Indian Buddhism, Han Transmission Buddhism, and the Six Stages of Buddhahood

Lin Ping Zhi and Himura Kenshin's gazes met, facing each other for a moment.

Then, Lin Ping Zhi first composed himself and said, "I am the Senior Brother, I'll go first."

Tai Yuan raised a hand, indicating he was listening.

Lin Ping Zhi took a deep breath and said earnestly, "Master, I consider the doctrine of 'All beings are equal' to be somewhat incorrect. Look, can high officials and nobles be the same as common people? They are fundamentally different. The saying 'If a prince breaks the law, he is punished like a commoner'—has it ever been truly implemented from ancient times to the present? Never."

He paused, then continued, "And martial artists with a bit of skill often disregard the law, which is also unequal. Even within the Buddhist school itself, there are distinctions between Bhikkhunis, Arhats, Bodhisattvas, and Buddhas. So, does 'All beings are equal' truly exist in this world?"

Lin Ping Zhi was still very young. He felt his knowledge was insufficient, but based on his experience, he truly didn't know if "All beings are equal" existed.

Tai Yuan looked at Lin Ping Zhi and slowly said, "The saying 'All beings are equal' is misunderstood by many. In Buddhist Dharma, 'all beings are equal' refers to the equality of the Dharma-nature of sentient beings, the equality of the Buddha's compassionate and detached mind towards sentient beings, and the equality of sentient beings before the law of cause and effect. It does not mean that all sentient beings' experiences, fortunes, and misfortunes are identical."

Tai Yuan paused slightly, picked up his teacup, took a small sip, cleared his throat, and continued, "According to the scriptures, when the Buddha spoke of the equality of sentient beings, it was after he realized the truth of cosmic life. Standing from the perspective of sentient beings as a single entity, a true Dharma-realm that is non-dual and non-different, he spoke of the equality of sentient beings from the angle of the essence of life. The meaning is that all life in the Dharma-realm, regardless of structure or function, is fundamentally no different."

Lin Ping Zhi listened, captivated, his brows slightly furrowed. He seemed to understand somewhat, yet felt it wasn't thorough enough.

Himura Kenshin, who had been quietly listening, also fell into contemplation, repeatedly chewing on his Master's words in his mind, striving to understand.

Tai Yuan glanced at their expressions and continued, "In reality, from a superficial perspective, sentient beings in the Dharma-realm are not entirely consistent in structure and function. But does that mean the Buddha's statement 'All beings are equal' is false? Of course not." Tai Yuan gently shook his head, emphasizing, "These external differences cannot negate the accuracy of the Buddha's statement about the equality of sentient beings."

Lin Ping Zhi asked, "Master, then what causes the differences among ordinary people?"

Tai Yuan said, "The differences among sentient beings are primarily manifested in the purity of ordinary people's spirits, that is, differences in thoughts, differences in qualities, differences in spirit, and differences in realms."

"Each sentient being is different. Distinct thoughts, qualities, and spiritual realms cause sentient beings to produce different languages and behaviors. Sentient beings with different thoughts, languages, and behaviors, under the influence of the principles and laws of cosmic life, consequently produce a series of corresponding results. This is manifested as the different spiritual countenances and destinies of sentient beings."

"The Buddha's statement 'All beings are equal' also manifests in the effect of the fundamental principles and laws of cosmic life on sentient beings. In the heart of the universe, no life can escape the regulation and restriction of the fundamental principles and laws of cosmic life, not even the Buddha. Here, there is absolute equality and consistency."

After Tai Yuan finished speaking, his gaze fell upon Lin Ping Zhi, and he softly asked, "Ping Zhi, do you understand?"

Lin Ping Zhi scratched his head and said with distress, "To be honest, Master, I understand half and don't understand half."

Tai Yuan's expression was gentle, not showing any impatience due to Lin Ping Zhi's confusion. He said, "That explanation just now was based on the original Buddhist theory."

