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By Master Han-shan Te-ching [1546-1623]

Translation by Guo-gu Shi

Presented by:
the Wanderling

Zen master Han-shan Te-ching (Hanshan Deqing) is considered one of the four most eminent Buddhist monks in the late Ming Dynasty [1368-1644] partly for his social-political interactions with Ming court, interpretation of Buddhist texts, and most importantly, for his Chan practice.

I. How to Practice and Reach Enlightenment

Concerning the causes and condition of this Great Matter, [this Buddha-nature] is intrinsically within everyone; as such, it is already complete within you, lacking nothing. The difficulty is that, since time without beginning, seeds of passion, deluded thinking, emotional conceptualizations, and deep-rooted habitual tendencies have obscured this marvelous luminosity. You cannot genuinely realize it because you have being wallowing in remnant deluded thoughts of body, mind, and the world, discriminating and musing [about this and that]. For these reason you have been roaming in the cycle of birth and death [endlessly]. Yet, all Buddhas and ancestral masters have appeared in the world using countless words and expedient means to expound on Chan and to clarify the doctrine. Following and meeting different dispositions [of sentient being], all of these expedient means are like tools to crush our mind of clinging and realize that originally there is no real substantiality to "dharmas" or [the sense of] "self."

What is commonly known as practice means simply to accord with [whatever state] of mind you’re in so as to purify and relinquish the deluded thoughts and traces of your habit tendencies. Exerting your efforts here is called practice. If within a single moment deluded thinking suddenly ceases, [you will] thoroughly perceive your own mind and realize that it is vast and open, bright and luminous—intrinsically perfect and complete. This state, being originally pure, devoid of a single thing, is called Enlightenment. Apart from this mind, there is no such thing as cultivation or Enlightenment. The essence of your mind is like a mirror and all the traces of deluded thoughts and clinging to conditions are defiling dust of the mind. Your conception of appearances is this dust and your emotional consciousness is the defilement. If all the deluded thoughts melt away, the intrinsic essence will reveal in its own accord. It’s like when the defilement is polished away, the mirror regains its clarity. It is the same with Dharma.

However, our habit, defilement, and self-clinging accumulated throughout eons have become solid and deep-rooted. Fortunately, through the condition of having the guidance of a good spiritual friend, our internal prajna as a cause can influence our being so this inherent prajna can be augmented. Having realized that [prajna] is inherent in us, we will be able to arouse the [Bodhi-] mind and steer our direction toward the aspiration of relinquishing [the cyclic existence of] birth and death. This task of uprooting the roots of birth and death accumulated through innumerable eons all at once is a subtle matter. If you are not someone with great strength and ability brave enough to shoulder such a burden and to cut through directly [to this matter] without the slightest hesitation, then [this task] will be extremely difficult. An ancient one has said, "This matter is like one person confronting ten thousand enemies." These are not false words.

II. The Entrance to Practice and Enlightenment

Generally speaking, in this Dharma-ending-age, there are more people who practice than people who truly have realization. There are more people who waste their efforts than those who derive power. Why is this? They do not exert their effort directly and do not know the shortcut. Instead, many people merely fill their minds with past knowledge of words and language based on what they have heard, or they measure things by means of their emotional discriminations, or they suppress deluded thoughts, or they dazzle themselves with visionary astonishment at their sensory gates. These people dwell on the words of the ancient ones in their minds and take them to be real. Furthermore, they cling to these words as their own view. Little do they know that none of these are the least bit useful. This is what is called, "grasping at other’s understanding and clouding one’s own entrance to Enlightenment."

