《上陽子金丹大要》Vol. 15

This passage contains cultivation guidance written by Master Shangyangzi Chen Zhixu for Wang Xiangweng, exploring the profound significance of the core concept "renme" (this/suchness) in Daoist practice.

The text reveals that the pure, untainted, and luminous state of realization (described as "utterly naked and brilliantly free") is in fact the universal truth realized by sages throughout history. Whether referring to buddhas and bodhisattvas of past, present, and future, Bodhidharma's transmission from the West, or the Chan tradition established by the Sixth Patriarch Huineng (of Caoxi), all awakened practitioners ultimately realized the same "renme."

The author criticizes contemporary practitioners who either cling to conceptual labels or remain trapped in intellectual speculation (discussing mind and nature, chasing shadows and light), failing to grasp the true essence of cultivation. The genuine state of realization transcends language and thought (having no head or tail, no front or back)—just as one's fundamental nature remains unchanged before and after birth, this primordial state has never been altered.

Shangyangzi particularly emphasizes that this "renme" is the ultimate realization (the highest attainment), directly perceivable here and now. Cultivation does not involve pursuing any special state but returning to one's inherent, luminous nature (just as naked and free as before one's parents gave birth). Finally, the author hopes future practitioners will directly realize this readily available truth (the immediate case), no longer deluded by conceptual entanglements.

Note: The phrase "utterly naked and brilliantly free" describes the unobstructed, radiant state of mind after realization; "the immediate case" refers to the truth that can be realized right now; "Caoxi" denotes the Sixth Patriarch Huineng of the Chan tradition.

This scripture employs Buddhist parables to elucidate the essential principles of Daoist cultivation. It references the legendary birth of Śākyamuni—where Queen Māyā grasps a branch with her left hand while the Buddha emerges from her right flank—along with sacred imagery of nine dragons spraying cleansing water and the infant taking seven steps. These symbolize the practitioner's transcendence beyond the cycle of life and death. The repeated use of terms like "stark naked" (倮洒洒) and "just like this" (恁麽) emphasizes the pure, unadulterated nature of cultivation's fundamental truth.

The text outlines four common interpretations: some take the story as historical fact, others as supernatural event, some as extraordinary phenomenon, and still others as Chan (Zen) koan. The author clarifies that these interpretations miss the essence—Śākyamuni's birth symbolizes liberation from samsara, the nine dragons represent innate purity, the seven steps manifest majestic spiritual form, while pointing heavenward and earthward conceals profound mystery. The declaration "Throughout heaven and earth, I alone am supreme" reveals the primordial Dao-nature inherent in all beings.

Later passages cite Zen Master Yunmen's "killing the Buddha with one strike" koan and Linji's teaching of the "true person of no rank" to further illustrate how genuine cultivation must surpass superficial understanding. The phrase "the true person of no rank on this lump of red flesh" directly points to the innate authentic nature within all. Cultivation means shattering delusions to immediately realize this self-sufficient, original state—requiring no external pursuit.

(Note: While translating Buddhist-Daoist syncretic texts, I've preserved terms like "Chan" (禅) and "koan" (公案) for accuracy, while rendering Daoist concepts like "Dao-nature" [道性] in accordance with the provided glossary. The paradoxical phrasing mirrors the original's intent to transcend dualistic thinking.)

This scripture expounds the essential principles of cultivating the Dao. The term "Perfected Being" (Zhenren) refers to ancient sages who attained complete awakening and purity of original nature. Humanity's intrinsic nature (Buddha-nature) is inherently complete, requiring no external seeking—it is as pure and natural as being unclothed (净倮倮, 赤洒洒). Every person inherently possesses this true Buddha-nature, which needs no elaborate explanations to comprehend.

The "great matter of causation" realized by sages like Shakyamuni is fundamentally present within all beings. The entire universe's truth is contained within this original nature—even renowned Chan masters like Yunmen and Yuanwu, when facing this ultimate truth, found nothing more to say. Because this nature is what everyone originally possesses, no one can deceive themselves about it.

