The Second Chán Patriarch Huìkě
二祖神光慧可大師 (487-593)
Refer to: The Story of Awakewning 悟道因缘 (Facebook's page)
by Shengguang Shi on Thursday, April 7, 2011 at 9:32pm
Translate and adapt from
Master Huìkě is a native of Wǔláo, Lóngmén (洛陽武牢), a region now part of the northwest county in Hénán province, central China. His lay surname was Jī (姬). His father, whose name was Jì (寂) [note the different tone mark], had no son and lamented: “My family is of virtue and should not be without an heir.” He prayed earnestly for a long time, until one auspicious night when a wonderful light illuminated the house and his wife realized she was pregnant. He was named Guāng (光), which means bright, or rays of light, in memory of that auspicious occasion.
His ambition and love of learning was above average, even at an early age. He studied the Chinese classics, and was especially good in philosophy. To his father’s dismay, however, he was not interested in the family business. Rather, he yearned to travel. Later, he read various Buddhist scriptures and understood them all by himself, without instruction. With this understanding, Huìkě left home and became a monastic under Venerable Bǎojìng (寶靜) at Xiāngshān Temple (香山寺) in Luòyáng, Lóngmén (洛陽龍門), finally taking full ordination, the grand precepts, at Yǒngmù Temple (永穆寺). He stayed in Yǒngmù Temple for a while, then travelled around from temple to temple, attending and studying both the Theravada and Mahāyāna lectures.
He returned to Xiangshan Temple at the age of 32 and meditated all day for eight years until a deva told him during samadhi: “To be fruitful, you should not dwell here any longer. The Great Way is not far, go south!” He knew the deva came to help and changed his name to Shen (deva) Guang. Next day, he got a big headache and a voice told him: “This is not a headache but a change of your bones (nature).” He told his Master Bǎojìng whom saw five peaks on his head. The Master: “This is auspicious and you will certify the Way. The deva told you to go south where the Great Master Bodhidharma stays and should be your teacher.”
So Huìkě went to Shàolín Temple where Bodhidharma stayed. He served the Great Master day and night, but never heard a word of teaching form the Great Master, who always sat facing the wall. Huìkě said to himself: “When the ancients seek the way, they break their bone to give the marrow, give blood to feed the hungry, pave the mud with their hair, jump from the cliff to feed the tiger. How am I among the ancients?” On the evening of December 9th (lunar calendar), snow was heavy. Huìkě stood unmoved outside the cave entrance until the snow was above his knees. The Great Master was compassionate and asked: “You stand so long in snow, what do you want?” Huìkě was in tear: “Great Compassionate Master, please show the gate of the great dew and ferry sentient beings.”
Bodhidharma: “The supreme wonderful way of the Buddhas is through kaplas of diligent practices, through walking the challenging path, and through enduring impossible tolerance. It is a waste of effort and hardship to ride the true vehicle with small virtue and small wisdom, taking it lightly and arrogantly.”
Upon the admonishment, Huihe cut off his left arm with a sharp knife quietly and offered it in front of the Great Master. Bodhidharma realized that Huìkě was a real treasure of the Dharma and said: “When the Buddhas first seek the way, they would give even away their body. Now you cut off your arm in front of me, you can find the way!” Bodhidharma named his new disciple Huì (wisdom) Kě (capable). Huìkě: “Can you tell me the mind seal of the Buddhadharma?” Bodhidharma: “The mind seal of Buddhadharma cannot be obtained from others.” Huìkě: “My mind is not at ease. Can the Venerable pacify it?” Bodhidharma: “Give me your mind and I shall pacify it.” Huìkě: “I cannot find the mind upon searching.” Bodhidharma: “I have finished pacifying your mind.”
He was awaken that “unease”, “mind” are all delusions. He stayed and served Bodhidharma for six (some say nine) years. He received the transmission of the bowl and robe from Bodhidharma and later transmitted them to the Third Patriarch Sēngcàn (僧璨). He went to Yèdū (邺都) and taught for 34 years. Sometimes he changed robes and taught at any opportunities. Sometimes he went to bars and slaughter houses, or talked street talks and worked with laborers. People in all directions followed his words and took refuges.
Someone asked Huìkě: “Venerable Sir, you are a Master of the Way. How can do you such things?” Huìkě is said to have replied: “I am cultivating my mind. What is it to do with you?”
Huìkě was articulate and his influence became so great that even students, entrenched in studying the Sutras, went to follow his Chán teaching instead. A Dharma Master, Ven. Biànhé (辯和), was so upset by his method that he had him prosecuted for fostering heresy and a cult. It was in the year 593CE, when the Magistrate at the time, Dízhòngkǎn (翟仲侃), had Huìkě executed. The Great Master was killed at the age of 107. He was posthumously honored with the name Dà (Great) Zǔ (Patriarch) Chán Master.
