Patriarch's Teachings: Direct Interpretation

Chapter Six: Gathas of Chan Patriarchs Transmitting the Dharma

I. Chan Master Huangbo said: "The Dharma fundamentally does not exist; do not hold the view of nothingness. The Dharma fundamentally is not non-existent; do not hold the view of existence. Views of existence and non-existence are entirely conceptual perceptions."

Explanation: This "Dharma" refers to the True Reality Mind. It is empty in nature; within the empty-natured mind, not a single dharma exists. Yet, one should not consider it non-existent. The True Reality Mind is not non-existent; it truly exists, hence it is called the True Reality Mind. However, one should also not consider it to have any characteristics or that any dharma exists within it. Sentient beings, not understanding the dual nature of emptiness and existence of the True Reality Mind, not understanding its Middle Way nature, fall into the two extremes: either saying it exists or saying it does not exist. They cannot perfectly combine existence and non-existence. Therefore, all their views are merely the conceptual understandings of the conscious mind.

Whether we consider Tathagatagarbha to exist or not, or whether all phenomena are real or false, these views are merely the perceptions of our conscious mind. The conscious mind is the deluded mind; all kinds of views are conceptual perceptions, not the perception of True Suchness. True Suchness has no perception; True Suchness has no knowing. Although it has no knowing and no perception, there is not a single dharma it does not know, nor is there a single dharma that can exist apart from it. Therefore, knowing is deluded perception; not knowing is indeterminate neutrality. True Suchness belongs neither to knowing nor to not knowing.

II. Layman Pangyun’s Gatha: "The mind is like the state, neither real nor empty. It neither clings to existence nor abides in nothingness; it is neither sage nor saint. For the ordinary being who has understood the matter, it is easy, ever so easy; right within these five aggregates lies true wisdom. The ten-direction worlds are all the same One Vehicle; how could the formless Dharma-body be dual? If one discards afflictions to enter Bodhi, one will not know where the Buddha-land lies."

Explanation: The true mind is forever unmoving and unperturbed like suchness towards all states. The states dependent on True Suchness are also unmoving like suchness. True Suchness is neither real (like visible states, yet it is said to be real) nor empty (though formless and invisible, it is said to be empty yet possesses a true essence and function); thus it is neither real nor empty. All states are born from the True Suchness, the eighth consciousness; therefore, the states have no inherent reality or true existence. Yet these states are not non-existent false appearances; illusory and false appearances still exist, essentially all being attributes of the eighth consciousness. The True Suchness mind does not fall into existence nor abide in nothingness; it is neither sage nor saint. The ordinary being who has understood the great matter of life and death finds this principle easy to comprehend, knowing that within this very body of five aggregates lies a true, indestructible mind of wisdom.

The worlds of the ten directions are all the same True Suchness Buddha Vehicle; how could this formless Dharma-body True Suchness be different? If someone discards afflictions and wishes to enter the Bodhi True Suchness mind, then they will not know where the Buddha-mind True Suchness could be. Because the Buddha-mind True Suchness manifests precisely where afflictions are; afflictions are precisely Bodhi True Suchness. Without afflictions, there is no True Suchness, and True Suchness cannot manifest.

III. Zen Master Zhaozhou Congshen asked Nanquan: "What is the Way?" Nanquan said: "The ordinary mind is the Way." Zhaozhou asked: "Can one direct oneself towards it?" Nanquan said: "To intend direction is to deviate." Zhaozhou said: "Without intending, how can one know it is the Way?" Nanquan said: "The Way belongs neither to knowing nor to not knowing. Knowing is deluded perception; not knowing is indeterminate neutrality. If one truly attains the Way without intention, it is like the vastness of space, open and empty—how can one forcefully impose right and wrong?" Upon hearing this, Zhaozhou understood the principle.

