[ Pobierz całość w formacie PDF ]
things and good things, Heaven and hell-they are all in empty space. The emptiness of [Self-] nature as it is
in all people is just like this.
25. [Self-] nature contains in it all objects; hence it is great. All objects without exception are of Self-nature.
Seeing all human beings and non-human beings as they are,
[1. The Tun-huang copy, edited by D. T. Suzuki, 1934. Hui-neng = Yeno, 637-712.]
evil and good, evil things and good things, it abandons them not, nor is it contaminated with them; it is like
the emptiness of space. So it is called great, that is, maha. The confused pronounce it with their mouths, the
wise live it with their minds. Again, there are people confused [in mind]; they conceive this to be great when
they have their minds emptied of thoughts--which is not right. The capacity of Mind is great; when there is
no life accompanying it it is small. Do not merely pronounce it with the mouth. Those who fail to discipline
themselves to live this life, are not my disciples.
26. What is prajna? Prajna is chih-hui (wisdom). When every thought of yours is not benighted at all times,
when you always live chih-hui (=prajna, wisdom), this is called the life of Prajna. When a single thought of
yours is benighted, then Prajna ceases to work. When a single thought of yours is of chih, i.e. enlightened,
III. FROM HUI-NENG'S TAN-CHING[1] 42
Manual of Zen Buddhism
then Prajna is born. Being always benighted in their minds, people yet declare themselves to be living Prajna.
Prajna has no shape, no form, it is no other than the essence (hsing) of chih-hui (wisdom).
What is Paramita? This is a Sanskrit term of the Western country. In Yang it means "the other shore
reached". When the meaning ( artha in Sanskrit) is understood, one is detached from birth and death. When
the objective world (visaya) is clung to, there is the rise of birth and death; it is like the waves rising from the
water; this is called "this shore". When you are detached from the objective world, there is no birth and death
for you; it is like the water constantly running its course: this is "reaching the other shore". Hence Paramita.
The confused pronounce [Prajna] with their mouths; the wise live it in their minds. When it is merely
pronounced, there is at that very moment a falsehood; when there is a .falsehood, it is not a reality. When
Prajna is lived in every thought of yours, this is known as reality. Those who understand this truth,
understand the truth of Prajna and practise the life of Prajna. Those who do not practise it are ordinary people.
When you practise and live it in one thought of yours, You are equal to the Buddha.
Good friends, the passions are no other than enlightenment (bodhi ). When your antecedent thought is
confused yours is an ordinary mind; as soon as your succeeding thought is enlightened, you are a Buddha.
Good friends, Prajnaparamita is the most honoured, the highest, the foremost; it is nowhere abiding, nowhere
departing, nowhere coming; all the Buddhas of the past, present, and future issue out of it. By means of Great
Wisdom (ta-chih-hui=mahaprajna) that leads to . the other shore (paramita), the five skandhas, the
passions, and the innumerable follies are destroyed. When thus disciplined, one is a Buddha, and the three
passions [i.e. greed, anger, and folly] will turn into Morality (sila), Meditation (dhyana), and Wisdom
( prajna).
27. Good friends, according to my way of understanding this truth, 84,000 wisdoms (chih-hui) are produced
from one Prajna. Why? Because there are 84,000 follies. If there were no such innumerable follies, Prajna is
eternally abiding, not severed from Self-nature. He who has an insight into this truth is free from thoughts,
from recollections, from attachments; in him there is no deceit and falsehood. This is where the essence of
Suchness is by itself. When all things are viewed in the light of wisdom (chih-hui=prajna), there is neither
attachment nor detachment. This is seeing into one's Nature and attaining the truth of Buddhahood.
28. Good friends, if you wish to enter into the deepest realm of Truth (dharmadhatu), and attain the
Prajnasamadhi, you should at once begin to exercise yourselves in the life of Prajnaparamita; you just devote
yourselves to the one volume of the Vajracchedika-prajnaparamita Sutra, and you will, seeing into the
nature of your being, enter upon the Prajnasamadhi. It should be known that the merit of such a person is
immeasurable, as is distinctly praised in the sutras, of which I need not speak in detail.
