[1] Note by Dhyana Master On:
        "'To be free from any attachment' means not to abide in form or matter, not to abide in sound, not to abide in delusion, not to abide in enlightenment, not to abide in the quintessence, not to abide in the attribute. 'To use the mind' means to let the 'One Mind' (i.e., the Universal mind) manifest itself everywhere. When we let our mind dwell in piety or on evil, piety or evil manifest itself, but our Essence of Mind (or Primordial mind) is thereby obscured. But when our mind dwells on nothing, we realize that the worlds of the ten quarters are nothing but the manifestation of 'One Mind.'
        "The above commentary is most accurate and to the point. Scholastic Buddhist Scholars can never give an explanation as satisfactory as this. For this reason Dhyana Masters (National Teacher On being one of them) are superior to the so-called Scriptural Expounders."

Ding Ping Tsze
[2] The mosty important point in the teaching of Dhyana School lies in 'Introspection' or 'introversion,' which means the turning of one's own 'light' to reflect inwardly. To illustrate, let us take the analogy of a lamp. We know that the light of a lamp, when surrounded by a shade, will reflect inwardly with its radiance centring on itself; whereas the ray of a naked flame will diffuse and shine outwardly. Now when we are engrossed with criticizing others, as is out wont, we hardly turn our thoughts on ourselves and hence scarcely know anything about ourselves. Contrary to this, the followers of the Dhyana School turn their attention completely within and reflect exclusively on their own 'real nature,' known in Chinese as one's 'original face.'
        Lest our readers should overlook this important passage, let it be noted that in China alone thousands of Buddhists have attained enlightenment by acting on this wise saying of the Sixth Patriarch.
Ding Ping Tsze
[3] Patricide, Matricide, Setting the Buddhist Order in discord, Killing an Arhat, and Causing blood to flow from the body of a Buddha.

[4] Material qualities or matter, sensation, perception, dispositions or tendencies, and consciousness.

[5] A bhikkhu once asked Dhyana Master Shek Tau, a successor to one of the Sixth Patriarch's disciple, "What is emancipation?" The Master asked him in return, "Who puts you under restraint?" The significance of this answer is practically the same as that of our text here. Again, when the Sixth Patriarch said that the Fifth Patriarch would not discuss Dhyana and Emancipation but only the realization of the Essence of Mind (Chapter I), he expresed the same idea.

Ding Ping Tsze
[6] Virmalakirti said to Sariputta, "As to sitting quietly, it should mean that one does not put in an appearance within the three worlds (i.e., one's conscience should be above the World of Desire, the World of Matter and the World of Non-Matter). It should mean that while remaining in Nirodha Samapatti (Ecstasy with cessation of consciousness), one is able to do the various bodily movements such as walking, sitting, standing, or reclining, etc. It should mean that without deviating from the Norm, one is able to discharge various temporal duties. It should mean that one practices the thirty-seven Bodhipaksa (Wings of enlightenment) without being moved by heretical views. It should mean that without exterminating Klesa (defilements) one may enter Nirvana. He who is able to sit thus will be approved by the Buddha."
Vimalakirti Nirdesa Sutra
[7] Buddhists believe that all things are nothing but phenomena in mind.

[8] An allusion to the chapter in the Sutra, entitled "Parables," exemplifying that Buddha-knowledge is innate in evry man.

[9] It is in the first, 'Mudita' or Joyous Stage, when a Bodhisattva realizes the voidness of self and Dharma (things), that he 'transmutes' the Klista-Mano Vijnana to the All-Discrening Wisdom. When Buddhahood is attained, the first five vijnanas will be 'transmuted' to the All-Performing Wisdom; and the Alaya Vijnana to the Mirror-like Wisdom.

[10] In the Essence of Mind, there is no such thing as 'transmutation.' When a man is enlightened, the term 'Prajna' is used; otherwise, the term 'vijnana' is applied. In other words, the word 'transmutation' is used in the figurative sense only.

[11] While ordinary people are bewildered by the whirlpool of birth and death, the Sravakas' and Pratyeka Buddhas' attitude towards it is one of detestation. Neither of them is in the right. A treader of the Path does not cling to sensate existence nor does he shun it deliberately. Because the idea of a 'self' and that of a 'person' are foreign to him, and because he takes up the attitude of neither attachment nor aversion towards all things, freedom is within his reach all the time and he is at ease in all circumstances. He may go through the process of birth and death, but such a process can never bind him, so to him the question of 'birth and death' is no question at all. Such a man may be called a man of super-eminent mind.

Ding Ping Tsze
[12] This refers to Huai Rang's famous disciple, Ma (Horse) Zu, through whom the teaching of the Dhyana School was spread all over China.

[13] In the last line, the Patriarch challenged the statement that "the Bodhi tree will grow," as Bodhi neither increases nor decreases.)

[14] Ordinary men and heretics mistakes the non-eternity, non-happiness, non-egoism, and non-purity of mundane existence for eternity, happiness, egoism, and purity; while Cravakas mistakes the Eternity, Happiness, Egoism and Purity of Nirvana for Non-eternity, Non-happiness, Non-egoism and Non-purity.

[15] A valuable Buddhist robe made in Korea.

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