Huangbo Xiyun

Fundamentally all the teachings are nonexistent; transcendence is the Dharma, and those who understand transcendence are Buddhas. By simply transcending all the afflictions, there is no dharma that can be attained.

The past does not go, the present does not abide, and the future does not come. Sitting peacefully upright, letting things happen as they will—only then may you be called liberated.

Huangbo Xiyun (Simplified Chinese: 黄檗希运; Traditional Chinese: 黄檗希運; pinyin: Huángbò Xīyùn; Wade-Giles: 'Huang-po Hsi-yün') (died 850) was an influential Chinese master of Chan Buddhism. He was born in Fujian, China in Tang Dynasty. Later he became a monk in Huangbo Shan (lit. Huangbo Mountain), after which he was named.

Quotes

• A perception, sudden as blinking, that subject and object are one, will lead to a deeply mysterious understanding; and by this understanding you will awaken to the truth.
  • The Wan Ling Record of Xiu Pei, quoted in Why Lazarus Laughed: The Essential Doctrine, Zen — Advaita — Tantra (2003) by Wei Wu Wei

• The foolish reject what they see and not what they think; the wise reject what they think and not what they see.
  • As quoted in Visions from Earth (2004) by James R. Miller, p. 17

Essentials of the Transmission of Mind (2005)

McRae, John R. (2005). "Essentials of the Transmission of Mind". Zen texts. Berkeley, California: Numata Center for Buddhist Translation and Research. ISBN 1-886439-28-1. 

(Original Chinese text)

• The essence of the mind is empty, and the myriad conditions are all serene. It is like the great orb of the sun climbing into space—the refulgent brilliance gleams in illumination, purity without a single speck of dust. The realization [of this mind] is without new or old, without shallow or deep. Its explanation depends neither on doctrinal understanding, on teachers, nor on opening up the doors and windows [of one’s house to let in students]. Right now, and that’s it! To activate thoughts is to go against it! Afterward, [you’ll realize] this is the fundamental Buddha.
  • Preface, p. 11

• The master said to [Pei] Xiu: The Buddhas and all the sentient beings are only the One Mind—there are no other dharmas. Since beginningless time, this mind has never been generated and has never been extinguished, is neither blue nor yellow, is without shape and without characteristic, does not belong to being and nonbeing, does not consider new or old, is neither long nor short, and is neither large nor small. It transcends all limitations, names, traces, and correlations. It in itself—that’s it! To activate thoughts is to go against it! It is like space, which is boundless and immeasurable.
  • Chapter 1: Mind Is Buddha, p. 13

• Sending the Buddha in search of the Buddha, grasping the mind with the mind, they may exhaust themselves in striving for an entire eon but will never get it. They do not understand that if they cease their thoughts and end their thinking, the Buddha will automatically be present.
  • Chapter 1: Mind Is Buddha, p. 13

• If you conceive of the Buddha in terms of the characteristics of purity, brilliance, and liberation, and if you conceive of sentient beings in terms of the characteristics of impurity, darkness, and samsara—if your understanding is such as this, then you will never attain bodhi even after passing through eons [of religious practice] as numerous as the sands of the Ganges River. This is because you are attached to characteristics. There is only this One Mind and not the least bit of dharma that can be attained.
  • Chapter 1: Mind Is Buddha, p. 14

• If one definitively understands that all dharmas are fundamentally nonexistent and that there is nothing that can be attained, with no reliance and no abiding, no subject and no object, without activating false thoughts—this is to realize bodhi. And when one realizes enlightenment, this is only to realize the fundamental Buddha of the mind. To pass through eons of effort is nothing but useless cultivation. Just as when the warrior attained his pearl he merely attained the pearl that was originally on his forehead, and this had nothing to do with his ability to seek elsewhere. Therefore the Buddha has said, “I have truly not attained anything in the ultimate bodhi.”
  • Chapter 3: The Fundamentally Pure Mind, p. 19

• Trainees who wish to achieve Buddhahood [should understand that] it is completely useless to study any of the Buddhist teachings—just study nonseeking and nonattachment. Nonseeking is for the mind (i.e., moments of thought) not to be generated, and nonattachment is for the mind not to be extinguished. Neither generating nor extinguishing—this is Buddhahood. The eighty-four thousand teachings are directed at the eighty-four thousand afflictions and are only ways to convert and entice [sentient beings into true religious practice]. Fundamentally all the teachings are nonexistent; transcendence is the Dharma, and those who understand transcendence are Buddhas. By simply transcending all the afflictions, there is no dharma that can be attained.
  • Chapter 4: This Mind Is Buddha, p. 20

