Letter Twenty-Three
Your disciple prostrates with the five parts of the body touching the ground and respectfully bows at the Master’s seat:
The key of mind opens the lock of mind. The key has long been in hand, but the stubborn lock is too rusty; even today, it has not yet been opened. [In fact, the key has never been in hand! If it truly were in hand, one would no longer see the rust on the lock. Not only would one not see the rust on the lock; even the key itself would vanish without a trace.
If you still rely on a key to open a rusty lock, it will also be difficult! I record here a koan to help you open the “lock of consciousness at the mysterious gate” in your mind.
While Chan Master Dongming Qian and two disciples were reading the Śūraṅgama Sūtra together, they came to where Śākyamuni Buddha said, “If I press my finger, the ocean-seal emits light!” A disciple asked, “What is Śākyamuni Buddha’s meaning?” The master said, “Śākyamuni Buddha deserves thirty blows!” The disciple asked, “What fault has Śākyamuni Buddha committed?” The master said, “Why press a finger?” The disciple said, “But when a thought temporarily arises, the mind becomes confused and loses
itself!” The master gave a mighty shout and said, “That too is the ocean-seal emitting light!” The disciple attained great awakening at these words and said, “Ah! For decades I have missed it right here!” See how swiftly and lightly this rusty lock is opened! All sentient beings are originally Buddhas, but they are wrapped and obscured by the locks of deluded thoughts, attachments, and afflictions, without knowing it. Those who cultivate the Way also fall into dead samādhi and thoughtlessness, failing to realize that every movement, action, and word is the wondrous functioning of true nature. Thus, they sit beside a rice bin and cry that they are hungry—how could this not be lamentable?] Murky currents surge as one steers a solitary boat; to turn back to the shore, one must raise the sail.
Advancing one step in haste, one retreats nine; lax in the precepts, one avoids two and falls into three. Speaking of dreams within a dream is still a dream; seeking roundness within the complete circle only obscures its completeness. [Since one already knows it is originally complete, what rusty lock remains to be opened?] Cast aside the oars and rudder and leap overboard; bodhi and afflictions are disposed of together. Your disciple has the bad habit of smoking. Recently, the amount smoked has greatly decreased, though I have not yet stopped altogether.
If I did not feel uncomfortable as soon as I smoked, I fear that even this “great decrease” would not have been possible. [Since you feel uncomfortable, why smoke at all?] Smoking is not a bodily necessity. There is no feeling of comfort after smoking; it is merely a habit.
[A habit is something one must struggle against! Without firm resolve, how can one change?] Your disciple deeply understands the harm of eating meat, yet what I eat each day is not merely “vegetables cooked alongside meat.” I do not wish to eat meat, but my family has not yet been influenced by Buddhism. I often feel ashamed because of this.
[Since you do not wish to eat meat, why not eat vegetables cooked alongside meat? You yourself should first take the lead and set an example.] Recently, karmic obstacles have appeared. For no reason, I gave rise to irritable emotions; anger flared up, and I even cursed someone once. Although it has now subsided, when I think back on it, I still find it pitiable and sad. Mr. Gengyun said, “Serenity is the direct realization of the Dharma.
” When anger flares, serenity has vanished without a trace. Although it is far from affecting my practice, during meditation I often experience drowsiness and distraction. [Once an offense has been committed, it must not be committed again!] During meditation, there has not yet been a sudden breakthrough, like an explosion or the bottom dropping out of a bucket, but outside meditation there are sensations.
[A breakthrough cannot be sought! The Heart-of-Heart Dharma has this advantage: what one does not attain during meditation, one often attains after meditation or in dreams!] After this bout of anger subsided, I have continually felt as though something were crawling upward along my spine from behind, stopping at my upper back, seeming to move yet not moving. This is only a sensation outside meditation and has continued for the past two days. [As for all sensations, let them follow their natural course; neither abide in nor cling to them. Then the crown of the head will naturally open, and the spirit will roam freely.]
May 4–May 10: twelfth period. May 11–May 17: thirteenth period. On the evening of the 9th, I went to Beijing. That night, from midnight to 2:00 a.m., I practiced one session of the fourth mudrā on the train. As my shirt was nearly yellow, I used it to cover my hands. On the 11th, again from midnight until after 2:00 a.m., I practiced one session of the second mudrā at the hostel.
Before the practice, several fellow travelers in the room were chatting and could not sleep. Only after my practice did they go to sleep. [Should not those who cultivate the great Way be like this?!] On the 12th: they were still chatting on the night of the 11th, but I fell asleep and did not awaken until 6:00 a.m.; then I sat from 6:00 until after 8:00. Although they got up and washed, no one disturbed me. On the 12th, I took a night train and arrived home at noon on the 13th. From 2:00 until after 4:00 that afternoon, I practiced one session of the fourth mudrā. After the 14th, I resumed my regular practice schedule of 5:00 to 7:00 every morning.
In the Buddha-Heart Sutra, among the ten observances for cultivating the Buddha-ground, the fourth is: “Toward all who seek the Dharma, do not give rise to ridicule or disdain; toward all Buddhist teachings, shield and protect against faults and evils; among teachers and monastics, regard them as one’s parents.” “Toward all Buddhist teachings, shield and protect against faults and evils” is wholehearted refuge in the Buddha. “Toward all who seek the Dharma, do not give rise to ridicule or disdain” is wholehearted refuge in the Dharma.
“Among teachers and monastics, regard them as one’s parents” is wholehearted refuge in the guru and refuge in the saṅgha. This fourth observance encompasses the four refuges: refuge in the Vajra Master, refuge in the Buddha, refuge in the Dharma, and refuge in the Saṅgha. Namo Gurubhya, Namo Buddhaya, Namo Dharmaya, Namo Sanghaya.
Disciple Qi Zhijun respectfully bows
May 17, 1990
[Yongshou Tongzi] I bow to Teacher and to Master Yuanyin. Teacher directly shows students the process of eliminating subtle habitual tendencies in clothing, food, shelter, and daily conduct, thereby enabling us also to arouse the resolve to eradicate our habitual tendencies.
[LVM] Oh! That was a report to the Master, not a “direct showing to students.” I have many faults. When I am with you all, they often do not show themselves, just as one is always unwilling to give others one’s broken and worthless things.
[Yongshou Tongzi] “The Heart-of-Heart Dharma has this advantage: what one does not attain during meditation, one often attains after meditation or in dreams!” I truly regret that some abandon it halfway.
[LVM] Those who abandon it halfway may also have other reasons. For example, their resolve may not be genuine: they seek marvels and mysteries, but when there are no marvels or mysteries halfway through, they abandon it.
