The Zen Teaching of Instantaneous Awakening: Being the Teaching of the Zen Master, Hui Hai, Known as the Great Pearl [Paperback]

It is good to know that reprints of this excellent translation are available. Hui Hai, otherwise known as the 'Great Pearl' - was an outstanding Ch'an master of the Tang. This translation repays careful digestion. John Blofeld spent many years in China, frequenting Chinese Buddhist temples. The Chinese text translated here, was given to J.B. during one such sojourn at a Chinese Ch'an monastery. Blofeld's careful translation was given a final 'polishing' by Lu K'uan Yu, an eminent Chinese Buddhist translator, authorised by the Ven. Hsu-yun (1840-1959), the most outstanding Chinese Master of the 20th c. As such, this text could not have a better pedigree.

While certainly the fruit of good scholarship (a useful glossary explains the proper meaning of Chinese Buddhist terms used in the text), this book is pre-eminently practical. It is unusually clear and focused and doesn't come over as a careless hodge-podge of koans. Like Huang Po's discourses (also ably translated by J.B.)Hui Hai's teaching is very direct and to the point. This book is actually a translation of two texts. The first is Hui Hai's 'Treatise on Entering the Gate to Sudden Enlightenment' (Tun-wu Ju Tao Men Lun), the second, a translation of the Tsung Ching Lu or 'Tsung Ching Record.' The latter opens with an account of Hui Hai's meeting with Master Ma-tsu, and Hui Hai's initial enlightenment:

Hui Hai: "I have come seeking the Buddha-dharma."

Ma-tsu: "Instead of looking to the treasure house which is
your very own, you have left home and gone
wandering far away. What for? I have absolutely
nothing here at all. What is this Buddha-dharma
of which you speak? "

- whereat the master Hui Hai prostrated himself on the
ground, enquiring:

" Please tell me to what you alluded, when you
spoke of a treasure house of my very own?"

Ma-tsu: " THAT which asked the question is your
treasure house (i.e. wisdom-mind). It
contains absolutely everything you need
and lacks nothing at all. It is there for
you to use freely, so why this vain search
for something outside yourself? "

No sooner were these words spoken, than the master
received a great illumination and recognised his own
mind. Beside himself with joy, he hastened to show his
gratitude by prostrating himself again . . ."

Hui Hai stayed with Ma-tsu for six years, maturing and deepening his insight, subsequently becoming an eminent master in his own right. It is worth noting the impact of Ma-tsu's words, which pointed directly to Hui-hai's inherent wisdom or the mind -nature, inherent in us all. Hui-hai chose to lead the life of a Buddhist monk, but the essential gist of Ma-tsu's remarks has meaning for us today. What we are 'seeking' is already there. We can't 'find' it outside ourselves, and insofar as it is our inherent endowment, we cannot 'get' it;
all we can do - and are required to do - is to un-cover it, by ridding ourselves of dualistic notions. But since the idea of ridding ourselves of dualistic notions, is another dualistic notion, all we are required to do - is to lay down our false thinking - to 'let go' - neither 'clinging' nor 'rejecting' - and 'look into' our minds. Call it spiritual 'Judo' - if you like, not resisting, but sublimating errant thoughts. In fact, without 'looking into' where these thoughts rise and fall, we have no way to find our inherent treasure house. Its a bit like looking at smoke rising from a fire.�@But don't listen to me, listen to Hui Hai!

Hui Hai's 'Treatise on Sudden Awakening' is excellent:

Q. What method must we practice in order to attain
deliverance? "

A. It can be attained only through a sudden illumination.

Q. What is Sudden Illumination?

A. 'Sudden' means ridding ourselves of deluded thoughts in a
flash. 'Illumination' means the realization that
illumination is not something to be attained.

Q. From where do we start this practice?

A. You must start from the very root.

Q. And what is that?

A. Mind is root.

Hui-hai's pithy talk, giving hints on how to approach 'sudden enlightenment' - is a real gem. Not a 'Treatise' in the modern sense at all (the Chinese 'Lun' - in Buddhist terms, is the equivalent of a shastra), readers will find that Hui-hai's text is simply re-iterating, from different angles, the same point - often likened to an adamantine wedge, cutting through every conceivable distinction that would otherwise hinder or block direct perception of the Mind-nature. Hence, coupled with what Hui-hai has to say about Dhyana-practice, readers will find that Hui-hai's words help to 'centre' consciousness. In short, you will forget all about Hui-hai and words - and discover the substance of what he is pointing to. This is powerful stuff.

