..续本文上一页ent of external and internal things, at liberty to come and go, free from attachment, thoroughly enlightened, without the least obscuration. He whose mind is thus framed is able to measure up to the standard of the Prajna Sutras. The sutras and the scriptures of both the Mahayana and the Hinayana, as well as the twelve sections of the canonical writings, were provided to suit the different needs and temperaments of various people. It is upon the principle that Prajna is latent in every man that the doctrines expounded in these scriptures are established. If there were no human beings, there would be no teachings; hence we know that all teachings are made for man and that all the Sutras owe their existence to preachers. Some men are wise, the so called superior men, and some are ignorant, the so called inferior men; the wise preach to the ignorant when they are asked to do so. Through this the ignorant may attain sudden enlightenment and their minds will become illuminated thereby; then they are no longer different from wise men. Without enlightenment there
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would be a difference between a Buddha and any other living being; a gleam of enlightenment is enough to make a living being the equal of a Buddha. Since all truth (Dharmas) is immanent in our minds, there is no reason why we should not realise intuitively the real nature of Mind-essence (tathata). The Bodhisattva Sila Sutra says, "Our Essence of Mind is intrinsically pure; if we knew our mind perfectly and realised what our self-nature truly is, all of us would attain Buddhahood." The Vimalakirti Nirdesa Sutra says, "At once they become enlightened and regain their true mind."
When the Fifth Patriarch preached to me I became enlightened immediately after he had spoken and spontaneously I realised the real nature of Mind-essence (tathata). For this reason it is my particular object to propagate the teaching of the "Sudden" School so that learners may know enlightenment at once and realise their true nature by introspection of mind. Should they fail to enlighten themselves they ought to ask some very pious and learned Buddhist who understands the teachings of this highest school to show them the right way. The office of a pious and learned Buddhist who guides others to realise Essence of Mind, is an exalted position. Through his assistance one may be initiated into all meritorious Dharmas. The wisdom of Buddhas, past, present and future, as well as the teachings of the twelve sections of the canon are immanent in the mind, but in case we fail to enlighten ourselves, we have to seek the guidance of the pious and learned. On the other hand those who enlighten themselves need no extraneous help. It is wrong to insist upon the idea that we cannot obtain liberation without
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the assistance of the pious and learned. It is by our innate wisdom that we enlighten ourselves, and even the extraneous help and instruction of a pious and learned friend would be of no use so long as one is deluded by false doctrines and erroneous views. As we introspect our minds with Prajna, all erroneous views will disappear of themselves, and just as soon as we realise Essence of Mind we will immediately arrive at the Buddha stage.
When we use Prajna for introspection we are illuminated within and without and are in position to know our own nature. To realise our own nature is to obtain fundamental liberation. To obtain liberation is to attain the Samadhi of Prajna, which is intuitive insight. What is intuitive insight
Intuitive insight is to see and to realise all dharmas (things as well as truths) with a mind free from attachment. In action Prajna is everywhere present yet it "sticks" nowhere. What we have to do is to so purify the mind that the six aspects of consciousness (sight, sound…
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