1. Bodhidharma ’ s “ Wall-Gazing ” for nine years, ( NPM, Taipei)

2. Cleveland Museum of Arts,

3. Bodhidharma Ridding on the blade of a reed to cross the Yangtze River Left, by Li Yaofu, Yuan Dynasty Right: by Master Liaoan Qinyu, Yuan Dynasty

4. Non-thought: Non-thought: For one ’ s mind to remain undefiled within the sensory realms For one ’ s mind to remain undefiled within the sensory realms Within one ’ s own thoughts, one should always transcend the realms, one should not generate the mind relative to the realms Within one ’ s own thoughts, one should always transcend the realms, one should not generate the mind relative to the realms If one does not think of the hundred things, then thoughts will be completely eliminated If one does not think of the hundred things, then thoughts will be completely eliminated Comment: scriptures teach that one should rid oneself of sensory desire. The “ non-thought ” meditation helps one do that. Comment: scriptures teach that one should rid oneself of sensory desire. The “ non-thought ” meditation helps one do that. Huineng ’ s Chan

5. “ The Six Patriarch Cutting Bamboo, ” Scroll, by Liang Kai, Southern Song, Tokyo National Museum

6. The Dharma, the Words, and the Meaning Huineng ’ s teachings: –“ The wondrous principle of the Buddha has nothing to do with words. ” (said to the nun Inexhaustible Treasury, who studied the Great Nirvana Sutra) –“ Meditation and wisdom are maintained equally/all is pure within the consciousness/the dual cultivation [of meditation and wisdom] is correct. (said to Fa-hai, who learned that the mind is fundamental Buddha and that the function of the dual cultivation is transcendence of all things)

7. Understand the meaning, forget the words Understand the meaning, forget the words Understand the meaning of the Lotus Sutra but not recite its words only (said to Fada [Fa-ta] who recited the sutra 3,000 times without understanding its meaning) Understand the meaning of the Lotus Sutra but not recite its words only (said to Fada [Fa-ta] who recited the sutra 3,000 times without understanding its meaning) The central doctrine of the Lotus Sutra : true Enlightenment The central doctrine of the Lotus Sutra : true Enlightenment Open the perpetual understanding of the buddhas; manifest the perpetual understanding of the buddhas; enlightened to the perpetual understanding of the buddhas; enter the perpetual understanding of the buddhas Open the perpetual understanding of the buddhas; manifest the perpetual understanding of the buddhas; enlightened to the perpetual understanding of the buddhas; enter the perpetual understanding of the buddhas Your mind is the Buddha. There is no other Buddha Your mind is the Buddha. There is no other Buddha

8. “ The Second Patriarch ’ s Seated Meditation, ” Tokyo National Museum

9. Understanding the Sutras The sutras cannot be in error. They would not impede one ’ s mindfulness (said To Fada, or Fa-ta, who didn ’ t understand the meaning of the sutra and had doubts) The sutras cannot be in error. They would not impede one ’ s mindfulness (said To Fada, or Fa-ta, who didn ’ t understand the meaning of the sutra and had doubts) Delusion impedes enlightenment (e.g., according to the Lotus Sutra) Delusion impedes enlightenment (e.g., according to the Lotus Sutra) Deluded in mind, one is turned by the Lotus Deluded in mind, one is turned by the Lotus Enlightened in mind, one turns the Lotus Enlightened in mind, one turns the Lotus

10. To recite (with mouth) and to practice (with the mind) is to turn the sutra (zhuan jing); to recite but not practice (with the mind) is to be turned by the sutra (bei jing zhuan) [said to Fada] To recite (with mouth) and to practice (with the mind) is to turn the sutra (zhuan jing); to recite but not practice (with the mind) is to be turned by the sutra (bei jing zhuan) [said to Fada]

