..续本文上一页when we no longer cherish attachment to objects, or to words, or to ideas; then are we forever emancipated. Why should we formulate any system of Dhyana when our goal may be reached no matter whether we turn to the right or to

　　p. 303

　　the left

　　 Since it is by our own effort that we realise Mind-essence, and since the realisation and practise of Dhyana are both spontaneous and instantaneous, the formulation of any system of Dhyana is unnecessary. All Dharmas are intrinsically Nirvanic, how can there be gradation in them

　　"

　　Chi-shing made obeisance and volunteered to be an attendant of the Patriarch, in which capacity he served faithfully.

　　* * *

　　SINCE THE Two Dhyana Schools, that of Hui-neng in the South and Shin-shau in the North, were flourishing at the same time, in spite of the tolerant spirit shown by both Masters who hardly knew what egotism was, there naturally developed a strong sectarian feeling among the disciples. Calling their own Master, Shin-shau, the Sixth Patriarch on no better authority than their own wishes, the followers of the Northern School were jealous of the rightful owner of that title whose claim was supported by the possession of the insignia, the robe etc., and was generally acknowledged. (In order to get rid of the rightful Patriarch) they sent a lay member of the order whose secular name was Chang Hang-chong, a native of Kiang-si, and who as a young man had been fond of adventure, to get rid of him.

　　With his psychic power of mind-reading, the Patriarch was able to know of the plot. One evening Chang entered the Patriarch”s room intending to carry out his instructions. The Patriarch, after placing ten taels near his side, bent his neck forward and waited the

　　p. 304

　　blow. Chang made three attempts, but strange to say no wound was made. Then the Patriarch spoke to him, saying,

　　"A straight sword is not crooked;

　　A crooked sword is not straight.

　　I owe you money only, but life I do not owe you."

　　Chang -was taken by surprise and, remorseful and penitent, he asked for mercy and volunteered to join the order at once, but the Patriarch handed him the money and said; "If my followers should learn of it, they would harm you; you must not remain here. Some other time come to see me in disguise and I will take good care of you." As directed, Chang ran away that night and subsequently joined the order under another Master. Upon being fully ordained, he proved himself to be a very diligent monk.

　　One day recollecting what the Patriarch had said, he made the long journey to see him and to pay him homage. "Why have you waited so long

　　" said the Patriarch, "I have been expecting you all the time."

　　Said Chang, "Since that night you so graciously pardoned my crime, I have become a monk and have studied Buddhism diligently. I can only show my gratitude adequately by spreading the Dharma for the deliverance of all sentient beings." Then he asked a question as to the meaning of "eternal and non-eternal," which the Patriarch answered and then said, "You have now thoroughly realised Mind-essence; hereafter you may call yourself, Chi-chai."

　　Chi-chai made obeisance and departed.

　　--------------------------------------------------------------------------------

　　Footnotes

　　297:1 NOTE By EDITOR. When Hui-neng, who afterward became the Sixth Patriarch, came to Wong-mui to interview the Fifth Patriarch, he was a comparatively uneducated country boy and not yet a member of the order of monks. He did not remain there very long but before be left his insight into the Dharma had been recognised by the Patriarch and he was initiated into the Patriarchate and given the insignia of the robe and begging bowl. While he remained at the Monastery he served as a lay-helper in the granary, hulling rice. At the same time he was there, the Master (or Dean as we would call him) of the Monastery was Shin-shau, a notably learned monk of the Dhyana School. After Hui-neng left Ung-mui he lived in retirement for a number of years, but Shin-shau, in disappointment at not receiving the appointment of Sixth Patriarch, returned to his home in the North and founded his own School which later, under Imperial patronage, came into great prominence. But after the death of Shin-shau, the School steadily lost prestige and later dropped out of p. 298 importance. But the different principles of the two schools, "Sudden Enlightenment- of the Sixth Patriarch”s Southern School and "Gradual Attainment" of Shin-shau”s Northern School, have continued to pide Buddhism and do so to-day. The principle in dispute is as to whether enlightenment comes as a "gradual attainment" through study of the scriptures and the practice of dhyana, or whether it comes suddenly in some ecstatic samadhi, or, as the Japanese say, in some sudden and convincing and life-enhancing "satori." It is not a question of quickness or slowness in arriving at it: "gradual attainment" may arrive sooner than "sudden enlightenment." It is the question whether enlightenment comes as the culmination of a gradual process of mental growth, or whether it is a sudden "turning" at the seat of consciousness from an habitual reliance on the thinking faculty (a looking outward), to a new use of a higher intuitive faculty (a looking inward).

《Sutra of the Sixth Patriarch - Chapter VII· Sudden Enlightenment and Gradual Attainment》全文阅读结束。