here, as if he merely enjoyed a dream of awakening.

　　　　  Hui-neng, by contrast, was already  half-aroused

　　   from his slumbers and asked someone to write out the

　　   following retort:

　　　　  By no means is Bodhi a kind  of tree,

　　　　  Nor  is the  bright  reflecting  mind  (hsin), a

　　　　  case  of mirrors.

　　　　  Since  mind is emptiness,

　　　　  Where can dust collect?

　　   Typical  of the second  stage, these lines  focus on

　　   negation, pointing  out  the error  of the  previous

　　   poem.  While the Fifth Patriarch immediately  sensed

　　   the  potential  they  revealed, there  was one  more

　　   stage to be realized.

　　　　  Following  transmission  of the Dharma  from the

　　   Fifth  patriarch, Hui-neng  was fully  awakened.(38)

　　   Although  we have no gaathaa as documentation, we do

　　   have  his  poetically-phrased  reponse  to the Fifth

　　   Patriarch's  offer to ferry him across a river as he

　　   left the monastery:

　　　　  (So  long  as  I  was)  under  illusion,  I  was

　　　　  dependent on you to get me across, but now it is

　　　　  different--since  I am  now  enlightened, it  is

　　　　  only right for me to cross  the sea of birth and

　　　　  death  by  my  own  effort  to  realize  my  own

　　　　  self-nature (tse-hsing).

　　   Later, after  hearing  the gaathaa  of Ch'an  Master

　　   Wo-lun vaunting  his self-proclaimed  enlightenment,

　　   Hui-neng composed these lines:

　　　　  Hui-neng has no special aptitude;

　　　　  He does not cut off any thoughts.

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　　   (38) The  text  reads: "Hui-neng  yen  hsia  ta wu."

　　　　   Previously  Hui-neng had described his response

　　　　   to hearing the Diamond Suutra as "hsin chi k'ai

　　　　   wu."

　　　　　　　　　　　　  P.366

　　　　  His mind responds to all situatins.

　　　　  In what way can the Bodhi tree grow? (39)

　　　　  Hui-neng  went on to develop the concept  of the

　　   original   nature  with  greater  clarity  than  had

　　   hitherto been applied.  His reference to wu-hsin (no

　　   mind) displays on obvious similarity to the concepts