Sengcan and Sin

Keizan's commentary

No one knew what place the teacher came from. He first visited the Second Ancestor as a layperson more than forty years old. He did not state his name or family. He came directly, bowed, and asked, “This disciple's body is entangled in a wind illness,” continuing through, “You should dwell in reliance upon Buddha, Dharma, and Sangha.” The teacher said, “Seeing the reverend today, I now know Sangha. I still do not know what is called Buddha and Dharma.” The ancestor said, “This heart is Buddha; this heart is Dharma. Dharma and Buddha are not two, and the Sangha treasure is also so.” The teacher said, “Today I know for the first time that the nature of sin is not within, not without, and not between. It is just like this heart. Buddha and Dharma are not two.” The ancestor deeply recognized him as a vessel. He shaved his head and said, “This is my treasure. He should be named Sengcan—Sangha Jewel.” On the eighteenth day of the third month that year, Sengcan received the full precepts at Guangfu Monastery. From then on his illness gradually improved.² He served Huike for two years. The ancestor then told him, “Great Master Bodhidharma came from India to this land and entrusted me with both robe and Dharma. I now entrust them to you.” He also said, “Although you have attained Dharma, enter the deep mountains for a while and do not travel about teaching. A national persecution will occur.” The teacher said, “Since you know beforehand, please bestow instruction.” The ancestor said, “It is not my own knowledge. It is Bodhidharma's transmitted prophecy from Prajñātāra: ‘Though the inside of the heart is auspicious, the outer head is ill-omened.’ When I calculate the years, it falls precisely upon your time. Consider the former words carefully and do not become involved in the worldly calamity.” Sengcan then hid on Mount Wangong for more than ten years. This was when Emperor Wu of Northern Zhou abolished the Buddha-Dharma. Because of this he traveled back and forth to Mount Sikong, dwelling in no constant place and also changing his appearance.³ In this way he received the novice Daoxin. Later he told him, “After my former teacher transmitted the teaching to me, he went to the capital Ye and passed thirty years there. Now that I have obtained you, why should I remain stuck here?” He went to Mount Luofu and later returned to his old dwelling. Officials and common people hurried to him and arranged a great donor's feast. After broadly proclaiming the essentials of heart for the fourfold assembly, the teacher joined his palms beneath a great tree at the Dharma gathering and died. His sayings, including the Inscription on Trusting Heart, were recorded and have circulated to the present. He was later given the title Great Master Jianzhi, “Mirror Wisdom.”⁴ When he first came to meet the ancestor, “his body was entangled in a wind illness” means that he had leprosy. Yet there is no separate manner in which his karmic illness suddenly disappeared when he met the ancestral teacher. He completely knew that the nature of sin cannot be found and awakened through study to the original purity of heart and Dharma. Therefore, hearing that Buddha and Dharma are not two, he said, “Heart and Dharma are just so.” When original heart is truly recognized and attained, there is no difference even between dying here and being born there. How much less could sin and evil be distinguished from wholesome roots? Therefore the four elements and five aggregates finally do not remain, and skin, flesh, bones, and marrow are liberated from the beginning. Thus the wind illness disappeared and original heart appeared before him. He finally joined the rank of the Third Ancestor.⁵ Broadly expounding the Dharma essential, he said: The utmost way is not difficult; It only rejects choosing and selecting. And later: The path of words is cut off— Neither ancient nor present. Indeed, there is no inside, outside, or middle. What could you choose and what could you discard? You cannot take it and cannot throw it away. With neither hatred nor love, it is penetratingly clear. At no time is any part missing, and in no thing is there a Dharma left over. Even so, investigate through in detail. Attain the place of the unattainable and proceed to the limit of the inconceivable. Do not identify it with annihilation or make it equal to wood and stone. Skillfully strike empty space and produce a resonance; join lightning and make a form. At the place without tracks, fasten the eye upon the details. It is best if you no longer conceal the body. If it is like this, though this is not a Dharma set before the eyes and not a place reached by ears and eyes, you should see and attain it without one hair's obstruction and comprehend it without one dust-mote of divergent road. For the moment, how can you distinguish it and place a turning word upon this encounter?