After living with Uncle for a few months and continuing my lessons to private students, I felt a great urge to travel again, if only for a few days. I had just been reading the Sutra of Hui Nêng (Wei Lang) which relates how a reputedly illiterate man became Sixth Patriarch of the Zen Sect well over a thousand years ago. Another monk had composed a poem comparing an enlightened mind to a bright mirror on which no dust (illusion) can collect. On having this read to him, Hui Nêng replied with another poem in which he declared that the ‘mirror’ has no existence and asked whereon such dust can collect. In this way he expressed his intuitive understanding of the voidness of all phenomena, including both illusions and the separate minds of individuals. This expression of enlightened understanding of Zen’s deepest truth won for him the Fifth Patriarch’s symbolical robe and bowl. After his death all those centuries ago, his body had miraculously resisted decay and, according to widespread belief, was still to be seen at the Nan Hua Monastery in North Kwangtung…

… The present Abbot was no other than the Venerable Hsü Yün (虚云 / Xū Yún), who was believed to be well over a hundred years old, though still able to walk as much as thirty miles a day. He was renowned all over China as the greatest living Master of Zen; so I was delighted to hear the unexpected news that he had just returned after an absence of several months spent in a distant province. Not long after my arrival, I excitedly followed the Reverend Receiver of Guests to pay my respects to this almost mythical personage. I beheld a middle-sized man with a short, wispy beard and remarkable penetrating eyes. He was not precisely youthful-looking as I had been led to expect, but had one of those ageless faces not uncommon in China. Nobody could have guessed that he was already a centenarian. Finding myself in his presence, I became virtually tongue-tied and had to rack my brains for something to say, although there was so much I could profitably have asked him. At last, I managed to ask:

“Is this famous monastery purely Zen, Your Reverence?”

“Oh yes,” he answered in a surprisingly vigorous voice. “It is a great centre of Zen.”

“So you do not worship Amida Buddha or keep his statue here?”

The question seemed to puzzle him, for he took some time to reply.

“But certainly we keep his statue here. Every morning and evening we perform rites before it and repeat the sacred name while circumambulating the altar.”

“Then the monastery is not purely Zen,” I persisted, puzzled in my turn.

“Why not? It is like every other Zen monastery in China. Why should it be different? Hundreds of years ago there were many sects, but the teachings have long been synthesized – which is as it should be. If by Zen, you mean the practice of Zen meditation, why, that is the very essence of Buddhism. It leads to a direct perception of Reality in this life, enabling us to transcend duality and go straight to the One Mind. This One Mind, otherwise known as our Original Nature, belongs to everybody and everything. But the method is very hard – hard even for those who practise it night and day for years on end. How many people are prepared or even able to do that? The monastery also has to serve the needs of simple, illiterate people. How many of them would understand if we taught only the highest method? I speak of the farmers on our own land here and of the simple pilgrims who come for the great annual festivals. To them we offer that other way – repetition of the sacred name – which is yet the same way adapted for simple minds. They believe that by such repetition they will gain the Western Paradise and there receive divine teaching from Amida Buddha himself – teaching which will lead them directly to Nirvana.”

At once reluctantly and somewhat daringly I answered: “I see. But isn’t that a kind of – well, a sort of – of – er – deception? Good, no doubt, but…”

I broke off, not so much in confusion as because the Venerable Hsü Yün was roaring with laughter.

“Deception? Deception? Ha, ha, ha, ha-ha! Not at all. Not a bit. No, of course not.”

“Then Your Reverence, if you too believe in the Western Heaven and so on, why do you trouble to teach the much harder road to Zen?”

“I do not understand the distinction you are making. They are identical.”

“But…”

“Listen, Mr P’u. Zen manifests self-strength; Amidism manifests other-strength. You rely on your own efforts, or you rely on the saving power of Amida. Is that right?”

“Yes. But they are – I mean, they seem – entirely different from each other.”

I became aware that some of the other monks were beginning to look at me coldly, as though I were showing unpardonable rudeness in pertinaciously arguing with this renowned scholar and saint; but the Master, who was quite unperturbed, seemed to be enjoying himself.

“Why insist so much on this difference?” he asked. “You know that in reality there is nought but the One Mind. You may choose to regard it as in you or out of you, but “in” and “out” have no ultimate significance whatever – just as you, Mr P’u, and I and Amida Buddha have no real separateness. In ordinary life, self is self and other is other; in reality they are the same. Take Bodhidharma who sat for nine years in front of a blank wall. What did he contemplate? What did he see? Nothing but his Original Self, the true Self beyond duality. Thus he saw Reality face to face. He was thereby freed from the Wheel and entered Nirvana, never to be reborn – unless voluntarily as a Bodhisattva.”

“Yet, Reverence, I do not think that Bodhidharma spoke of Amida. Or am I wrong?”

“True, true. He did not. But when Farmer Wang comes to me for teaching, am I to speak to him of his Original Self or of Reality and so on? What do such terms mean to him? Morning and evening, he repeats the sacred name, concentrating on it until he grows oblivious of all else. In time, after a month, a year, a decade, a lifetime or several lifetimes, he achieves such a state of perfect concentration that duality is transcended and he, too, comes face to face with Reality. He calls the power by which he hopes to achieve this Amida; you call it Zen; I may call it Original Mind. What is the difference? The power he thought was outside himself was inside all the time.”

Deeply struck by this argument and anxious, perhaps, to display my acquaintance with the Zen way of putting things, I exclaimed:

“I see, I see. Bodhidharma entered the shrine-room from the sitting-room. Farmer Wang entered it through the kitchen, but they both arrived at the same place. I see.”

“No,” answered the Zen Master, “you do not see. They didn’t arrive at any place. They just discovered that there is no place for them to reach.”

An Extract from The Wheel of Life by John Blofeld, Rider and Company, 1959