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Zen teaching of instantaneous awakening: A complete translation of the teaching of the Chinese Ch'an Master Hui Hai by John Blofeld, with a foreword by Charles Luk
This eighth-century classic is a complete translation of Hui Hai’s teachings.
Hui Hai, was one of the great Ch'an (Zen) Masters. He was a contemporary of both Ma Tsu and Huang Po, those early masters who established Ch'an after the death of Hui Neng, the sixth Patriarch.
Hui Hai's direct teachings point immediately to this moment of truth and awakening, and the message of this classic eighth-century text is universal and timeless.
The Zen Teaching of Hui Hai
- Sales Rank: #434833 in eBooks
- Published on: 2015-08-11
- Released on: 2015-08-11
- Format: Kindle eBook
From the Publisher
A classic of Zen (Ch'an) Buddhism
From the Author
The birth of this translation
Thereupon, my thoughts flew back to a temple secluded in a long, low valley in West China where, during the Second World War, I had gone from my post at our embassy in Chungking to recuperate from illness. Today I do not even remember the temple's name, but I shall not easily forget what befell me there. It is strange (and no doubt a symptom of our need for books such as the Great Pearl's) how quickly the most delicious pleasures pall. Living in that peaceful temple, with nothing to do all day long be�yond reading, sipping tea with friendly monks and gazing out at the beautiful pine-crowned ridges to either side of the fertile valley, I presently found myself bored! Beauty and idleness, to which years of hard work and a month of illness had made me look forward with all my heart, had all too quickly lost their charm. The aged monk-librarian, noticing with his shrewd old eyes my need for distraction, took me to spend a morning with him in the library -- a large pavilion almost as big as the main shrine hall of the temple. Inside, I found most of it occupied not by books, but by thousands of delicately incised boards of the kind formerly used for printing Chinese texts. Many of them were centuries old and bore vertical rows of characters so exquisitely formed that I was able to pass several happy hours handling and admiring them; but my state of health had left me weak and presently I felt the need to seek my bedroom, which opened off the shrine hall on the other side of the courtyard. Just as I turned to go, the old monk smilingly placed in my hands a copy of one of the ancient texts block-printed from the boards I had been examining.
Back in my room, which even at midday was rather dark, I lighted a red votive candle and began idly glancing through the pages of the old gentleman's gift. It proved to be a reprint of an eighth-century (T'ang dynasty) text com�posed by the Ch'an Master Hui Hai, together with a selection of his dialogues with his disciples. Almost at once I came upon an arresting quotation to the effect that sages seek from mind and not from the Buddha, whereas those who seek from the Buddha and not from mind are fools! This sharply awakened my curiosity, for it seemed extra�ordinary that a pious Buddhist writer should thus castigate those who seek something from the `teacher of gods and men'. Anyone might be forgiven for finding such words blasphemous -- as I did until I had read the whole book and begun to experience the first glimmer of under�standing. There and then, I decided to try my hand at translating this intriguing work.
John Blofeld
From the Inside Flap
The ancients had their unexcelled ways of teaching which seem strange to the people of this modern age of materialism, not only in the West but also in the East. For the human mind is now more concerned with material than with spiritual values; it seeks only the satisfaction of its ever-increasing desires -- though these are the very cause of our sufferings -- and it casts away `its own treasure house', which is its paradise of eternal bliss. So long as we allow our minds to discriminate and to grasp at illusions, the ancient teaching will seem strange, even stupid and silly, to us. However, if we succeed in disengaging our minds from externals -- that is if we stop all our discrimi�nating and discerning -- the profundity of that teaching will become apparent to us, for it inculcates not only theory but also that practice which will give immediate results in the sphere of reality; for a teaching cannot be regarded as complete unless it gives the practical method of reaching the ultimate goal. When the Great Pearl preached his Dharma of Instan�taneous Awakening, he taught its doctrine, its aim, its substance and its function; thus his teaching consists not only of the right interpretation and correct under�standing of theory but also of the practical realization of substance and function, which are the two essentials of complete enlightenment. In other words, he taught the right Dharma which is immanent in everyone and which does not come from outside.
The Master's numerous quotations from Mahayana sutras, together with his unsurpassed interpretations and comments, show that all great masters read the whole Tripi�taka before or after their enlightenment, and refutes the unjustifiable contention that sutras can be dispensed with in the Transmission of Mind introduced into China by the Twenty-Eighth Patriarch, Bodhidharma.
The Great Pearl urged his listeners not to let their minds abide anywhere and at the same time to keep from illusory non�abiding, so that a state of all-pervading purity and clean�ness would appear of itself. And even this pure state should not be clung to, in order to release the mind from all remaining relativities and thereby attain realization of the `patient endurance of the uncreate' (anutpattikadharma�kshanti) which is an essential condition of complete enlight�en�ment. Thus, his instruction followed exactly the same pattern of the Dharma as laid down by the Buddha who said in the Sutra of Complete Enlightenment that his disciples should keep themselves again and again from all illusions, including the illusory idea of keeping from them, so as to wipe out all traces of subject and object until nothing further remained to be avoided--for only then could bodhi appear in full.