Those who attain genuine awakening maintain unwavering purity of mind even amidst the winds of karma (业风沙起) and the cycles of life and death. Such enlightenment transcends worldly gains and losses, like hearing the New Year's bell at the year's end vigil, symbolizing complete liberation. Those who truly realize this principle stand equal to all buddhas throughout time, with even Maitreya Bodhisattva willingly serving them.

The text criticizes those who spin in conceptual circles, endlessly discussing emptiness without actual practice—as laughable as searching for clothes while wearing them. Quoting Master Zhao, it observes how contemporary practitioners fail to recognize the ground beneath their feet while indulging in empty talk about original nature, thus never attaining true awakening. Though these words point directly to the essence, true masters often refrain from explicit explanations, for the Great Dao (大道) must be realized through personal experience.

This passage describes a dialogue between Shangyangzi and Daoist Master Xiang regarding the realms of Chan (Zen) practice, showcasing the distinctive teaching methods of Chan Buddhism. The teacher known as "Blind Elder" instructed his disciples without directly revealing ready-made truths, offering no explicit directions, nor even employing the intense methods of shouting or striking. He believed that if such teachings were taken as fixed answers to be intellectually grasped, they would only entangle people in conceptual attachments.

The Blind Elder's teaching method was quite unique: he had his disciples constantly keep company with a "rotting empty skull" (symbolizing death and impermanence), sitting alone in deep meditation during the silent hours of the night, carefully observing and experiencing everything in the present moment. Though Shangyangzi felt this approach could easily lead to misunderstandings, he also acknowledged that to truly grasp the principles of Chan, one must engage in personal practice.

It was through such cultivation that Daoist Master Xiang attained enlightenment. He maintained a mind that was "utterly naked" (completely unmasked) and "utterly free" (unfettered and at ease), remaining fully aware in every moment of daily life. When he sought guidance from Shangyangzi, the latter told him: True liberation lies in being as unshakable as vajra (indestructible diamond) yet as free as nirvana (transcending life and death)—acting decisively like a lion's roar when action is needed, and letting go completely like releasing one's grip at the edge of a cliff.

The passage concludes by noting that the Chan school’s common methods—shouting, striking, and enigmatic exchanges—are all expedient means (upaya) devised by the Buddha to guide beings of different capacities. The true work of Chan practice is to recognize one’s original nature in what seems like ordinary, silent sitting. For those practitioners who drift through their days in dullness, sometimes drastic methods are needed to awaken them.

This scripture reveals the true essence of spiritual cultivation through a Buddhist parable. When Ananda (the Buddha's disciple) asked Mahakasyapa (the First Patriarch of Zen), "What Dharma did the World-Honored One transmit besides the golden robe?" Kasyapa simply called out "Ananda!" Yet when Ananda responded, Kasyapa only said, "Take down the flagpole in front of the gate." This seemingly ordinary exchange directly points to the original nature of mind, demonstrating the wondrous Dharma of Nirvana transmitted by the Buddha.

The true transmission of Dharma isn't found in words or forms. Just as the Buddha's flower-twirling smile or Kasyapa's simple call contained supreme meaning, later patriarchs used startling methods like shouts or staff strikes to awaken students. When Master Mazu (Tang Dynasty Zen master) shouted at his disciple Baizhang, leaving him deaf for three days, such seemingly peculiar methods all served to trigger immediate awakening in practitioners.

The scripture observes how some monks today cling to external forms like monasteries (sangharama), unaware that "sangharama" truly signifies the state where "body and mind dwell peacefully in the wisdom of equality." Those who claim understanding of "equality wisdom" often become trapped in conceptual attachments. Genuine wisdom transcends all dualities between "mind" and "non-mind," "Buddha" and "non-Buddha." As Sakyamuni taught: one should take perfect enlightenment (maha-parinirvana) as the true practice ground. This requires practitioners to return to their original nature without clinging to extremes, thereby truly comprehending the Buddha's compassionate teachings.

This scripture discusses the pitfalls and proper path of spiritual cultivation. True practice should begin with the simplest things—direct and uncomplicated actions like making a fist or sticking out one's tongue. Yet people often chase after the mysterious, trying to cram the Buddha's hall (the realm of cultivation) into a paper lantern (formal frameworks), thereby losing their original mind. Some meditation practitioners find these plain truths as flavorless as chewing wax, always chasing after clever dialogues (Zen koans), unaware that the patriarchs revealed this truth: let go of all grasping, sever all distinctions between inner and outer, and directly realize the original face of mind.

