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Instructions in the Critical Essentials of Cultivating Dhyana Meditation
By the Ming Dynasty Dhyana Master Han-shan De-ching
from The Records of Dream Wanderings
The particular lineage of the dhyana gateway transmits the seal of the buddha mind. Originally, it was not a subtle matter. Beginning with Bodhidharma's coming from the west, the idea of exclusive transmittal became established and the four fascicles of the La'nkaavataara were taken as the [basis for] the seal of the mind. This being the case, although dhyana constituted a separate transmittal outside of the teachings, in actuality, it is because the teachings bring forth a corresponding realization that one then [succeeds in] perceiving the non-dual path of the buddhas and patriarchs. The very meditative skills which are employed during one's investigations [into dhyana] come forth from the teachings themselves.

The La'nkaavataara states, "When sitting quietly in the mountains and forests, at superior, middling and lower levels of cultivation one is able to perceive the flow of the false thinking in one's own mind." This is in fact the World Honored One's clear instruction in the formulary method of developing meditative skill. It also states, "His intellectual mind consciousness is a manifestation of his own mind. The false marks of the experiential state associated with one's self nature [manifest as] the sea of existence within the realm of birth and death. [They arise from] karmic action, desire and ignorance. Such causes as these may all be transcended thereby." This constitutes the Thus Come One's clear instruction in the marvelous principle of how to awaken the mind. It also states, "From all of the sages of the past it has been passed on in turn, being [both] transmitted and received that false thinking is devoid of an [inherently existent] nature." This is also a clear instruction in the [basis of] the secret mind seal.

This golden-countenanced elder's(1) instructions to people on the critically essential points of [dhyana] investigation were [continued on like this] until Bodhidharma instructed the second patriarch, saying, "You need only release (lit. "exhale") all conditions in the external sphere. The inner mind will then have nothing to draw in (lit. "inhale"). The mind will then become like a wall. You will then be able to enter the Way." This was Bodhidharma's very first essential dharma employed in instructing people how to carry out meditative investigations.

[The tradition] was transmitted on until the time when Hwang Mei, [the Fifth Patriarch], sought a Dharma heir. The Sixth Patriarch had just proclaimed his realization that, "Fundamentally, there is nothing whatsoever" when he then obtained the robe and bowl. This was a clear indication of the transmittal of the seal of the mind.

Next, the Sixth Patriarch returned to the South and instructed Dao Ming, saying, "Don't think of good. Don't think of bad. Right then, what is the original countenance of the senior-seated Ming?" This was the Sixth Patriarch's first instruction to people in the clear formula for [dhyana] investigation.

From these [examples] we know that as it came down to us from the Buddha and the patriarchs the intent was only to instruct a person in obtaining a complete awakening to his own mind and in the recognition [of the true nature] of the "self," that's all. There still had not yet been any discussion of a gung-an (i.e. "anecdote") or a hwa-tou (lit. "speech-source"). When it came to Nan Ywe, Ching Ywan and those who came after them, all of the patriarchs accorded with what was appropriate in providing their instructions. For the most part they went to the place of doubt and knocked there in order to cause a person to turn his head around, reverse the direction of his thinking and then put it [all] to rest. But then it came about that there were those who were unable [to respond to this technique] so that even though one might bang away with the hammer and tongs, one still had no choice but to let [one's teaching] adapt to [the student's] appropriate time and conditions.

When it reached Hwang Bwo was when there first occured the instruction of people in [the practice of] looking into a hwa-tou. [This was the practice] straight on down to Dhyana Master Da Hwei who then engaged in the extremely strong promotion of teaching students to investigate into a gung-an (lit. "anecdote") which was used as an aid. This was referred to as a hwa-tou (lit. "speech source"). It was required of a person that he very closely engage in the bringing up and "tearing into" it.

Why was this? It was done on account of the fact that in every thought the seeds of evil practices from an incalculable number of kalpas permeate internally within the field of the eighth consciousness. They flow on continuously [with the result that] false thinking is not cut off and there is nothing which [most people] can do about it. Hence he would take a phrase of words devoid of any meaning-based flavor and give it to you for you to bite into it and hold it down.

Formerly one would take all internally and externally related false thinking in one's mind state and put it all down at once. But because one became unable to put it down he then taught one to bring up this hwa-tou. Then, just like chopping off tangled strands of silk, in a single cut they were all cut off evenly such that they did not continue on any more. One cut off the intellectual mind consciousness so that it was no longer allowed to be active. This is precisely the same as Bodhidharma's principle of "You need only release (lit. "exhale") all conditions in the external sphere. The inner mind will then have nothing to draw in (lit. "inhale"). The mind will then become like a wall."