This Truth of the highest order is taught to people of great intelligence and superior endowments. If people of
small intelligence and inferior endowments happen to hear it, no faith would ever be awakened in their
minds. Why? It is like a great dragon pouring rains down in torrents over the Jambudipa: cities, towns,
villages are all deluged and carried away in the flood, as if they were grass-leaves. But when the rain,
however much, falls on the great ocean, there is in it neither an increase nor a decrease.
When people of the Great Vehicle listen to a discourse on the Vajracchedika their minds are opened and there
is an intuitive understanding. They know thereby that their own Nature is originally endowed with
Prajna-wisdom and that all things are to be viewed in the light of this wisdom (chih-hui) of theirs, and they
need not depend upon letters. It is like rain-waters not being reserved in the sky; but the water is drawn up by
the dragon-king out of the rivers and oceans, whereby all beings and all plants, sentient and non-sentient,
universally share the wet. All the waters flowing together once more are poured into the great ocean, and the
ocean accepting all the waters fuses them into one single body of water. It is the same with Prajna-wisdom
III. FROM HUI-NENG'S TAN-CHING[1] 43
Manual of Zen Buddhism
which is the original Nature of all beings.
29. When people of inferior endowments hear this "abrupt" doctrine here discoursed on, they are like those
plants naturally growing small on earth, which, being once soaked by a heavy rain, are all unable to raise
themselves up and continue their growth. It is the same with people of inferior endowments. They are
endowed with Prajna-wisdom as much as people of great intelligence; there is no distinction. Why is it then
that they have no insight even when listening to the Truth? It is due to the heaviness of hindrance caused by
false views and to the deep-rootedness of the passions. It is like an overcasting cloud screening the s un;
unless it blows hard no rays of light are visible. [ Pobierz całość w formacie PDF ]
zanotowane.pl doc.pisz.pl pdf.pisz.pl szamanka888.keep.pl
things and good things, Heaven and hell-they are all in empty space. The emptiness of [Self-] nature as it is
in all people is just like this.
25. [Self-] nature contains in it all objects; hence it is great. All objects without exception are of Self-nature.
Seeing all human beings and non-human beings as they are,
[1. The Tun-huang copy, edited by D. T. Suzuki, 1934. Hui-neng = Yeno, 637-712.]
evil and good, evil things and good things, it abandons them not, nor is it contaminated with them; it is like
the emptiness of space. So it is called great, that is, maha. The confused pronounce it with their mouths, the
wise live it with their minds. Again, there are people confused [in mind]; they conceive this to be great when
they have their minds emptied of thoughts--which is not right. The capacity of Mind is great; when there is
no life accompanying it it is small. Do not merely pronounce it with the mouth. Those who fail to discipline
themselves to live this life, are not my disciples.
26. What is prajna? Prajna is chih-hui (wisdom). When every thought of yours is not benighted at all times,
when you always live chih-hui (=prajna, wisdom), this is called the life of Prajna. When a single thought of
yours is benighted, then Prajna ceases to work. When a single thought of yours is of chih, i.e. enlightened,
III. FROM HUI-NENG'S TAN-CHING[1] 42
Manual of Zen Buddhism
then Prajna is born. Being always benighted in their minds, people yet declare themselves to be living Prajna.
Prajna has no shape, no form, it is no other than the essence (hsing) of chih-hui (wisdom).
What is Paramita? This is a Sanskrit term of the Western country. In Yang it means "the other shore
reached". When the meaning ( artha in Sanskrit) is understood, one is detached from birth and death. When
the objective world (visaya) is clung to, there is the rise of birth and death; it is like the waves rising from the
water; this is called "this shore". When you are detached from the objective world, there is no birth and death
for you; it is like the water constantly running its course: this is "reaching the other shore". Hence Paramita.
