The spirit of the bodhisattva is this: the path of delivering oneself from suffering lies in relieving the suffering of others. Even with this ideal, if your practice is weak, your most sincere actions cannot help. But when your practice reaches the level described in this poem, your power to help flows spontaneously, even in ways that seem unconventional. "Killing and bringing to life" means that the bodhisattva applies any skillful means, even increasing a disciple's vexation, to bring him to realization. We kill vexations to give life to wisdom, we give life to vexations to exercise wisdom.

At last, through the door, one emerges.
The fruit has ripened on the branch.


When practice is fulfilled, the meditator passes through the door of samsara-the cycle of birth and death-and emerges on the path of wisdom. Having labored long and hard, his practice has ripened. The fruit of the Bodhi tree, the Buddha's tree of awakening, is ready for picking. In Ch'an practice, this "door" is described as consisting of three thresholds one must pass. The first threshold is called ch'u ch'an, or "initial Ch'an." By investigating Ch'an, and smashing through the wall of great doubt, you cross this threshold to see one's self-nature, or Buddha nature. This is the first taste of the fruit, a glimpse of enlightenment, but not final liberation, for vexation is still deeply ingrained.

On the darkest of nights, moonless and starless, a bolt of lightning splits the sky; for an instant you see everything with stunning clarity, then darkness again. But having seen it once, your faith is increased, and you will never totally lose your practice.

The second threshold is in fact many thresholds. It is called t'seng kuan, the "multi-layered pass." This is like a mountain range with ever-ascending peaks, which you must pass, one by one. The peaks are your own obstructions and vexations. This stage takes a long time, but with every peak crossed, your strength grows, and the peaks seem less high while vexations get lighter.