In order to engage in practice, you must first sever knowledge and understanding and single-mindedly exert all of your efforts on one thought. Have a firm conviction in your own [true] mind that, originally it is pure and clear, without the slightest lingering thing—it is bright and perfect and it pervades throughout the dharmadhatu. Intrinsically, there is no body, mind, or world, nor are there any deluded thoughts and emotional conceptions. Right at this moment, this single thought is itself unborn! Everything that manifests before you now are illusory and insubstantial—all of which are reflections projected from the true mind. Work in such a manner to crush away [all your deluded thoughts]. You should fixate [your mind] to observe where the thoughts arise from and where they cease. If you practice like this, no matter what kinds of deluded thoughts arise, one smash and they will all be crushed to pieces. All will dissolve and vanish away. You should never follow or perpetuate deluded thoughts. Master Yongjia has admonished, "One must sever the mind [that desires] continuation." This is because the illusory mind of delusion is originally rootless. You should never take a deluded thought as real and try to hold on to it in your heart. As soon as it arises notice it right away. Once you notice it, it will vanish. Never try to suppress thoughts but allow thoughts to be as you watch a gourd floating on water.

Put aside your body, mind, and world and simply bring forth this single thought [of method] like a sword piercing through the sky. Whether a Buddha or a Mara appears, just cut them off like a snarl of entangled silk thread. Use all your effort and strength patiently to push your mind to the very end. What is known as, "a mind that maintains the correct thought of true suchness" means that a correct thought is no-thought. If you are able to contemplate no-thought, you’re already steering toward the wisdom of the Buddhas.

Those who practice and have recently generated the [Bodhi-] mind should have the conviction in the teaching of mind-only. The Buddha has said, "The three realms are mind-only and the myriad dharmas are mere consciousness." All Buddhadharma is only further exposition on these two lines so everyone will be able to distinguish, understand, and generate faith in this reality. The passages of the sacred and the profane, are only paths of delusion and awakening with in your own mind. Besides the mind, all Karma of virtue and vice are unobtainable. Your [intrinsic] nature is wondrous. It is something natural and spontaneous, not something you can "Enlighten to" [since you naturally have it]. As such, what is there to be deluded about? Delusion only refers to your unawareness that your mind intrinsically has not a single thing, and that the body, mind, and world are originally empty. Because you’re obstructed, therefore, there is delusion. You have always taken the deluded thinking mind, that constantly rises and passes away, as real. For this reason, you have also take the various illusory transformations in and appearances of the realms of the six sense objects as real. If today you are willing to arouse your mind and steer away from [this direction] and take the upper road, then you should cast aside all of your previous views and understanding. Here not a single iota of intellectual knowledge or cleverness will be useful. You must only see through the body, mind, and world that appear before you and realize that they are all insubstantial. Like imaginary reflections—they are the same as images in the mirror or moon reflected in the water. Hear all sounds and voices like wind passing through the forest; perceive all objects as drifting clouds in the sky. Everything is in a constant state of flux; everything is illusory and insubstantial. Not only is the external world like this, but your own deluded thoughts, emotional discriminations of the mind, and all the seeds of passion, habit tendencies, as well as all vexations are also groundless and insubstantial.

If you can thus engage in contemplation, then whenever a thought arises, you should find its source. Never haphazardly allow it to pass you by [without seeing through it]. Do not be deceived by it! If this is how you work, then you will be doing some genuine practice. Do not try to gather up some abstract and intellectual view on it or try to fabricate some clever understanding about it. Still, to even speak about practice is really like the last alternative. For example, in the use of weapons, they are really not auspicious objects! But they are used as the last alternative [in battles]. The ancient ones spoke about investigating Chan and bringing forth the Hua-T'ou, (refered to in this paper by the author as huatou). These, too are last alternatives. Even though there are innumerable gong ans, only by using the hautou "Who is reciting the Buddha’s name?" can you derive power from it easily enough amidst vexing situations. Even though you can easily derive power from it, [this huatou] is merely a [broken] tile for knocking down doors. Eventually you will have to throw it away. Still, you must use it for now. If you plan to use a huatou for your practice, you must have faith, unwavering firmness, and perseverance. You must not have the least bit of hesitation and uncertainty. Also, you must not be one way today and another tomorrow. You should not be concerned that you will not be Enlightened, nor should you feel that this huatou is not profound enough! All of these thoughts are just hindrances. I must speak of these now so that you will not give rise to doubt and suspicion when you are confronted [by difficulties].