Explanation: The "ordinary mind" Nanquan spoke of as the Way is truly so ordinary and common that sentient beings fail to notice it. It is too close and intimate to us; it feels so natural that nothing seems strange about it. Eating, dressing, walking, talking, laughing—all these daily activities and the functioning of the five aggregates are utterly normal, nothing peculiar. Moreover, since beginningless kalpas, it has always been like this, for everyone, long accustomed to it, so no one investigates its mystery. Then we should ask: Why do dead people not have these normal activities? What is called death? What is called life? Sentient beings never investigate the secrets of their own lives, remaining deluded and inverted life after life.

Actually, within these activities everyone considers natural and ordinary, there truly exists what is called the ordinary mind, enabling sentient beings to have these ordinary affairs. This ordinary mind is the true substance of Buddhahood; it is truly extraordinary and peculiar. Sentient beings, due to ignorance, consider it ordinary. Those with wisdom all investigate the mystery of that ordinary mind. The more they investigate, the more wisdom they gain. When they investigate everything clearly, without a trace of doubt, ignorance is extinguished, and they accomplish the perfect Buddha Way. Why do sentient beings not develop doubt about these ordinary matters? Their conditions are not yet ripe; their concentration is insufficient, and their wisdom is still lacking. When conditions mature, they will inevitably develop doubt, resolve to investigate the origins of all things, and ask "why" about everything. Because of doubt, diligent investigation resolves it, and then wisdom opens wide. Sentient beings without the wisdom from cultivation and realization, when conditions are not ripe, see everything as ordinary, nothing peculiar.

Zhaozhou asked Nanquan: "Can we direct ourselves towards this ordinary mind?" Meaning: Can we seek it, strive towards it? Nanquan said: "To intend direction is to deviate." Meaning: The mind that intends to verify or investigate it is already not it; it is not the same nature as the ordinary mind. Then what mind is this seeking, investigating mind? It is, of course, our conscious mind and manas—these deluded seven consciousnesses.

Manas wants to investigate and resolve the issue of life and death; the conscious mind then discriminates, investigates, and engages in Chan practice, finally realizing and understanding the mystery. These mental activities and functions are the inherent functions of the seven consciousnesses of the mind. The true mind does not have them; it does not give rise to thoughts or intentions, does not seek to investigate itself or realize itself. It has no such volition or mental activity; what it does is not in these aspects. Therefore, the mental activities of the seven consciousnesses differ from those of the true mind. That's why Nanquan used the word "deviate," meaning divergence, difference.

Zhaozhou deliberately asked again: "Without investigating or seeking it, how can one know if this mind is the Way?" Now we can understand: the investigating mind is the deluded sixth consciousness, not the Way itself. Nanquan then uttered the classic statement: "The Way belongs neither to knowing nor to not knowing; knowing is deluded perception, not knowing is indeterminate neutrality." This is an accurate description of the true mind, but it's too concise, so many only recite it without understanding its meaning. Its implications are complex and broad; explaining it clearly requires lengthy discourse.

The "knowing" that the Way does not belong to is the knowing of the seven consciousnesses, the knowing of the six dust realms. The true mind does not know these. The Way does not belong to "not knowing"; the true mind itself also has knowing. It is not dull; as long as it is consciousness, it has discernment. Therefore, the true mind, the eighth consciousness, has knowing. Its scope of knowing is vast and profound, which the seven consciousnesses cannot achieve. What does the true mind know? Briefly, it knows all dharmic seeds, knows the karmic conditions of sentient beings, knows the mental activities of the seven consciousnesses, and knows the sentient beings' sense bases, bodies, and the material world. Only then can it deliver karmic seeds, actualize the causes, conditions, and effects for sentient beings, deliver consciousness seeds, and cooperate with the seven consciousnesses in harmonious functioning, enabling sentient beings to have corresponding activities of the five aggregates.