His Chán style is based on the Laṅkāvatāra Sūtra (楞伽經). In the , he emphasized the importance of sitting meditation and the cultivation of the mind beyond words and thoughts; as well as austerity beyond the strict monastic vinaya practice. His method gave the cartwheel of the Chán school momentum which has carried it through to our time. In his reply verse to a letter of his lay follower: “Your viewpoint is solid and no different from the subtle truth...
Deluded, one called the mani-pearl a potsherd; until suddenly one is awakened.
Ignorance and wisdom are identical, not different; everything is as as such.
Loss in the two views of extreme; arguments and writings are in volumes.
The Buddha and we are not different; where else to search for?”
References:
1. 楞伽師資記 Record of the Masters and Disciples of the Laṅkāvatāra Sūtra
2. 景德傳燈錄 The Jǐngdé Records of the Transmission of the Lamp
3. 唐高僧傳 Biographies of eminent monks (Tang Dynasty)
4. 續僧傳 Biographies of eminent monks (Continuation)
5. 宋高僧傳 Biographies of eminent monks (Song Dynasty)
6. 黃檗山誌 Temple Record of Huang Po
7. 明州阿育王山志 Temple Record of Asoka in Ming Zhou
8. 中國禪宗史 History of Chinese Chán
. ~ ~ ~ .
據河北省《成安縣志》客籍人物篇載：約於隋開皇十三年（公元593年），慧可以107歲的高齡，來成安講經傳法，為此特在匡教寺前修筑了兩丈多高的說法台。因慧可所講的禪理非常好，四面八方的老幼聽者甚眾，匡教寺的和尚也聽得入了迷。這一來惹惱了這裡嫉賢妒能的法師辨和，他便到縣衙誹謗慧可散布異端邪說，要縣裡治罪。知縣翟仲侃聽信了辨和誣告，對慧可加以非法，將其迫害致死，尸體投入漳河。民間傳說，慧可從水裡漂出，盤腿打坐，雙目微閉，安詳如生，逆流而上十八裡到蘆村以北，被葬在那裡。唐朝時，在此修元符寺，並建二祖靈骨塔，以示紀念。這裡形成的村落也稱為二祖村。
。。。 〉参考资源网页：（1）·||· （2）
by Shengguang Shi on Thursday, April 7, 2011 at 9:32pm
Translate and adapt from
Master Huìkě is a native of Wǔláo, Lóngmén (洛陽武牢), a region now part of the northwest county in Hénán province, central China. His lay surname was Jī (姬). His father, whose name was Jì (寂) [note the different tone mark], had no son and lamented: “My family is of virtue and should not be without an heir.” He prayed earnestly for a long time, until one auspicious night when a wonderful light illuminated the house and his wife realized she was pregnant. He was named Guāng (光), which means bright, or rays of light, in memory of that auspicious occasion.
His ambition and love of learning was above average, even at an early age. He studied the Chinese classics, and was especially good in philosophy. To his father’s dismay, however, he was not interested in the family business. Rather, he yearned to travel. Later, he read various Buddhist scriptures and understood them all by himself, without instruction. With this understanding, Huìkě left home and became a monastic under Venerable Bǎojìng (寶靜) at Xiāngshān Temple (香山寺) in Luòyáng, Lóngmén (洛陽龍門), finally taking full ordination, the grand precepts, at Yǒngmù Temple (永穆寺). He stayed in Yǒngmù Temple for a while, then travelled around from temple to temple, attending and studying both the Theravada and Mahāyāna lectures.
He returned to Xiangshan Temple at the age of 32 and meditated all day for eight years until a deva told him during samadhi: “To be fruitful, you should not dwell here any longer. The Great Way is not far, go south!” He knew the deva came to help and changed his name to Shen (deva) Guang. Next day, he got a big headache and a voice told him: “This is not a headache but a change of your bones (nature).” He told his Master Bǎojìng whom saw five peaks on his head. The Master: “This is auspicious and you will certify the Way. The deva told you to go south where the Great Master Bodhidharma stays and should be your teacher.”
So Huìkě went to Shàolín Temple where Bodhidharma stayed. He served the Great Master day and night, but never heard a word of teaching form the Great Master, who always sat facing the wall. Huìkě said to himself: “When the ancients seek the way, they break their bone to give the marrow, give blood to feed the hungry, pave the mud with their hair, jump from the cliff to feed the tiger. How am I among the ancients?” On the evening of December 9th (lunar calendar), snow was heavy. Huìkě stood unmoved outside the cave entrance until the snow was above his knees. The Great Master was compassionate and asked: “You stand so long in snow, what do you want?” Huìkě was in tear: “Great Compassionate Master, please show the gate of the great dew and ferry sentient beings.”
