Śāṇavāsī

The Third Ancestor, Venerable Śāṇavāsa, asked Venerable Ānanda, 'What is the nature of all dharmas being originally unborn?'Ānanda pointed to the corner of Śāṇavāsa's robe. He asked again, 'What is the inherent nature of the bodhi of all buddhas?'Ānanda again took the corner of Śāṇavāsa's robe and pulled it. At that moment, Śāṇavāsa attained great enlightenment.

The master was a person from the country of Mathurā. In Sanskrit, he is called Śāṇaka, and here it is called 'natural robe.'When Śāṇavāsa was born, he was born wearing a robe. From that time on, in summer it became a cool robe, and in winter it became a warm robe. Moreover, when he resolved to leave home and become a monk, his secular clothing naturally transformed into a monk's robe. It is like the bhikṣuṇī Utpalavarṇā during the Buddha's lifetime. It is not only in this present life that it is so. When Śāṇavāsa was formerly a merchant, he offered a hundred lengths of fine woolen cloth to a hundred buddhas. From that time on, through successive lifetimes, he naturally wore a robe. Generally speaking, all people, abandoning what originally exists and not yet reaching what is to be, are said to be in an intermediate state. The forms at that time all wear robes. Now, like Venerable Śāṇavāsa, even in the intermediate state, he wears a robe.

In Sanskrit, he is called Śāṇaka, and here it is called 'natural robe.'Also, Śāṇavāsa is the name of a plant in the Western Regions called 'nine-branched excellence.'When a sage is born, this plant grows on pure ground. When Śāṇavāsa was born, this plant also grew. Based on this, he was named. He was born after being in the womb for six years.

Formerly, the World-Honored One pointed to a blue forest and said to Ānanda, 'This forested land is named Uruvilvā. One hundred years after my nirvana, there will be a monk named Śāṇavāsa who will turn the wonderful dharma wheel here.'One hundred years later, the master is born here. He finally received the entrustment from Venerable Ānanda. Then he dwelled in this forest. Turning the dharma wheel, he subdued the fire dragon. The fire dragon submitted and offered this forest. This truly accords with the World-Honored One's prediction.

However, Venerable Śāṇavāsa was originally a ṛṣi of the Snowy Mountains. He took refuge with Venerable Ānanda, and thus the present karmic connection arose.

What is called 'What is the nature of all dharmas being originally unborn?'Truly, this is something people have not yet asked. Śāṇavāsa alone asks, 'Who is without the nature of all dharmas being originally unborn?'However, not knowing that it exists, there is also no asking.

What is meant by the nature of non-arising? Although all phenomena, all dharmas, arise from this place, this nature ultimately has no arising. Therefore, it is called the nature of non-arising. Hence, all are fundamentally non-arising. Mountains are not mountains, waters are not waters. Therefore, Ananda pointed to the corner of Vasu's robe.

Now, 'robe'is a Sanskrit term; here it is called 'color of decay'and 'color of non-arising.'Truly, it should not be seen as color. Moreover, from the buddhas above to all ants, mosquitoes, and gnats below,

their dependent and direct retributions are all color. Such is the view from one side. Yet, it is also not sound or form. Therefore, there is no emergence from the three realms, and no attainment of the fruit of the Way. Although understood thus, Vasu asked again: 'What is the original nature of all buddhas'bodhi?'

Although from the vast kalpas past, there has been no error like this, if one does not know it even once, one is merely dazzled by the eye. Therefore, he asked thus to clarify the place where all buddhas arise.

To show that it responds when called and emerges when struck, he deliberately took the corner of Vasu's robe and pulled it to make him understand. At that moment, Vasu attained great enlightenment.

Truly, although from immeasurable kalpas past, there has been no confusion like this, if one does not touch it even once, one cannot know that it is the wisdom-mother of one's own buddhas. Because of this, buddhas appear successively in the world, and ancestral teachers point it out generation after generation. Although there has never been a single dharma to give to others, nor a single dharma to receive from others, it should be like searching one's own face and touching one's own nostrils.

In Zen practice, one must personally investigate and awaken. Once awakened, one must meet a teacher. If one does not meet a teacher, it is merely clinging to grass and attaching to trees. Truly, Zen practice must not be done in vain. That one must not waste a lifetime in emptiness is now made clear by the story of Vashishtha. One must not arbitrarily give rise to views of 'naturalness'or 'spontaneity.'One must not take one's own former views as primary.

Furthermore, one might think: 'The way of the buddhas and patriarchs selects people and selects capacities; it is not something we are fit for.'Such a view is truly the most foolish among the foolish. Among the ancients, who was not born of parents? Who was not a person of affection and worldly fame? Yet, once they undertook practice, they inevitably penetrated through. Therefore, from India to our land, although the three periods—the True, the Semblance, and the Final Dharma—differ, the sages and worthies who realized the fruit fill the mountains and seas.

Thus, all of you people, your endowment of seeing and hearing is no different from that of the ancients. Wherever you may go, it can all be said: 'You are this person.'There is no difference in the four great elements and five aggregates between Mahakashyapa and Ananda. Why should there be any difference in the Way compared to the ancients? It is solely due to not investigating the principle and not practicing the Way that one not only vainly wastes this human body, but ultimately does not know one's own self. Having received the transmission that one must not be empty like this, Ananda again took Kashyapa as his teacher, Ananda then transmitted to Vashishtha, and the way of teacher and disciple was passed on.

The True Dharma Eye Treasury, the Marvelous Mind of Nirvana, which has flowed and circulated like this, is no different from when the Buddha was in the world. Therefore, do not lament not being born in the Buddha's native land. Do not grieve not encountering the Buddha in his lifetime. In the past, you planted good roots deeply and forged profound karmic connections with prajna. Because of this, you gather in the assembly of the Great Vehicle. Truly, it is as if you stand shoulder to shoulder with Kashyapa and sit knee to knee with Ananda. Therefore, even if for one day you are guest and host, for a lifetime you are immediately a buddha or patriarch. Do not be confined by feelings of ancient and modern. Do not stagnate in the dharma of sounds and forms. Do not pass nights and days in vain. Practice the work of the Way carefully, reach the place of the ancients'penetration, and receive the seal of approval of the present time.

Wishing to clarify the preceding story, there is also a humble verse. Do you wish to hear it?

On the ten-thousand-fathom cliff, water without a source, Piercing rock, brushing clouds, surges boiling forth. Scattering snow, flying blossoms, wildly swirling. One strip of white silk, severed from dust.