Therefore, Part One of this book gives the Maha�yana instruction for self-realization of mind, for perception of self-nature and consequent attainment of Buddhahood. And Part Two contains the dialogues between the Great Pearl and those who came to him for instruction. If we seriously follow this teaching and practise self-cultivation, beginning with the mind as the starting point, there is every possibility that we shall succeed in reaching the same mental states as those described by the Great Pearl in his twenty-eight-line gatha.
Charles Luk
(Upasaka Lu K'uan Y�)
Hong Kong
Most helpful customer reviews
94 of 94 people found the following review helpful.
A classic guide
By Hakuyu
It is good to know that reprints of this excellent translation are available. Hui Hai, otherwise known as the 'Great Pearl' - was an outstanding Ch'an master of the Tang. This translation repays careful digestion. John Blofeld spent many years in China, frequenting Chinese Buddhist temples. The Chinese text translated here, was given to J.B. during one such sojourn at a Chinese Ch'an monastery. Blofeld's careful translation was given a final 'polishing' by Lu K'uan Yu, an eminent Chinese Buddhist translator, authorised by the Ven. Hsu-yun (1840-1959), the most outstanding Chinese Master of the 20th c. As such, this text could not have a better pedigree.
While certainly the fruit of good scholarship (a useful glossary explains the proper meaning of Chinese Buddhist terms used in the text), this book is pre-eminently practical. It is unusually clear and focused and doesn't come over as a careless hodge-podge of koans. Like Huang Po's discourses (also ably translated by J.B.)Hui Hai's teaching is very direct and to the point. This book is actually a translation of two texts. The first is Hui Hai's 'Treatise on Entering the Gate to Sudden Enlightenment' (Tun-wu Ju Tao Men Lun), the second, a translation of the Tsung Ching Lu or 'Tsung Ching Record.' The latter opens with an account of Hui Hai's meeting with Master Ma-tsu, and Hui Hai's initial enlightenment:
Hui Hai: "I have come seeking the Buddha-dharma."
Ma-tsu: "Instead of looking to the treasure house which is
your very own, you have left home and gone
wandering far away. What for? I have absolutely
nothing here at all. What is this Buddha-dharma
of which you speak? "
- whereat the master Hui Hai prostrated himself on the
ground, enquiring:
" Please tell me to what you alluded, when you
spoke of a treasure house of my very own?"
Ma-tsu: " THAT which asked the question is your
treasure house (i.e. wisdom-mind). It
contains absolutely everything you need
and lacks nothing at all. It is there for
you to use freely, so why this vain search
for something outside yourself? "
No sooner were these words spoken, than the master
received a great illumination and recognised his own
mind. Beside himself with joy, he hastened to show his
gratitude by prostrating himself again . . ."
Hui Hai stayed with Ma-tsu for six years, maturing and deepening his insight, subsequently becoming an eminent master in his own right. It is worth noting the impact of Ma-tsu's words, which pointed directly to Hui-hai's inherent wisdom or the mind -nature, inherent in us all. Hui-hai chose to lead the life of a Buddhist monk, but the essential gist of Ma-tsu's remarks has meaning for us today. What we are 'seeking' is already there. We can't 'find' it outside ourselves, and insofar as it is our inherent endowment, we cannot 'get' it;
all we can do - and are required to do - is to un-cover it, by ridding ourselves of dualistic notions. But since the idea of ridding ourselves of dualistic notions, is another dualistic notion, all we are required to do - is to lay down our false thinking - to 'let go' - neither 'clinging' nor 'rejecting' - and 'look into' our minds. Call it spiritual 'Judo' - if you like, not resisting, but sublimating errant thoughts. In fact, without 'looking into' where these thoughts rise and fall, we have no way to find our inherent treasure house. Its a bit like looking at smoke rising from a fire.@But don't listen to me, listen to Hui Hai!
Hui Hai's 'Treatise on Sudden Awakening' is excellent:
Q. What method must we practice in order to attain
deliverance? "
A. It can be attained only through a sudden illumination.
Q. What is Sudden Illumination?
A. 'Sudden' means ridding ourselves of deluded thoughts in a
flash. 'Illumination' means the realization that
illumination is not something to be attained.
Q. From where do we start this practice?
A. You must start from the very root.
Q. And what is that?
A. Mind is root.
Hui-hai's pithy talk, giving hints on how to approach 'sudden enlightenment' - is a real gem. Not a 'Treatise' in the modern sense at all (the Chinese 'Lun' - in Buddhist terms, is the equivalent of a shastra), readers will find that Hui-hai's text is simply re-iterating, from different angles, the same point - often likened to an adamantine wedge, cutting through every conceivable distinction that would otherwise hinder or block direct perception of the Mind-nature. Hence, coupled with what Hui-hai has to say about Dhyana-practice, readers will find that Hui-hai's words help to 'centre' consciousness. In short, you will forget all about Hui-hai and words - and discover the substance of what he is pointing to. This is powerful stuff.
