..續本文上一頁Then he asked me whether the void had any particular form, and on replying that the void must be formless and therefore can not have any particular form, he said: ”Your Essence of Mind is exactly like the void. To realise that there is nothing to be seen, is Right View. To realise that nothing is knowable, is True Knowledge. To realise that it is neither green nor yellow, neither long nor short; that it is pure by nature; that its quintessence is perfect and clear; is to realise Essence of Mind and thereby to attain Buddhahood. This is also called, Buddha-knowledge.” As I do not quite understand this teaching, will you please enlighten me, Sir
"
p. 289
"His teaching indicates," said the Patriarch, "that he still retains the arbitrary concepts of ”Views” and ”Knowledge”; that explains why he failed to make it clear to you. Listen to this stanza:--
"To realise that nothing can be seen, but to retain the concept of ”invisibility”
Is somewhat like passing clouds obscuring the face of the sun.
To realise that nothing is knowable, but to retain the concept of ”unknowability”
May be likened to the clear sky disfigured by a flash of lightning.
To let these arbitrary concepts rise spontaneously in the mind
Indicates that you have not yet realised Essence of Mind,
And that you have not yet found the skillful means to realise it.
If you realise for one moment that these arbitrary concepts are wrong,
Then your own spiritual light will shine forth unhindered."
* * *
Having heard this, Chi-sheung at once felt that his mind was enlightened. Thereupon, he submitted to the Patriarch, the following stanza:--
"To allow the concepts of ”invisibility” and ”unknowability” to rise spontaneously in the mind
Is to seek Bodhi without freeing oneself from the arbitrary concepts of phenomena. p. 290
He who is puffed-up by the slightest impression, ”I am now enlightened”
Is no farther advanced than one under delusion.
Had I not put myself at the feet of Your Eminence,
I would have remained bewildered, ignorant of the right way to go."
* * *
One day Chi-sheung asked the Patriarch, "Buddha preached the doctrine of ”Three Vehicles” and also that of the ”Supreme Vehicle.” I do not understand them; will you please explain them to me
"
The Patriarch replied, "(In trying to understand these) you should introspect your own mind and ignore outward things and phenomena. The distinction of these four vehicles does not exist in the Dharma itself, but in the differentiations of people”s minds. To see and to hear and to recite the Sutras, is the Small Vehicle. To know the Dharma and to understand its meaning is the Middle Vehicle. To put the Dharma into actual practice, is the Great Vehicle. To understand all Dharmas (intuitively), to become part of them, to be free from all attachments, to be independent of things and phenomena; to be in possession of nothing, that is the Supreme Vehicle.
"Essence of Mind is always a state of tranquillity. Since the word ”vehicle,” means, ”motion,” discussion is out of place. All depends on intuitive self-practice. Do not ask any more questions."
Chi-sheung made obeisance and thanked the Patriarch and, thereafter served as one of the Patriarch”s personal attendants until his death.
p. 291
THE MONK, CHI-WANG, a follower of the Dhyana school, had a consultation with the Fifth Patriarch and afterward considered himself to have attained Samadhi. For twenty years he confined himself to a small temple and all the time kept the Dhyana posture. Un-chak, a disciple of the Sixth Patriarch, on a pilgrimage to the northern bank of the Hoang-ho, heard about him and called at his temple.
"What are you doing here
" enquired Un-chak.
"I am abiding in Samadhi," replied Chi-wang.
"Abiding in Samadhi, did you say
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《Sutra of the Sixth Patriarch - Chapter VI· Dialogues Suggested by Various Temperaments and Circumstances》全文未完，請進入下頁繼續閱讀…