The details are extremely complex; it's impossible to explain them all. Some details, even if known, are difficult to explain publicly because they involve esoteric meanings. Nanquan said "knowing is deluded perception"—certainly, the knowing of sentient beings is the knowing of the seven consciousnesses, which is deluded dharmas. "Not knowing is indeterminate neutrality"—when sentient beings do not know, it is when the mind is dark, during sleep, coma, deep concentration, or death; these are the "not knowing" and indeterminate dharmas of the seven consciousnesses. Nanquan clearly distinguished the knowing of the true mind from the knowing of the deluded mind without any confusion. Chan masters who have realized the Way know what they are talking about, but often the listeners, especially modern hearers, still do not comprehend the principle, not knowing what the master is saying.

Nanquan continued, if one truly penetrates this mind that seeks and investigates nothing, wisdom arises, and the mind becomes as vast as space. One will no longer mistakenly say what the Way is or is not, because the mind clearly knows what the Way is and what it is not.

IV. Layman Pangyun asked Chan Master Mazu Daoyi: "What person does not associate with the myriad dharmas?" The master said: "When you can drink the entire West River in one gulp, I will tell you." Upon hearing this, Layman Pangyun realized enlightenment. What did he realize? He realized this "not associating with the myriad dharmas"—that which is not a thing. What thing is it? Why does it not associate with the myriad dharmas?

Layman Pangyun realized the self-nature pure mind. This mind does not associate with the myriad dharmas because Tathagatagarbha has no form, does not associate with form; has no sound, does not associate with sound; has no smell, does not associate with smell dust; has no taste, does not associate with taste dust; has no touch, does not associate with touch dust; has no dharmas, does not associate with dharma dust. Tathagatagarbha has no six sense bases, does not associate with the six sense bases; has no six consciousnesses, does not associate with the six consciousnesses. Tathagatagarbha has no Four Noble Truths, does not associate with the dharmas of the Four Noble Truths; has no Six Perfections of the Bodhisattva, does not associate with the Six Perfections; Tathagatagarbha has no Twelve Links of Dependent Origination, does not associate with the dharmas of the Twelve Links; Tathagatagarbha has no worldly dharmas, does not associate with any worldly dharmas. When the world is extinguished, it is not extinguished. Therefore, Tathagatagarbha is the mind that does not associate with the myriad dharmas.

Moreover, because it does not mingle with the myriad dharmas—as stated in the Agama sutras, it is "not contained within" (不相在). The five aggregates and eighteen realms are not within Tathagatagarbha; Tathagatagarbha is not within the five aggregates and eighteen realms. The two are not of the same kind; they do not mingle; they are not the same thing, not the same stuff, therefore they cannot blend. When the five aggregates cease, Tathagatagarbha does not cease. It can exist alone, independent of any dharma, thus it does not associate with the myriad dharmas.

Master Mazu instructed Layman Pangyun: "When you can drink the entire West River in one gulp, I will tell you." In fact, this already states it, only it's not something the ordinary conscious mind can know through thought, imagination, or reasoning. Layman Pangyun was also sharp-witted; at that moment, he knew that which would manifest—its wisdom is extraordinary. It's not like people today who think, "I can't drink the West River, let alone drain it," and then let it go, thinking letting go is enlightenment. Or who think the West River is also manifested by my mind, also empty, and understanding this principle is enlightenment. Such understanding is mistaken; one cannot realize the substance of our Tathagatagarbha mind, nor know how Tathagatagarbha produces the five aggregates and the myriad dharmas.

Many people drink water daily, letting it pass as an ordinary matter, never knowing there is a mystery here. This is called "using it daily without knowing it." Master Zhaozhou usually told visitors: "Go have tea." Great Chan masters' words always have special intent, a hidden purpose. It's a pity ordinary people don't understand the meaning and drink tea time and again, ultimately gaining nothing. We should ask ourselves while drinking tea: Who is drinking tea? What is the principle behind drinking tea? Sooner or later, one will realize the secret within.

V. Zhaozhou taught: "The ultimate Way is not difficult; it only dislikes picking and choosing. As soon as there is language, it is picking and choosing, it is clarity. This old monk is not within clarity."

