Caoxi — Zen Studies (II)

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Features: This verse embodies the idea that is entirely consistent with the later "When deluded, Buddha is the; when enlightened,is Buddha." The latter emphasizes the characteristics of the practice of enlightenment (method), which is an development of the former. "Buddha is the" (Emptiness is form) is an inevitable destiny, a law governing all sentient beings. However, this objective and inevitable destiny only becomes a force that controls people when sentient beings are deluded, i.e., when they cannot understand it. Once delusion turns to enlightenment, then "is Buddha" (Form is Emptiness). When sentient beings understand their true origin, the origin is no longer the origin, and sentient beings themselves become the origin, becoming fully free beings. The objective and inevitable destiny then becomes the will and choice of sentient beings, something they can freely control, i.e., their free will. At this point, the causal relationship and the principal-subordinate relationship between Buddha and sentient beings are dissolved, and thus the distinction between Buddha and sentient beings disappears. At this time, sentient beings become fully enlightened and all-powerful Buddhas. This is similar to "When enlightened, the Lotus Sutra turns; when deluded, the Lotus Sutra turns." The early thoughts of the Sixth Patriarch were already extremely profound and beyond human reach, but they were still based on the understanding of predecessors. The original teachings of the Sixth Patriarch were born after receiving and being inspired by the transmission from the Fifth Patriarch, which is "Self-nature is Buddha." When the Sixth Patriarch heard the Fifth Patriarch the "Diamond Sutra" up to " in nothingness," he experienced great enlightenment and realized that "All Dharma is inseparable from self-nature." He also said, "How could I have expected self-nature to be inherently pure; how could I have expected self-nature to be inherently unborn and undying; how could I have expected self-nature to be inherently complete; how could I have expected self-nature to be inherently undisturbed; how could I have expected self-nature to be able to give rise to all Dharma." He also stated, "What I teach does not deviate from self-nature," demonstrating his deep understanding of the meaning of "Self-nature is Buddha."
Self-nature originally refers to the inherent, unchanging, unborn, undying, and timeless transcendental nature of the true suchness of all Dharma. Therefore, it is said that all Dharma is impermanent and without self, and thus without self-nature. Moreover, since all Dharma is the manifestation of true suchness, self-nature, as a characteristic unique to true suchness, evolves into the characteristics of all Dharma, such as the wetness of water or the warmth of fire. The self-nature spoken of by the Sixth Patriarch simultaneously encompasses both meanings while resolving and transcending them into an inconceivable state. At this time, self-nature is also non-self-nature, the dissolution of self-nature itself, and at the same time the highest realization of self-nature. Thus, the self-nature of the Sixth Patriarch is a true self-nature that is both empty and substantial, non-self-nature, a fully enlightened Buddha, and the undifferentiated unity of Buddha and sentient beings, heaven and the world.
"Self-nature is Buddha" is the essence of the teachings of the Sixth Patriarch and the core of his philosophy. This principle is most evident in his teachings at Daxing Temple and is also reflected throughout the "Platform Sutra." It can be said that everything the Sixth Patriarch taught was an embodiment of "Self-nature is Buddha," and the Zen school that followed him continued to develop and manifest this meaning. To understand "Self-nature is Buddha," one must first "recognize one's own mind and see one's own nature." Without recognizing self-nature, one cannot attain Buddha even over countless kalpas.
So, how can one recognize self-nature? Without using the mind, without attaching importance, without searching inward, without seeking outward, just focus on oneself. At this moment, the mind is free of others, naturally without thoughts of inner or outer. When the mind is free of inner and outer, it naturally transcends space. At this time, there are no past thoughts, no future thoughts, and without past and future, there is no birth or death. Naturally, it transcends time. When focusing on oneself, the mind is neither in existence nor non-existence, nor does it have thoughts of form or emptiness. When focusing on oneself, the mind is free of others, naturally without thoughts of "oneself." In this way, while completely affirming oneself, one also completely dissolves oneself. Such self-nature that transcends time and space, is beyond existence and non-existence, and is non-self-nature is the true self-nature. Recognizing this self-nature naturally leads to enlightenment.
