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[Full title: 3.2: The 顿丑测腻苍补 in 惭补丑腻测腻苍补 厂奴迟谤补蝉 (a): The 顿丑测腻苍补 in the 尝补峁卥腻惫补迟腻谤补 蝉奴迟谤补 (i.e., 鈥渢he S奴tra of Psychological Perspectives鈥�)]

In order to bring the spiritual and intellectual context of the 诲丑测腻苍补 into clearer relief, however, we can focus on the great 惭补丑腻测腻苍补 蝉奴迟谤补s that enjoy a special proximity to the 诲丑测腻苍补. These 蝉奴迟谤补s give voice to the new spiritual inspiration of 惭补丑腻测腻苍补 and offer an important stimulus to speculative reflection. Suzuki鈥檚 early, more academic;writings contain a wealth of material on the relationship between the 诲丑测腻苍补 and the 惭补丑腻测腻苍补 蝉奴迟谤补s. ^[1] At first, Western literature on the 诲丑测腻苍补 did not pay sufficient attention to this relationship; for a long time, fascination with the early Chinese masters of whom the chronicles and k艒an collections speak overshadowed the Indian 蝉奴迟谤补s.

The two decisive components of the 诲丑测腻苍补 are the 惭补丑腻测腻苍补 蝉奴迟谤补s, which provide its religious-metaphysical roots, and the Chinese spirit, which provides its distinctive dynamism. Any attempt to understand the spiritual environment of the 诲丑测腻苍补 must take both elements into account. It was only when the Chinese leaven was added to 惭补丑腻测腻苍补 Buddhism that the fermentation process began that resulted in the 诲丑测腻苍补. In this chapter we shall examine the significance of certain 惭补丑腻测腻苍补 蝉奴迟谤补s for the 诲丑测腻苍补.

Of the many 蝉奴迟谤补s that were introduced into China since the first century A.D., the one in which the principles of the 诲丑测腻苍补 are more expressly and directly expounded than any others, at least those that were in existence at the time of Bodhidharma, is the 尝补峁卥腻惫补迟腻谤补 S奴tra (i.e., 鈥渢he S奴tra of Psychological Perspectives鈥�). The 诲丑测腻苍补, as its followers justly claim, does not base its authority on any written documents, but directly appeals to the enlightened mind of the Buddha. It refuses to do anything with externalism in all its variegated modes; even the 蝉奴迟谤补s or all those literary remains ordinarily regarded as sacred and coming directly from the mouth of the Buddha are looked down upon, as we have already seen, as not touching the inward facts of the 诲丑测腻苍补. Hence its reference to the mystic dialogue between the Enlightened One and 惭补丑腻办腻艣测补辫补 on a bouquet of flowers. But Bodhidharma, the founder of the 诲丑测腻苍补 in China, handed the 尝补峁卥腻惫补迟腻谤补 over to his first Chinese disciple Hui-k鈥櫭� as the only literature in existence at the time in China in which the principles of the 诲丑测腻苍补 are taught.^[2]

There are three Chinese translations of the 蝉奴迟谤补 still in existence. There was a fourth one, but it was lost. The first in four volumes was produced during the Lu-Sung dynasty (A.D. 443) by 骋耻峁嘺产丑补诲谤补, the second in ten volumes comes from the pen of Bodhiruci, of the Y奴an-Wei dynasty (A.D. 513), and the third in seven volumes is by 艢iksh膩nanda, of the T鈥檃ng dynasty (A.D. 700). The last-mentioned is the easiest to understand and the first the most difficult, and it was this, the most difficult one, that was delivered by Dharma to his disciple Hui-k鈥櫭� as containing the 鈥榚ssence of mind鈥�. In form and in content this translation reflects the earliest text of the 蝉奴迟谤补, and on it are written all the commentaries we have at present in Japan.^[3]

The 尝补峁卥腻惫补迟腻谤补 Sutra is 鈥渙ne of the nine principal texts of 惭补丑腻测腻苍补 in Nepalese Buddhism; in China and Japan it also occupied an important position in the philosophy of 惭补丑腻测腻苍补 叠耻诲诲丑颈蝉尘.鈥�^[4] The special interest it takes in the psychological aspects of the process of enlightenment is evident in its preference for terms that describe psychological states and changes in the subject.^[5] The 蝉奴迟谤补 is focused on the doctrine of the 鈥渟torehouse-consciousness鈥� (腻濒补测补惫颈箩帽腻苍补) from which issue the seven other consciousnesses, together accounting for the entire psychic life of the individual in this world of becoming. Identical with the storehouse-consciousness is the impersonal 鈥渨omb of the Perfected One鈥� (谤补迟丑腻驳补迟补驳补谤产丑补), in which the karmic seeds (产墨箩补) of all past experiences are preserved. When, for reasons that elude explanation, the seeds are set in motion, the unconscious recollection of all activities, which resides in the storehouse of consciousness, works like a delicate fragrance or 鈥渋mpression鈥� (惫腻蝉补苍腻) to stimulate the psychic processes. The narcotic effect of this deceptive 鈥渇ragrance鈥� propels sentient beings in ignorance and desire through the realm of rebirths. ^[6]

