Hui-neng -- Patriarch of
Zen Buddhism
By Eloise Hart
Artists
and writers often portray world saviors and heroes with such beauty that we tend
to admire these creations rather than the individuals commemorated. This was not
the case in China. Their drawings and stories of spiritual arhats tend to reflect
their lifetimes-long struggles and conquests of the "villains and thieves"
of their lower nature that robbed them of truth and hindered their progress.
But,
we wonder, when one attains enlightenment would he not become godlike in appearance?
Wouldn't such illumination change his whole life for the better? "Not much,"
a Zen Master once said. "His head is covered with ashes and his face smeared
with mud," implying that while inwardly there is a great transformation,
outwardly one's life may continue unchanged. This idea is borne out in the story
of Hui-neng (638-713 AD), considered to be the father of Zen tradition, who perpetuated
Gautama Buddha's teachings while giving them a characteristically Chinese quality.
His story, like that of many spiritual figures of the distant past, is a legend
in the sense that the incidents related are largely suggestive and symbolic. At
times it reflects conflicts between the two main divisions of Ch'an Buddhism,
the Sudden Enlightenment and the Gradualist schools, which did not begin until
years after his death and continued for several centuries between their respective
followers. Behind these elements, however, we can still discern the life of an
enlightened soul and the ideas of the tradition he represents.
Hui-neng was but a lad when his father died and, forced to forego an education,
he provided for his mother and himself by gathering firewood and selling it in
the markets of Canton. It was at one of these markets that he heard a verse from
the Diamond Sutra -- "Let your mind flow freely without dwelling on anything"
-- that illumined his mind and set his soul afire. Asking where he could learn
more, he was referred to the Tung-tsan Monastery, five hundred miles to the north.
By unexpected good fortune he was soon able to provide for his mother, and so
set out for the monastery. When he arrived, the Fifth Patriarch, Hung-jen, came
to greet him and inquired: "How can you, an uneducated commoner from the
South, possibly hope to attain buddhahood?"
Hui-neng answered him, "Although
people are distinguished as Northerners and Southerners, there is neither north
nor south in buddha-nature. In physical appearance, barbarians and monks may look
different, but what difference is there in their buddha-nature?" By way of
response, the Patriarch sent him off to the granary, where he was put to work
hulling rice and splitting wood. He labored there for many months, until he heard
something that disturbed him. The scholar and head monk Shen-hsiu had written
a verse on a corridor wall in response to a request by the aged Patriarch:
Our
body is the Bodhi Tree,
And our mind is a bright mirror.
At all times diligently
wipe them,
So that they will be free from dust.
What disturbed Hui-neng
was the statement that our minds collect dust and need to be continually wiped
clean; to him our mind, being part of our spiritual nature, is always pure and
above delusion. Putting this thought into verse, he asked a visitor to write on
the wall:
The Tree of Perfect Wisdom is originally no tree.
Nor has the
bright mirror any frame.
Buddha-nature is forever clear and pure.
Where
is there any dust?
When the Patriarch read this, he realized that the illiterate
lay-brother Hui-neng had "entered the door of enlightenment" and was
worthy of succeeding him.
Readers familiar with the verse in H. P. Blavatsky's
Voice of the Silence -- "For mind is like a mirror; it gathers dust while
it reflects. It needs the gentle breezes of Soul-Wisdom to brush away the dust
of our illusions" (p. 26) -- may wonder whether the verse of Shen-hsiu or
of Hui-neng was closer to the truth. Both are! At our present stage of development
our minds do gather the "dust" of vagrant thoughts and feelings and
need "the gentle breezes of soul wisdom" to clear away illusions. But
on a higher level where mind and spirit blend, duality disappears, forms and attachments
dissolve before the oneness that transcends illusions. As William Q. Judge wrote:
"The Higher Self needs no concentration because it is always pure, free,
unconditioned" (Echoes of the Orient 3:316). To reach this higher state The
Voice of the Silence suggests:
Thy Soul-gaze centre on the One Pure Light,
the Light that is free from affection, . . .
