宣詔第九
Chapter 9: The Imperial Summons
神龍元年上元日，則天、中宗詔云：「朕請安、秀二師宮中供養。萬機之暇，每究一乘。二師推讓云：『南方有能禪師，密授忍大師衣法，傳佛心印，可請彼問。』今遣內侍薛簡，馳詔迎請，願師慈念，速赴上京。」師上表辭疾，願終林麓。薛簡曰：「京城禪德皆云：『欲得會道，必須坐禪習定。若不因禪定而得解脫者，未之有也。』未審師所說法如何？」師曰：「道由心悟，豈在坐也。經云：『若言如來若坐若臥，是行邪道。』何故？無所從來，亦無所去。無生無滅，是如來清淨禪。諸法空寂，是如來清淨坐。究竟無證，豈況坐耶。」簡曰：「弟子回京，主上必問。願師慈悲，指示心要，傳奏兩宮及京城學道者。譬如一燈，然百千燈，冥者皆明，明明無盡。」師云：「道無明暗，明暗是代謝之義。明明無盡，亦是有盡，相待立名故。《淨名經》云：『法無有比，無相待故。』」簡曰：「明喻智慧，暗喻煩惱。修道之人，倘不以智慧照破煩惱，無始生死憑何出離？」師曰：「煩惱即是菩提，無二無別。若以智慧照破煩惱者，此是二乘見解。羊鹿等機，上智大根，悉不如是。」簡曰：「如何是大乘見解？」師曰：「明與無明，凡夫見二；智者了達，其性無二。無二之性，即是實性。實性者，處凡愚而不減，在賢聖而不增，住煩惱而不亂，居禪定而不寂。不斷不常，不來不去，不在中間及其內外，不生不滅，性相如如，常住不遷，名之曰道。」簡曰：「師說不生不滅，何異外道？」師曰：「外道所說不生不滅者，將滅止生，以生顯滅，滅猶不滅，生說不生。我說不生不滅者，本自無生，今亦不滅，所以不同外道。汝若欲知心要，但一切善惡都莫思量，自然得入清淨心體，湛然常寂，妙用恒沙。」簡蒙指教，豁然大悟。禮辭歸闕，表奏師語。
In the first year of the Shenlong era (705 CE), on the day of the Lantern Festival, Empress Wu Zetian and Emperor Zhongzong issued an imperial decree: "We have invited the two masters Shenxiu and Huian to the palace for offerings and instruction. In the spare time from governing the myriad affairs of state, We have always sought to understand the One Vehicle (the ultimate teaching). The two masters declined, saying: 'In the south, there is a Chan master named Huineng, who was secretly entrusted with the robe and dharma of Master Hongren, and who transmits the Buddha's mind-seal. You may invite him to ask for instruction.' We have now dispatched the palace attendant Xue Jian on a swift horse to invite you. We hope the Master, out of compassion, will come quickly to the capital."
The Master submitted a memorial declining the invitation due to illness, expressing his wish to spend his remaining days in the forest. Xue Jian said, "All the Chan masters in the capital say, 'If you want to understand the Way, you must sit in meditation and cultivate concentration. Without attaining liberation through Chan meditation, it has never been possible.' May I ask, Master, what is your teaching on this matter?"
The Master replied, "The Way is realized through the mind—how could it depend on sitting? The sutra says, 'If anyone says that the Tathāgata either sits or lies down, that person is practicing a deviant path.' Why? Because the Tathāgata comes from nowhere and goes nowhere. He is neither born nor extinguished—this is the Tathāgata's pure Chan. All dharmas are empty and still—this is the Tathāgata's pure sitting. In the ultimate truth, there is nothing to attain—how much less so is sitting necessary?"
Xue Jian said, "When I return to the capital, the Emperor will surely question me. I ask the Master, out of compassion, to teach me the essential mind-dharma, so I can relay it to the two palaces and to those who study the Way in the capital. This is like lighting one lamp to ignite a hundred thousand others, illuminating the darkness, so light upon light continues without end."
The Master said, "The Way has no light or darkness; light and darkness are concepts of alternation. The phrase 'light upon light without end' still implies an end, because it is a term based on contrast. The Vimalakīrti Sutra says, 'The Dharma has no comparison, because it is beyond all contrasts.'"
Xue Jian said, "Light is a metaphor for wisdom, and darkness a metaphor for affliction (kleśa). If a practitioner does not use wisdom to illuminate and destroy affliction, then how can they escape the endless cycle of birth and death?"
The Master replied, "Affliction itself is just bodhi; they are not two, nor are they separate. To think that wisdom can illuminate and destroy affliction is the view of the Two Vehicles (Hīnayāna). This is the understanding of those of limited capacity, like the goat and deer carts (in the Parable of the Burning House). Those of superior wisdom and great capacity do not see it this way."
Xue Jian asked, "What then is the view of the Great Vehicle (Mahāyāna)?"
The Master said, "Illumination and ignorance: ordinary people see them as two. The wise understand that their essential nature is non-dual. This non-dual nature is the true nature. The true nature is present in ordinary people without being diminished, and in sages without being increased. It remains undisturbed amid affliction, and does not become still in meditation. It is neither cut off nor permanent, neither coming nor going, neither in the middle, nor inside or outside. It is neither born nor extinguished. Its nature and characteristics are thusness, ever-abiding and unchanging. This is called the Way."
Xue Jian said, "Your teaching of 'neither born nor extinguished'—how does it differ from that of non-Buddhist teachers?"
The Master said, "Non-Buddhists speak of 'neither born nor extinguished' as using extinction to stop birth, or using birth to manifest extinction. For them, extinction is still not extinguished, and birth is spoken of as not born. As for my teaching of 'neither born nor extinguished,' it is inherently unborn, and now it is also unextinguished—thus it differs from that of non-Buddhists. If you wish to know the essential mind-dharma, simply do not think about any good or evil. Then you will naturally enter the pure mind-body, which is tranquil and constantly still, yet its wondrous functions are as numerous as the grains of sand in the Ganges."
Having received this instruction, Xue Jian was suddenly enlightened. He bowed in gratitude, took his leave, and returned to the capital, where he presented a memorial to the throne relaying the Master's words.
其年九月三日，有詔獎諭師曰：「師辭老疾，為朕修道，國之福田。師若淨名托疾毘耶，闡揚大乘，傳諸佛心，談不二法。薛簡傳師指授如來知見，朕積善餘慶，宿種善根，值師出世，頓悟上乘。感荷師恩，頂戴無已，并奉磨衲袈裟及水晶鉢，勅韶州刺史修飾寺宇，賜師舊居為國恩寺。」
In the year, on the third day of the ninth month, an imperial decree was issued to praise and encourage the Master, saying:
"Master, you have declined the throne due to old age and illness, and have cultivated the Way on behalf of your Emperor. You are a field of blessings for the nation. You are like Vimalakīrti, who pretended to be ill in Vaiśālī, to expound the Great Vehicle, transmit the true mind of all Buddhas, and teach the Dharma of Non-Duality. Now, Xue Jian has conveyed your direct instruction on the Tathāgata's knowledge and vision.
I have accumulated good deeds, reaping blessings from them, and planted roots of virtue over many lifetimes, which has brought me to encounter such a Master as you. Suddenly, I have awakened to the Supreme Vehicle. I am deeply grateful for your grace, and my utmost veneration knows no bounds.
As a token of my gratitude, I offer you a patched monastic robe and a crystal alms bowl. I have also ordered the governor of Shaozhou to repair the temple and bestow upon your former dwelling the name Guo'en Temple ('Nation's Gratitude Temple')."