• Therefore, the bodhisattva’s mind is like space, which is completely detached from everything.
  “Past mental states are imperceptible”: this is detachment from the past.
  “Present mental states are imperceptible”: this is detachment from the present.
  “Future mental states are imperceptible”: this is detachment from the future.
  This is called complete detachment from the three periods of time.
  • Chapter 7: Be Enlightened to the Mind, Not to the Dharma(s), p. 25

• The most important thing is not to maintain the text or form an interpretation of a single [individual] case or a single teaching. Why? There is truly no definitive Dharma that the Tathāgata can preach. In our school we do not discuss these matters (i.e., the doctrines of Buddhism). You should simply understand that we do nothing else but stop the mind. There is no use in thinking about this and that.
  • Chapter 10: A Monk Is Someone Who has Ceased Thinking, p. 34

• [The master] entered the hall and said: Rather than the hundred varieties of erudition, to be without seeking is primary. A religious person is someone who does nothing and is truly without the numerous types of mind. There is also no meaning that can be preached. There’s nothing else, so you may go.
  • Chapter 14: Not Seeking Anything, p. 37

• 念念不見一切相，莫認前後三際，前際無去，今際無住，後際無來，安然端坐，任運不拘，方名解脫。
  • Furthermore, at all times and in every moment of thought don’t perceive all the characteristics and don’t recognize past, [present,] and future, the three periods of time. The past does not go, the present does not abide, and the future does not come. Sitting peacefully upright, letting things happen as they will—only then may you be called liberated.
    • Chapter 17: Autonomy, p. 42

The Zen Teachings of Huang Po (1958)

The Zen Teachings of Huang Po : On the Transmission of Mind (1958) by John Blofeld.

• All the Buddhas and all sentient beings are nothing but the One Mind, beside which nothing exists. This Mind, which is without beginning, is unborn and indestructible. It is not green nor yellow, and has neither form nor appearance. It does not belong to the categories of things which exist or do not exist, nor can it be thought of in terms of new or old. It is neither long nor short, big nor small, for it transcends all limits, measure, names, traces and comparisons. It is that which you see before you - begin to reason about it and you at once fall into error. It is like the boundless void which cannot be fathomed or measured. The One Mind alone is the Buddha, and there is no distinction between the Buddha and sentient things, but that sentient beings are attached to forms and so seek externally for Buddhahood. By their very seeking they lose it, for that is using the Buddha to seek for the Buddha and using mind to grasp Mind. Even though they do their utmost for a full aeon, they will not be able to attain it. They do not know that, if they put a stop to conceptual thought and forget their anxiety, the Buddha will appear before them, for this Mind is the Buddha and the Buddha is all living beings. It is not the less for being manifested in ordinary beings, nor is it greater for being manifest in the Buddhas.
  • p. 29

• When all the Buddhas manifest themselves in the world, they proclaim nothing but the One Mind. Thus Gautama Buddha silently transmitted to Mahakasyapa the doctrine that the One Mind, which is the substance of all things, is co-extensive with the Void and fills the entire world of phenomena. This is called the Law of All the Buddhas. Discuss it as you may, how can you even hope to approach the truth through words? Nor can it be perceived either subjectively or objectively. So full understanding can come to you only through an inexpressible mystery. The approach to it is called the Gateway of the Stillness beyond all Activity. If you wish to understand, know that a sudden comprehension comes when the mind has been purged of all the clutter of conceptual and discriminatory thought-activity. Those who seek the truth by means of intellect and learning only get further and further away from it. Not till your thoughts cease all their branching here and there, not till you abandon all thoughts of seeking for something, not till your mind is motionless as wood or stone, will you be on the right road to the Gate.
  • p. 79

• When thoughts arise, then do all things arise. When thoughts vanish, then do all things vanish.
  • p. 80

See also

• Heart Sutra
• Diamond Sutra
• Dōgen
• Keizan
• Qingjing Jing
• Apophatic theology (negative theology)
• Nothingness
• Pseudo-Dionysius the Areopagite

External links

• Profile at PoetSeers