explain and see if you think my instruction is the same as his. In expounding the Dharma, I do not deviate from the authority of my intuitive mind. To do otherwise would indicate that the expositor”s Mind-essence was obscured, and that he was competent to teach only the phenomenal side of the Dharma (but not its essence). The true teaching of Sila, Dhyana and Prajna, should be based on the principle that the function of all things derives its virtue from its essence. Listen to this stanza:--
"To free the mind from all improprieties is the Sila of Mind-essence;
To free the mind from all perturbations is the Dhyana of Mind-essence.
That which neither increases nor decreases is the ”diamond” of Mind-essence.
”Going” and ”coming” are only phases of Samadhi."
Having heard this instruction, Chi-shing felt humiliated and thanked the Patriarch for the instruction.
The Patriarch continued: "The teaching of your Master on Sila, Dhyana and Prajna, is fitted for minds of wise men, it is true, but my teaching is intended for minds of a more advanced type. He who has realised Mind-essence, himself, may dispense with such doctrines as Bodhi, Nirvana, and Knowledge of Emancipation.
p. 302
[paragraph continues] It is only those who do not possess a single system of Dhyana, who can formulate all systems of Dhyana; these who understand what this means, may rightly use such terms as Buddhakaya, Bodhi, Nirvana, Knowledge of Emancipation. To those who have realised Mind-essence, it makes no difference whether they formulate all systems of Dhyana, or dispense with all of them. (Because of this non-attachment) they are at liberty to come or to go; they are free from all obstacles and impediments. As circumstances arise, they take appropriate action; they give suitable answers according to the varying temperament of their questioner. They see with a comprehensive glance that all ”Bodies of Transformation” are inseparable from Essence of Mind. They attain liberation, psychic powers, and Samadhi, which enables them to perform the arduous task of universal salvation as easily as if they were only playing. Such are the men who have realised Mind-essence.
* * *
"By what principle are we guided in dispensing with all systems of Dhyana
" was Chi-shing”s next question.
The Patriarch replied:--"When our Mind-essence is free from improprieties, infatuations and perturbations; when we look inward from each momentary sensation to another, with Prajna; and …
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