The principle of "Self-nature is Buddha" revitalized the previous Buddhist scriptures, giving them new meaning and life. For example, when teaching Prajna, the Sixth Patriarch spoke of "Self-nature Prajna," believing that "All Prajna wisdom arises from self-nature, not from outsiders." He said, "One's own nature inherently has Prajna wisdom." This "Self-nature Prajna" is the innate, awakened mind of everyone, and the transmission of the mind in Zen is precisely this mind. "Use wisdom to constantly observe, so no words are needed," this innate mind possesses extraordinary wisdom beyond words, which is the true wisdom of Buddhism, and thus cannot be conveyed through words. "Self-nature Prajna" is both the basis and the result of sentient beings becoming Buddha, as well as the method and tool for becoming Buddha. Only by returning to recognize self-nature Prajna can one truly become Buddha. If one seeks outwardly, one will only gain worldly knowledge and wisdom, which becomes an obstacle to the path.
When explaining the merits of the Pure Land, the Sixth Patriarch proposed "Pure Land within the body." This gave the doctrine of the Pure Land a completely new meaning. He believed that purity and defilement depend not on east or west but on delusion or enlightenment. When the mind is deluded, everything encountered is a defiled land; when the mind is enlightened, everything is a pure land. Deluded people do not recognize the Pure Land within their own bodies, wishing east or west, creating their own distinctions between purity and defilement. Their minds are already defiled, and their bodies are also in defiled lands. How can they then attain the Western Pure Land! If one recognizes "Self-nature Western," purifies oneself, and has no defilements, then one can reach the Pure Land within the body. The Western Pure Land is right before one's eyes, and it is right here and now. Why seek the Western Pure Land outwardly?
The Sixth Patriarch's "Pure Land within the body" and "Self-nature Western" broke the of the Chinese people at the time about the Western world and the external Amitabha. He guided people to have confidence in themselves, to love themselves, to purify and enlighten themselves, deepening and embodying the meaning of "Self-nature is Buddha" in theory, and practically benefiting the liberation and enlightenment of people at the time.
When speaking of precepts, meditation, and wisdom, the Sixth Patriarch also connected them to self-nature. He believed that "A pure mind is self-nature precepts; a mind without chaos is self-nature meditation; a mind without delusion is self-nature wisdom." In this way, precepts, meditation, and wisdom became the internal will and state of oneself, no longer external constraints or goals. At this time, precepts, meditation, and wisdom all return to the functioning of the mind, naturally without temporal sequence or meaning. "Meditation is the body of wisdom, and wisdom is the function of meditation. When wisdom is present, meditation is present; when meditation is present, wisdom is present." Therefore, meditation and wisdom are one and the same, naturally without distinction of sequence. When wisdom is present, the mind has no movement or birth and death, naturally remaining constantly in meditation. When meditation is present, the mind has no discrimination or defilement, naturally remaining constantly in wisdom. He also said, "The essence is no thought, the form is no form, the foundation is no attachment." "No thought" means no thought in thought. "No form" means no form in form. In all circumstances, if one does not attach to thoughts, it is called no attachment.
It can be seen that the Sixth Patriarch's "no thought" was not simply calming the mind, not thinking of anything, not being detached from thoughts without thoughts, but no thought in thought, i.e., realizing that thought itself is not self-nature. Therefore, it is no thought. This is self-nature without thought. "No form" and "no attachment" are the same in meaning.
