Chan Practice | Samadhi and Prajñā Held in Balance (II)

Question: "According to your judgment, within the gate of cultivation after awakening, the meaning of samādhi and prajñā held in balance has two kinds: one, the samādhi and prajñā of self-nature; two, the samādhi and prajñā that follow characteristics. The self-nature gate says: its functioning is self-so, inherently still and knowing, originally unconditioned, cutting off every object so that nothing stands in opposition—why labor at sweeping them away? Not a single thought arises with attachment; there is no need to borrow the power of forgetting conditions. This is judged to be the Sudden Gate, the one who does not depart from self-nature, samādhi and prajñā held in balance. The following-characteristics gate says: according to principle, gather the scattered; examine the dharma and observe emptiness; evenly regulate drowsiness and distraction to enter the unconditioned. This is judged to be the Gradual Gate, practiced by those of inferior capacity. Regarding the samādhi and prajñā of these two gates, doubts remain. If it is said that one person practices both, does one first rely on the self-nature gate to cultivate samādhi and prajñā together, and then later employ the remedial work of the following-characteristics gate? Or does one first rely on the following-characteristics gate to evenly regulate drowsiness and distraction, and then enter the self-nature gate? If one first relies on the self-nature samādhi and prajñā, then its functioning is self-so, still and knowing, with no further remedial work needed—why must one also take up the following-characteristics samādhi and prajñā? It would be like carving inscriptions on white jade and losing its virtue. If one first uses the following-characteristics samādhi and prajñā, completes the remedial work, and then proceeds to the self-nature gate, then this is plainly the gradual cultivation before awakening practiced by inferior capacity in the gradual gate. How could one speak of the sudden-gate practitioner, who first awakens then cultivates, employing effortless effort? If they are simultaneous, without before or after, then the samādhi and prajñā of the two gates—sudden and gradual—are different; how can they be practiced together at one time? Thus the sudden-gate practitioner relies on the self-nature gate, functioning effortlessly; the gradual-gate practitioner of inferior capacity proceeds to the following-characteristics gate, laboring at remedial work. The capacities of these two gates—sudden and gradual—are clearly different; their superiority and inferiority are plain to see. Why then, within the gate of first-awakening-then-cultivation, do you explain both kinds? Please reconcile this for me so that all doubts are cut off."

Answer: "Your explanation is clear enough; you yourself give rise to doubt, taking words to give rise to understanding, then turning again to generate confusion. Once you have grasped the meaning, forget the words—there is no need to press further. If we judge each gate by what it practices, then cultivating the samādhi and prajñā of self-nature—this is the Sudden Gate. It uses effortless effort, simultaneously moving in dual stillness, cultivating one's own nature by oneself, becoming a Buddha by oneself. Cultivating the samādhi and prajñā of the following-characteristics gate—this is before awakening, the Gradual Gate for inferior capacity, employing remedial work, each thought severing delusion, taking stillness as the path. The practices of these two gates, sudden and gradual, are each different and cannot be jumbled together.

"Nevertheless, within the gate of post-awakening cultivation, when speaking inclusively of the remedial work in the following-characteristics gate, it does not entirely take what the gradual practitioner does. It borrows the expedient means, taking the path as a way-station for lodging. Why? Within this Sudden Gate there are also those of superior capacity and those of inferior capacity; one cannot judge their journey by a single standard. If afflictions are thin, body and mind light and at ease, from goodness one departs from goodness, from evil one departs from evil, unmoved by the eight winds, quietly abiding the three feelings—one relies on the self-nature samādhi and prajñā, naturally cultivating both, innate and uncontrived, stillness and motion always in chan, accomplishing the principle of naturalness. Why borrow the remedial meaning of the following-characteristics gate? When one is not ill, one does not seek medicine.

"Although one has first had sudden awakening, if afflictions are thick and habit-energies deep and heavy, so that before objects thought after thought gives rise to attachment, encountering conditions mind after mind stands in opposition, being killed by drowsiness and confusion, obscuring the ever-still knowing—then one borrows the following-characteristics samādhi and prajñā, not forgetting remedial work, evenly regulating drowsiness and distraction to enter the unconditioned. This is fitting. Although one borrows remedial cultivation, temporarily regulating habit-energies, because one has first had sudden awakening, knowing that mind-nature is originally pure and afflictions are originally empty, one does not fall into the polluting cultivation of the inferior capacity of the gradual gate. Why? If cultivation is before awakening, then although one applies effort without forgetfulness, thought after thought is conditioned by cultivation, every step gives rise to doubt, and one remains unable to be unhindered. It is as if there were an object stuck in the chest, a sense of unrest constantly present. As days and months deepen, when the remedial work matures, the guest dust of body and mind seems to become light and at ease. Though again light and at ease, the root of doubt is not yet severed—like a stone pressing down grass—one is still unable to be at ease within the realm of birth and death. Therefore it is said: cultivation before awakening is not true cultivation.

"On the ground of the awakened one, although there are remedial expedients, thought after thought is without doubt, not falling into pollution. As days and months deepen, it naturally accords. The wondrous innate nature, spontaneously still and knowing—every thought that touches all objects, mind after mind eternally severs all afflictions, not departing from self-nature, samādhi and prajñā held in balance, accomplishing supreme bodhi—there is no difference from those of superior capacity before. Thus the following-characteristics samādhi and prajñā, although practiced by those of gradual capacity, on the ground of the awakened one can be called 'touching iron and turning it into gold.' If one knows it is thus, how could there be doubt about the two gates of samādhi and prajñā having a sequential order of before and after?