Lin Ping Zhi's eyes were full of curiosity. He asked, "Are there perhaps different meanings?"

Tai Yuan's gaze looked into the distance, as if piercing through the walls of this inn, seeing the long river of history, and slowly said, "After Buddhism was introduced to Hua Xia, it gradually evolved under the nurturing of Hua Xia's profound traditional culture. It absorbed the Confucian idea of 'education without discrimination,' thereby developing the doctrine of 'All beings are equal' with unique Hua Xia characteristics."

"Buddhist 'all beings are equal' is aimed at all sentient beings. But Buddhism, when integrated into Hua Xia culture with the concept of sentient beings, introduced new content, taking Buddha-nature as the theoretical basis for the equality of sentient beings, extending humanity's care and concept of equality for life from sentient beings further to insentient beings, proposing the view that insentient beings also possess Buddha-nature. A popular explanation is that not only all sentient beings, but also insentient beings like grass, trees, tiles, and stones, possess Buddha-nature."

"From the harmonious perspective of Han Transmission Buddhism, not only humans can become Buddhas, and sentient beings can become Buddhas, but even those insentient beings that people might arbitrarily handle or step upon, also possess Buddha-nature. From a logical analysis, if Buddhas are equal to Buddhas, then sentient beings with Buddha-nature and insentient beings are naturally also equally unobstructed."

"Therefore, 'all beings are equal' refers not only to the equality among sentient beings in Indian Buddhism but also encompasses the equality between sentient beings and insentient beings."

Finally, Tai Yuan summarized, "In short, Indian Buddhism advocates that everyone has Buddha-nature, while Han Transmission Buddhism elevates this, believing that all things possess Buddha-nature."

Lin Ping Zhi tightly closed his eyes, repeatedly pondering Tai Yuan's words in his mind.

After a long while.

He finally slowly raised his head, a glimmer of understanding flashing in his eyes, and he softly murmured, "Heaven's Dao is impartial, it always favors the good; Heaven's net is vast, though its meshes are wide, nothing escapes."

Immediately, he raised his voice, his tone revealing excitement; he had truly understood something.

"It seems that, fundamentally, all knowledge in this world is interconnected, and their essence is also the same. The reason for their different manifestations is merely the differences in human perception and understanding of the truth of cosmic life."

Tai Yuan saw Lin Ping Zhi's realization, his eyes filled with joy, and continued, "It seems you truly understand. Our Daoist school pursues the Unity of Heaven and Man and Dao follows nature, believing that humans can become immortals and Supreme Deities. And the Confucian school believes that others can always manifest ultimate goodness, communicate with spirits above, and achieve utmost sincerity aligning with Heaven."

"Mencius believed that everyone can become Yao and Shun. A person's inclination towards goodness is as natural as water flowing downwards. Humans are born with seeds of goodness, and relying on these seeds, they can achieve virtue and become sages. Xun Zi also said that ordinary people can become Yu."

"The Cheng-Zhu School of Neo-Confucianism advocated the path of cultivating oneself, regulating one's family, governing one's state, and bringing peace to the world, 'inner sage, outer king,' which ultimately entrusts the great power of managing the state and organizations to sages. And Lu Xiang Shan's proposition 'The universe is my mind, my mind is the universe' is also similar."

This time, Lin Ping Zhi felt his heart broaden and brighten. In an instant, his thoughts galloped like wild horses, historical allusions and humanistic anecdotes he had studied at Ziyang Academy continuously appeared in his mind... The originally scattered and obscure knowledge now seemed to find its main thread, becoming much clearer.

His spirit felt as if it had been cleansed by a clear spring, transparent and bright. The complex thoughts that had previously been tangled and unclear now became orderly and distinct.

As his mental state transformed, the qi and blood in his body seemed to be activated by spring water, becoming more vibrant and fluid, rushing and circulating, abundantly filling every meridian.

...