The text cites multiple exemplars of cultivation: Chan Master Yuanwu journeyed southward seeking the Dharma; Chan Master Changqing wore out seven meditation mats through sitting; Chan Master Xuefeng made nine pilgrimages to Dongshan; Mazu Daoyi attained enlightenment while polishing a brick; the Sixth Patriarch Huineng realized the Way while pounding rice; the Second Patriarch Huike severed his arm for the Dharma; and Śākyamuni Buddha offered his body for half a verse. These sages all underwent arduous practice before comprehending the true meaning of life and death. Yet nowadays some people recite the words of sages while acting contrary to the Dao, becoming nothing but objects of ridicule. Genuine cultivation requires keeping one's feet firmly on the ground, working diligently in everyday life without chasing superficial glory—only then can one ultimately realize the original luminous mind.

When a practitioner maintains unwavering faith—neither regressing nor wavering—they may suddenly attain the state of union with the Dao (the Way). At this stage, their foundation becomes solid and their mind settles into profound stability. This condition is continuous and exquisitely subtle, like a radiant light illuminating heaven and earth. Is this not the very realm manifested by Maitreya's descent into the world and personally realized by Shakyamuni Buddha?

Upon reaching this state, looking back at ordinary people in the mundane world, they appear as insignificant as dust. Only then does one realize that cultivation itself holds no inherent difficulty—those at a lower level are ordinary beings, while those at a higher level are Buddhas. Someone asked, "Does the Dharma have distinctions between root and branches?" Master Shangyang replied: Long before the primordial Buddha Dipankara, the birth and nirvana of countless Buddhas have continued endlessly, beyond measure. Since the past Kalpa of Splendor, Manjushri (the Bodhisattva of Wisdom) has served as the teacher of seven Buddhas. In the present Bhadra Kalpa, Shakyamuni Buddha transmitted the "True Dharma Eye Treasury"—the supreme essence of Dharma, the wondrous mind of nirvana beyond form, the profound Mahayana teaching of true reality beyond appearances—to Mahakasyapa, entrusting him to safeguard it well.

Thus, the Dharma has been passed down through generations until Bodhidharma (the First Patriarch of Zen) received it from Prajnatara and later brought it to China. Bodhidharma had four disciples: Daofu, Nun Zongchi, Daoyu, and Huike. He evaluated them respectively: Daofu grasped only the surface, Zongchi attained its flesh and blood, Daoyu mastered its bones and sinews, while Huike alone obtained its marrow. Bodhidharma told Huike: "This True Dharma Eye Treasury has been transmitted from the Tathagata to Mahakasyapa, handed down through generations, and now to you. Guard it well."

Later, when the Zen lineage reached the Sixth Patriarch Huineng, it spread widely, yet this also led to the Dharma becoming diluted. Bodhidharma had prophesied: "After two hundred years, though the Dharma will pervade the world, those who truly understand its principles will be few, while those who actually practice will be fewer still. Many will engage in empty theorizing, but rare will be those who penetrate the ultimate truth. Only those who truly awaken to reality, thoroughly realize the emptiness of mind and phenomena, and purify the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) can attain the Mahayana realization."

Someone asked: "Can the three vehicles—Mahayana, Hinayana, and Pratyekabuddhayana—all lead to Buddhahood?" Master Shangyang answered: Only the True Dharma Eye Treasury represents the supreme vehicle. The sutras state that throughout the ten directions, there is but one vehicle of Dharma. The so-called two or three vehicles are merely skillful means established by the Buddha to guide sentient beings. Therefore, what I refer to as the middle and small vehicles are provisional designations—only the Mahayana is ultimately real.

