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.27.Good friends, according to my way of understanding this truth, 84,000 wisdoms(chih-hui) are produced from one Prajna.Why? Because there are 84,000 follies.If therewere no such innumerable follies, Prajna is eternally abiding, not severed from Self-nature.He who has an insight into this truth is free from thoughts, from recollections,from attachments; in him there is no deceit and falsehood.This is where the essence ofSuchness is by itself.When all things are viewed in the light of wisdom (chih-hui=prajna), there is neither attachment nor detachment.This is seeing into one's Natureand attaining the truth of Buddhahood.28.Good friends, if you wish to enter into the deepest realm of Truth (dharmadhatu), andattain the Prajnasamadhi, you should at once begin to exercise yourselves in the life ofPrajnaparamita; you just devote yourselves to the one volume of the Vajracchedika-prajnaparamita Sutra, and you will, seeing into the nature of your being, enter upon thePrajnasamadhi.It should be known that the merit of such a person is immeasurable, as isdistinctly praised in the sutras, of which I need not speak in detail.This Truth of the highest order is taught to people of great intelligence and superiorendowments.If people of small intelligence and inferior endowments happen to hear it,no faith would ever be awakened in their minds.Why? It is like a great dragon pouringrains down in torrents over the Jambudipa: cities, towns, villages are all deluged andcarried away in the flood, as if they were grass-leaves.But when the rain, however much,falls on the great ocean, there is in it neither an increase nor a decrease.When people of the Great Vehicle listen to a discourse on the Vajracchedika their mindsare opened and there is an intuitive understanding.They know thereby that their ownNature is originally endowed with Prajna-wisdom and that all things are to be viewed inthe light of this wisdom (chih-hui) of theirs, and they need not depend upon letters.It islike rain-waters not being reserved in the sky; but the water is drawn up by the dragon-king out of the rivers and oceans, whereby all beings and all plants, sentient and non-sentient, universally share the wet.All the waters flowing together once more are poured57 into the great ocean, and the ocean accepting all the waters fuses them into one singlebody of water.It is the same with Prajna-wisdom which is the original Nature of allbeings.29.When people of inferior endowments hear this "abrupt" doctrine here discoursed on,they are like those plants naturally growing small on earth, which, being once soaked bya heavy rain, are all unable to raise themselves up and continue their growth.It is thesame with people of inferior endowments.They are endowed with Prajna-wisdom asmuch as people of great intelligence; there is no distinction.Why is it then that they haveno insight even when listening to the Truth? It is due to the heaviness of hindrance causedby false views and to the deep-rootedness of the passions.It is like an overcasting cloudscreening the s un; unless it blows hard no rays of light are visible.There is no greatness or smallness in Prajna-wisdom, but since all beings cherish inthemselves confused thoughts, they seek the Buddha by means of external exercises, andare unable to see into their Self-nature.That is why they are known to be people ofinferior endowments.Those beings who, listening to the "Abrupt" doctrine, do not take themselves to externalexercises, but reflecting within themselves raise this original Nature all the time to theproper viewing [of the Truth], remain [always Undefiled by] the passions and theinnumerable follies; and at that moment they all have an insight [into the Truth].It is likethe great ocean taking in all the rivers, large and small, and merging them into one bodyof water -'this is seeing into one's own Nature.[He who thus sees into his own Nature]does not abide anywhere inside or outside; he freely comes and departs; he knows how toget rid of attaching thoughts; his passage has no obstructions.When one is able topractise this life, he realizes that there is from the first no difference between [his Self-Nature] and Prajnaparamita.130.All the sutras and writings, all the letters, the two vehicles Major and Minor, thetwelve divisions [of Buddhist literature]-these are all set forth because of the people ofthe world.Because there is wisdom-nature (chih-hui-hsing), therefore there is theestablishment of all these works.If there were no people of the world, no multitudinousobjects would ever be in existence.Therefore, we know that all objects rise originallybecause of the people of the world.All the sutras and writings are said to have theirexistence because of the people of the world.The distinction of stupidity and intelligence is only possible among the people of theworld.Those who are stupid are inferior people and those who are intelligent are superiorpeople.The confused ask the wise, and the wise discourse for them on the Truth in orderto make the stupid enlightened and have an intuitive understanding of it.When theconfused are enlightened and have their minds opened, they are not to be distinguishedfrom the people of great intelligence.1The text has "the Prajnaparamita Sutra" here.But I take it to mean Prajna itself instead of the sutra.58 Therefore, we know that Buddhas when not enlightened are no other than ordinarybeings; when there is one thought of enlightenment, ordinary beings at once turn intoBuddhas.Therefore, we know that all multitudinous objects are every one of them inone's own mind.1 Why not, from within one's own mind, at once reveal the originalessence of Suchness? Says the Bodhisattvasila Sutra: "My original Self-nature isprimarily pure; when my Mind is known and my Nature is seen into I naturally attain thepath of Buddhahood." Says the Vimalakirti Sutra: "When you have an instant opening ofview you return to your original Mind."48.The Great Master died on the third day of the eighth month of the second year ofHsien-t'ien (713 C.E.).On the eighth day of the seventh month of this year he had afarewell gathering of his followers as he felt that he was to leave them forever in thefollowing month, and told them to have all the doubts they might have about his teachingonce for all settled on this occasion.As he found them weeping in tears he said: "You areall weeping, but for whom are you so sorry? If you are sorry for my not knowing where Iam departing to, you are mistaken; for I know where I am going.Indeed, if I did not, Iwould not part with you.The reason why you are in tears is probably that you do notyourselves know whither I am going.If you did, you would not be weeping so.TheEssence of the Dharma knows no birth-and-death, no coming-and-going.Sit down, all ofyou, and let me give you a gatha with the title, "On the Absolute"2There is nothing true anywhere,The true is nowhere to be seen;If you say you see the true,This seeing is not the true one.3Where the true is left to itself,There is nothing false in it, which is Mind itself.When Mind in itself is not liberated from the false,There is nothing true, nowhere is the true to be found
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