Great Chinese Zen Masters (I) 1. The Origin of Zen—A Flower and a Smile 世尊拈花，迦葉微笑 2. Why did Bodhidharma come from the West? 祖師西來意 The Pearl of Wisdom Meeting Emperor Wu The Price for Enlightenment One Flower with Five Petals

3. Third to Fifth Patriarchs Faith in Mind 信心銘 Who Tied You Down? 誰縛汝 A Child Without a Name 無姓兒

4. Sixth Patriarch Hui Neng 六祖慧能 The Illiterate Prodigy Bodhi Is No Tree Diamond Mind Escape Wind Moves? Flag Moves? The Platform Scripture

5. Seventh and Eight Generation Masters YongJia: One-Night Enlightenment 永嘉「一日覺」 HuiZhong: The Emperor’s Master 慧忠國師 ShiTou: Slippery Rock 石頭路滑 Mazu: The Horse that Tramples the World 馬祖道一

Great Chinese Zen Masters, Buddha Gate Monastery, p.1

1. The Origin of Zen—A Flower and a Smile 世尊拈花，迦葉微笑 On Spiritual Mountain (a.k.a. Vulture Peak), an assembly gathered to hear the Buddha’s Dharma talk. However, on that day, Buddha simply held up a flower offered by the Brahmā King and gazed at the assembly, without saying a word. No one understood the meaning except Mahākāśyapa, who broke into a smile. Thereupon the Buddha said, “I have the true Eye of the Dharma, the profound Mind of Nirvana, the Reality transcending all forms; the supreme and subtle teaching, inexpressible by words and speech; this mind-seal outside of scriptures, I now transmit to Mahākāśyapa.” Mahākāśyapa became known as the first Patriarch of Zen. This special teaching, the “mind seal”, the essence of Buddhism, may be characterized by these lines (教外別傳，不立文字，直指人心，見性成佛): A special transmission outside the scriptures, Not dependent upon words and speech; Directly pointing at the mind, Seeing into one’s nature and attaining Buddhahood. Mahākāśyapa transmitted the mind seal to the second Patriarch Ananda, and on down to Bodhidharma, the 28th Zen Patriarch of India. Bodhidharma came to China c. AD 520. He met the Buddhist Emperor Wu in the south, who did not comprehend the Zen teaching. He then traveled north and sat in meditation in a cave in Shaolin Temple for nine years. He eventually transmitted the “mind seal” to HuiKe, who then became the second Zen Patriarch of China. The single transmission tradition continued until the sixth Patriarch, HuiNeng.

2. Why did Bodhidharma come from the West? 祖師西來意 The Pearl of Wisdom Bodhidharma was the third son of a king of southern India. The king was very devoted to Buddhism, and offered a priceless jewel to the 27th Patriarch Prajnatara. Prajnatara showed the jewel to the three princes and asked, “Is there anything comparable to this jewel your father has given me?” The first and second princes said, “This jewel is the finest of precious stones; there is certainly none better. Who but someone of your sanctity deserves such a jewel?” But the third prince Bodhidharma said, “This is a worldly jewel, and cannot be considered the most precious. Among all jewels, the jewel of truth is supreme. This is a worldly luster, and cannot be considered the finest. Among all lusters, the luster of wisdom is supreme. This is a worldly clarity, and cannot be considered the best. Among all clarities, clarity of mind is supreme. This jewel cannot sparkle by itself; it needs the light of wisdom to discern its sparkle. When you discern its sparkle, you know it’s a precious jewel. Therefore it is not precious in itself, and the Great Chinese Zen Masters, Buddha Gate Monastery, p.2

jewel is not a jewel in itself. It is not a jewel in itself because it takes the jewel of discernment to recognize this worldly jewel. It is not precious in itself because it takes the treasure of wisdom to understand the preciousness of the Dharma. Because you, Venerable Master, understand the Way, so the treasures appear. When people attain the Way, the treasures of their mind will appear.” Meeting Emperor Wu Bodhidharma was welcomed into the court of Emperor Wu, who ruled southern China. The emperor was a great devotee and benefactor of Buddhism. Emperor Wu eagerly asked Bodhidharma: “I have established monasteries, printed sutras, and decreed the ordination of countless monks. What merits have I attained from all these deeds?” Bodhidharma answered, “No merit.” “What, then, is the highest truth in Buddhism?” “Emptiness. Nothing holy.” “Who is it that faces me?” “Don’t know.” Emperor Wu could not comprehend Bodhidharma’s teaching. Bodhidharma sailed across the Yangtze River, and sat facing a wall in Shaolin Monastery for nine years. The Price for Enlightenment HuiKe had come a long way, hoping to learn from Bodhidharma. But Bodhidharma sat facing a wall all day, ignoring him. It was getting dark and beginning to snow. HuiKe thought to himself, “Men of old sought the Way by smashing their bones to the marrow, feeding the hungry with their blood, spreading their hair to cover the muddy road for the master … what is my little suffering in comparison?” He stood firm and by the next day snow had buried him up to his knees. Finally Bodhidharma took pity on him and asked, “What are you seeking?” HuiKe sobbed and begged the master, “Please, have mercy, open the gate of nectar that can liberate sentient beings!” The master said, “The supreme, profound Way of the Buddhas is attainable only after innumerable eons of striving, achieving the impossible, bearing the unbearable. How could a man like you, of little virtue and wisdom, filled with contempt and arrogance, ever hope to grasp it? You’re just wasting your time.” Hearing the master’s scolding, HuiKe took out a sword and cut off his left arm. Bodhidharma knew that HuiKe had the right capacity and conditions for the Dharma, and said to him, “The Buddhas of the past have also disregarded their bodies to seek the Truth. You do have the potential.” HuiKe asked, “May I hear the Dharma seal of the Buddhas?” The master said, “The Dharma seal cannot be obtained from others.” HuiKe said, “My mind is not at peace.” Great Chinese Zen Masters, Buddha Gate Monastery, p.3