The highest realm of spiritual cultivation is to attain the state of perfect emptiness and flawless authenticity, which depends entirely on the pure and untainted original mind. This so-called "true emptiness" (zhenkong) is the ultimate goal of practice, just as Zen Master Dazhu Huihai said: The mind itself is Buddha—there's no need to seek Buddha externally; the mind itself is Dharma—there's no need to seek Dharma elsewhere. Buddha and Dharma are fundamentally one, forming with the practitioner (monk) the "Three Jewels in One" (Buddha, Dharma, Sangha as a unity). These three share the same origin—how could there be any distinction of superiority or inferiority?

The Fragrant Buddha once asked: "When the Tathagata expounds the Dharma and practitioners listen, does this act of teaching and hearing generate merit?" Master Shangyangzi replied: "After attaining enlightenment, the Tathagata taught for those of superior capacity, aiming to liberate all beings—unlike the Hinayana teachings in the Agama sutras meant for those of lesser capacity. As Devadatta told Rahula: 'The purpose of transmitting Dharma is solely to guide beings toward liberation.' Those truly capable of teaching or hearing the Dharma must already embody the awakening of the 'Three Jewels in One'—namely the Dharmakaya (truth body), Sambhogakaya (reward body), and Nirmanakaya (manifestation body) united as one." Master Shenhui of the Tang Dynasty said: "When teaching Dharma, first honor the Buddha then explain the Dharma; when listening, first rely on the Dharma then revere the Buddha. Hearing the Dharma allows sudden awakening through gradual cultivation, while teaching it represents gradual cultivation through sudden awakening."

To elaborate: When the physical body (rupa-kaya) skillfully expounds the Dharma, the Dharmakaya listens with humility; when the Dharmakaya teaches, the Sambhogakaya attentively receives; when the Sambhogakaya speaks, the Nirmanakaya accepts in serene wuwei (non-action). Yet crucially, neither the material body nor the three Dharma bodies truly teach or hear—only each person's intrinsic "positionless true being" (original Buddha-nature) possesses this capacity. As Linji Yixuan proclaimed: "Empty space neither teaches nor hears the Dharma. What truly teaches and hears is your presently clear and luminous original mind—awareness independent of form or sound." Thus, the mind-Dharma is ultimately unspeakable, and Buddha-Dharma ultimately inaudible.

An inquisitive Dharma master once asked: "Setting aside the three bodies, what constitutes the rupa-kaya? What is Dharmakaya?" Master Shangyangzi answered: "The rupa-kaya is the illusory, impermanent flesh, while Dharmakaya is the perfectly pure, unobstructed true suchness—the genuine Buddha-nature." The Sixth Patriarch Huineng (Great Mirror Zen Master) taught: "Though the physical body may be vast, if the mind remains narrow it cannot be called great; though Dharmakaya has no form, if the mind expands like empty space, that is true greatness." This is Buddha-nature—the original mind inherent in all. Practitioners must awaken to this truth.

This scripture employs a dialogue between master and disciple to elucidate the profound principles of the "Meritorious Dharma Body" and the "Treasury of the True Dharma Eye" in Buddhism.

The text likens Buddha-nature to the "true master," explaining that the Buddha employs various forms (such as stern shouts, dusters, or lanterns) to guide sentient beings, yet these are merely skillful means. The true Buddha-nature transcends form as the "inconceivable merit" - the "Meritorious Dharma Body" (referring to the Buddha's authentic essence).

Regarding the question of the Three Ages' Buddhas, Master Shangyangzi (the expositor) clarifies: Buddhas of the past have already passed, those of the future have yet to come, and the present Buddha remains invisible. The crucial point lies in having faith and awakening in the present moment to perceive Buddha-nature. The Buddha's divine powers manifest as: past Buddhas encompassing all existence, present Buddhas creatively transforming reality, and future Buddhas preparing to reveal infinite treasures (referring to the wisdom of Dharma).

The "Treasury of the True Dharma Eye" (the fundamental wisdom of Buddhist teachings) neither resides within nor without - it is absolute truth transcending time and space. Practitioners must realize they inherently possess this Buddha-nature, a treasure capable of containing heaven-earth and illuminating past-present. Regardless of external changes, Buddha-nature remains unmoved (indicating eternal, unchanging reality), surpassing life-death to attain great liberation.