The idea of 诲丑测腻苍补 as explained in the 尝补峁卥腻惫补迟腻谤补, however, is different from what we generally know in 贬墨苍补测腻苍补 literature^[7] 鈥攖hat is, from those kinds of 诲丑测腻苍补 mentioned in the previous part of this essay. The 蝉奴迟谤补 distinguishes four 诲丑测腻苍补s: the first is practiced by the unlearned (产腻濒辞辫补肠腻谤颈办补), such as the 艢谤腻惫补办补蝉, Pratyekabuddhas, and devotees of the Yoga. They have been instructed in the doctrine of 苍辞苍腻迟尘补苍, and regarding the world as impermanent, impure, and painproducing, they persistently follow these thoughts until they realize the 蝉补尘腻诲丑颈 of thought-extinction. The second 诲丑测腻苍补 is designated 鈥榮tatement-reviewing鈥� (artha-pravicaya), by which is meant an intellectual examination of statements or propositions, Buddhist or nonBuddhist, such as 鈥楨ach object has its individual marks,鈥� 鈥楾here is no personal 膧迟尘补苍,鈥� 鈥楾hings are created by an external agency,鈥� or 鈥榯hings are mutually determined鈥�; and after the examination of these themes the practice of this 诲丑测腻苍补 turns his thought on the non-腻迟尘补苍-苍别蝉蝉 of things (诲丑补谤尘补苍补颈谤腻迟尘测补) and on the characteristic features of the various stages (产丑奴尘颈) of Bodhisattvaship, and finally in accordance with the sense involved therein he goes on with his contemplative examination. The third 诲丑测腻苍补 is called 鈥楢ttaching oneself to Thatness鈥� (迟补迟丑补迟腻濒补尘产补苍补), whereby one realizes that to discriminate the two forms of non-atman-ness is still due to an analytical speculation and that when things are truthfully (测补迟丑腻产丑奴迟补尘) perceived, no such analysis is possible, for then there obtains absolute oneness only. The fourth and last is 鈥�罢补迟丑腻驳补迟补-诲丑测腻苍补.鈥� In this one enters into the stage of Buddhahood where he enjoys a threefold beatitude belonging to the noble understanding of self-realization and performs wonderful deeds for the sake of all sentient beings.

In these 诲丑测腻苍补s we observe a gradual perfection of Buddhist life culminating in the utmost spiritual freedom of Buddhahood, which is above all intellectual conditions and beyond the reach of relative consciousness. Those wonderful, unthinkable (acinlya) deeds issuing from spiritual freedom are technically called 鈥榙eeds performed with no sense of utility鈥� (补苍腻产丑辞驳补肠补谤测腻), or the 鈥榙eeds of no purpose鈥� as referred to elsewhere, and mean the perfection of Buddhist life.

The 尝补峁卥腻惫补迟腻谤补 S奴tra also refers to the 鈥渟upreme knowledge鈥� (辫补谤颈苍颈峁�p补苍苍补) that transcends all duality as a 鈥渟elf-realization鈥� (蝉惫补蝉颈诲诲丑腻苍迟补).^[8] Such a view is also commonly found in 诲丑测腻苍补. When 诲丑测腻苍补 speaks of enlightenment as 鈥渟eeing into one鈥檚 own nature鈥� or 鈥渢he original countenance one had before one was born,鈥� it is clearly referring to an experience of the self. Such an interpretation applies to Chinese Buddhism and the way it identifies one鈥檚 own nature with the Buddha nature or with the cosmic body of the Buddha.

The experiential quality of supreme knowledge is thus linked directly to the ineffability that results when rational thought patterns are overcome. Although suprarationality does not necessarily imply irrationality, the 尝补峁卥腻惫补迟腻谤补 S奴tra, in stressing the reluctance to use words, seems to move toward the irrational when it reports of Buddha lands in which the Buddha truth is not passed on by words but by a mere gaze or a contraction of the facial muscles, by raising the eyebrows or frowning or smiling, by spitting or winking, or by similar gestures.^[9] The 诲丑测腻苍补 is well known for having invented a motley collection of such concrete expressions for enlightenment. We read of Zen masters grimacing or lifting a finger or uttering a cry in order to trigger enlightenment in a disciple. In so doing they considered themselves to be in imitation of the Buddha who, in the celebrated sermon on the Vulture Peak, took a flower and held it up to the assembled multitude.