All the changes in Lin Ping Zhi were within Tai Yuan's perception.

After a while, he continued to ask, "Then what do you think of 'Lay down the butcher's knife, become a Buddha on the spot'?"

Lin Ping Zhi said with a serious expression, "This disciple does not know where this saying originated, or what its original meaning is. But it absolutely does not mean that after committing violence and evil, one can claim great enlightenment and repentance to neutralize previous sins."

Tai Yuan looked at Lin Ping Chi with great interest, a hint of praise flashing in his eyes, and asked, "Then in your opinion..."

Lin Ping Zhi took a deep breath and presented his thoughts clearly and orderly: "The Buddhist 'butcher's knife' does not refer to an actual knife for killing. Here, 'butcher's knife' refers to malice, evil speech, evil deeds, and all delusions, false thoughts, confusion, perversion, discrimination, and attachment."

"Just like the Arhat, the word 'Arhat' contains the meaning 'Slay thieves.' But this 'Slay thieves' does not mean actually going to eradicate worldly bandits, but rather refers to wanting to kill all the 'thieves of affliction' in one's heart. The meaning of 'Lay down the butcher's knife, become a Buddha on the spot' is: To let go of delusions, discrimination, and attachment, is to be a Buddha."

"But this is only an affirmation from the positive aspect of one's inherent nature—Buddha-nature. It is not truly achieving Anuttara-samyak-sambodhi—True Buddhahood—immediately."

Tai Yuan listened, the smile on his face deepening. He couldn't help but gently clap his hands and laugh. Although he didn't verbally praise him, his actions already explained everything.

"That's why this master always believed that some martial artists who commit many evil deeds, and then claim to become monks, as if they can completely escape their past actions, are so mistaken!"

"Like some eminent Shaolin monks renowned in the martial world, who are either irascible or skilled in schemes. How do they appear to be Buddhist monastics? In comparison, their Buddhist cultivation and Buddha heart realm cannot compare to some monks hidden in small mountain temples, quietly cultivating. What a pity! What a pity!"

Lin Ping Zhi asked, "Master, why is it a pity?"

Tai Yuan said, "Back in the Tang Dynasty, Chan Master Bai Zhang Huai Hai, after inheriting and founding the Chan Monastery from Chan Master Ma Zu Dao Yi, established a set of monastic rules—the Bai Zhang Qing Gui. The saying 'Ma Zu founded the Chan Monastery, Bai Zhang established the Pure Rules' refers to this."

"Among them, the most famous was Chan Master Bai Zhang's advocacy of the 'No work, no food for a day' agricultural Chan lifestyle. Every day, besides leading the assembly in cultivation, he would personally engage in manual labor, diligently working hard, paying extreme attention to working with his hands to feed himself, and never relying on others for ordinary chores. Gradually, Chan Master Bai Zhang grew old, but he still followed the assembly up the mountain to carry firewood and down to the fields to farm every day."

"Some people believe that practicing Chan meditation is to sit upright in meditation, raise thoughts, and be freed from worldly attachments. This is what they consider Chan. But if one separates from daily life, where is Chan? Chan Master Bai Zhang's 'no work, no food for a day' lifestyle once again explained the principle that 'carrying firewood and drawing water are simply Chan,' once again explaining living Chan."

After Tai Yuan finished, he recited a concluding passage: "One day one can meditate, one day one can go without food, surpassing one day without work, one day one cannot eat. Meditation can replace food. The Buddha has spoken much; many who hear understand, few who hear do not." Lin Ping Zhi and Himura Kenshin were filled with emotion after hearing the story of Chan Master Bai Zhang.

Himura Kenshin praised, "Chan Master Bai Zhang's spirit of 'no work, no food for a day' is truly an eternal example for Chan Monasteries!"

Lin Ping Zhi suddenly asked in return, "How does Master view the saying 'Lay down the butcher's knife, become a Buddha on the spot'?"

