Something I bumped into while reading 'Transmission of the Lamp' (translated by R. S. Whitfield) - a pretty important Zen text according to the translator. Seemed relevant to some of the recent discussions on precepts.
Volume two section 4.68 (p 71) is about Chan Master Songyue Yuangui (644-716), said to have received the True Dharma from National Teacher [Hui] An, talking about precepts to a 'strange man' who identifies himself as the spirit of Song Mountain.
The spirit made obeisance and said, 'I am more clever and upright than other spirits but who was to know that the master possesses such vast knowledge? Pray grant me the true precepts that allow me to transcend this world.'
'Since you ask for the precepts,' said the master, 'this is already receiving the precepts, so what, since there are no precepts other than these, would those precepts be?'
'This reasoning still sounds vast and obscure to me,' answered the spirit, 'so I will continue to seek the precepts from the master in order to become his disciple.'
The master then put out a seat and placed a small incense burner on a table, saying, 'If, when given the precepts, you wish to uphold them then answer "yes", but if not answer "no".'
'I shall respectfully receive your teachings,' said the spirit.
The master began, 'Can you refrain from sexual activity?'
'But I am married,' replied the spirit.
'This is not the meaning,' said the master, 'the meaning is to refrain from indulging in licentious behaviour.'
'Yes I will,' said the spirit.
'Will you refrain from stealing?' asked the master.
'What do I lack that I would become a thief?' answered the spirit.
'This is not the meaning,' said the master, 'the meaning is to refrain from receiving sacrifices just to benefit the licentious or, due to not having received offerings, to do harm to the good.'
'Yes I will,' answered the spirit.
'Will you refrain from killing?' asked the master.
'In fact I have total power, so how is "don't kill" possible?'
'This is not the meaning,' said the master, 'the meaning is to refrain from too many mistakes, doubts and confusions.'
'I will,' answered the spirit.
'Will you refrain from telling lies?' asked the master.
'I am honest,' replied the spirit, 'so how could I tell lies?'
'This is not the meaning,' said the master, 'the meaning is to refrain from ever being out of accord with the Original Heart.'
'I will,' answered the spirit.
'Will you not countenance the abuse of alcohol?' asked the master.
'I agree,' answered the spirit.
'All these are the precepts of the Buddha,' said the master. 'Maintain them reverently and whole-heartedly yet adhere to them with an empty heart. Engage in activity whole-heartedly yet hold the heart empty when quiet. If you can do this then you will be no ghost, though heaven and earth are yet to be born, nor will you be old, though heaven and earth have long perished. There will be formation and transformation the whole day long yet you will be immovable; everything will have reached its limit in silence yet you will not be inert. If this is realised then although married you will be single, taking sacrifices there will be no grasping. There will be power yet no urge to control; although doing there will be no doer, although drunk, no confusion. If the heart is empty in the midst of the ten thousand things then desire is not licentious, benefitting the wrong and bringing harm to the good is not being a thief, dealing in excesses, lies and doubts does not kill, disobeying heaven from first to last is not deluded, confused and upside down is not intoxication. This is what is meant by an empty heart. An empty heart then is empty of precepts, and being empty of precepts is an empty heart. There are no Buddhas, no living beings, no you and no me. There being no you, what would the precepts be?'
This sort of conversation is one reason I enjoy the Zen literature. It reminds me a little bit about how Linji talks about the 'five heinous crimes'. Especially with that last paragraph, the master flips things around and talks about how none of the actions he suggested refraining from would be violations of the precepts if one has an 'empty heart' - which is very much aligned with what Zen masters often say about not grasping or rejecting. The master here does go on quite a bit about seeing things equally just prior to this dialog. Also worth noting that the translator has quite a rant in the introduction about his choice to translate 'xin' as 'heart' in most contexts. Certainly adds a degree of warmth.
Happy Monday!
Submitted June 20, 2022 at 10:58AM by sje397 https://ift.tt/imcrSZP
No comments:
Post a Comment