Kapimala

The Thirteenth Ancestor, the Venerable Kapimala, due to the Venerable Ashvaghosha,

explained the ocean of Buddha-nature, saying: 'Mountains, rivers, and the great earth all depend upon it for their establishment. The three insights and six supernatural powers emerge from this source.'

Hearing this, the Master believed and awakened.

He was a man from the country of Pataliputra. Initially, when he was a non-Buddhist teacher, he had three thousand disciples. He was versed in various heterodox doctrines.

The *Jingde Record of the Transmission of the Lamp* explains the ocean of nature, saying: 'Mountains, rivers, and the great earth all depend upon it for their establishment. Samadhi and the six supernatural powers emerge from this source.'

The *Jingde Record of the Transmission of the Lamp* states: 'He was a man from the country of Pataliputra. Initially, he was a non-Buddhist teacher and had three thousand disciples, being versed in various heterodox doctrines.'

Venerable Asvaghosa,

In the country of Pataliputra, he turned the wondrous Dharma wheel. Suddenly, there was an old man who fell prostrate on the ground before the seat. The Venerable One addressed the assembly, saying, 'This is no ordinary person; he must have an extraordinary sign.'As soon as he finished speaking, the man disappeared. Then, abruptly, a golden-hued person emerged from the earth. He then transformed into a woman. Pointing at the Venerable One with her right hand, she recited a verse, saying: 'I bow my head to the Elder Venerable. You shall receive the prediction of the Tathagata. Now, upon this earth, you proclaim the supreme meaning.'After reciting the verse, she vanished. The Venerable One said, 'A demon is about to come to test his strength against me.'Shortly after, a violent storm arrived, and heaven and earth turned dark. The Venerable One said, 'This is the sign of the demon's arrival. I shall subdue him.'He immediately pointed into the air, manifesting a great golden dragon, which unleashed its majestic power, shaking the mountains. The Venerable One sat solemnly. The demonic affair then ceased. After seven days, there was a small insect, as tiny as a gnat.

It hid its form beneath the seat. The Venerable One took it with his hand, showed it to the assembly, and said, 'This is what the demon transformed into, merely eavesdropping on my Dharma.'He then released it, ordering it to leave, but the demon could not move. The Venerable One addressed it, saying, 'If you but take refuge in the Three Jewels, you will attain spiritual powers.'The demon then returned to its original form, made obeisance, and repented. The Venerable One asked, 'What is your name? How many followers do you have?'It replied, 'My name is Kapimala, and I have three thousand followers. If you exhaust your spiritual power in transformation, what then?'He said, 'I can transform the great ocean, making it an extremely minor matter.'The Venerable One said, 'Can you transform the ocean of true nature?'He said, 'What is called the ocean of true nature? I have never known it.'The Venerable One then expounded the ocean of true nature for him, saying, 'Mountains, rivers, and the great earth are all established based upon it. The three insights and six spiritual powers arise from here.'

The Jingde Record of the Transmission of the Lamp: In the country of Pataliputra, he turned the wondrous Dharma wheel. Suddenly, there was an old man who fell prostrate on the ground before the seat. The Master addressed the assembly, saying, 'This is no ordinary person; he must have an extraordinary sign.'As soon as he finished speaking, he disappeared. Then, abruptly, a golden-hued person emerged from the earth. He then transformed into a woman, pointing at the Master with her right hand and reciting a verse: 'I bow my head to the Elder Venerable, you shall receive the prediction of the Tathagata; now, upon this earth, you proclaim the supreme meaning.'After reciting the verse, she vanished in an instant.

The Master said, 'A demon is about to come to test his strength against me.'After a short while, a violent storm arrived, and heaven and earth turned dark. The Master said, 'This confirms the demon's arrival. I shall subdue him.'He immediately pointed into the air, manifesting a great golden dragon, which unleashed its majestic power, shaking the mountains. The Master sat solemnly, and the demonic affair then ceased. After seven days, there was a small insect, as tiny as a gnat, hiding beneath the seat. The Master took it with his hand, showed it to the assembly, and said, 'This is what the demon transformed into, eavesdropping on my Dharma.'He then released it, ordering it to leave, but the demon could not move. The Master addressed it, saying, 'If you but take refuge in the Three Jewels, you will attain spiritual powers.'It then returned to its original form, made obeisance, and repented. The Master asked, 'What is your name? How many followers do you have?'He said, 'My name is Kapimala, and I have three thousand followers.'

The master said, 'A demon will come to test my strength.'Shortly after, a violent storm arose, and heaven and earth grew dark and obscure. The master said, 'The demon's arrival is indeed true. I shall eliminate it.'Immediately, he pointed into the air, and a great golden dragon appeared, unleashing its majestic power and shaking the mountains and valleys. The master sat solemnly, and the demonic affair vanished. After seven days, a small insect, as tiny as a gnat, hid beneath his seat. The master picked it up with his hand and showed it to the assembly, saying, 'This is the demon's transformation, attempting to steal and listen to my Dharma.'He then released it, ordering it to leave, but the demon could not move. The master told it, 'If you take refuge in the Three Jewels, you will attain spiritual powers.'It then returned to its original form, paid homage, and repented. The master asked, 'What is your name? How many followers do you have?'It replied, 'My name is Kapimala, and I have three thousand followers.'