11. Understanding the meaning of three bodies and four wisdoms Three bodies and four wisdoms in the Lankavatara Sutra (said to Zhitong, or Chih- t ’ ung, who recited this sutra more than 1,000 times without understanding the meaning of:) Three bodies and four wisdoms in the Lankavatara Sutra (said to Zhitong, or Chih- t ’ ung, who recited this sutra more than 1,000 times without understanding the meaning of:) Three bodies: Three bodies: The true dharmakaya: (the Buddha as identified with ultimate truth) your nature The true dharmakaya: (the Buddha as identified with ultimate truth) your nature The perfect sambhogakaya (the Buddha ’ s “ heavenly body ” ): your wisdom The perfect sambhogakaya (the Buddha ’ s “ heavenly body ” ): your wisdom The thousand billion nirmanakaya: (the Buddha ’ s earthly body) your practice The thousand billion nirmanakaya: (the Buddha ’ s earthly body) your practice

12. Four wisdoms: Four wisdoms: the great round, the great round, the universally same nature, the universally same nature, the seeing of wondrous contemplation, the seeing of wondrous contemplation, what creates that which is accomplished what creates that which is accomplished Bodhidharma, Kyoto, Myoshin ji

13. Complete understanding, complete detachment Not seeing a single dharma, not maintaining the view of nonbeing, not knowing a single dharma, not maintaining one ’ s knowledge of emptiness (said to Zhitong) Not seeing a single dharma, not maintaining the view of nonbeing, not knowing a single dharma, not maintaining one ’ s knowledge of emptiness (said to Zhitong) Three vehicles: (based on practice) Three vehicles: (based on practice) To learn and recite — small vehicle To learn and recite — small vehicle To be enlightened to the dharma and understand its meaning — great vehicle To be enlightened to the dharma and understand its meaning — great vehicle To penetrate/be equipped with all the myriad dharmas — supreme vehicle To penetrate/be equipped with all the myriad dharmas — supreme vehicle Bodhidharma, Anonymous, Song Dynasty, NPM, Taipei

14. Sudden and Gradual “ The dharma is without sudden and gradual; it is people that are clever or dull, therefore the names of sudden and gradual ” (p.91) “ The dharma is without sudden and gradual; it is people that are clever or dull, therefore the names of sudden and gradual ” (p.91) What did Huineng mean by “ sudden ” ? What did Huineng mean by “ sudden ” ? Apprehension of truth/principle all at a single instance of meditation? Apprehension of truth/principle all at a single instance of meditation? Enlightenment in which all qualities of Buddhahood are gained simultaneously through meditation? Enlightenment in which all qualities of Buddhahood are gained simultaneously through meditation? From the beginning of meditation to enlightenment, how “ immediate ” can this process and result be defined as “ sudden ” ? From the beginning of meditation to enlightenment, how “ immediate ” can this process and result be defined as “ sudden ” ? How much weight is given to the meditative exercise if it does lead to sudden enlightenment? How much weight is given to the meditative exercise if it does lead to sudden enlightenment? Sudden cultivation results in sudden enlightenment? Sudden cultivation results in sudden enlightenment?

15. Huineng ’ s theory of meditation “ Externally, to transcend characteristics is meditation. ” “ Internally, to be undisturbed is concentration. ” (p. 60) –Not “ Fix the mind to contemplate purity and sit constantly without lying down ” (p.91) –Not “ seated meditation ” that aims at concentration on mind, purity, or motionlessness. ” (p.57) “ Seeing the various realms without the mind being disturbed. ” (p. 60) “ My fundamental self-nature is pure ” (p.60) –Within every moment of thought, you should see yourself that your fundamental nature is pure. (p.61)

16. Huineng ’ s Practice of Meditation Samadhi of the single practice (or the “ Single-practice samadhi ” ) Samadhi of the single practice (or the “ Single-practice samadhi ” ) “ always practice the single direct mind in all one ’ s actions whether walking, standing still, sitting, or lying down. ” (p. 57) “ always practice the single direct mind in all one ’ s actions whether walking, standing still, sitting, or lying down. ” (p. 57) “ enlightened to the self-nature ” “ enlightened to the self-nature ” Never departs from the self-nature Never departs from the self-nature Seeing the nature Seeing the nature The self-nature becomes enlightened itself (p.94) The self-nature becomes enlightened itself (p.94)