When teaching Zen meditation, the Sixth Patriarch also said, "To be Zen is to be separated from form externally; to be meditation is to be without chaos internally. To be Zen externally and meditation internally is to be Zen and meditation." He believed that "Self-nature that does not move is Zen," and "A mind without chaos is self-nature meditation." When self-nature does not move, it is naturally constantly in meditation throughout the twelve hours, without entering or leaving. This is true Zen and meditation, the most natural, simple, and effortless, without needing to focus the mind on purity or still the mind. At the same time, it is also the most difficult to grasp. At this moment, there is no distinction between defilement and purity, no appearance of movement or stillness, and no effort in the mind. Therefore, one is not bound by purity or delusion, naturally light and at ease, naturally attaining self-nature Prajna true wisdom.
But when one thinks of self-nature, there is no movement or stillness. When there is no movement or stillness, one has attained true meditation. This is self-nature Zen meditation.
The Sixth Patriarch also clearly instructed learners in the transmission of incense and repentance to "purify their minds, practice their actions, see their own Dharma body, and see the Buddha in their own minds," directly revealing the essence of "Self-nature is Buddha." He also asked learners to rely on the Three Jewels of self-nature, to save themselves, to discipline themselves, and to become Buddha on their own. He believed that self-nature contains the Three Bodies of Buddha. One's own nature is inherently pure, which is the pure Dharma body. One's thoughts give rise to various forms, which is the self-nature embodiment. Self-nature is neither good nor evil, which is the true suchness, and also the complete. Self-nature is inherently Buddha, so becoming Buddha cannot be sought outwardly, only inwardly. The way to become Buddha can only rely on self-power, self-enlightenment, self-purification, and self-realization, not on external Buddhas or Bodhisattvas. "Self-nature saves oneself is called true salvation."
In this way, the Sixth Patriarch completely entrusted the responsibility and right to become Buddha to all sentient beings. Destiny became one's own choice. When the mind is upright, one naturally attains the path to becoming a Buddha and enters the Pure Land. When the mind is crooked, one naturally falls into evil paths and enters defiled lands.
Zen is famous for its transmission of the mind, but it seems that the Sixth Patriarch did not systematically explain the meaning of the mind. However, he mentioned self-mind many times and said, "Self-mind is Buddha." The self-mind is the original mind of self-nature. This is the mind transmitted by the Sixth Patriarch. The mind has defilement and purity, delusion and enlightenment, good and evil. All these distinctions are deluded minds. Zen transmits the true mind, which is vast, pervades the void, has no form or shape, and cannot be described in words.
All Buddhist schools teach the true mind, but what is the true mind and how to recognize it are difficult to clarify. The Sixth Patriarch provided a simple and direct explanation. The true mind is the original mind of self-nature, the self-mind that everyone possesses. When one thinks of self-nature, the mind is nature, and nature is the mind. The mind and nature are unified and enter the realm of all Buddhas. This mind is the mind of Buddha. When the self-mind is deluded, nature is the mind. When the self-mind is enlightened, the mind is nature. When one constantly thinks of self-nature, self-nature is the self-mind. In this way, the self-mind naturally attains self-nature Prajna and becomes enlightened. Therefore, it is said, "Self-mind is Buddha."
The transmission of the mind of the Sixth Patriarch is also known as the Southern School's sudden method. This sudden enlightenment method was later strongly promoted by Shenhui and seemed to become the fundamental characteristic of Huineng's transmission. However, the sudden method of teaching originated from the time of the Sixth Patriarch and originally included the "sudden teaching method." But the Sixth Patriarch did not overly emphasize the distinction between sudden and gradual. He believed that "The Dharma has no sudden or gradual, only people who are sharp or dull." It is due to the sharpness or dullness of people's roots that there are sudden or gradual methods. Sharp-rooted people see nature quickly, so there is a sudden enlightenment method. Dull-rooted people see nature slowly, so there is a gradual enlightenment method. Thus, sudden and gradual have no superior or inferior distinction. Those with sharp roots should study the sudden method, while those with dull roots should study the gradual method. Sudden and gradual are methods to see nature, and the Dharma itself has no sudden or gradual.