Like Bodhi-Dharma, Hui-k‘ê did not leave any literary writing though we know from their biographies that both had their sermons collected and in the case of Hui-k‘ê “classified,”[f94][4.37] whatever this may mean. The following extracts preserved however may throw light on the teaching of Hui-k‘ê. A lay-disciple called Hsiang wrote a letter to Hui-k‘ê:[4.38] “Shadow follows a body and echo rises from a sound. He who in pursuit of the shadow tires out the body, does not know that the body produces the shadow; and he who attempts to stop an echo by raising his voice, does not understand that the voice is the cause of the echo. [In a similar way] he who seeks Nirvana by cutting desires and passions is to be likened to one who seeks a shadow apart from its original body; and he who aspires to Buddhahood thinking it to be independent of the nature of sentient beings is to be likened to one who tries to listen to an echo by deadening its original sound. Therefore, the ignorant and the enlightened are walking in one passageway; the vulgar and the wise are not to be differentiated from each other. Where there are no names, we create names, and because of these names judgments are formed. Where there is no theorising, we theorise, and because of this theorising, disputes arise. They are all phantom creations and not realities, and who knows who is right and who is wrong? They are all empty, no substantialities have they, and who knows what is and what is not? So we realise that our gain is not real gain and our loss not real loss. This is my view and may I be enlightened if I am at fault?” To this Hui-k‘ê answered: “You have truly comprehended the Dharma as it is; the deepest truth lies in the principle of identity. It is due to one’s ignorance that the mani-jewel is taken for a piece of brick, but lo! when one is suddenly awakened to self-enlightenment, it is realised that one is in possession of the real jewel. The ignorant and the enlightened are of one essence, they are not really to be separated. We should know that all things are such as they are. Those who entertain a dualistic view of the world are to be pitied, and I write this letter for them. When we know that between this body and the Buddha there is nothing to separate one from the other, what is the use of seeking after Nirvana [as something external to ourselves]?” * * * * * Next to Hui-k‘ê came Sêng-ts‘an (died 606),[4.39] who succeeded as the third patriarch. The interview between master and disciple took place in this manner: A layman of forty troubled with _fêng-yang_[f95] according to the _Records_, came to Hui-k‘ê and asked; “I am suffering from _fêng-yang_; pray cleanse me of my sins.” “Bring your sins here,” said Hui-k‘ê, “and I will cleanse you of them.” The lay-disciple was silent for a while but finally said, “As I seek my sins, I find them unattainable.”