Free Zen's Chinese Heritage: The Masters and Their Teachings by Andy Ferguson Page A

asked, “In considering what is attained by common people and what is not attained by saints, where does the difference lie between this attainment and nonattainment?
    Niutou said, “The difference lies in that what is attained by common people is delusional, whereas the nonattainment of saints is not delusional. For the deluded, there is a difference in these two viewpoints, whereas saints do not recognize a difference.”
    The monk then asked, “Please describe the viewpoint of those saints who do not recognize the difference in these two views.”
    Niutou said, “The terms ‘commoner’ and ‘saint’ are but false names. Within these two false names there are actually not two things, and thus there is no difference.” 28

    A monk asked, “Just at the moment when someone uses his mind, how can that mind remain composed?”
    Niutou said, “Just at the moment when the mind is being used—that is precisely when mind is not being used. Convoluted thinking and speech just cause everyone trouble. But speaking directly and frankly doesn’t cause complications. No-mind is exactly the employment of mind, while constantly using the mind is to never employ it. What I’ve just said about not using mind is no different from using the mind for deliberation.”
    The monk asked, “When the wise use expedient words they are exactly in accord with mind. But when mind and words diverge, isn’t it heresy?” 29
    Niutou said, “Expedient and beneficial speech is the Mahayana way, and it eradicates the mind’s disease. 30 Speech that is unconnected to original nature is a hollow fabrication. When one always adheres to no-thought, then one is on the road that cuts off mind. One’s nature apart from thoughts is unmoving, and it is without misconceptions concerning birth and death. When there is the sound of an echo in the valley, the reflection in the mirror can turn to hear it.”

    In the year 656 the magistrate Su Yuanshan invited Niutou to become the abbot of Jianchu Temple. The master tried to decline but was unable to do so. He then gave his genuine Dharma transmission to his great disciple Zhiyan, instructing him to continue the transmission to future generations. When he left Mt. Niutou he said to the congregation, “I’ll never return to this mountain!” At that time even the birds and beasts of the mountain wailed in mourning. Four large pauwlonia trees that were in front of Niutou’s cottage inexplicably withered and died during [June]. The next year, on the twenty-third day of the first lunar month, although not appearing ill, the master died. He was buried on Jilong Mountain.

Sixth Generation
     

DAJIAN HUINENG, “CAOXI”
     
    THE SIXTH ANCESTOR, Dajian Huineng (638–713) is a pre-eminent figure of China’s Zen heritage. The five traditional schools of Chinese Zen Buddhism all trace their origin through this famous master. The traditional story of Huineng’s life reveals an iconoclastic personality whose defiance of religious convention sharpened the unique cultural flavor of Chinese Zen.
    The main source of information about Huineng’s life is a text of his teaching known as the Platform Sutra. This work is traditionally regarded as a lecture by Huineng, recorded by his disciple, Fahai. The earliest extant copy of the work, found among papers taken from the Dunhuang caves, dates to about a century after Huineng lived. The legendary events of Huineng’s life were central to political intrigues and factional religious struggles that occurred between the Northern and Southern schools of Zen during the eighth century. These facts, plus the dating of the Dunhuang manuscript, have cast some doubt on certain of the traditional stories about Huineng.
    Despite the arguments surrounding the origin Platform Sutra, this text of Huineng’s teachings contains important and insightful material. From a traditional standpoint, the text expounds and supports the “sudden” nature of Zen enlightenment. Strictly