The more thou dost become at one
with it, thy being melted in its BEING, the more thy Soul unites with that which
IS, the more thou wilt become Compassion Absolute. -- pp. 58, 70
Achieving
enlightenment is one of the principal aims of Zen Buddhism: the word buddha, from
the root budh, means "to awaken, to enlighten." According to tradition,
when the Patriarch came upon Hui-neng's verse, he erased it. But late that night
he summoned Hui-neng and, while others slept, imparted to him the sacred Law (Dharma).
Coming to the line in the Diamond Sutra, "One should use one's mind in such
a way that it will be free from any attachment," Hui-neng exclaimed with
delight: "Who could have conceived that mind-essence is intrinsically free
from becoming and annihilating! That mind-essence is intrinsically self-sufficient,
and free from change! Who could have conceived that all things are manifestations
of mind-essence!"
Certain now of the youth, the Patriarch gave him, as
he himself had so long ago been given, the robe which symbolized successorship,
and declared: "Hui-neng, you are now the Sixth Patriarch. Guard well these
teachings and deliver them to as many as possible." Then he explained how,
since the Indian monk Bodhidharma had brought it to China, this sacred Law has
been transmitted heart-mind to heart-mind from one patriarch to another. This
is reminiscent of the way Buddha Sakyamuni had passed it to his disciple Kasyapa
when, instead of speaking to an assembled multitude, he had held up a flower.
While the audience awaited teachings, Kasyapa alone had grasped the essence of
the Law.
As the night grew on, the Patriarch became increasingly concerned
for the safety of his young successor. Finally he got up and escorted Hui-neng
to the river where, as they got into a boat together, he picked up the oars. When
Hui-neng offered to row, his teacher replied, "No, it is only right for me
to get you across the river" -- an allusion to Buddhist teachers helping
their disciples reach the "other shore" of spirituality. But the young
patriarch insisted: "I have had the honor to inherit the Dharma from you;
since I am now enlightened, it is only right for me to cross the sea of birth
and death by my own effort to realize my own essence of mind." Whereupon
Hung-jen gave him the oars, and they reached the far shore safely. There they
bade each other farewell, the Patriarch confident that his teachings would now
be preserved.
Many tales are told of Hui-neng's later life. In one, as he made
his way southward, he heard footsteps approaching. Throwing down his Dharma-robe,
he turned to face his pursuer only to discover that it was a hot-tempered monk,
Hui-ming, who demanded not the robe, but to be taught the Dharma. Hui-neng began
by telling him to concentrate, to keep his mind perfectly empty and receptive.
After a while he asked Hui-ming, ``When you are thinking of neither good nor evil,
return to what you were before your father and mother were born.'' Instantly,
the monk's mind opened, enlightened.
This story illustrates the basic Buddhist
concept that our higher or buddha-mind is always present: we need but drop off
the blinders of sense and mind-born illusions to see it. Or as Hui-neng often
said: "Buddha-mind is here! Awake and behold it!" However, before Hui-ming
departed he confessed that he still wanted to know Buddha's esoteric teachings.
"These," Hui-neng declared, "I cannot give you. Each must discover
them in himself." This thought, echoing Buddha's final commandment, "Be
lamps unto yourselves!" filled Hui-ming with light. Bowing in homage, he
declared that henceforth he was Hui-neng's devoted disciple.
Continuing his
journey to spread his teachings, Hui-neng eventually arrived in Canton. There
he came upon a monastery in which its Master was speaking on the Mahaparinirvana
Sutra. Intrigued, he stayed to listen and volunteered his thoughts on the subject.
The dharma master was impressed, recognized him as a dharma-successor, and invited
him to join them and be initiated in their Order. Hui-neng did this, for he had
not yet officially become a Buddhist.
