At midnight of that night, he went secretly to write his stanza on the wall of the south corridor, so that the Patriarch might know to what spiritual insight he had attained. The stanza read:–
“Our body may be compared to the Bodhi-tree;
While our mind is a mirror bright.
Carefully we cleanse and watch them hour by hour,
And let no dust collect upon them.”
As soon as he had written it he returned at once to his room, so no one knew what he had done. In the quiet of his room he pondered: “When the Patriarch sees my stanza tomorrow, if he is pleased with it it will show that I am (spiritually) ready for the Dharma; but if he disapproves of it, then it will mean that I am unfit for the Dharma owing to misdeeds in previous lives and karmic accumulations that so thickly becloud my mind. What will the Patriarch say about it? How difficult it is to speculate.” He could neither sleep nor sit at ease; and so in this vein he kept on thinking until dawn.
In the morning the Patriarch sent for Lo, the court artist, to have the walls painted with pictures and went with him to the south corridor. The Patriarch noticed the stanza and said to the artist, “I am sorry to have troubled you to come so far, but the walls do not need to be painted now. The Sutra says, ‘All forms and phenomena are transient and illusive’; we will leave the stanza here so that people may study the stanza and recite it. If they put its teachings into actual practice, they will be saved from the misery of being born in evil realms of existence. Any one who practices it will gain great merit.” The Patriarch ordered incense to be burnt before it, and instructed all his disciples to pay homage to it and to recite it, so that they might realise Essence of Mind. After his disciples had recited it, they all exclaimed, “Well done!”
That midnight the Patriarch sent for Shin-shau and asked if he had written the stanza. Shin-shau admitted that he had written it and then added: “I am not so vain as to expect to get the Patriarchship, but I wish Your Eminence would kindly tell me whether my stanza shows the least grain of wisdom.”
“To attain supreme enlightenment,” replied the Patriarch, “one must be able to know spontaneously one’s own self-nature which is neither created nor can it be annihilated. From one momentary sensation to another, one should always be able to realise Essence of Mind; then all things will be free from restraint. Once the self-nature of Mind-essence is realised, forever after one will be free from delusion, and under all circumstances, one’s mind will remain in a state of ‘Suchness’ (tathata). Such a state of mind is absolute truth. If you can see things in such a state of mind you have realised Essence of Mind, which is the supreme enlightenment. You had better return now and think it over for a couple of days and then submit another stanza. In case the new stanza shows that you have entered ‘the door of enlightenment,’ I will transmit to you the robe and the Dharma.”
Shin-shau made obeisance to the Patriarch and went away. For several days he tried in vain to write another stanza, which upset his mind so much that he was as ill at ease as though he was in a nightmare; he could find comfort neither in sitting nor walking.
Two days after, it happened that a boy who was passing by the room where I was hulling rice, was loudly reciting the stanza written by Shin-shau. As soon as I heard it I knew at once that its composer had not yet realised Essence of Mind. Although at that time I never had had instruction about it, I already had a general idea of it. “What stanza is this,” I asked the boy. “You aboriginee,” he said, “don’t you know about it? The Patriarch told his disciples that the question of rebirth was a momentous one, and those who wished to inherit his robe and the Dharma should write him a stanza and the one who had the true idea of Mind-essence would get them and become the Sixth Patriarch. Elder Shin-shau wrote this ‘formless’ stanza on the wall of the south corridor and the Patriarch told us to recite it. He also said that those who put its teachings into actual practice would attain great merit and be saved from being born in the evil realms of existence.”