Bodhidharma: “The supreme wonderful way of the Buddhas is through kaplas of diligent practices, through walking the challenging path, and through enduring impossible tolerance. It is a waste of effort and hardship to ride the true vehicle with small virtue and small wisdom, taking it lightly and arrogantly.”
Upon the admonishment, Huihe cut off his left arm with a sharp knife quietly and offered it in front of the Great Master. Bodhidharma realized that Huìkě was a real treasure of the Dharma and said: “When the Buddhas first seek the way, they would give even away their body. Now you cut off your arm in front of me, you can find the way!” Bodhidharma named his new disciple Huì (wisdom) Kě (capable). Huìkě: “Can you tell me the mind seal of the Buddhadharma?” Bodhidharma: “The mind seal of Buddhadharma cannot be obtained from others.” Huìkě: “My mind is not at ease. Can the Venerable pacify it?” Bodhidharma: “Give me your mind and I shall pacify it.” Huìkě: “I cannot find the mind upon searching.” Bodhidharma: “I have finished pacifying your mind.”
He was awaken that “unease”, “mind” are all delusions. He stayed and served Bodhidharma for six (some say nine) years. He received the transmission of the bowl and robe from Bodhidharma and later transmitted them to the Third Patriarch Sēngcàn (僧璨). He went to Yèdū (邺都) and taught for 34 years. Sometimes he changed robes and taught at any opportunities. Sometimes he went to bars and slaughter houses, or talked street talks and worked with laborers. People in all directions followed his words and took refuges.
Someone asked Huìkě: “Venerable Sir, you are a Master of the Way. How can do you such things?” Huìkě is said to have replied: “I am cultivating my mind. What is it to do with you?”
Huìkě was articulate and his influence became so great that even students, entrenched in studying the Sutras, went to follow his Chán teaching instead. A Dharma Master, Ven. Biànhé (辯和), was so upset by his method that he had him prosecuted for fostering heresy and a cult. It was in the year 593CE, when the Magistrate at the time, Dízhòngkǎn (翟仲侃), had Huìkě executed. The Great Master was killed at the age of 107. He was posthumously honored with the name Dà (Great) Zǔ (Patriarch) Chán Master.
His Chán style is based on the Laṅkāvatāra Sūtra (楞伽經). In the , he emphasized the importance of sitting meditation and the cultivation of the mind beyond words and thoughts; as well as austerity beyond the strict monastic vinaya practice. His method gave the cartwheel of the Chán school momentum which has carried it through to our time. In his reply verse to a letter of his lay follower: “Your viewpoint is solid and no different from the subtle truth...
Deluded, one called the mani-pearl a potsherd; until suddenly one is awakened.
Ignorance and wisdom are identical, not different; everything is as as such.
Loss in the two views of extreme; arguments and writings are in volumes.
The Buddha and we are not different; where else to search for?”
References:
1. 楞伽師資記 Record of the Masters and Disciples of the Laṅkāvatāra Sūtra
2. 景德傳燈錄 The Jǐngdé Records of the Transmission of the Lamp
3. 唐高僧傳 Biographies of eminent monks (Tang Dynasty)
4. 續僧傳 Biographies of eminent monks (Continuation)
5. 宋高僧傳 Biographies of eminent monks (Song Dynasty)
6. 黃檗山誌 Temple Record of Huang Po
7. 明州阿育王山志 Temple Record of Asoka in Ming Zhou
8. 中國禪宗史 History of Chinese Chán
. ~ ~ ~ .
據河北省《成安縣志》客籍人物篇載：約於隋開皇十三年（公元593年），慧可以107歲的高齡，來成安講經傳法，為此特在匡教寺前修筑了兩丈多高的說法台。因慧可所講的禪理非常好，四面八方的老幼聽者甚眾，匡教寺的和尚也聽得入了迷。這一來惹惱了這裡嫉賢妒能的法師辨和，他便到縣衙誹謗慧可散布異端邪說，要縣裡治罪。知縣翟仲侃聽信了辨和誣告，對慧可加以非法，將其迫害致死，尸體投入漳河。民間傳說，慧可從水裡漂出，盤腿打坐，雙目微閉，安詳如生，逆流而上十八裡到蘆村以北，被葬在那裡。唐朝時，在此修元符寺，並建二祖靈骨塔，以示紀念。這裡形成的村落也稱為二祖村。
。。。 〉参考资源网页：（1）·||· （2）
