Category Archives: The Zen Teachings of Huang Po

30. “If you now set about using your minds to seek Mind, listening to the teaching of others, and hoping to reach the goal through mere learning, when will you ever succeed? Some of the ancients had sharp minds; they no sooner heard the Doctrine proclaimed than they hastened to discard all learning. So they were called ‘Sages who, abandoning learning, have come to rest in spontaneity’.1 In these days people only seek to stuff themselves with knowledge and deductions, seeking everywhere for book-knowledge and calling this ‘Dharma-practice’.2 They do not know that so much knowledge and deduction have just the contrary effect of piling up obstacles. Merely acquiring a lot of knowledge makes you like a child who gives himself indigestion by gobbling too much curds. Those who study the Way according to the Three Vehicles are all like this. All you can call them is people who suffer from indigestion. When so-called knowledge and deductions are not digested, they become poisons, for they belong only to the plane of samsara. In the Absolute, there is nothing at all of this kind. So it is said: ‘In the armoury of my sovereign, there is no Sword of Thusness’. All the concepts you have formed in the past must be discarded and replaced by void. Where dualism ceases, there is the Void of the Womb of Tathagatas. The term ‘Womb of Tathagatas’ implies that not the smallest hairsbreadth of anything can exist there. That is why the Dharma Raja (the Buddha}, who broke down the notion of objective existence, manifested himself in this world, and that is why he said: ‘When I was with Dipamkara Buddha there was not a particle of anything for me to attain.’ This saying is intended just to void your sense-based knowledge and deductions. Only he who restrains every vestige of empiricism and ceases to rely upon anything can become a perfectly tranquil man. The canonical teachings of the Three Vehicles are just remedies for temporary needs. They were taught to meet such needs and so are of temporary value and differ one from another. If only this could be understood, there would be no more doubts about it. Above all it is essential not to select some particular teaching suited to a certain occasion, and, being impressed by its forming part of the written canon, regard it as an immutable concept. Why so? Because in truth there is no unalterable Dharma which the Tathagata could have preached. People of our sect would never argue that there could be such a thing. We just know how to put all mental activity to rest and thus achieve tranquillity. We certainly do not begin by thinking things out and end up in perplexity.” read more