Forget the body.
Let go of sensations
and obsessions and objects.
Do non-doing to the point that thoughts
cease to arise. Releasing mental constructs and
emotional entanglements, you’ll begin
to flow as a sage. Then let go
of that notion on top
of everything
else.
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Having left the Fifth Ancestral Teacher’s place, Hui Neng traveled south for two months, and had reached the Ta Yu Range. He was pursued by the monk Hui Ming, who was originally a general, accompanied by several hundred men, who wanted to seize the robe and bowl (emblematic of succession to the ancestral teachers).
Ming was the first to overtake him. The Sixth Ancestral Teacher threw down the robe and bowl on a rock and said, “This robe signifies faith: how can it be taken by force?” Ming tried to pick up the robe and bowl, but was unable to move them. At that point he said, “I have come for the Dharma, not for the robe.”
The Ancestral Teacher said, “Since you’ve come for the Dharma, you should put to rest all your motivations, and don’t give rise to a single thought, and I will explain for you.” After a silence, he said, “Without thinking of good, and without thinking of evil, at just such a time, which is your original face?”
At these words, Hui Ming was greatly enlightened. He also asked, “Besides the intimate words and meaning that struck home a moment ago, is there any further intimate message?”
The ancestral teacher said, “If it were said to you, it wouldn’t be intimate. If you turn around and reflect, what’s intimate is in you.”
The Ultimate Path is not
one-sided, the Final Truth is not biased.
We must not seize upon the views of just one
of these approaches. We must understand
them as one and make them all
perfect and wondrous.
In essence,
if you are confined to one
of them, they are all wrong; if you
reconcile them, they are all correct.
Forget sentiments and return
to the ocean of
wisdom.
Records of the Teachers and Students of the Lanka
Each of you has a
priceless jewel in your own body.
It radiates light through your eyes, shining
through the mountains, river, and earth. It radiates light
through your ears, taking in all sounds, good and bad.
It radiates light through your six senses day
and night. This is also called
absorption in light.
You yourself do not
recognize it, but it is in your
physical body, supporting it inside
and out, not letting it tip over. Even if you
are carrying a double load of rocks
over a single-log bridge,
it still doesn’t let
you fall over.
What is it?
If you seek in the slightest,
it cannot be seen.
My teaching
which has come down
from the ancient Buddhas
is not dependent on meditation
(dhyana) or on diligent application
of any kind. When you attain the insight as
attained by the Buddha, you realize that Mind is
Buddha and Buddha is Mind, that Mind, Buddha,
sentient beings, Bodhi (enlightenment),
and Klesa (passions) are of one and
the same substance while
they vary in names.
You should know that
your own mind−essence is neither subject
to annihilation nor eternally subsisting, is neither
pure nor defiled, that it remains perfectly undisturbed and
self−sufficient and the same with the wise and the ignorant, that it
is not limited in its working, and that it is not included in the
category of mind (citta), consciousness (manas), or
thought (vijnana). The three worlds of desire,
form, and no−form, and the six paths
of existence are no more than
manifestations of your
mind itself.
They are all like the moon
reflected in water or images in the
mirror. How can we speak of them as being
born or as passing away? When you come
to this understanding, you will be
furnished with all the things
you are in need of.
