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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 beyond 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 composed 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 extraordinary 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 understanding. 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 discriminating 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 Instantaneous Awakening, he taught its doctrine, its aim, its substance and its function; thus his teaching consists not only of the right interpretation and correct understanding 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 Tripitaka 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 nonabiding, so that a state of all-pervading purity and cleanness 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' (anutpattikadharmakshanti) which is an essential condition of complete enlightenment. 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 Mahayana 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 Yü)
Hong Kong
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