Explanation: The first two lines are the teaching of the Third Chan Patriarch. It means that wanting to recognize the great Way is not difficult; the fear is that you mistake the conscious mind—which can think, choose, analyze, judge, reason, recognize, etc.—for the great Way. That would be going south by driving the chariot north; taking these mental activities as the Way contradicts the Way. These mental activities are not in accordance with the fundamental awareness of the Way. The fundamental awareness self-nature does not pick and choose, does not make decisions, does not analyze, does not judge, has no thought. The eighth consciousness, fundamental awareness, has none of these mental activities. If there are such mental activities, it must be the conscious mind doing them, not the fundamental awareness.

Zhaozhou commented on this, saying: As soon as language, words, or internal thought arise, this is picking and choosing, this is clarity. I, this old monk, am fundamentally not within this clarity. Zhaozhou meant that the fundamental awareness, the eighth consciousness, has no language, cannot speak, cannot think, analyze, or judge; it does not pick and choose anything; it does not know or understand any of the six dust realms. This knowing and understanding nature belongs to the conscious mind, not the true Zhaozhou, the "I".

VI. A monk asked Zhaozhou: "How does one practice Chan to achieve enlightenment?" The centenarian Zhaozhou, as if in a hurry, said: "I'm sorry, I cannot tell you right now because I have an urgent need." Then Zhaozhou walked out, but suddenly stopped and said to the monk: "I, an old monk of great age, am called an Ancient Buddha by others, yet for this small matter of an urgent need, I still have to go myself; I cannot find someone to go for me." Hearing this, the monk had a great enlightenment.

Explanation: The monk asked Zhaozhou about practicing Chan for enlightenment. Old Zhaozhou, upon hearing this, personally manifested Chan, showing the monk where to enter enlightenment, where the eighth consciousness is. As soon as the monk finished speaking, Zhaozhou began to display the appearance of Chan, everywhere indicating where Chan is and how it functions. Then we should know: Who does all the big and small things in worldly life? Who does what, who doesn't, how is it done? We should also realize that the myriad dharmas are indeed illusory and unreal, like a dream. The wise understand a thousand things upon hearing one; why say Chan is a state? What state does Chan have? Chan is not a dharmic state, yet within all states, Chan indeed exists, and states cannot exist apart from Chan.

Nanquan often displayed the eighth consciousness even more; otherwise, he wouldn't have been able to cut the cat. Even Zhaozhou, after hearing Nanquan cut the cat, took off his sandals, put them on his head, and walked out—this was also displaying it. Seeing this, Nanquan greatly praised him, saying, "If you had been there, you would have cut the cat for me, and I wouldn't have had to cut it."

Zhaozhou was called an Ancient Buddha by others, and Zhaozhou did not deny being an Ancient Buddha. Actually, everyone knows Zhaozhou was not an Ancient Buddha. Why did everyone call Zhaozhou "Ancient Buddha"? Was Zhaozhou an Ancient Buddha? How ancient? Since when was he an Ancient Buddha? Zhaozhou also said that as an Ancient Buddha, he still had to personally attend to this small matter of an urgent need. Shouldn't an Ancient Buddha handle his own small urgent needs? Does an Ancient Buddha have matters of urgent need?

VII. The case in the Platform Sutra where the Sixth Patriarch said, "It is not the wind moving, not the banner moving; it is your mind moving." This case involves the movement of the external phenomena of wind and banner, the movement of the conscious mind, and more—it also involves the non-movement of the true mind, the eighth consciousness. Our seven deluded consciousnesses have grasping; when attached to the state's appearance, they see the wind moving and the banner moving. As long as the sixth consciousness has seeing and feeling, it is moving. When the conscious mind moves, it sees appearances; seeing appearances, it grasps them. When the six sense bases contact the six dusts, the eighth consciousness produces the sixth consciousness; the sixth consciousness then contacts the six dusts and gains perception, thus knowing all things.