The text ultimately emphasizes that practice should not cling to superficial words or extraordinary views, but rather realize the Tathāgatagarbha (the Buddha-nature inherent in all beings) within one's own mind. This treasure can manifest all things according to will - the key lies in dispelling delusions to achieve immediate awakening.

This scripture employs multiple metaphors and allusions to elucidate the fundamental distinction between "delusion" and "awakening" in spiritual cultivation. When sentient beings are trapped in delusion, their true nature becomes shackled by attachments—like water freezing into ice. Yet upon awakening, these clinging thoughts dissolve as one returns to original nature, just as ice melts back into water. It's as futile as searching for fish through murky waters; only when the water clears do the fish naturally appear.

The text clarifies: An ordinary person who awakens to their true nature is no longer ordinary, capable of sudden enlightenment that transcends both worldly and sacred distinctions. Conversely, a Buddhist disciple who falls into delusion becomes no different from an unawakened being. The deluded cling to karmic cause and effect like sailing against the wind across an endless sea, while the awakened realize the mind itself is Buddha—as clearly distinguishable as shadows cast under moonlight.

The Venerable Upagupta points out: The original mind is inherently pure, independent of any doctrine. The deluded mistake the Dharmakaya (the ultimate truth of pure Dharma-body) for the five skandhas (the material body), whereas the awakened directly perceive this Dharmakaya as the true essence of Buddhist teaching.

Finally, the text illustrates through the varied transmission methods of past patriarchs: The deluded expound teachings only to deepen confusion, clinging to dharma-forms and mental constructs, while the awakened transcend dualities of emptiness and form. As the Venerable Mahakasyapa taught, body and mind are illusory transformations—within them, no inherent distinction exists between sin and merit. The 18th Patriarch Kasyapa further clarifies: True Dharma resides beyond the binary opposition of "dharma" and "non-dharma."

This scripture explores the relationship between "true nature" (the innate spiritual essence inherent in humans) and the cycle of life and death through the teachings of multiple patriarchs. Patriarch Yaśodā states that just as seeds require suitable soil to sprout, human cultivation also depends on the convergence of causes and conditions. Patriarch Vasubandhu points out that genuine awakening lies in realizing that true nature itself transcends all conceptual frameworks.

The Second Patriarch of Eastern Chan, Huike, offers an analogy: just as flowers need soil to grow, awakening must be rooted in one's original mind. The essence transmitted through generations of patriarchs is simply to help people illuminate the mind and perceive their true nature. Since the Sixth Patriarch Huineng (who established the sudden enlightenment approach through the "flag-and-wind debate"), though various schools developed distinct traditions, none fundamentally depart from the original mind. Authentic Dharma (Mahayana) cannot exist apart from mind-nature.

A question arises: When alive, humans possess physical form, but after death, the soul disperses. Logically, mind-nature should exist only when the body exists and vanish when the soul scatters—like fragrance lingering in flowers but disappearing when leaves wither. Why then is it said that humans, as the most spiritual beings, can retain mind-nature after death?

Master Shangyangzi responds: In the natural order, life manifests through four modes of birth—oviparous (like birds), viviparous (like mammals), moisture-born (like aquatic creatures), and transformation-born (spontaneously arising). Just as a fox cannot give birth to a phoenix, ordinary life forms cannot comprehend the spiritual essence of humans. Human true nature resembles flames within fire or bubbles in water: in life, it rises like flickering flames; in death, it returns like bubbles dissolving back into water. Ordinary people, lost in their true nature, cycle through rebirth, mistaking illusions for reality.

But the true nature of Dao cultivators differs—it transcends natural laws, reaching the state of neither birth nor death. Guard this true nature as vigilantly as against thieves, revere it as devoutly as worshipping the Buddha, and cherish it as preciously as safeguarding jewels. Recognizing this true nature is "Dharma-nature"; awakening to it is "Buddha-nature." The Fourteenth Patriarch Nāgārjuna further clarifies: Buddha-nature has no distinctions of size or scope, surpassing karma and life-death cycles. Those who truly awaken to their self-nature are neither bound by rebirth nor fall into hell realms, for their cultivated true nature has transcended the laws of creation.