Jie Xin (Lecture Notes on the Heart Method)

Author: Haiyun Jimeng
Publisher:
Publishing Date: 2005-09-01
Features: The essay "The Heart's Essential Method" is a response by the Tang Dynasty Huayan Master—Clear Cool National Teacher—to Emperor Shunzong of the Tang regarding the essentials of cultivation. It is a classic work in both the East and the West. The "Heart's Essential Method" is elegant in language, concise in meaning, and reads with vigor. Except for the "Essays of Chen Zhao" by Chen Zhao and the "Confidence Dharani" by Chen Can, there is no work that surpasses it in both literature and reasoning. The "Heart's Essential Method" addresses the dualistic nature inherent in worldly consciousness. Therefore, the focus of the writing lies in breaking through the dualistic state of mind and pure logical reasoning? In other words, it aims to dismantle the deluded concepts of dualistic attachment. Consequently, its style is characterized by well-structured parallelism. Within these brief 507 words, Clear Cool National Teacher has achieved a unique and extraordinary accomplishment in the realm of theoretical writing. This refined literary achievement, apart from the "Tao Te Ching" and the "Commentary on the Changes," has yet to be paralleled. In terms of the exposition of the Dharma's meaning, although this essay also belongs to the category of "breaking and establishing simultaneously," its logical techniques and the norms of cultivation practice still fall under the system of "solely breaking." Due to its mature thought, it achieves a thorough "breaking of delusion," allowing its ideas to naturally "reveal truth." Thus, the logical techniques in the text often employ methods such as "breaking delusion," "revealing delusion," and "highlighting attachment," rather than presenting "establishing truth." This writing style is called "breaking delusion to reveal truth," with its focus still on inner experience, practice, and perception.
In the "Heart's Essential Method," Clear Cool National Teacher skillfully combines Huayan thought with Zen practice methods. Of course, within these concise 507 words, it is impossible to fully grasp the broader context without a macroscopic exploration. Let us first examine the background of Tang Dynasty Buddhist thought in terms of doctrine, practice, pedagogy, and Zen philosophy:
1. Doctrinal Aspect: The Huayan thought of the Tang Dynasty, particularly the Bhiksu system, inherited the Huayan thought of the Northern Dialectical Masters. From the "Comprehensive Record of Searching for the Profound," we can see that the Bhiksu system of Huayan thought was compiled in a comprehensive manner. The "Exploration of the Profound" by Xian Shou and the "Compendium of Huayan Commentaries" by Clear Cool both followed this line of thought. Since it was a compilation and summary, it was entirely dependent on the contemporary historical context.
2. Practice Aspect: Whether it was the Buddhist teachings of Fotu Cheng, the Zen practice of Bodhidharma, or the Zen arithmetic of An Shihao and later, the Northern region served as the hub where these traditions intermingled. An Shihao's Zen arithmetic became the preparatory and foundational stage for the Zen of the patriarchs in the era of Bodhidharma. Historically, this was a period of maturation. Thus, when Bodhidharma arrived, after three generations of adjustment and adaptation, the Zen of the Chinese patriarchs flourished even more.
3. Pedagogical Aspect: During the transition between the Great and Small Zen practices, the emergence of the thought of Prajna and Buddha-nature, as well as the re-examination of the ideas of Laozi and the I Ching, led to the fusion of Buddhist and Daoist thought, fostering the growth and expansion of Chinese intellectual life. This transition from the realm of "knowing" to the realm of "doing" allowed for the cultivation of distinct and effective methods of practice in China. This expansion from "knowing" to "doing," or from "cultivation" to "practice," represents a breakthrough and transformation in the pedagogical approach of Confucianism in traditional Chinese culture. This shift in pedagogy brought about new life and renewal in both the intellectual and Buddhist traditions of China.
4. The Formation of Chinese Zen: Chinese Zen, in general, refers to the four major schools of Zen, Pure Land, Vinaya, and Esoteric Buddhism. Chinese Buddhism encompasses the four major schools of Consciousness-Only, Tathagatagarbha, Tendai, and Huayan. The practices and teachings of Zen and Buddhist thought in Chinese Buddhism were deeply influenced by Daoist philosophy. In terms of doctrinal interpretation, analysis, and interpretation of Buddhist teachings, traditional Chinese philosophy was almost indispensable. Even the interpretation and realization of Buddhist realms were entirely rooted in the exhaustive and transcendent worldview of the Chinese people. In terms of guidance and models for practice, the natural tranquility of Laozi and Zhuangzi blended with the "strong and enduring movement of Heaven" as described in the I Ching. Under such circumstances, calling it "Chinese Buddhism" is more "appropriate" than simply "Buddhism."
Within this broader context, Buddhism itself underwent significant transformations. First, in texts such as the "Guarding the Mind Sutra" and the "Entering the Darkness Sutra" by An Shihao, the concepts of "mind," "emptiness," and "Prajna" emerged. However, since these texts were primarily practical, they did not delve deeply into doctrine. Later, the metaphysical discussions of the Wei and Jin periods not only failed to advance Zen practice but also fostered the growth of Prajna studies, laying a solid foundation for the later flourishing of diverse intellectual traditions. Bodhidharma's Zen practice took root, grew, and flourished on this fertile ground, leading to a profusion of teachings.
Under this cultural backdrop and intellectual and Daoist atmosphere, Clear Cool National Teacher developed his philosophical ideas. He widely and flexibly employed the traditional "modes of thinking" and "modes of language" familiar to the Chinese people to express the profound spiritual realms of Buddhism. In his vast body of work, the "Heart's Essential Method" stands out as a particularly successful representation. Moreover, in the fusion of Indian and Chinese cultures, he achieved remarkable success. He made it clear to both the people of his time and modern Chinese what the "essentials of practice" were and why. This is akin to modern people, educated in the West, who are immersed in Western modes of thinking and language. The best way to convey the profound spiritual realms of the East to the masses is to use Western modes of thinking and language for maximum effectiveness. Clear Cool National Teacher mastered this art.
Today, if we wish to re-express these ideas, it is merely a repetition using new modes of thinking and language. At this time of publication, I offer these remarks to illustrate the spirit of "explaining without creating."
The strength of the "Heart's Essential Method" lies in breaking the dualistic nature of "mind and mind-object," "subject and object," and "means and result." This dualistic attachment is a product of the developed human brain. By clinging to this delusion and distinguishing between illusions as true and right, conflicts and oppositions between right and wrong, good and evil arise. Yet, these delusions are merely partial perspectives, not only failing to promote the well-being of individuals or humanity as a whole but also disrupting the "spirit of life" that humans could otherwise restore to their original state.
Therefore, Clear Cool National Teacher, from the stance of "breaking delusion," points out the common faults of the world and naturally reveals the essence of truth. His writing style of "revealing truth without pointing it out" and "manifesting truth without establishing it" not only earns him the title of "Master of Truth" but also the honor of "Master of Language."
However, in the translation and annotations, I lack the literary grace of Clear Cool National Teacher and cannot reach such heights. I can only rely on the Western-style logical modes of thinking and language to attempt to capture the essence, hoping to provide an accurate understanding. I sincerely hope to cast a stone to draw forth pearls, inviting the wise to join in this endeavor!