Therefore, having knowing means there is consciousness; having consciousness means manas has grasped the six dusts. All seven consciousnesses are moving. If manas does not grasp, it does not wish to contact the dusts, and the eighth consciousness will not produce consciousness to distinguish the six dusts. The heavier manas grasps and clings, the more the sixth consciousness discriminates, and the mind becomes less pure. Yet amidst all this movement of consciousness, the true mind, the eighth consciousness, remains completely unmoving, forever quiescent, still and unmoving. Let the wind move however it moves; let the banner move however it moves—the true mind does not perceive or know it; it simply pays no heed, does not discriminate, does not generate thoughts, and is utterly still. However, during that great movement of wind and banner, one can indeed find the fundamentally unmoving true mind, the eighth consciousness. This depends on the individual's merit, concentration, and wisdom.

While the wind and banner move, the eighth consciousness is said to be unmoving—this is said for ordinary people who have not yet realized the Way. The eighth consciousness can also be said to move, because the eighth consciousness is never idle; it is always delivering seeds, giving birth to all dharmas, and cognizing the sense bases, bodies, and the material world. If the eighth consciousness did not function, there would be no production of the six dusts, no production of the conscious mind, and the conscious mind would not know the wind and banner were moving. However, the movement of the eighth consciousness differs from that of the seven consciousnesses. It never moves its thoughts within the dharmas of the three realms or the six dust realms. Therefore, it is said True Suchness is unmoving, unmoving like suchness.

VIII. Chan Master Huanglong had a gatha: "Spring has a hundred flowers, autumn has the moon; summer has cool breezes, winter has snow. If no idle matters linger in the heart, every season is a fine season in the human realm."

Explanation: This describes the state of Chan masters who have passed the "prison barrier" (牢关). Those who pass the prison barrier have purified minds; their hearts no longer cling to the world. Living in the world, they are not burdened by a single matter, no longer attached to any dharma, no longer grasping their own five aggregates, nor attached to the True Suchness they have realized. Their minds are open and vast, retaining nothing. Although living in the human world, experiencing the four seasons—spring, summer, autumn, winter—yet in their hearts, not a single dharma stirs emotion. Scenes are scenes, forms are forms, people are people, things are things; all dharmas abide in their own positions, having nothing to do with me. While living in the world, they eat and drink as usual but do not crave the world; their minds have attained liberation because they have no constraints.

IX. Chan Master Yongjia said: "Do not eliminate deluded thoughts; do not seek the true."

Explanation: This is spoken from the perspective of the true mind, meaning True Suchness has no deluded thoughts, therefore it does not eliminate them. True Suchness itself does not cultivate; it does not practice precepts, concentration, or wisdom; it does not seek to realize the mind and see the nature; it does not wish to become a Buddha. Therefore, it has no desire to realize itself. Master Yongjia was a deeply wise realized being; thus he could directly perceive the nature of the true mind and teach truths concerning the True Reality Mind. Those who have not realized speak from the perspective of the conscious mind, the mind of perception; it's all dharmas of birth and death, illusory dharmas, not involving the supreme meaning. The difference in wisdom between those who have the Way and those who do not is often as vast as heaven and earth.

After learning Buddhism and practicing, the nature of our deluded conscious mind always ponders: How to eliminate deluded thoughts and distractions? How to make the mind pure? How to achieve non-greed, non-hatred, and non-delusion? How to realize the true mind and find the self-nature? But the true mind never thinks about these things. It also does not think about how to attain liberation, how to become a Buddha, how to uphold precepts, how to cultivate concentration and wisdom. The true mind does not consider these matters; they have nothing to do with it because it has no birth and death. Therefore, the true mind does not cultivate.

X. Upon realization, it is the same as before realization; unmoving, it is like suchness.

       When the mad mind ceases, nothing is lacking, nothing is sufficient.

       Sitting in meditation, seeing the Chan mind; walking and standing, again the same root.

       All return to one state; why ask about shallowness or depth?

Explanation: "Upon realization, it is the same as before realization" means the person is still the same as before, only the mind's activities have changed, and concentration and wisdom have increased. "Unmoving, it is like suchness"—the Tathagatagarbha is still the same as before realization, remaining unmoving like suchness towards states.