If one fails to take on the task in this fashion, one will certainly fail to perceive one's original countenance. The intention is not to teach you to deliberate on [the meaning of] the sentence in the gung-an. One should develop a sentiment of doubt and look to it as a means for seeking a measure of realization. This is just exactly like [the instruction offered by] Da Hwei who exclusively taught the looking into the hwa-tou as the invoking of a deadly stratagem whereby he simply wanted you to engage in an assassin's surprise attack on the mind, that's all. As an example [of his teaching], he instructed the assembly, saying, "When engaging in dhyana investigation one must empty out the mind and take the two words 'birth' and 'death' and stick them up on your forehead. [One should feel] as if he owed ten-thousand strings of cash. In the three [periods] of the day and the three [periods] of the night, whether drinking tea or eating meals, when walking and when standing, when sitting and when lying down, when toasting with friends, at quiet times and at boisterous times, one still keeps bringing up the hwa-tou: 'Does a dog have the buddha nature, or not?' Jou said, 'No.'

"One should only be concerned about looking one way and looking another [so that] when there is no flavor [anymore] then it will be like running right into a wall. When one gets to the source where things come together, then it is like when a mouse [runs headlong] into a bull's horn and then finds the route cut off. The intent is that you succeed in bringing about the single entity of the long-enduring and distantly-extending body and mind with which one carries on a struggle [with the result that] suddenly the flower of the mind puts out a brightness which illuminates the k.setras of the ten directions. With a single awakening one then reaches right down to the very bottom of things."(2)

The above [teaching] is the set of hammer and tongs routinely employed by the old eminence Da Hwei. His intent was just that he wanted you to take the hwa-tou and use it to block up and cut off the false thinking set loose by the intellectual mind faculty with the result that its flowing on would no longer be active. It is just at that point where it is not being active that one succeeds in seeing one's original countenance.

It is not the intent to instruct you to carry on deliberative thinking about [the meaning of] the gung-an. One should employ the sentiment of doubt as a means for seeking a measure of realization. For example, it was [also] stated, "As for the flower of the mind putting forth brightness, how could that be something obtained from someone else?"

Instruction such as that presented above has been set forth by each and every one of the buddhas and patriarchs with the intention that you investigate into yourself and refrain from seizing on and peering into someone else's esoteric and marvelous phrases. As for the people of the present era, in discussing investigations undertaken in dhyana and the application of meditative skill, everyone speaks of looking into the hwa-tou and bringing the sentiment of doubt to bear, but they do not realize that one must go to the very root [of the matter]. And so they are only concerned with seeking at the level of the hwa-tou.

They seek coming and they seek going and then suddenly visualize a scene full of light and declare that they have awakened. They then speak forth a verse and present a piece of poetry making as if they had become especially exotic goods. They then take it that they have succeeded in gaining complete understanding. They are completely unaware that they have fallen entirely into the net of knowledge and vision based on false thinking. When one goes about dhyana investigations in this manner, doesn't this amount to poking out the eyes of everyone in the entire world of later generations?

The younger generation of today have not even gotten their sitting cushions warm when they proclaim that they have awakened to the Way. They then rely on their mouths, start channeling sprites and ghosts, fall into the quick-and-smart verbal swordplay, and then think up a few sentences of foolish words and scrambled discourse which are utterly baseless. They proclaim it to be an "Ode to the Ancients." This is just something which has come forth from your own false thinking. And was it ever really so that you even saw the ancients here even in a dream?

If it was actually so easy to become awakened to the Way as [claimed by] people of the present, then considering the integrity of practice of ancients such as Chang Ching who wore out seven sitting cushions and Chao Jou who for thirty years permitted no unfocused use of mind, those ancients had to have been of the very dullest of faculties. They wouldn't even be fit to serve you moderns by holding your straw sandals! When people of overweening arrogance claim to have realizations when they have not yet realized them, can one not be appalled by this?

One's investigations into Dhyana wherein one looks into the hwa-tou and brings the sentiment of doubt to bear absolutely cannot be given short shrift. [This is a case of] the so-called, "A little doubt,-- a little enlightenment. A big doubt,-- a big enlightenment. Refraining from doubt,-- one doesn't become enlightened." It is only essential that one become skillful in the use of the sentiment of doubt. If one achieves a breakthrough through the sentiment of doubt then in a single pass one can string together all of the buddhas and bodhisattvas by their noses.