The master answered “Bring me your mind, I will set it at peace it for you.” After a long silence HuiKe said, “I cannot find the mind anywhere.” Bodhidharma said, “I have already set your mind at peace.” One Flower with Five Petals Bodhidharma sat facing a wall in Shaolin Monastery for nine years. People called him the “Wall-Contemplating Brahman.” One day Bodhidharma called together his disciples and said, “The time has come for me to return. Each of you, say something to demonstrate your understanding.” A disciple named DaoFu said, “As I see it, the function of the Way is not bound by words and speech, nor is it separate from words and speech.” Bodhidharma said, “You have attained my skin.” The nun ZongChi said, “According to my understanding, it is like Ananda’s glimpse of the realm of Akshobhya Buddha. Seen once, it is never seen again.” Bodhidharma said, “You have attained my flesh.” A disciple named DaoYu said, “The four elements are all empty and the five skandhas are without actual existence. I see that there is not a single dharma to be grasped.” Bodhidharma said, “You’ve attained my bones.” Finally, without saying anything, HuiKe bowed and stood in his place. Bodhidharma said, “You have attained my marrow.” And he recited the following poem: Originally I came to this land To rescue the deluded by transmitting the Dharma. One flower will open with five petals And the fruit will ripen by itself.

3. Third to Fifth Patriarchs Faith in Mind (by Third Patriarch SengCan, Excerpts) 信心銘摘錄 The Supreme Way is not difficult, Unless you pick and choose. Simply forsake love and hatred And you will thoroughly understand. A hairbreadth’s difference Sets heaven and earth apart. For the Way to manifest, Likes and dislikes must depart. Intrinsically complete like vast space, Great Chinese Zen Masters, Buddha Gate Monastery, p.4

Without lack, without excess; It is from grasping and rejecting, That one seems deficient. The more you speak and ponder, The less you concur with the Way. Cease all talking and pondering, And there is nowhere you cannot reach. As soon as right and wrong arise, The mind is scattered and lost. Two comes from one, Hold on not even to one. When even one-mind does not arise All dharmas are flawless. The Great Way is broad and wide, Neither easy nor difficult. The narrow-viewed have doubts, Rushing on they fall behind. With clinging one loses discernment And will surely go astray. Let everything go and be genuine The Essence neither goes nor stays. The wise make no efforts, The fools entangle themselves. The dharmas do not differ, The deluded desire and cling. The mind working itself up-Is this not a great error? The duality of all things Comes from false discriminations. This isn’t the sphere of thought, It can’t be gauged by reason or feeling. In the Dharma Realm of True Suchness, There are neither self nor others. Have faith in the non-duality of mind; Non-duality is faith in mind. Beyond the realm of words and speech, It is neither present, future, nor past. Great Chinese Zen Masters, Buddha Gate Monastery, p.5

Who Tied You Down? 誰縛汝 The 14-year-old novice monk DaoXin visited the Third Patriarch SengCan and said, “May the Master be so kind as to teach me the way to liberation.” The Master said, “Who has bound you?” “No one has bound me.” “Then why are you seeking liberation?” Upon these words, DaoXin experienced a great enlightenment. A Child Without a Name 無姓兒 The Fifth Patriarch HongRen was a Taoist in his previous life. He planted pine trees on Twin Peaks. The old man met DaoXin and asked for the teaching. DaoXin said, “You’re too old. Even if I explain it to you, can you spread it widely? Come again [in the next life] and I’ll be waiting for you.” The old priest left and met a young woman washing clothes by the river. He asked her, “May I stay over at your place?” The woman said, “My father and brother are at home. You should ask them.” The old man said, “If you grant me consent, then I will.” She nodded and the old man turned and left. When the young woman returned home, she was found to be pregnant. Her father was furious and drove her out of the house. She made a living by making garments and passed the nights under other’s roofs. When she gave birth to a son, she feared he was a bad omen and left the baby in a sullied ditch. The next morning, she found him further upstream, bright and unblemished. Shocked, she kept and raised the child. Mother and son begged for food. The neighbors called him, “Child with No Name,” because he had no father. The Fourth Patriarch DaoXin was in Yellow Plum County when he encountered this young child on the road. The child had unusually fine features. The Master asked him, “What is your family name?” The child replied, “I have a name, but it is no ordinary name.” “What name is it?” “It’s Buddha nature.” (In Chinese, “family name” and “nature” have the same pronunciation.) The Master asked, “You don’t have a name?” The boy said, “No, because it is empty in nature.” Master DaoXin recognized that he is a vessel of the Dharma. He made a request of the boy’s mother, and she allow him to become a monk. The boy eventually became DaoXin’s Dharma heir, the fifth Patriarch HongRen.

Great Chinese Zen Masters, Buddha Gate Monastery, p.6