"When the mad mind ceases, nothing is lacking, nothing is sufficient"—The arising and ceasing, mad, deluded mind of perception, relying on True Suchness, suddenly ceases, no longer grasping outward, no longer craving outwardly. Because it knows its own Tathagatagarbha originally possesses all dharmas, lacking nothing whatsoever, nor having anything extra; all seeds can be put to use.

"Sitting in meditation, seeing the Chan mind; walking and standing, again the same root"—Not only when sitting in meditation can one thoroughly see the fundamental mind; when walking, standing, sitting, or lying down, one can also see the self-nature mind. At all times, one can observe the functioning and wondrous use of Tathagatagarbha. "All return to one state; why ask about shallowness or depth?"—All these states return to Tathagatagarbha; they are all the functioning of Tathagatagarbha. Then there is no need to ask about the relative shallowness or depth of various states.

XI. During the Song Dynasty, Su Dongpo and Chan Master Liaoyuan Foyin were good friends who often discussed the Dharma together. One day, Chan Master Foyin said, "Shall we compare our understanding of the Buddha Dharma? Whoever loses must forfeit a possession." Su Dongpo agreed. The master spoke first: "I see you as a Buddha." Su Dongpo replied: "I see you as a pile of dung." Then Chan Master Foyin said, "You lose, forfeit the jade belt on your waist," and so he took Su Dongpo's jade belt and kept it for himself. Everyone, judge why Su Dongpo lost?

Chan Master Foyin, having realized enlightenment, could perceive the existence and functioning of his own Tathagatagarbha and also knew the Tathagatagarbha within sentient beings. Seeing sentient beings all have Tathagatagarbha manifesting, and because of this Tathagatagarbha they will become Buddhas, therefore he saw all sentient beings as Buddhas. Su Dongpo, not having realized enlightenment, did not understand the Tathagatagarbha and Buddha-nature within himself and sentient beings, so he became attached to appearances, seeing sentient beings only as their external false appearances. Seeing Chan Master Foyin's external appearance as a dung bucket shows Su Dongpo's own mind was impure, not seeing the true reality of all dharmas.

Chan Master Foyin had wisdom; transforming the other's appearance into a Buddha appearance, the mind that can transform into a Buddha can become a Buddha, drawing near to the Buddha, relying on the Buddha, thus speeding up Buddhahood. Su Dongpo, a literary giant of his generation, skilled in writing and debate, unfortunately had much "lip-service Chan" and little actual practice; he did not realize enlightenment in that lifetime. In the Ming Dynasty, he was reborn as a famous Chan master, still with great literary skill, much poetry and artistic sentiment, writing many works on the Dharma. It's said he was enlightened, though it's unclear, but his wisdom was still not very high. The reason was the habits from his past life as a literary giant carried over to the next life, and his actual practice was not deep or thorough enough.

Su Dongpo's manas grasped the master's appearance as bad; his conscious mind then discriminated it as a bad appearance. Thus, Su Dongpo's manas and conscious mind were both defiled. The seeds delivered by the eighth consciousness for these two minds were defiled, showing Su Dongpo had not cultivated these two minds well; the conscious minds had not transformed; the inner mind was still filthy. The more manas grasps the faults of others, the more defiled it becomes; one defiles one's own mind for no reason—why suffer? After being defiled, the defiled seeds remain in the eighth consciousness. In the future, the seeds delivered by the eighth consciousness will all be defiled and impure. When will they ever become pure again? Defiling oneself means one must clean it oneself; it's troublesome and brings much suffering. One must not always grasp the faults of others; look at others' good points, and the appearances within the mind will all be good appearances. The mind will be influenced by good appearances and can transform for the better. What is stored in the eighth consciousness will be good seeds, wholesome seeds; the conscious minds will be wholesome. Cultivating like this is good; the more wholesome one is, the closer to Buddhahood.