If you can derive Power from your Power, the external world will not influence you. However, internally your mind may give rise to much frantic distraction for [seemingly] no reason. Sometimes desire and lust well up; sometime restlessness comes in. Numerous hindrances can arise inside of you making you feel mentally and physically exhausted. You will not know what to do. These are all of the karmic propensities that have been stored inside your eighth-consciousness for innumerable eons. Today, due to your energetic practice, they will all come out. At that critical point, you must be able to discern and see through them then pass beyond [these obstacles]. Never be controlled and manipulated by them and most of all, never take them to be real. At that point, you must refresh your spirit and arouse your courage and diligence then bring forth this existential concern with your investigation of the huatou. Fix your attention at the point from which thoughts arise and continuously push forward on and on and ask, "Originally there is nothing inside of me, so where does the [obstacle] come from? What is it?" You must be determined to find out the bottom of this matter. Pressing on just like this, killing every [delusion in sight,] without leaving a single trace until even the demons and spirits burst out in tears. If you can practice like this, naturally good news will come to you.

If you can smash through a single thought, then all deluded thinking will suddenly be stripped off. You will feel like a flower in the sky that casts no shadows, or like a bright sun emitting boundless light, or like a limpid pond, transparent and clear. After experiencing this, there will be immeasurable feelings of light and ease, as well as a sense of liberation. This is a sign of deriving power from practice for beginners. There is nothing marvelous or extraordinary about it. Do not rejoice and wallow in this ravishing experience. If you do, then the Mara of Joy will possess you and you will have gained another kind of obstruction! Concealed within the storehouse consciousness are your deep-rooted habit tendencies and seeds of passion. If your practice of huatou is not taking effect, or that you’re unable to contemplate and illuminate your mind, or you’re simply incapable of applying yourself to the practice, then you should practice prostrations, read the sutras, and engage yourself in repentance. You may also recite mantras to receive the secret seal of the Buddhas; it will alleviate your hindrances. This is because all the secret mantras are the seals of the Buddhas’ diamond mind. When you use them, it is like holding an indestructible diamond thunderbolt that can shatter everything. Whatever comes close to it will be demolished into dust motes. The essence of all the esoteric teachings of all Buddhas and ancestral masters are contained in the mantras. Therefore, it is said that, "All Tathagatas in the ten directions attained unsurpassable and correct perfect enlightenment through such mantras." Even though the Buddhas have said this clearly, the lineage ancestral masters, fearing that these words may be misunderstood, have kept this knowledge a secret and do not use this method. Nevertheless, in order to derive power from using a mantra, you must practice it regularly after a long and extensive period of time. Yet, even so, you should never anticipate or seek miraculous response from using it.

III. Understanding-Enlightenment and Actualized-Enlightenment

There are those who are first Enlightened then engage in practice, and there are others who first practice and then get Enlightened. Also, there is a difference with Understanding Enlightenment and Actualized Enlightenment.

Understanding Enlightenment

Those who thought-understand Enlightenment in their minds after hearing the spoken teaching from the Buddhas and ancestral masters reach an Understanding-Enlightenment. In most cases, these people fall into views and knowledge. Confronted by all circumstances, they will not be able to make use of what they have come to know. Their minds and the external objects are in opposition. There is neither oneness nor harmony. Thus, they face obstacles all the time. [What they have realized] is called "prajna in semblance" and is not from genuine practice.

Actualized Enlightenment

Actualized-Enlightenment results from solid and sincere practice when you reach an impasse where the mountains are barren and waters are exhausted. Suddenly, [at the moment when] a thought stops, you will thoroughly perceive your own mind. At this time, you will feel as though you have personally seen your own father at a crossroad—there is no doubt about it! It is like you yourself drinking water. Whether the water is cold or warm, only you will know, and it is not something you can describe to others. This is genuine practice and true Enlightenment. Having had such experience, you can integrate it with all situations of life and purify, as well as relinquish, the Karma that has already manifested, the stream of your consciousness, your deluded thinking and emotional conceptions until everything fuses into the One True [Enlightened] Mind. This is Actualized Enlightenment.

This state of Actualized-Enlightenment can be further divided into shallow and profound realizations. If you exert your efforts at the root [of your existence], Smashing the Black Lacquer Barrel and instantaneously overturning the den of fundamental ignorance, with one leap directly enter [the realm of Enlightenment], then there is nothing further for you to learn. This is having supreme karmic roots. Your Actualization will be profound indeed. The depth of Actualization for those who practice gradually, [on the other hand,] will be shallow.