But note well: Hui-hai does recommend Dhyana-practice, otherwise known in the West as Za-zen. Not that long go, some Western exponents of Zen used to argue that masters such as Ma-tsu, Hui-hai etc., disregarded this practice and deemed it unnecessary. This misunderstanding came about, because such masters warned people not to think that mere 'sitting' was an end in itself, lest they get caught up in a one-sided preference for stillness over activity. Viewed aright, what is known as Dhyana-practice ultimately predisposes the mind to return to its inherently still condition, whether we are sitting, or engaged in our ordinary daily activities. Dhyana begets stillness, and stillness gives rise to prajna, or non-dual wisdom. Once aroused, proper dhyana-prajna operates or takes effect, regardless of our physical location, or the relative states of stillness and activity. Even so, at the beginning of training, most practicers find difficulty trying to arrest their errant thoughts. If they adopt a natural attitude toward Dhyana practice, they will find that its effects carry-over to their daily activities, which become one with the practice. Ultimately, what Hui-hai is pointing to can be actualised wherever we happen to be - if we only follow his advice.
Another thing worth noting about this text, is Hui-hai's extensive knowledge of the traditional Buddhist sources. Loathe to cling to well known terms and idioms, and thus reluctant to encourage this trait in others, such masters coined their own terms, used slang etc., to drive home the practical meaning or message of Buddhism. This has sometimes led modern scholars to form the unfortunate conclusion that such masters rejected the Buddha's teaching. However, as the present text clearly shows, Hui-hai was well versed in traditional Buddhist doctrine. Left to his own devices, he preferred to use his own idioms, with a modest sprinkling of Buddhist terms. But some of his callers were travelling Dharma-masters (Fa-shih) who specialised in giving lectures on Buddhist texts. Alas, sometimes proud of their learning, they would challenge him to answer questions in this regard. As will be seen, Hui-hai was able to handle himself well in such circumstances, replying with detailed answers- and, very often, exposing the fact that such Dharma-masters had little real insight into the doctrines they gave lectures on! All in all, a remarkable text, detailing the teachings of an excellent master. Ma-tsu, Hui-hai etc., and a handful of masters like them, shaped a whole tradition. We often approach them today - piecemeal, through later distortions and caricatures. It is refreshing to be able to digest these primary sources and good to see this excellent translation back in print.
29 of 30 people found the following review helpful.
Fantastic book to complement Zen Teaching of Huang Po
By James Shen
Translator John Blofeld also translated "Zen Teaching of Huang Po" which is one of my favorites. Blofeld wrote in the introduction: "In a way, the present work is complementary to The Zen Teaching of Huang Po; for, while both masters carry us to the very heart of things, Huang Po deals rather more uniformly with the subject, whereas the Great Pearl (Hui Hai) relates each part of his exposition more specifically to some of the various tenets common to the Mahayana as a whole, or to particular tenets emphasized by this school or that, as well as to some of the doctrines of Taoism. It seems to me that Huang Po gives us a brilliant overall picture of the means of arriving at the goal, and that the Great Pearl deals just as brilliantly but more precisely with most of the separate difficulties involved. For this reason, while his book is by no means of less interest than Huang Po's to the general reader, it will make a special appeal to those readers with a detailed knowledge of the various facets of traditional Buddhist doctrine." I could not agree more.
Reading this book also helps greater understanding of Diamond Sutura, Zen Teaching of Bodhidharma, Heart Sutura (translator Red Pine), as well as teaching of modern sages like Nisargadatta Maharaj, Ramana Maharshi, David R. Hawkins.
15 of 16 people found the following review helpful.
Zen skin, flesh, bones, and marrow--as well as the blood and guts!
By Ted Biringer
John Blofeld's important translation of the Teachings of Zen master Hui Hai, also known as "The Great Pearl."
The translator of the classic Huang Po Zen Transmission of Mind, offers another masterpiece of Zen literature in this book which includes complete translations of both "The Tsung Ching Record" as well as "The Tun Wu Ju Tao Yao Men Lun" (The Treatise on the Essential Gateway to Truth by Means of Instantaneous Awakening). This classic eighth-century Zen record is an insightful, and inspiring text essential to all Zen students, and a fascinating read for anyone interested in Zen.
Two selections of this pure blood and guts Zen to enjoy now:
39.Q: For followers of the Way, what constitutes realization of the goal?
A: Realization must be ultimate realization.
Q: And what is that?
A: Ultimate realization means being free from both realization and absence of realizations
Q: What does that mean?
A: Realization means remaining unstained by sights, sounds and other sense perceptions from without, and inwardly possessing minds in which no erroneous thinking takes place. To achieve this without giving it a thought is called `absence of realization'; and to achieve the latter without giving that a thought either is called `freedom from absence of realization'.
40.Q: What is meant by `a mind delivered'?
A: Having a mind free from the concepts of delivered and undelivered is called `real deliverance'. This is what the Diamond Sutra means by the words: `Even the Dharma must be cast aside, how much more so the not-Dharma!' Here, Dharma implies existence and not-Dharma implies nonexistence - disengagement from both of which results in true deliverance.
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