The master said: 'What of your divine powers and transformations?'He replied: 'My transformation of a vast sea is an extremely minor matter.'The master said: 'Can you transform the ocean of nature?'He said: 'What is the ocean of nature? I have never known it.'The master then explained the ocean of nature, saying: 'Mountains, rivers, and the great earth all depend on it for their establishment. Samadhis and the six supernatural powers arise from this.'Hearing this, he believed and awakened.

From the old man falling to the ground, to becoming a tiny insect, the manifestations of divine power are truly countless. It is said that transforming a vast sea is an extremely minor matter. Changing the sea into a mountain,

transforming a mountain into a sea—though the manifestations of divine power are endless, one does not even know the name of the ocean of nature. How much less could one transform it? Yet, without realizing what transforms mountains, rivers, and the great earth, Ashvaghosha immediately said: 'This is the transformation of the ocean of nature.'Moreover, the three insights and six supernatural powers transform from this.

The so-called samadhis are the innumerable samadhis such as Shurangama, etc. The divine eye, divine ear, and the six supernatural powers—these have no beginning and no end. The former three threes and the later three threes—this is it. Precisely when establishing mountains, rivers, and the great earth,

samadhi transforms into earth, water, fire, and wind; it also transforms into mountains, rivers, plants, and trees. It is said to transform even skin, flesh, bones, and marrow; it transforms and comes as the five parts of the body. Not a single thing or dharma comes from outside.

Therefore, within the twelve periods of the day, there is no practice that is vainly abandoned. Within boundless birth and death, there is no appearance that idly manifests. Therefore, what the eye sees is endless, and what the ear hears is endless. Such seeing and hearing—I fear even Buddha-wisdom cannot measure them. How could this not be the transformative creation of the ocean of nature?

Therefore, each dharma and each speck of dust are all the boundless dharma. They entirely do not fall into quantification. This is precisely the ocean of nature. Therefore, it is thus. However, seeing the present body is precisely seeing the mind.

Knowing the mind is realizing the body. There is no duality of body and mind whatsoever. How could nature and characteristics be separated?

Even if one now manifests spiritual powers while among other paths, this too is not beyond one's own sphere, yet one does not know by oneself that this is the ocean of nature. Because of this, one doubts oneself and others come to doubt. However, since one does not know all these existences, none have yet reached the fundamental source. They cannot withstand comparing strengths. Therefore, the power of demons eventually exhausts and spiritual powers become difficult. Ultimately abandoning oneself and submitting to others,

Ceasing contention and revealing the true.

Thus, even if one comprehends mountains, rivers, and the great earth, do not vainly become bound amidst sounds and forms. Even if one clarifies one's own original nature, do not dwell in awareness. Moreover, awareness itself is one or two Buddha faces and ancestral faces. What is called walls, tiles, and pebbles is this. Original nature is not constrained by seeing, hearing, or awareness; though it remains unmoved amidst activity and stillness, when the ocean of nature is established, activity, stillness, coming and going inevitably never cease. Skin, flesh, bones, and marrow manifest together with time. If one discusses the fundamental source, it appears as seeing and hearing,

and appears as sounds and forms, yet there is nothing to be done for others. Thus, striking emptiness produces echoes. Therefore, all sounds manifest. Transforming emptiness reveals all things. Therefore, forms and appearances are distinct. Therefore, do not think emptiness has no form. Do not think emptiness has no sound.

When one arrives at this place and thoroughly investigates, it is not to be considered emptiness, nor is it to be considered existence. Therefore, it should not be regarded as the dharma of hidden and manifest, nor as the dharma of self and other. What can be called 'other'? What can be named 'self'? It is like the sky where not a single thing exists, yet resembles the great ocean where all waters appear. From ancient times to the present, it has never changed. How could there be a separate path for coming and going?

Therefore, when manifesting, not a single point is added. When hidden, not a single hair's breadth is lost. All dharmas combine to form this body. All phenomena are extinguished, yet it is further spoken of as one mind. Therefore, in clarifying the Way and realizing the mind, do not seek outwardly in the realm of distinctions. When the original scenery of one's own ground appears spontaneously, others call it a human face, a ghost, or an animal.

Xuefeng said, 'If you wish to understand this matter, it is like the ancient mirror at my place.'

When a barbarian comes, a barbarian appears; when a Han comes, a Han appears. It is entirely the samadhi of illusion. Therefore, the beginning is inexhaustible, and the end is inexhaustible. Therefore, when mountains, rivers, and the great earth are established, all rely on this. When the three insights and six supernatural powers are manifested, they rely on this. For this reason, do not see an inch of earth outside your own mind.

Do not attach a single drop of river water outside the ocean of nature.

This morning, again relying on this occasion, I wish to add humble words. Do you wish to hear?

After a long pause, he said:

Though vast waves surge and tower to the sky, the pure ocean water has never changed.