The worst thing is to be self-satisfied with little [experiences]. Never allow yourself to fall into the dazzling experiences that arise from your sensory gates. Why? Because your eighth consciousness has not yet been crushed, so whatever you experience or do will be [conditioned] by your [deluded] consciousness and senses. If you think that this [consciousness] is real, then it is like mistaking a thief to be your own son! The ancient one has said, "Those who engage in practice do not know what is real because until now they have taken their consciousness [to be true]; what a fool takes to be his original face is actually the fundamental cause of birth and death." This is the barrier that you must pass through. See The Five Degrees of Tozan.

So called Sudden Enlightenment and Gradual Practice refers to one who has experienced a thorough Enlightenment but, still has remnant habit tendencies that are not instantaneously purified. For these people, they must, implement the principles from their Enlightenment that they have realized to face all circumstances of life and, bring forth the strength from their contemplation and illumination to experience their minds in difficult situations. When one portion of their experience in such situations accords[with the enlightened way], they will have actualized one portion of the Dharmakaya. When they dissolve away one portion of their deluded thinking, that is the degree to which their fundamental wisdom manifests. What is critical is seamless continuity in the practice. [For these people,] it is much more effective when they practice in different real life situations. See The Five Varieties of Zen.

It is often said that when you truly need a teacher --- or that which will function in lieu of a teacher --- one (or it) will appear. This may due to some inexplicable serendipity. It may be due to the fact that the seeker has searched deeply within himself or herself and determined what sort of instruction seems to be required. It could be swept over him or her like the First Death Experience of the Bhagavan Sri Ramana Maharshi, or the Bhagavan's little known Second Death Experience. Or it could be a spiritual desperation on the part of the seeker, or maybe no more than a successful sales pitch by a teacher (sincere or not). It may be a combination of the previous factors, or some intuitive awareness beyond expression. For whatever the reason, the saying often applies and the coming together of the results of inner and outside forces, some within one's control, some without, can be found most eloquently as they all come together in the following:


See also:

  1. ENLIGHTENMENT AND KARMA: Their Role in the Awakening Experience


  3. RESOLVING THE MIND: Buddha's Enlightenment



Comments by the Translator

Han-shan Te-ching (Hanshan Deqing) [1546-1623] is considered one of the four most eminent Buddhist monks in the late Ming Dynasty [1368-1644] partly for his social-political interactions with Ming court, exegesis of Buddhist texts, and most importantly, for his Chan practice. Han-shan along with Sung Master Ch'ang-shui Tzu-hsuan, also of the Ch'an school, were two of the major Zen masters that recognized the controversial Shurangama Sutra as the fundamental teaching of the Buddha and is connected with the Enlightenment of both.

Even at age seven, Han-shan had existential concerns about life and death. These thoughts had led him to leave the household life and pursue a life of Buddhist training already at age nine. At the age of 19, he was ordained as a Buddhist monk.

In all of the history of Chan, there is not a single master that has written in such detail about his own practice and experiences, especially in describing the Enlightened state of mind. According to a compiled record, The Dream Roaming of Great Master Han-shan, he had numerous and extraordinary Enlightenment experiences:

His first experience was during a Dharma lecture when he heard the profound teaching on the Interpenetration of Phenomena (jijimuge) as taught in the Avatamsaka Sutra and the treatise, The Ten Wondrous Gates. He experienced another deep Enlightenment experience sometime later when at Mt. Wu Tai he read the treatise by an early Chinese Madhyamika monk called Things do not Move. According to the record, Han-shan served as proofreader of the Book of Chao, the source of "Things do not Move." Han-shan came across the stories of a Bramacharin who had left home in his youth and returned when he was white-haired. When people saw him, the neighbors asked, "Is that man [whom we know] still living today?" The Bramacharin replied, "I look like that man of the past, but I am not he." On reading this story ,, Han-shan suddenly understood that all things do not come and go. When he got up from his seat and walked around, he did not see things in motion. When he opened the window blind, suddenly a wind blew the trees in the yard, and the leaves flew all over the sky. However, he did not see any signs of motion. When he went to urinate, he still did not see signs of flowing. He understood what the text spoke of as, "Streams and rivers run into the ocean and yet there is no flowing." At this time, Hanshan shattered all doubt and existential concerns about birth and death.
The experience is similar in scope to the following famous Zen discourse between Pai-chang Huai-hai, known as well for Hyakujo's Fox, and Ma-tsu:

In Zen lore Pai-chang Huai-hai (724-814) was a great Zen master. Prior to his awakening experience he was a student of the also great Zen master Ma-tsu Ta-chi (709-788). One day while Pai-chang was still his student the two were out walking together and saw in the sky a formation of wild ducks. Ma-tsu asked, "What is that?" Pai-chang said, "Wild ducks." Ma-tsu said, "Where have they gone?" Pai-chang replied, "They have flown away." Ma-tsu then twisted Pai-chang's nose, of from which Pai-chang cried out in pain. Ma-tsu said, "When have they ever flown away, they have been here since the beginning." (source)

In a more modern day context, both comments above by established and proven masters of old can be compared to those of Susan Segal, a young woman who is reputed to have experienced Awakening in the present era:

"I suddenly became aware that I was driving through myself. For years there had been no self at all, yet here on this road, everything was myself, and I was driving through me to arrive where I already was. In essence, I was going nowhere because I was everywhere already. The infinite emptiness I knew myself to be was now apparent as the infinite substance of everything I saw."

Going back to Hanshan, once when another great Chan Master, Miaofeng, saw him, he knew that Hanshan was different and asked him whether anything has happened. Han-shan replied, " Last night I saw two iron oxen fighting with each other next to the river bank. They both fell in the river. Since then, I have not heard anything about them." Miaofeng rejoiced and congratulated him.

Still, on another occasion, after a meal, Hanshan walked in the mountains and experienced a profound state of Samadhi while standing (that is, and I say again, while STANDING, not sitting or in the lotus position, etc.). In the record, it described that suddenly he lost all consciousness of his body and mind. He experienced everything, the whole universe, as contained in a great perfect mirror-like mind. Mountains and rivers all reflected in it. After he came out of that experience, he wrote the following verse:

In an instant of thought, this chaotic mind is put to rest.

Internally and externally, the sense faculties and objects

Became empty and clear.

Overturning the body—emptiness is now shattered.

The myriad forms and appearances arise and extinguish

[in their own accord].

These are just some of his experiences recorded in "The Dream Roaming of Great Master Han-shan." The instructions on practice that I have translated here are from the second fascicle of this record. The original text had no titles but were letters written to a lay practitioner on Ch'an practice.

Han-shan was also a prolific writer whose published works ranging from commentaries on Buddhist sutras and treatises, to secular poems, reached the length of 8,300 pages. In "The Dream Roaming of Great Master Han-shan," there are 55 chuan, or books, covering over 3,000 pages. His commentaries on the Supplement to the Tripitaka consist of 119 chuan, covering over 1,200 large pages printed on both sides. Like other Ming Dynasty Buddhist monks, he also wrote many commentaries on non-Buddhist works such as Lao Zi and Zhuang Zi, as well as other Taoist and Confucian text.

His contributions to Chinese Buddhism lies in his exemplary personality and his striving toward liberation, especially in an age of mismanaged government, corruption, internal oppression, and the external vulnerability of the Ming Dynasty. Although his Buddhist commentary is not particularly original, the strength of his writing comes from his active approach in reviving and popularizing Buddhism, and in the way he responded to the times in which he lived.

From all that we know of Han-shan, we can conclude that he was a great master who gave equal weight to doctrine and practice, as well as to the revival of Chinese Buddhism.

For information and links regarding T'ang Dynasty (618-907) and Sung Dynasty (960-1279) Zen masters click HERE

Fundamentally, our experience as experienced is not different from the Zen master's. Where
we differ is that we place a fog, a particular kind of conceptual overlay onto that experience
and then make an emotional investment in that overlay, taking it to be "real" in and of itself.