But note well: Hui-hai does recommend Dhyana-practice, otherwise known in the West as Za-zen. Not that long go, some Western exponents of Zen used to argue that masters such as Ma-tsu, Hui-hai etc., disregarded this practice and deemed it unnecessary. This misunderstanding came about, because such masters warned people not to think that mere 'sitting' was an end in itself, lest they get caught up in a one-sided preference for stillness over activity. Viewed aright, what is known as Dhyana-practice ultimately predisposes the mind to return to its inherently still condition, whether we are sitting, or engaged in our ordinary daily activities. Dhyana begets stillness, and stillness gives rise to prajna, or non-dual wisdom. Once aroused, proper dhyana-prajna operates or takes effect, regardless of our physical location, or the relative states of stillness and activity. Even so, at the beginning of training, most practicers find difficulty trying to arrest their errant thoughts. If they adopt a natural attitude toward Dhyana practice, they will find that its effects carry-over to their daily activities, which become one with the practice. Ultimately, what Hui-hai is pointing to can be actualised wherever we happen to be - if we only follow his advice.

Another thing worth noting about this text, is Hui-hai's extensive knowledge of the traditional Buddhist sources. Loathe to cling to well known terms and idioms, and thus reluctant to encourage this trait in others, such masters coined their own terms, used slang etc., to drive home the practical meaning or message of Buddhism. This has sometimes led modern scholars to form the unfortunate conclusion that such masters rejected the Buddha's teaching. However, as the present text clearly shows, Hui-hai was well versed in traditional Buddhist doctrine. Left to his own devices, he preferred to use his own idioms, with a modest sprinkling of Buddhist terms. But some of his callers were travelling Dharma-masters (Fa-shih) who specialised in giving lectures on Buddhist texts. Alas, sometimes proud of their learning, they would challenge him to answer questions in this regard. As will be seen, Hui-hai was able to handle himself well in such circumstances, replying with detailed answers- and, very often, exposing the fact that such Dharma-masters had little real insight into the doctrines they gave lectures on! All in all, a remarkable text, detailing the teachings of an excellent master. Ma-tsu, Hui-hai etc., and a handful of masters like them, shaped a whole tradition. We often approach them today - piecemeal, through later distortions and caricatures. It is refreshing to be able to digest these primary sources and good to see this excellent translation back in print.

Translator John Blofeld also translated "Zen Teaching of Huang Po" which is one of my favorites. Blofeld wrote in the introduction: "In a way, the present work is complementary to The Zen Teaching of Huang Po; for, while both masters carry us to the very heart of things, Huang Po deals rather more uniformly with the subject, whereas the Great Pearl (Hui Hai) relates each part of his exposition more specifically to some of the various tenets common to the Mahayana as a whole, or to particular tenets emphasized by this school or that, as well as to some of the doctrines of Taoism. It seems to me that Huang Po gives us a brilliant overall picture of the means of arriving at the goal, and that the Great Pearl deals just as brilliantly but more precisely with most of the separate difficulties involved. For this reason, while his book is by no means of less interest than Huang Po's to the general reader, it will make a special appeal to those readers with a detailed knowledge of the various facets of traditional Buddhist doctrine." I could not agree more.

Reading this book also helps greater understanding of Diamond Sutura, Zen Teaching of Bodhidharma, Heart Sutura (translator Red Pine), as well as teaching of modern sages like Nisargadatta Maharaj, Ramana Maharshi, David R. Hawkins.

This record of the teachings of Ch'an Master Hui Hai is one of the classics of Zen from ancient China. It is a very small book, and should not cost more that $12, even if published using the highest standards. It is sad that this text is not now available in an affordable edition. Also, it is very unfortunate that Amazon has erred in categorizing The Zen Teachings of Instantaneous Awakening as a New Age book. It is not. It is a classic of Zen.