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ZitatAlles anzeigenThe nun Miaoxin was a disciple of Yangshan. When Yangshan was looking to choose a director of the monastery’s office for secular affairs, he asked around among the retired senior and junior officers, “Which person would be suitable to appoint?”
After an exchange of questions and answers, Yangshan at last said, “Although [Miao] Xin, the “kid” from the Huai [river region], is a woman, she has the determination of a person of great resolve. She is truly the one qualified to serve as the director of the office for secular affairs.”
All in the assembly agreed.
When, in the end, Miaoxin was appointed director of the office for secular affairs, the dragons and elephants among Yangshan’s disciples had no misgivings. Although this was not an important office, she was careful [in performing her duties] as befitting one who had been chosen [for this responsibility].
After [Miaoxin] had taken up her position and was residing in the office for secular affairs, seventeen monks from Shu banded together to go in search of a teacher to ask about the way. Thinking that they would climb Yangshan, at sunset they took lodgings in the office for secular affairs. During the evening lecture, while they were resting, someone brought up the story of Caoqi Gaozu’s words on the wind and the flag. But what each of the seventeen monks had to say was wide of the mark. At that time, Miaoxin, who was on the other side of the wall, heard the monks and said, “How lamentable, you seventeen blind donkeys! How many straw sandals have you wasted [in your futile search for the dharma]? The buddha dharma has not yet appeared even in your dreams!”
At that time there was a postulant who, having heard the disapproving remarks about these monks by Miaoxin, reported them to the seventeen monks. The seventeen monks did not resent Miaoxin’s disapproval. To the contrary, they were ashamed that their words were inadequate and so, comporting themselves in the proper fashion, they offered incense, did obeisance, and respectfully inquired [about the dharma].
Miaoxin then said, “Step forward!”
As the seventeen monks were walking toward her, Miaoxin said, “It’s not the wind moving, it’s not the flag moving, it’s not the mind moving .”
Instructed in this fashion, all seventeen monks were awakened. They expressed their gratitude, establishing the formal relationship of teacher and disciple, and quickly returned to Western Shu. In the end, they never climbed Yangshan. Truly this [incident] was not something that could have been accomplished by even one on the three wisdom stages or the ten noble stages. It was the practice of the way in of the unbroken transmission from the buddhas and ancestors.6
And so, today too, when the position of abbot or head monastic falls vacant, a monastery may invite a nun who appears to have acquired the dharma to fill the vacancy. Of what use would it be if a monk of advanced age with many years of practice were invited if he had not acquired the dharma? Those who are the leaders of monastic communities should rely on their clear eye.
However, those [leaders] sunk into the body and mind of a villager are obstinate, and are frequently the object of derision by even lay people. How much less are they deserving of mention in the buddha dharma. And there will also certainly be some who have decided not to pay homage to dharma-transmitting teachers who are lay women and nuns. Because they know nothing and have not studied, they are close to animals and distant from the buddhas and the ancestors.7
When one makes it one’s goal from the depths of one’s being to throw body and mind fervently [into the practice of the buddha dharma], the buddha dharma will always have compassion for that person. Even ignorant men and gods have a turn of mind that responds to sincerity. How could the true dharma taught by all the buddhas lack the compassion that rewards [such sincerity]? Even the earth, stones, sand, and pebbles have a spiritual essence that responds to sincerity.