17. Repentance “See your own dharmakaya, see the Buddha within your own mind” (p.61) “Five dharmakaya incenses of the self-natures” (p.61) –Incense of the precepts –Incense of meditation –Incense of wisdom –Incense of emancipation –Incense of emancipated perpetual understanding “Formless repentance” (p.62) –In every moment of thought not subject to the defilements of stupidity, deceitfulness, deception, jealousy, pride, etc.

18. Huineng ’ s Three Learnings “ My morality, meditation, and wisdom are directed to the people of supreme vehicle. ” (p.92) “ my morality, meditation, and wisdom is for exhorting those of great capacities of wisdom ” (p.93)

19. Four Great Vows  Save all sentient beings  Eradicate all afflictions of our own minds  Learn all the teachings of our own minds  Achieve enlightenment of Buddhahood

20. Formless Precepts of the triple refuge Take refuge in the Two-legged Honored One of Enlightenment Take refuge in the Honored One of the Correct Transcendence of Desire Take refuge in the Honored One within the Pure Assembly To sum up: take refuge in the “self-Buddha”; take “self-refuge”

21. Huineng ’ s Impacts Major disciples: Fahai (Fa-hai), Zhicheng (Chih-ch ’ eng), Fada (Fa-ta), Shenhui (Shen-hui), Zhichang (Chih- ch ’ ang), Zhitong (Chih-t ’ ung), Zhiche (Chih-ch ’ e), Zhitao (Chih-tao), Fazhen (Fa-chen), Faru (Fa-ju) Shenhui made Huineng and his Chan prevail Theory of sudden enlightenment, seeing one ’ s Buddha mind and Buddha nature, no-thought, complete detachment, the single dharma, non-duality of meditation and wisdom, supreme vehicle, master ’ s authority

22. Chan Study and Encounter Dialogue Southern Chan: the “ Direct pointing into mind ” entails Southern Chan: the “ Direct pointing into mind ” entails Master-disciple relationship Master-disciple relationship Compatibility between the master and the disciple Compatibility between the master and the disciple True lineage of Southern Chan True lineage of Southern Chan Five houses: Fayan (Fa-yen), Kuiyang (K ’ uei-yang), Yunmen (Yun-men), Linji (Lin-chi), Caodong (Ts ’ ao- tung) Five houses: Fayan (Fa-yen), Kuiyang (K ’ uei-yang), Yunmen (Yun-men), Linji (Lin-chi), Caodong (Ts ’ ao- tung) Chan adepts traveled to Chan monasteries to seek truth master and true dharma Chan adepts traveled to Chan monasteries to seek truth master and true dharma

23. Gongan (Kung-an, Koan) Chan A Kung-an is usually a story drawn from Chan historical accounts that contain stories/records regarding a disciple ’ s awakening process. A Kung-an is usually a story drawn from Chan historical accounts that contain stories/records regarding a disciple ’ s awakening process. It entails an enigmatic question posed to a disciple by a master to solicit a creative and insightful answer It entails an enigmatic question posed to a disciple by a master to solicit a creative and insightful answer

24. The Liji (Rinzai) Lineage/School, regarded as the most influential of the “ five houses of Chan ”, used Kung-an, or Gongan (Jpn. Koan) to facilitate learning and understanding of the dharma and enlightenment; The Liji (Rinzai) Lineage/School, regarded as the most influential of the “ five houses of Chan ”, used Kung-an, or Gongan (Jpn. Koan) to facilitate learning and understanding of the dharma and enlightenment; The approach is said to have been effective in helping disciples to advance their Chan learning and realization The approach is said to have been effective in helping disciples to advance their Chan learning and realization. Master would shout/scream at the disciple, and beat him with a stick if the answer is based on a rational/logical thinking and does not show any insight.