Master Wumen celebrates this episode, to which the 诲丑测腻苍补 traces the beginning of the transmission of the supreme truth 鈥渨ithout written signs and words,鈥� in the following verse:

As he lifts up the flower
The serpent appears.
Kayapa twists his face into a smile,
And humanity and heaven do not know what to do.^[10]

The 尝补峁卥腻惫补迟腻谤补 was thus handed over by Bodhidharma to his first disciple Hui-k鈥櫭� as the most illuminating document on the doctrine of 诲丑测腻苍补. But the development of the 诲丑测腻苍补 in China naturally did not follow the line as was indicated in the sutra鈥搕hat is, after the Indian fashion;the soil where the 诲丑测腻苍补 of the 尝补峁卥腻惫补迟腻谤补 was transplanted did not favour its growth in the same manner as it did in the original climate. The 诲丑测腻苍补 was inspired with the life and spirit of the 诲丑测腻苍补 of the 罢补迟丑腻驳补迟补, but it created its own mode of manifestation. Indeed this was where it showed its wonderful power of vitality and adaptation.

Footnotes and references:

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[1]:

In particular, nearly the entire third volume of his Essays in Zen Buddhism and considerable parts of the first two volumes, as well as his Manual of Zen Buddhism (New York, 1960), treat this question in detail. During his creative period Suzuki provided extensive analysis of the 尝补峁卥腻惫补迟腻谤补 S奴tra (See his Studies in the 尝补峁卥腻惫补迟腻谤补 S奴tra).

[2]:

顿墨驳丑补-狈颈办腻测补 T. Suzuki. Essay in Zen Buddhism, Vol. I., Delhi: Munshiram Manoharlal Publishers Pvt. Ltd., 2005, pp. 86-7.

[3]:

Ibid. p. 87.

[4]:

Quoted from 顿墨驳丑补-狈颈办腻测补 T. Suzuki in his Studies in the 尝补峁卥腻惫补迟腻谤补 S奴tra (London, 1930), p. 3.

[5]:

Suzuki gives particular attention to Sanskrit combinations using the terms gocara, gatti, gatigama, and adhigama, which stress the aspect of experience in enlightenment. Studies, p. 422.

[6]:

H. Dumoulin 2008: pp. 52-53.

[7]:

There is however a S奴tra in the Samyukta 膧驳补尘补, fas. XXXIII, p. 93b (Anguttara-狈颈办腻测补, XI, 10), dealing with true 诲丑测腻苍补 (腻箩腻苍颈测补-箩丑腻苍补) which is to be distinguished from untrained dhy茫na (khalunka-箩丑腻苍补). The latter is compared to an ill-disciplined horse (khalunka) kept in the stable that thinks nothing of his duties but only of the fodder he is to enjoy. In a similar way dhy茫na can never be practised successfully by those who undertake the exercise merely for the satisfaction of their selfish objects; for such will never come to understand the truth as it is. If emancipation and true knowledge are desired, anger, sleepiness, worrying, and doubt ought to be got rid of, and then the 诲丑测腻苍补 can be attained that does not depend upon any of the elements, or space, or consciousness, or nothingness, or unthinkability鈥搕he 诲丑测腻苍补 that is not dependent upon this world or that world or the heavenly bodies, or upon hearing or seeing or recollecting or recognizing鈥搕he 诲丑测腻苍补 that is not dependent upon the ideas of attachment or seeking鈥搕he dhyana that is not in conformity with knowledge or contemplation. This 鈥榯rue dhyana鈥� then, as is described in this S奴tra in the 狈颈办腻测补s, is more of the 惭补丑腻测腻苍补 than of the 贬墨苍补测腻苍补 so called.

[8]:

Suzuki puts special emphasis on this point, Studies in the 尝补峁卥腻惫补迟腻谤补 S奴tra, Delhi: Munshiram Manoharlal Publishers Pvt. Ltd., 2007, pp. 418-19; see also his introduction to The 尝补峁卥腻惫补迟腻谤补 S奴tra, p. xxxiii.

[9]:

See 顿墨驳丑补-狈颈办腻测补 T. Suzuki. Studies in the 尝补峁卥腻惫补迟腻谤补 S奴tra, Delhi: Munshiram Manoharlal Publishers Pvt. Ltd., 2007, p. 107.

[10]:

See H. Dumoulin 2008: p. 54.