There, and wherever he later traveled,
his humility, good humor, and insight inspired those who heard him or read his
writings. One of his often repeated themes was that enlightenment is a "turning"
inwards, an awakening to one's buddha-nature, which he insisted requires neither
formal meditation nor philosophical discussion, only doing what is kind and helpful
for all living creatures. This "buddha-nature" corresponds to the theosophical
atma-buddhic consciousness which, when our hearts and minds open to its light,
lets us vision things as they are. This is a spiritually transforming experience
similar to what Christians and Hindus refer to as being "born again"
or becoming "twice born."
It was the method of obtaining this illumination
that distinguished Hui-neng's teachings from Shen-hsiu's. While both emphasized
teachings of the Mahayana School, Shen-hsiu advocated a process of gradual enlightenment
attained by formal meditation, rituals, and the study and practice of scriptures,
while Hui-neng, although recognizing the value of discipline and sustained effort,
insisted that enlightenment comes spontaneously when we open ourselves to our
innate and everlasting buddha-nature.
When asked "What is the best way
to attain liberation?" Hui-neng explained that the attainment of samadhi
does not depend on the cross-legged position, or on any position, nor does it
depend on a teacher or rituals -- which are but aids for the deluded. Actually,
he declared, there is no such thing as attaining liberation:
From the point
of ordinary men, enlightenment and ignorance are two separate things. Wise men
who thoroughly realize Mind-essence, know that they are of the same nature. This
sameness of nature, that is, this non-duality of nature, is what is called "true
nature"; neither decreases nor increases; it is undisturbed in an annoying
situation and is calm in samadhi. It is neither eternal, nor not-eternal . . .
It is beyond existence and non-existence . . .
He elaborated his ideas with
such clarity and wit that they not only have brought enlightenment to many, but
have had a far-reaching influence on Chinese culture. For Hui-neng and his followers
successfully adapted what was still essentially an Indian system to the Chinese
character, giving it a practical emphasis and incorporating elements from Chinese
traditions, particularly Taoism. According to Chinese historian Huai-chin Nan,
this influence transcends any differences that originally existed between the
Northern and Southern schools.
Shortly before his death, Hui-neng called his
disciples together and told them he would not be with them much longer, adding
Do
your best each of you; go wherever circumstances lead you.
With those who are
sympathetic
You may have discussion about Buddhism.
As to those whose point
of view differs from ours,
Treat them politely and try to make them happy.
Disputes
are alien to our school,
They are incompatible with its spirit.
Greatly
saddened at his impending death, one inquired if he had chosen a successor. The
Patriarch explained that he expected all of his disciples to succeed him in transmitting
the Dharma to others. Later, after saying good-bye to each in turn and reminding
them to seek to become one with their own buddha-nature, his soul left his body.
In due time his body was embalmed and placed in a stupa, and by Imperial Decree
tablets were erected to commemorate his life. The main points mentioned were:
the Patriarch inherited the robe when he was 24, was ordained at 39, and died
at the age of 76. For 37 years he preached for the benefit of all sentient beings;
43 of his disciples inherited the Dharma, while those who had attained a measure
of enlightenment were too many to be numbered. The robe which had been transmitted
from the First Patriarch, as well as other sacred objects, were placed in the
Po-lam Monastery and carefully preserved. His teachings were published and circulated
and are treasured today by both scholars and the uneducated, by rich and poor.
Thus is recorded the life of an enlightened soul who was for a time housed in
the humblest of abodes.
References:
A Buddhist Bible, Dwight Goddard,
editor and publisher, Thetford, VT, 1938.
Manual of Zen Buddhism, Daisetz Teitaro
Suzuki, The Eastern Buddhist Society, Kyoto, 1935.
The Platform Sutra of the
Sixth Patriarch, notes and trans. Philip B. Yampolsky, Columbia University Press,
New York, 1967.
Sources of Chinese Tradition, comps. William Theodore de Bary,
Wing-tsit Chan, Burton Watson, Columbia University Press, New York, 1960.
The
Zen Teachings of Huang Po, trans. John Blofeld, Rider & Company, London, 1958.
(From
Sunrise magazine, June/July 2001; copyright © 2001 Theosophical University
Press)