It's only necessary that, for instance when one looks into the mindfulness-of-the-buddha gung-an, one simply investigates into who it is that is being mindful of the buddha. It is not the case that one is supposed to entertain doubts about who the buddha is. If it were a case of doubting who the buddha is, then it would only be necessary to listen to the lecturer say, "Amitabha is named 'Limitless Light'." After something like this then one should become enlightened and then make up a few verses on "Limitless Light." If instances such as this could be referred to as "awakening to the Way," then those with enlightened minds would be as numerous as sesame seeds and rice grains. How very sad! How very sad!

The ancients spoke of the hwa-tou as like a tile used to knock on the door. If one succeeds in opening the door by knocking, then one is supposed to go see the person in the room. It's not supposed to be the case that one stands outside the door fooling around.(3) From this one can see that in relying on the hwa-tou to bring up doubt, the doubt is not directed towards the hwa-tou. It must be directed at the very root [of the matter].

Just take for instance when Jya Shan went to visit "Boatman" who inquired of him, saying, "I've hung down the line a thousand feet. The mind abides in a deep pool, three inches from the hook. Why don't you speak?!"

Shan then started to open his mouth. The Master then knocked him into the water with an oar. Shan then climbed back into the boat. The Master said again, "Speak! Speak!" Shan was about to open his mouth again when the Master hit him again. Shan then experienced a major awakening whereupon he then knodded his head three times.

The Master then said, "The line from my fishing pole has succeeded in playing you in. Without having to stir up the purity as waves, your mind is naturally evident."

If this Jya Shan had just fooled around with the hook and line, how could "Boatman," even at the expense of a life, have been able to succeed in getting him?

This demonstrates the keen facility of the ancients in skillfully pursuing the means of bringing forth personages. In the past when the way of dhyana was flourishing, there were clear-eyed knowing advisors everywhere and the patch-robed men who were about in the land pursuing their investigations were many. Wherever they went, it flourished.

As a comparative statement, one can say that [nowadays] either there are no [practitioners of] dhyana or there are no Masters available.(4) The house of Dhyana has been silent and deserted now for a long time. How fortunate then that all at once there are many who have decided to take up the search. Although there do exist some knowing advisors, sometimes in taking the measure of the prospective candidates, those of [only] provisional talents [are allowed to] enter in as they yield to sentiment in their proffering of the seal of realization. The students, though of only shallow mind, then have the opinion that they have [actually] gotten some realizations.

Moreover, they do not have faith in the Thus Come One's sacred teachings and do not seek out the origin of the true and correct road. They only care to go on about their dull-witted doings and so it then just becomes a case of a chop made of wintermelon being taken as the real formula.(5) Not only is this a fooling of oneself, but it's also a fooling of others. Can one not be appalled by this? What's more take for example the layman Dzai Gwan who of old recorded [one of the] records of the transmitting of the lamp. There were a number of [noteworthy] men in there, but that's all.

Now, there are those people who are immersed in the weariness of the sense objects and who don't even cultivate the most obvious precepts. They have such turbid and tangled false thinking that they lean on their own clever-wittedness, scan a few cases of the ancient virtuous ones and their prospective [lineage heirs], and then in every case they presume the airs of those of the most superior faculties. As soon as they see a member of the Sangha they then harass him with verbal swordplay and then take it that they themselves have awakened to the Way. I bring this up even though we are in an age which has become corrupt especially on account of my own disciples. It can become a case of a single blind man leading on a crowd of blind people, that's all. This old man now faithfully sets forth the essential points of the true and correct meditative skills of the buddhas and patriarchs. Everyone can evaluate this. Those lofty and clear eminences who have well understood these things may themselves have ways in which they might correct it.

End Notes

1. This is a reference to Shakyamuni Buddha. See DFB, 2058c. [back]

2. It is as yet unclear how much of the above "quote" is paraphrase. [back]

3. This "dzwo hwo-ji" which I have translated as "to fool around" means "to knit" or "to carry on a livelihood." It's use seems a little ambiguous here. [back]

4. This sentence is ambiguous in the Chinese and hence tentative in the English. [back]

5. This is another utterly ambiguous Chinese sentence resulting in a tentative translation. [back]


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