"May all cultivators of the Way examine and taste these words, and not give rise to doubting thoughts or retreat on their own. If one possesses the will of a great person, seeking supreme bodhi, what else is there besides this? Do not cling to the words; one must directly penetrate the meaning, each point returning to oneself, accord with the original source. Then the wisdom without a teacher naturally appears before one, the principle of innate nature is clearly understood and not obscured; one accomplishes the wisdom-body without depending on another's awakening. This wondrous purport, although it lies within the reach of all people, if one has not in past lives planted the seeds of prajñā wisdom and the great-vehicle root-capacity, one cannot in a single thought give rise to right faith. How much the less would one not only disbelieve but also slander—instead inviting the unintermittent hell—such cases are everywhere to be found. Even if one does not believe and accept, once it passes by the ear, for a time it forms a karmic connection; its merit and virtue cannot be measured. As the Mind-Only Formula says: 'Hearing yet not believing, still it forms the cause of the Buddha-seed; studying yet not accomplishing, it still benefits the merits of humans and devas, not losing the right cause of Buddhahood.' How much more one who hears and believes, studies and accomplishes, guarding it without forgetfulness—how could such merit and virtue be measured!

"Looking back on the karmic deeds of past cycles of saṃsāra, who knows how many thousands of kalpas—following darkness, entering the unintermittent hell, suffering all kinds of pains—and who knows how many more? Yet seeking the Buddha-way, not meeting a good friend, sinking through long kalpas, darkly without awareness, creating all kinds of evil karma. At times when one thinks of it, one cannot help but heave a long sigh! How can one slack off and again suffer the former calamity? Who knows who has caused me to obtain a human life this time, becoming the finest of all beings, not losing the road of true cultivation? It is truly like a blind turtle encountering a floating log, or a tiny mustard seed thrown into a needle's eye—how can the joy of such good fortune be fully expressed! If I now give rise to retreat or laziness on my own, and constantly look toward the future, in a moment losing my life, falling back into the evil destinies, suffering all kinds of pain and bitterness—at that time, even if one wishes to hear a single phrase of Dharma, to believe, understand, and uphold it, to escape the bitterness, how could one obtain it again? When the final moment comes, regret is of no benefit. May all cultivators of the Way not give rise to negligence, not cling to greed and lust; as if saving one's own head, do not forget to watch over oneself. Impermanence is swift; the body is like morning dew, life like the setting sun. Though present today, tomorrow is hard to guarantee. Be sure to pay attention, be sure to pay attention!

"Moreover, relying on the conditioned good of the world, one can also escape the wheel of suffering of the three evil paths, obtaining specially superior fruits among gods and humans, enjoying all kinds of happiness. How much more this most exalted, profound Dharma-gate—for a moment giving rise to faith, the merit and virtue accomplished cannot be spoken of even in parable as a fraction. As sutras say: 'If a person with the seven treasures of three-thousand great-thousand worlds offers them to support all beings in those worlds until they are filled; and also teaches and transforms all beings in those worlds, causing them to attain the four fruits—its merit and virtue is measureless and boundless. It is not equal to one meal's time of rightly reflecting on this Dharma, the merit and virtue obtained.' Thus we know this Dharma-gate of mine is most honored and most precious; compared to other merits and virtues, analogy cannot reach it. Therefore sutras say: 'A single thought of pure mind is the bodhi-ground, surpassing the building of as many seven-jewel stūpas as sands of the Ganges. Jewel stūpas in the end crumble into dust; a single thought of pure mind accomplishes right awakening.' May all cultivators of the Way examine and taste these words, and be sure to pay attention. If this body is not crossed over in this life, in what life will this body be crossed over! If one does not cultivate now, after ten thousand kalpas one will err. If one now forcibly cultivates what seems hard to cultivate, gradually it becomes not hard, and one's practice advances on its own."

Alas! People of the present time, when hungry they encounter the king's feast yet do not know how to eat; when sick they meet the king of physicians yet do not know to take medicine. If you do not say "What shall we do? What shall we do?"—then I too have nothing to offer! Moreover, the conditioned affairs of the world have visible forms, their work can be verified; when a person gains one thing, they marvel at its rarity. This Mind School of mine has no form that can be observed, no appearance that can be seen; the path of speech is cut off, the workings of mind are extinguished. Therefore the heavenly demons and external paths have no gate by which to slander it; Śakra, Brahmā, and the gods cannot exhaust their praises; how much less can ordinary people of shallow knowledge even faintly conceive? How sad! How can the frog in the well know the vastness of the great ocean? How can a wild fox produce the lion's roar? Thus we know: in the age of the degenerate Dharma, one who hears this Dharma-gate, gives rise to a thought of rarity, believes, understands, and upholds it—such a person, in immeasurable kalpas past, has served the sages, planted all good roots, deeply formed the right causes of prajñā, and possesses the most supreme root-nature. Therefore the Diamond Sutra says: "Those who can give rise to faith from these verses and phrases should know that they have already planted all good roots in the presence of immeasurable Buddhas." It also says: "It is spoken for those who set forth on the Great Vehicle; it is spoken for those who set forth on the Supreme Vehicle." May all seekers of the Way not give rise to timidity or weakness; one must arouse a brave and vigorous mind. The good causes of past kalpas cannot be known. If one does not believe in the supreme and willingly accepts the inferior, giving rise to thoughts of difficulty and obstruction, and does not cultivate now, then even if one had good roots from past lives, by cutting them off now one becomes even more deeply mired in difficulty, turning further and further away. Now that one has reached the treasure-ground, one cannot return empty-handed. Once a human body is lost, it is hard to recover after ten thousand kalpas—please be careful! How could there be a wise person who, knowing the treasure-ground, instead does not seek it, long resenting one's own poverty? If one wishes to obtain the treasure, set down the skin-bag!