The confused pronounce [Prajna] with their mouths; the wise live it in their minds. When it is merely
pronounced, there is at that very moment a falsehood; when there is a .falsehood, it is not a reality. When
Prajna is lived in every thought of yours, this is known as reality. Those who understand this truth,
understand the truth of Prajna and practise the life of Prajna. Those who do not practise it are ordinary people.
When you practise and live it in one thought of yours, You are equal to the Buddha.
Good friends, the passions are no other than enlightenment (bodhi ). When your antecedent thought is
confused yours is an ordinary mind; as soon as your succeeding thought is enlightened, you are a Buddha.
Good friends, Prajnaparamita is the most honoured, the highest, the foremost; it is nowhere abiding, nowhere
departing, nowhere coming; all the Buddhas of the past, present, and future issue out of it. By means of Great
Wisdom (ta-chih-hui=mahaprajna) that leads to . the other shore (paramita), the five skandhas, the
passions, and the innumerable follies are destroyed. When thus disciplined, one is a Buddha, and the three
passions [i.e. greed, anger, and folly] will turn into Morality (sila), Meditation (dhyana), and Wisdom
( prajna).
27. Good friends, according to my way of understanding this truth, 84,000 wisdoms (chih-hui) are produced
from one Prajna. Why? Because there are 84,000 follies. If there were no such innumerable follies, Prajna is
eternally abiding, not severed from Self-nature. He who has an insight into this truth is free from thoughts,
from recollections, from attachments; in him there is no deceit and falsehood. This is where the essence of
Suchness is by itself. When all things are viewed in the light of wisdom (chih-hui=prajna), there is neither
attachment nor detachment. This is seeing into one's Nature and attaining the truth of Buddhahood.
28. Good friends, if you wish to enter into the deepest realm of Truth (dharmadhatu), and attain the
Prajnasamadhi, you should at once begin to exercise yourselves in the life of Prajnaparamita; you just devote
yourselves to the one volume of the Vajracchedika-prajnaparamita Sutra, and you will, seeing into the
nature of your being, enter upon the Prajnasamadhi. It should be known that the merit of such a person is
immeasurable, as is distinctly praised in the sutras, of which I need not speak in detail.
This Truth of the highest order is taught to people of great intelligence and superior endowments. If people of
small intelligence and inferior endowments happen to hear it, no faith would ever be awakened in their
minds. Why? It is like a great dragon pouring rains down in torrents over the Jambudipa: cities, towns,
villages are all deluged and carried away in the flood, as if they were grass-leaves. But when the rain,
however much, falls on the great ocean, there is in it neither an increase nor a decrease.
When people of the Great Vehicle listen to a discourse on the Vajracchedika their minds are opened and there
is an intuitive understanding. They know thereby that their own Nature is originally endowed with
Prajna-wisdom and that all things are to be viewed in the light of this wisdom (chih-hui) of theirs, and they
need not depend upon letters. It is like rain-waters not being reserved in the sky; but the water is drawn up by
the dragon-king out of the rivers and oceans, whereby all beings and all plants, sentient and non-sentient,
universally share the wet. All the waters flowing together once more are poured into the great ocean, and the
ocean accepting all the waters fuses them into one single body of water. It is the same with Prajna-wisdom
III. FROM HUI-NENG'S TAN-CHING[1] 43
Manual of Zen Buddhism
which is the original Nature of all beings.
29. When people of inferior endowments hear this "abrupt" doctrine here discoursed on, they are like those
plants naturally growing small on earth, which, being once soaked by a heavy rain, are all unable to raise
themselves up and continue their growth. It is the same with people of inferior endowments. They are
endowed with Prajna-wisdom as much as people of great intelligence; there is no distinction. Why is it then
that they have no insight even when listening to the Truth? It is due to the heaviness of hindrance caused by
false views and to the deep-rootedness of the passions. It is like an overcasting cloud screening the s un;
unless it blows hard no rays of light are visible. [ Pobierz całość w formacie PDF ]