..續本文上一頁" Observed Un-chak. "I wish to enquire whether you are doing it consciously or unconsciously

　　 If you are doing it unconsciously, it would mean that it is possible for all inanimate objects, such as earthern ware, stones, trees and weeds, to attain Samadhi. On the other hand, if you do it consciously, then any animate object or sentient being might abide in Samadhi, also."

　　Chi-wang then said, "When I am in Samadhi, I know neither consciousness nor unconsciousness."

　　"In that case," observed Un-chak, "it is a perpetual quietude, in which there is neither abiding nor leaving. A state of samadhi in which you can abide or come out of at will, can not be a perfect Samadhi."

　　Chi-wang was nonplused. After a long time, he asked, "May I know who is your teacher

　　"

　　"My teacher is the Sixth Patriarch, of Tso-kai," replied Un-chak.

　　"How does he define Dhyana and Samadhi

　　" enquired Chi-wang.

　　"According to his teaching," replied Un-chak, "the Dharmakaya is perfect and serene and unchanging; its

　　p. 292

　　quintessence and its function are in a state of ”Suchness.” The five aggregates are intrinsically void and the six sense-objects are non-existent. There is neither abiding nor leaving in Samadhi; there is neither quietude nor perturbation. The nature of Dhyana is non-abiding, so we should seek to transcend the state of ”abiding in the calmness of Dhyana.” The nature of Dhyana is uncreative, so we should transcend the notion of ”creating a state of Dhyana.” Essence of Mind is like space without the limitations of space."

　　* * *

　　After this interview, Chi-wang went to Tso-kai to interview the Sixth Patriarch. Upon being asked whence he came, Chi-wang told the Patriarch the details of his conversation with Un-chak.

　　The Patriarch said, "What Un-chak said is quite right. Let your mind be in a state like the illimitable void, but do not think of it as ”vacuity.” Let the mind function freely, but whether it is in activity or at rest, let it abide nowhere. Forget all discriminations: see no distinction between a sage and an ordinary man; ignore the distinction between subject and object; let Essence of Mind and all phenomena and objects be alike in a state of ”Suchness.” Then you will truly be in Samadhi all the time."

　　Chi-wang was thereby fully enlightened. What he had considered for the past twenty years as an attainment, now all vanished. He remained with the Patriarch for a time and then returned to Ho-Pei where he taught many people, monks as well as laymen.

　　*

　　p. 293

　　THE MONK, CHI-TAO, a native of Nam-hoi of Kwongtung, came to the Patriarch for instruction, saying, "Since I joined the order, I have read the Maha Parinirvana Sutra for more than ten years, but I have not yet grasped its teaching. Will you please teach me."

　　"What part of it do you not understand

　　" enquired the Patriarch.

　　"It is this part, Sir: ”All things are impermanent and so they belong to the Dharma of Becoming and Cessation. When both Becoming and Cessation cease to operate, Cessation of Change with its bliss of Perfect Rest (Nirvana) arises.”"

　　"What obscurity is there in that

　　 "enquired the Patriarch.

　　Chi-tao replied, "All beings have two bodies: the physical body and an essence body. The former is impermanent--it exists and it deceases. The latter is permanent, but it knows not and feels not. Now the Sutra says, ”When both Becoming and Cessation cease to operate, the bliss of Perfect Rest and Cessation of Change arises.” I can not understand which body ceases to exist, and which body enjoys the bliss. It cannot be the physical body that enjoys, because when it dies, the material elements disintegrate and disintegration is suffering, the very opposite of bliss. If it is the essence body that ceases to exist, it would be in the same ”unfeeling” state as …

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