Where today are the Tilopas, Naropas, Marpas and Milarepas?
Where today are the likes of Huineng, Yunmen, Fayan (Fa yen), Linji (Lin tsi), Guishan (Kuei shan), Zongmi (Tsung Mi) and the great masters of Caodong ?
WE MIGHT EXPECT TO FIND THEM IN THE HALLOWED HALLS OF BUDDHISM, BUT IN THIS WORLD IT IS CLEAR THAT FINE ROBES DO NOT MAKE A FINE MASTER OR JUDGE, NOR DO FINE WORDS MAKE FINE HUMAN CREATURES.
The Master of Truth, Kunga Legpa (Drugpa Kunley), possessor of the bow and arrow that slays the Ten Enemies (impediments), Master of the hunting dog that kills duality, and Bearer of the Shield of Loving Kindness, Compassion, and Patience, when young, left his home, patrimony, family, and friends, as Buddha and so many other Masters did.
Through a synthesis of the meaning of all the teachings he had received, he awakened to the truth of no mind. Upon this understanding, he offered his robes to the image of Buddha, and as a mendicant wandered through the World following his own nature. He summarized his understanding in these words and in subsequent clear verses he echoes the spirit and ideas of the true old masters.
“If I were to return to being a resident Lama I would be a slave to my disciples and companions
and lose freedom of action.
If I were to become an ordained monk I would be obliged to guard the discipline,
and who can constantly guard his pledges without fail?
If I were to return to being a sage I would be compromised to the discovery of the nature
of the mind. Is this not already clearly evident?
If I am or not a bad example for others depends totally on the intelligence of the observer.
Furthermore, if a man is destined to pass his time in hell in imitation of a Buddha he would not be saved. And, if a man is destined for Buddhahood, the type of robes he uses are not relevant and his activity is naturally spontaneous and pure.
Desiring a permanent home or branding (as his own) any material object, he strays from the path strengthening the idea of “me” and “mine”.
When one venerates monks the potential for emotional clinging is at this point greater than the common man.
Normally it is certain that the first motivation in founding a monastery is to establish a place where adepts can meditate. This is praiseworthy but (it must be remembered) when there is a necessity for common protection there arises dispute among members. That which may be originally a form of sacred fraternity evolves into a den of thieves, for all are then within the realm of Egoism.
"Failing to catch the spirit of the Buddhas.
What use is it to follow the letter of the Law ?
["My good man, the defenders of the correct teaching don’t need to observe the five precepts nor practice the appropriate rules of conduct. On the contrary, they should wield knives and swords, bows and arrows.”... Buddha was in agreement.]
Without an apprenticeship to a competent Master,
What use is great talent and intelligence?
Unable to love all beings as your sons,
What use is solemn prayer and ritual?
Ignorant of the sole point of the Three Vows (of refuge),
What is gained by ignoring each in turn?
Failing to realize that Buddha is within,
What reality can be found outside?
Incapable of a natural stream of meditation,
What can be gained by violating thought?
Unable to regulate life according to the seasons and the time of the day,
Who are you but a muddled, indiscriminate fool?
If an enlightened perspective is not intuitively grasped,
What can be gained by a systematic search?
Living on borrowed time and energy, wasting your life,
Who will repay your debts in the future?
Wearing coarse and scanty clothing in great discomfort,
What can the ascetic gain by suffering the cold hells in this life?
The aspirant striving without specific instruction,
Like an ant climbing a sand hill, accomplishes nothing.
Gathering instruction, but ignoring meditation on the nature of mind,
Is like starving oneself when the larder is full.
The Sage who refuses to teach or write,
Is as useless as the jewel in the King Snake's head.
The fool who knows nothing but prattles constantly,
Merely proclaims his ignorance to all.
Understanding the essence of the Teaching, practice it!"
The richness of Chan and other teachings in China of the period called the Golden Age reflected this same freedom in which Huineng sent out his disciples saying, “Go now and teach in your own manner, but without deviation from the Dharma.” It is power structure and control, rules without essence, pride and politics, shallow understanding and the academic mind which destroy Dharma. But freedom of expression in teaching Dharma is equally dangerous if that freedom does not rise from the Buddha Nature itself.
Find these masters who are unique Lions of the Dharma and listen with close attention to what they are saying behind the mere words.
Shan-jian