Huineng, when he knew his time was coming to an end within the physical, had given his disciples hints on preaching, so that they would be able keep up the tradition of the Zen school.
[...] In all preaching, stray not from the essence of mind. Whenever a man puts a question to you, answer him in antonyms, so that a pair of opposites will be formed, such as coming and going.
Since the essence of mind is the embodiment of all dharmas, it is called the alaya-vijnana [repository consciousness]. But as soon as the process of thinking or reasoning is started, the essence of mind is transmuted into [various] vijnanas. When the six recipient vijnanas come into being, they perceive the six sense objects through the six doors [of sense]. Thus, the functioning of the eighteen dhatus derives its impetus from the essence of mind. Whether they function with an evil tendency or a good one depends upon what mood–good or evil–the essence of mind is in. Evil functioning is that of a common man, while good functioning is that of a buddha...
Huineng steers us away from nihilistic interpretation, and doesn't discourage the study of the Buddhist sutras (Huineng himself having been enlightened when he heard the Diamond Sutra being recited).
A bigoted believer in nihilism blasphemes against the sutras on the ground that literature [i.e., the Buddhist scriptures] is unnecessary [for the study of Buddhism]. If that were so, then neither would it be right for us to speak, since speech forms the substance of literature. He would also argue that in the direct method [literally, the straight path] literature is discarded. But does he appreciate that the two words 'is discarded' are also literature? Upon hearing others recite the sutras such a man would criticize the speakers as 'addicted to scriptural authority.' It is bad enough for him to confine this mistaken notion to himself, but in addition, he blasphemes against the Buddhist scriptures. You men should know that it is a serious offense to speak ill of the sutras, for the consequence is grave indeed!
Huineng clarifies once more, we as Zen followers, must practice.
If you understand what I say, and make use of it in preaching, in practice, and in your daily life, you will grasp the distinguishing feature of our school.
Whenever a question is put to you, answer it in the negative, if it is an affirmative one, and vice versa. If you are being asked about an ordinary man, tell the inquirer something about a sage, and vice versa. From the correlation or interdependence of the two opposites the doctrine of the mean may be grasped. If all other questions are answered in this manner, you will not be far from the truth.
Huineng talks about two forms of samadhi (samadhi of specific object, and samadhi of specific mode). Then says of them,
He who is complete with these two forms of samadhi may be likened to the ground with seeds sown therein. Covered up in the mud, the seeds receive nourishment therefrom and grow until the fruit comes into bearing.
My preaching to you now may be likened to the seasonable rain, which brings moisture to a vast area of land. The buddha-nature within you may be likened to the seed, which, being moistened by the rain, will grow rapidly. He who carries out my instructions will certainly attain bodhi. He who follows my teaching will certainly attain the superb fruit [of buddhahood]. Listen to my stanza:
Buddha-seeds latent in our mind
Will sprout upon the coming of the all-pervading rain.
The flower of the doctrine having been intuitively grasped,
One is bound to reap the fruit of enlightenment.
He then clarified, Zen is at its core, is the realization and dharma of non-duality:
The dharma is nondual, and so is the mind. The path is pure and above all forms. I warn you not to use those exercises for meditation on quietude or for keeping the mind a blank. The mind is by nature pure, so there is nothing for us to crave for or give up. Do your best, each of you, and go wherever circumstances lead.
This realization leads one out of their 'selves' and into a selfless self:
Knowing Buddha means nothing else than knowing sentient beings, for the latter ignore that they are potential buddhas, whereas a buddha sees no difference between himself and other beings. When sentient beings realize the essence of mind, they are buddhas. If a buddha is under delusion in his essence of mind, he is then an ordinary being. Purity in the essence of mind makes ordinary beings buddhas. With impurity in the essence of mind even a buddha is an ordinary being. When your mind is crooked or depraved, you are ordinary beings with buddha-nature latent in you. On the other hand, when you direct your mind to purity and straightforwardness even for one moment, you are a buddha.
Note: I could ruin Huineng's teaching and words with my own meanderings and rambling, but instead I'll simply prompt you to direct your mind to purity and straightforwardness just for this moment.
Feel free to comment, Buddhas.
Submitted February 13, 2019 at 08:35AM by Dillon123 http://bit.ly/2GFt6BD
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