Tai Yuan reorganized his thoughts: "This master often went to Guo Qing Temple not long ago to discuss Buddhist Dharma with Great Master Zhi Tong. Guo Qing Temple is the ancestral temple of the Tiantai Sect, so it collected many scriptures."

"Among them was Great Master Zhi Zhe, a figure from the Northern and Southern Dynasties. His theory of the 'Six Stages of Buddhahood' is very interesting and can be used to explain this a bit."

"The Six Stages of Buddhahood, the six 'instants,' refer to the six levels a person goes through from beginning cultivation until finally becoming a Buddha. And within these six levels, all are called Buddha, hence the name Six Stages of Buddhahood."

"First: Principle-Instant Buddha. All sentient beings, though they cycle through the Six Paths of Reincarnation, daily in the dust of worldly afflictions, and feel their bodies are turned away, yet the merit and Buddha-nature are still fully present. Hence, they are called Principle-Instant Buddhas."

Lin Ping Zhi honestly said, "I don't quite understand."

Tai Yuan explained, "It means whether you wield a knife or not, your inherent nature is Buddha. Regardless of whether you are an emperor, noble, high official, wealthy merchant, or a small vendor, bird, insect, or fish, your Buddha-nature will not be lost. However, you won't be using your Buddha-nature because you fundamentally don't know it exists."

"And second: Name-Instant Buddha. This is either from knowledge, or from within the scriptures, coming to hear that the mind inherently possesses the unborn and undying Buddha-nature. Through its name, one understands clearly, knowing that all phenomena are Buddhist Dharma, and all sentient beings can become Buddhas. One nods in understanding, realizing one's own enlightenment. Hence, they are called Name-Instant Buddhas."

"This is likely the realm achieved by 'Lay down the butcher's knife, become a Buddha on the spot.' It is suddenly realizing that one shares the same origin as all Buddhas, that one has a share in Buddhahood. Therefore, one immediately abandons evil deeds and returns home. This is also called becoming a Buddha, but not the ultimate instant Buddha. Everything has just begun; it is merely knowing one's path, with much more to do later."

Lin Ping Zhi pondered for a moment, finding some common ground with the previous "All beings are equal" theory.

Tai Yuan continued, "And there are three more types: Contemplative-Practice-Instant Buddha, Resemblance-Instant Buddha, and Partial-Realization-Instant Buddha. I won't elaborate on these three. They are what the common people refer to as 'good people must undergo eighty-one tribulations to become a Buddha.' Although they are also called Buddhas, they are no longer the same as Name-Instant Buddhas."

"Therefore, it can be rephrased as: Good people undergo countless hardships to partially realize the Dharma-body (Contemplative-Practice-Instant Buddha, Resemblance-Instant Buddha, Partial-Realization-Instant Buddha), while evil people, when they lay down the butcher's knife and all conditions are met, momentarily realize that they too possess Buddha-nature (Name-Instant Buddha)."

Himura Kenshin counted on his fingers at this point and asked, "Master, what about the sixth type?"

Tai Yuan said, "The last type is Ultimate-Instant Buddha. This is from waiting for sensations, then breaking through the last trace of ignorance, thereby achieving true purity, thoroughly realizing the inherent Buddha-nature of one's own body, entering the stage of subtle enlightenment and becoming a Buddha. This is the True Buddhahood in common parlance, and is no longer closely related to this discussion."

Seeing Lin Ping Zhi fall into contemplation, Tai Yuan wondered if he had spoken too much.

"Of course, Great Master Zhi Zhe's view at this time, we can refer to it, we can take it as an example, but we don't need to blindly imitate. Everyone's encounters are different, their karmic affinities are different, and their thoughts are naturally different. Ping Zhi, you don't need to think that your understanding is wrong."

"Today's people are not necessarily inferior to the ancients..."

Tai Yuan finally spoke this profound sentence, as if speaking to Lin Ping Zhi, and also as if speaking to himself.